Luke 15:6Meaning & Commentary from the Church Fathers

The earthly family had wandered off: it slipped from the hands of the Chief Shepherd, which is why He, who cares for the heavenly flocks, chose to become like us, so that we might find refuge in His love. His aim was to unite us with those who have never strayed, to protect us from the predatory beast, and to drive away the unclean spirits that ensnare all under heaven, likened to a band of wicked thieves. Therefore, He pursued the lost, and to illustrate the futility of Jewish complaints on this matter, He said, "What man among you, having a hundred sheep, and losing one of them, does not leave the ninety-nine in the wilderness and go after the lost one? And when he finds it, rejoices over it more than over the ninety-nine that did not stray." My dear ones, grasp the magnitude of the Savior's realm, the innumerable count of His subjects, and the meticulous plan He has for us. For when He speaks of the sheep numbering a hundred, it signifies the expansion of His people into a full and perfect assembly. This number signifies completion, as it is ten multiplied by ten. We also learn from the Scriptures that “a thousand thousand serve God, and ten thousand times ten thousand stand before His throne.” Consequently, among the one hundred sheep, one sheep went astray, representing the family on earth; it was this lost family that the Chief Shepherd sought, leaving the ninety-nine in the wilderness. Was this mission a sign that He cared not for the many? Absolutely not! It is impossible that He disregards them. Rather, they are secure, protected by His omnipotent hand. Hence, it is fitting for mercy to be directed towards what is lost, ensuring that nothing is lacking in this multitude, so that if one is restored, a hundred may once again reflect their beauty. The pursuit of the lost did not indicate disregard for those who remained steadfast; rather, it exemplified the grace, mercy, and love poured out by the supreme and exalted nature upon His fallen creation.

To reinforce this, let us consider a different example, allowing us to uphold the unparalleled meekness of Christ, our Savior. Imagine a household filled with many inhabitants, one of whom falls ill. For whom are the skilled healers summoned? Is it not for the sick individual? This action does not reflect neglect towards the many but highlights that those trained to heal attend solely to the one in need, providing assistance according to the urgency of the situation. Similarly, God, sovereign over all, is worthy to extend His saving hand to the lost. The wild beast had taken hold of him, leading the earthly family away from rich pastures and into turmoil. The Chief Shepherd rescued them, seeking the lost family and establishing for us a flock that can withstand any threat, thus forming the Church; and as we admire it, we may echo the words of the prophet, “Behold, we have a strong and secure city: He shall set (for us) a wall and a rampart.”

He was actively searching for the sheep. The woman discovered the coin because she was diligently seeking it. Who then is this woman? It represents the body of Christ. And what does the lamp signify? "I have set up a lampstand for My anointed" (cf. Psalm 131:17). Thus, we were sought out to be found; we are called the found. Let us not take pride in this, for prior to being found, we were lost. If we had not been sought, we would have remained lost. Therefore, let not those we cherish, whom we aim to enlighten with the light of the universal Church, ask us: "What concern do you have for us? Why do you seek us if we are sinners?" We seek you so that you might not perish; we search for you that you may be restored; we desire to find you because we ourselves have been found.

While the parables of the sheep and the drachma center on a similar theme, it is not necessary to delve into them now; it suffices to say that these parables serve to demonstrate that when sinners and tax collectors turn away from their wrongdoings, they should encourage those for whom repentance is unnecessary to rejoice, just as when the sheep and drachma were located, both the angels and nearby neighbors celebrated.

It is therefore surprising that Tertullian, in his treatise on Chastity, aiming to challenge the concept of repentance, sought to distort an age-old truth with a newly devised interpretation, arguing that the tax collectors and sinners who dined with the Lord were Gentiles. He did this in light of the Scripture that states, “Let there be no tribute-gatherer from among the Israelites” (Deut. 23:18, according to the LXX), as though Matthew was not a tax collector of the circumcised, or as if the tax collector who prayed with the Pharisee in the temple did not belong to the Israelites. Furthermore, he ignored that Luke mentioned, “and all the people who heard him, including the tax collectors, acknowledged God’s justice, having been baptized with the baptism of John” (Luke 7:29).

It seems implausible to suggest that a Gentile would enter the temple or that the Lord would share meals with Gentiles when He was notably cautious not to appear as a lawbreaker, having come primarily for the lost sheep of Israel. In response to the Canaanite woman seeking healing for her daughter, He remarked, “It is not good to take the children's bread and throw it to the dogs” (Matt. 15:26). On another occasion, He instructed His disciples, “Do not go the way of the Gentiles, and do not enter a city of Samaritans” (Matthew 10:5).

From all of this, it is clear that the term tax collectors in Scripture is not applied strictly to Gentiles but rather to all sinners in general, comprising both Gentiles and Jews. Those who, alongside their misguided and disparaging comments, argued against receiving repentant individuals back into the fold of Christianity, have futilely claimed that tax collectors designate only Gentiles. Thus, without further argumentation, I will present the very words of the Gospel and provide my reflections in the form of commentary.

The good shepherd, upon finding a stray sheep, does not chastise it for leaving the flock or drive it back but joyfully lifts it onto his shoulders and brings it home. He then calls together his friends and neighbors to share in his joy, saying, 'Rejoice with me: I have found my lost sheep.' I tell you, there is more joy in heaven over one sinner who repents than over ninety-nine righteous individuals who do not need to repent (Luke 15:6-7). In the same way, I rejoice when I restore the lost sheep of His fold to God."

Rendered speechless by these insights, the Pharisees and scribes fell silent in anger; had they recognized their shortcomings, they would have felt shame. But did Jesus target only them with His parables? Do we not share the same attitude often seen in the Pharisees? Do we not shun associations with our fallen brethren for fear of losing our stature? Do we not display the same haughty disdain that characterized the Pharisees? May we feel a sense of remorse for this resemblance and choose to 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 condemnation or cold reprimands, but let our hearts be filled with compassion and unconditional love. We must see them as the ill who require healing, not punitive measures for their condition, even if their sickness is of their own making. If we succeed in rescuing the lost and guiding them back to the right path, we will experience the joy that Christ felt in leading sinners to genuine repentance. We will come to understand that our calling is to serve not merely to enhance the happiness of those who are content without us, but to liberate those who suffer from sin, sorrow, and despair, who have no reason to rejoice.

Some interpreters question: How could the good shepherd leave a whole flock in the wilderness to save one lost sheep? And who are the ninety-nine who remained safe and the nine drachmas that were unharmed? The first question can be addressed as follows: The shepherd did not abandon his flock to chance or leave them in peril; rather, he positioned them in a wide pasture considered uninhabited solely because it is free from thieves and robbers. Views differ on the second question. Some believe the ninety-nine sheep and nine drachmas represent angels and the souls of deceased righteous who do not require repentance. Others suggest that this pertains to those assumed to be righteous, like the Pharisees, who are unaware of their transgressions and therefore disregard the efforts to save them. Yet, neither interpretation can be fully accepted: angels and departed holy souls cannot join the flock of earthly sinners in the strict sense of the parable; likewise, the Pharisees and others like them cannot be viewed as unblinded sheep or unlost drachmas, for they are profoundly lost in both the kingdom of God on earth and the kingdom of heaven.

In any shortcomings related to interpreting minor details within Christ’s parables, we must remember that Christ chose examples from the everyday lives of His listeners to convey His teachings, focusing primarily on the principal message rather than the finer points, which may bear little relation to the main idea. Embracing this perspective allows us to refrain from obsessively interpreting every detail of each parable; in doing so, we might lose sight of the overarching message, risking the proverb's warning of losing the forest for the trees.

When he has found it, he joyfully places it on his shoulders, and upon arriving home, he gathers his friends and neighbors, saying to them, Rejoice with me, for I have found my lost sheep. I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent. However, there are no such perfectly righteous individuals on earth; all have sinned and are in need of repentance (1 Jn. 1:8). Thus, the deeper significance of the parable, as explained by Blessed Theophylact, points to the Lord Jesus Christ, who referred to Himself as the Good Shepherd, who lays down His life for the sheep (Jn. 10:11-14). He left the ninety-nine (sheep) in heaven, representing the angels, and, taking on the form of a servant, came to seek one sheep, symbolizing human nature, and He rejoiced over this more than over the angels' steadfastness in righteousness. The overarching message of the parable is that God treasures the repentance of sinners and rejoices over them even more than over those who are firm in their virtue.