Luke 15:5Meaning & Commentary from the Church Fathers

The earthly family had gone astray, slipping from the care of the chief Shepherd; consequently, He who shepherds the heavenly flocks took on our humanity so we could dwell in His embrace. His aim was to unify us with those who remain steadfast, to repel the predatory beasts, and to drive away, as if from a band of ruthless thieves, the unclean spirits that have led astray all beneath heaven. Thus, He sought the lost, making it clear that the Jewish criticisms regarding this were misplaced, as He stated, ‘What man of you, having a hundred sheep, if he loses one, does not leave the ninety-nine in the wilderness and go after the one which is lost until he finds it? And when he has found it, he joyfully puts it on his shoulders and goes home, and calls together his friends and neighbors, saying to them, “Rejoice with me, for I have found my sheep that was lost.”’ From this, dear friends, grasp the greatness of the Savior’s kingdom, the countless multitude of His followers, and the divine order of His plan toward us. The sheep number one hundred, signifying an increase to a complete and perfect assembly, as a hundred symbolizes perfection, being the product of ten multiplied by ten. Furthermore, we learn from the inspired scriptures that ‘a thousand thousands served Him, and ten thousand times ten thousand stood before His throne.’ Thus, there are one hundred sheep, with one wandering away—an earthly family; the chief Shepherd sought this one, leaving the ninety-nine in the wilderness. Was mercy extended only to the lost because He disregarded the others? Absolutely not! Such indifference is inconceivable; rather, it is that they are securely held by His mighty hand. Therefore, it is fitting that mercy is directed toward what was lost, ensuring that nothing is lacking in this multitude, and should one be restored, a hundred might regain their splendor. The search for the lost was not a slight against those who remained faithful but rather an expression of grace, mercy, and love for humanity bestowed by the supreme nature upon His fallen creations. To illustrate this further, let us consider another analogy, always aiming to uphold the exceptional meekness of Christ, our Savior. Imagine many residents in a household, one of whom becomes ill. Who, then, do the skilled healers attend to? Surely, it is the sick individual. This is not due to neglect of the others but because those summoned to care focus their expertise on the one in need, responding to the situation as required. So too, God, who governs all, is certainly worthy to extend His saving hand to the lost. The wild beast had seized him, leading the earthly family away from nourishing pastures and into distress. The Chief Shepherd rescued this family by seeking the lost and forming for us a flock impervious to wild beasts and thieves—the Church; admiring it, we can echo the prophet's words, ‘Behold, we have a strong city: He will set up salvation for walls and bulwarks.’

It is especially surprising that Tertullian, in his treatise on Chastity, aimed to distort an enduring truth with a novel interpretation, suggesting that the publicans and sinners dining with the Lord were Gentiles. Scripture states, "Let there be no tribute-gatherer from among the Israelites" (Deut. 23:18, LXX), as if Matthew were not a tax collector among the circumcised and as if he who, praying with the Pharisee in the temple, could not raise his eyes to heaven, were not an Israelite tax collector. Furthermore, Luke mentions, "and all the people that heard, and the publicans justified God, being baptized with the baptism of John" (Luke 7:29). It is implausible to suggest that a Gentile entered the temple or that the Lord shared meals with Gentiles, especially since He was careful not to transgress the law and came first to the lost sheep of the house of Israel. When approached by the Canaanite woman seeking healing for her daughter, He replied, "It is not good to take away the bread of the children and throw it to the dogs" (Matt. 15:26). Additionally, He instructed His disciples, "Do not go into the way of the Gentiles and do not enter the city of the Samaritans" (Matthew 10:5). This clearly shows that the term "tax collectors" in Scripture refers not primarily to Gentiles, but to all sinners, encompassing both Gentiles and Jews.

Thus, the assertion that repentants should not be welcomed back into the Christian fold lacks merit, especially as it was defended with the unfounded claim that tax collectors could only signify Gentiles. Therefore, without further argumentation, I will present the Gospel's words and provide my reflections as commentary.

The good shepherd does not scold the sheep for going astray but joyfully carries it back home on his shoulders, calling his friends and neighbors to celebrate: “Rejoice with me, for I have found my lost sheep. I tell you, there is greater joy in heaven over one sinner who repents than over ninety-nine just persons who have no need of repentance” (Luke 15:6-7). In the same way, I rejoice when I bring back to God the lost sheep of His fold. Confronted by these words, the Pharisees and scribes fell silent in anger; had they truly recognized their fault, they would have been filled with shame. But was Jesus alone addressing their shortcomings through His parables? Are we not also culpable of Pharisaism? Do we not shy away from fellowship with our wayward brothers for fear of tarnishing our own dignity? Do we not exhibit the same haughty disdain that characterized the Pharisees? Let us feel shame for this likeness and instead follow Christ; let us reach out to those in need of our support, regardless of how far they may have fallen. Let us approach them not with judgment or cold admonition, but with sincere affection and an all-encompassing love. Let us view them as the sick who require compassionate care rather than punishment for their ailment. If we succeed in retrieving the lost and guiding them back to the right path, we will comprehend the joy that Christ experienced in leading sinners toward heartfelt repentance; we will realize that our calling is to serve, not to enhance the joy of those who are content in their ways, but to rescue those burdened by sin, sorrow, and despair who find no cause for rejoicing. Some may wonder: How can the good shepherd rescue one lost sheep while leaving the entire flock exposed in the wilderness? Who, then, do the ninety-nine sheep represent who did not go astray, and what of the nine coins that were not lost? The first question can be clarified: the shepherd did not abandon his flock to fate or leave them in danger, but instead led them to a safe pasture, perceived as deserted, which is secure from thieves and bandits. There are varying interpretations regarding the second inquiry. Some believe that the ninety-nine sheep and nine coins symbolize angels and the souls of the deceased righteous who have no need for repentance. Others suggest that the reference is to the self-righteous individuals, like the Pharisees, who are blind to their own sins and therefore reject efforts to salvage them. Both interpretations, however, seem tenuous: angels and the souls of the righteous cannot form a cohesive flock with the earthly sinners in the precise context of the parable; nor can the Pharisees and their ilk be considered as found or safe when they are profoundly lost to both the kingdom of God on earth and in heaven. In all such misinterpretations regarding the minor elements of Jesus’s parables, it is essential to remember that Christ illustrated His teachings using familiar examples from the everyday lives of His listeners, focusing on the primary message rather than the intricate details, which sometimes hold no immediate relevance to the central theme. Recognizing this allows us to appreciate the overarching message without striving to dissect each detail of every parable indiscriminately; in the pursuit of minutiae, we may overlook the main idea, thus risking the proverbial loss of sight of the forest for the trees.

And when he finds it, he joyfully puts it on his shoulders and, upon returning home, calls together his friends and neighbors, saying, Rejoice with me, for I have found my lost sheep. I tell you that in the same way, there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent. Yet, not one righteous man exists on earth; all are sinners in need of repentance (1 Jn. 1:8). Thus, the deeper meaning of the parable, as interpreted by Blessed Theophylact, highlights the Lord Jesus Christ, who described Himself as the Good Shepherd, who lays down His life for His sheep (Jn. 10:11-14). He left the ninety-nine, symbolizing the angels in heaven, and took on the likeness of a servant to seek out one sheep, representing human nature, rejoicing over it more than the angels' unwavering goodness. The overarching message of the parable emphasizes God's concern for the repentance of sinners and His joy over their return, surpassing that of those who are firmly grounded in righteousness.