Luke 15:4Meaning & Commentary from the Church Fathers

His purpose was to unite us with those who have remained steadfast and to drive away the predatory forces and unclean spirits—like a band of ruthless thieves—that lead all under heaven astray. Thus, He sought out the lost, and to counter the Jewish criticisms on this matter, He illustrates, "What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost? And when he has found it, he rejoices more over it than over the ninety-nine that did not go astray." This illustrates the enormity of the Savior’s kingdom, the multitude of His followers, and the divine strategy for our welfare. The hundred represents a complete and perfect number, as it is ten multiplied by ten. Furthermore, the inspired Scriptures declare that "a thousand thousand thousand serve God, and ten thousand times ten thousand stand round about His throne." Out of these one hundred sheep, one strayed—representing the earthly family—while the Chief Shepherd sought it, leaving the ninety-nine in the wilderness.

Does this indicate a lack of concern for the many in showing mercy to the one lost? Certainly not! It would be impossible for Him not to care for them; they remain safe under His powerful guidance. Thus, it is fitting that mercy be extended to what was lost so that the completeness of this multitude remains intact, with the restoration of the one bringing beauty to the whole. Hence, the quest for the lost does not imply a devaluation of those who have not strayed but rather showcases the grace, mercy, and love of God for humanity, which must be given to His fallen creations.

Let us reflect on another analogy to appreciate the unparalleled humility of Christ, our Savior. Consider a household with many residents, one of whom falls sick. Who, then, do the healers attend to? Is it merely the one in illness? They are called not out of a disregard for the others but because those skilled in healing focus their efforts on the sick individual in accordance with their needs. Similarly, the Almighty God is fully deserving of reaching out with His saving Hand to those who are lost. A wild beast had captured one, leading the earthly family away from sustenance and into distress. The Chief Shepherd rescued it; He sought out the lost family and established an invulnerable flock, His Church, safe from predators and robbers. In admiration, we echo the words of the prophet: "Behold, we have a strong and secure city: He shall set (for us) a wall and a rampart."

While the parables of the sheep and the drachma share a common message, there is no pressing need to delve into them at this moment; it suffices to acknowledge that these parables illustrate that when tax collectors and sinners turn to repentance, those who do not require repentance should rejoice, much like the angels and neighbors did upon the discovery of the lost sheep and drachma.

It astonishes me that Tertullian, in his work on Chastity aimed at opposing repentance, tried to distort an ancient truth with a newly conceived perspective by claiming that the tax collectors and sinners who dined with the Lord were Gentiles. This misinterpretation contradicts the scripture that states, "Let there be no tribute-gatherer from among the Israelites" (Deut. 23:18, according to the LXX), as if Matthew were not a tax collector of the Jewish people, or suggesting that the man who, praying alongside the Pharisee in the temple, could not even lift his eyes to heaven was not a representative of Israel's tax collectors. It is also disregarded that Luke writes, "and all the people that heard, and the tax collectors justified God, being baptized with the baptism of John" (Luke 7:29). The idea that a Gentile could enter the temple or that the Lord would feast with Gentiles is implausible, particularly as He took great care to fulfill the law's requirements and first ministered to the lost sheep of Israel. When the Canaanite woman implored Him to heal her daughter, He responded, "It is not good to take the children's bread and throw it to the dogs" (Matt. 15:26). Moreover, He instructed His disciples, "Do not go into the way of the Gentiles, and do not enter a city of the Samaritans" (Matthew 10:5).

From these examples, it becomes clear that the term "tax collectors" in scripture refers not exclusively to Gentiles but to all sinners, encompassing both Gentiles and Jews. Thus, those who, alongside their misguided and malicious companions, insisted on a doctrine that excludes repentants from returning to Christianity unfairly claimed that tax collectors were not Jews, arguing that the term only pertained to Gentile people. Therefore, I will refrain from further argumentation and present the very words of the Gospel, to which I will append my commentary.

It is through this triad of salvation that we can heal our wounds, for a cord of three strands is not easily broken (Eccl. 4:12). Who are these three figures: the father, the shepherd, and the woman? They represent God the Father, Christ, and the Church. Christ bears you upon His body, having taken upon Himself your transgressions. The Church seeks out the lost, while the Father welcomes them home.

To restore the perfect count of sheep in heaven, the lost soul was pursued in the earthly realm. The Evangelist describes this wilderness, while another refers to it as mountains, to indicate the elevated state of the sheep that remained unharmed (Matt. 18:12).

The good shepherd, upon discovering a lost sheep, does not chastise it for leaving the flock, nor does he drive it back, but with joy, he takes it upon his shoulders, carries it home, and invites his friends and neighbors, proclaiming, ‘Rejoice with me! I have found my lost sheep.’ I tell you that there is greater joy in heaven over one sinner who repents than over ninety-nine righteous individuals who do not need repentance (Luke 15:6-7). In like manner, I too rejoice when I lead back to God the lost sheep of His flock.”

Confronted by these words, the Pharisees and scribes fell into angry silence; had they truly understood their faults, they would have felt shame. But was Jesus addressing only them through these parables? Are we not equally guilty of a similar Pharisaism? Do we not withdraw from fellowship with our fallen brothers out of concern for our own dignity? Do we not regard them with the same self-righteous disdain that characterized the Pharisees? We should indeed be ashamed of such similarities and follow Christ's example; let us go alongside Him to those who are in need, regardless of how far they have fallen; let us approach them not with criticism or cold admonition, but with warmth and all-conquering love. Let us see them as the ill, not in need of punishment for their affliction, but in need of compassionate care, even if their illness results from their own choices. If we succeed in rescuing the lost and guiding them back to the right path, we will come to know the joy that Christ felt when leading sinners to true repentance. We must understand that our calling is to serve, not merely to enhance the happiness of those who thrive without us, but to liberate the downtrodden from sin, sorrow, and despair—those who have no reasons to rejoice.

Some interpret: how could the good shepherd leave the ninety-nine sheep in the wilderness to save just one? Who do the ninety-nine sheep represent, and what of the nine coins that were not lost? The first query finds its answer in that the shepherd did not abandon his flock to chance or leave them in danger, but instead in a spacious and secure pasture, which appears deserted solely because it is isolated from thieves and robbers. Views differ on the second question. Some believe the ninety-nine sheep and the nine coins symbolize angels and the souls of the faithful departed who have no need for repentance. Others argue that this refers to those self-proclaimed righteous individuals, like the Pharisees, who are oblivious to their own sins and therefore resist all efforts at their salvation. However, neither interpretation reflects the truth: angels and the redeemed cannot form a unified flock with earthly sinners in the literal sense of this parable; nor can the Pharisees and similar individuals, being utterly blind to their own state, be seen as unblemished sheep or unlost coins.

In wrestling with the meanings of minor elements in Christ's parables, we must remember that Christ, drawing examples from the everyday lives of His audience, conveyed His teachings primarily through the core message of the parable, not through its lesser details, which often hold no direct relevance to the central lesson. Recognizing this principle suggests that it is unwise to attempt to interpret every single detail of each parable; in doing so, we could risk missing the main truth and, as the saying goes, fail to see the forest for the trees.