Lucas 15:3-7

DISCOURSE: 1542
THE LOST SHEEP

Lucas 15:3. And he spake this parable unto them, saying, What man of you having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he Cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.

THERE is nothing more injurious to ourselves or others than prejudice. While it operates as a bar to our own improvement, it leads us to put a perverse construction on every thing we see or hear: it will extract matter for censure even from the most innocent or laudable actions. The malignity of it cannot be seen in more striking colours than in the conduct of the Pharisees towards our Lord: he conversed familiarly with the most abandoned sinners for their good; such condescension ought to have been regarded with the highest approbation, but it provoked only the spleen and malice of the haughty Pharisees. Our Lord however took the best method of silencing their murmurs. By appealing to their own consciences he forced them to condemn themselves.
We shall consider,

I. The parable—

The scope of the parable is not so much to mark the resemblance between a sinner and a lost sheep, as between our Lord and a faithful shepherd—
The parallel between them will appear, if we consider,

1. A shepherd’s concern for his sheep when lost—

[Though a man had ninety-nine others, he would not be indifferent about the loss of one. If he missed one, he would immediately begin to make inquiries about it: he would not expect it ever to trace back its steps unto the fold again. If he gained intelligence respecting it, he would go in quest of it: leaving the rest in the pasture [Note: The Jews called all ground which was not arable, The wilderness.], he would seek diligently till he found it: and the more it was in danger of being devoured by wolves, the more assiduously would he exert himself for its recovery. Such is the conduct of our Lord towards our ruined race. We all are fitly compared to sheep wandering from the fold [Note: Isaías 53:6.]. Never do we think of “returning to the great Shepherd of our souls,” though every moment exposed to the assaults of a devouring lion [Note: 1 Pedro 5:8.]. Our compassionate Shepherd came from heaven itself to seek us. His solicitude for us is well delineated by an inspired prophet [Note: Ezequiel 34:11.]—. He moreover sends his servants into every part of the world. By his word and Spirit he endeavours to apprehend us: nor does he account any labour too great, if he may but succeed at last. Though he has myriads in his fold above, he cannot endure to lose one; nor, while so much as one of his sheep is wandering from him, will he relax his endeavours to bring it back.]

2. His joy over it when recovered—

[When a shepherd has found his lost sheep, he seizes it with his crook: the more it struggles for liberty, the more he labours to secure it: rather than lose it again, he brings it back upon his shoulders: exulting in his success, he announces it to every one he meets, and receives with pleasure the congratulations of his friends. Do we not here also see the benevolence of our blessed Lord? Having apprehended us by his grace, he overcomes our resistance: having prospered in his labour, he regrets not the pains he has bestowed: he is satisfied with all the travail of his soul when he beholds us safe. With joy he brings us to the society of his peculiar people, and calls on them also to rejoice together with him. This is beautifully described by the pen of inspiration [Note: Sofonias 3:17.]—, and gloriously realized in every quarter of the globe.]

Our Lord himself elucidates the parable by suggesting,
II.

The improvement of it—

Nothing could be more pertinent than this parable to the occasion on which it was delivered—
“Repentance” is properly represented as the return of the soul to God—
[While we remain impenitent we are afar off from God: we wander further and further from the path of life. But in repentance we are made to see our guilt and danger: we gladly embrace the mercy offered to us in the Gospel, and give up ourselves to God to be governed by his will, and be saved by his grace.]
Hence the repentance of sinners becomes a matter of joy to all the holy angels—
[Whether the glorified saints take any interest in our welfare we know not; but we are sure that angels are not unconcerned spectators of us [Note: Hebreus 1:14.]: they greatly delight both in God’s glory, and our good. The perseverance of established saints is a permanent source of happiness to them: but the conversion of a sinner fills them with more abundant joy [Note: They who need no repentance, are those, who having been converted to God, need not μετανοίαν, an entire change of mind, but only to be confirmed in their present views, and to be rendered conformable to them.]. The more desperate his condition had appeared, the more exquisite is the delight they feel in his recovery [Note: So Jacob on account of his son Joseph, Gênesis 45:26; Gênesis 46:30.]. Even “in the presence of God” himself they are attracted by this sight: not all the glory of the godhead can divert their attention from it; nor all the felicity of heaven indispose them for rejoicing in it. However strange this idea may seem, it is truly scriptural. Nothing can be plainer than the affirmation in the text [Note: See also ver. 10.]; nor can we doubt it without greatly dishonouring the character of Christ [Note: “The faithful witness.” Apocalipse 1:5.]

In this view the repentance of men should excite joy in us also—
[This, though not expressed, is evidently implied in the words of our text. The chief scope of the parable was to reprove the envious spirit of the Pharisees. And what could so forcibly condemn it as the contrast here exhibited? Does Christ rejoice at the return of a sinner, and shall we repine? Do all the angels in heaven exult at such a sight, and shall we make it an occasion of offence? Are we then indeed better judges of what is good than they? or do we well to oppose what they so desire to see accomplished? Let us take heed lest we be found at last to have “fought against God:” let us rather encourage others both by precept and example: let us adore our Saviour for his condescension and grace toward sinful man; and let that, which was urged as an objection against him, be the greatest commendation of him to our souls [Note: ver. 2.]

Address—

[While some are turning unto God, others are striving to draw them back. But let those, who have scoffed at religion, confess their folly; and those, who have discouraged repentance in others, repent of their iniquity. On the other hand, let the humble penitent go to God with confidence. Who can read this parable and doubt Christ’s willingness to save him? If there were but one penitent amongst us all, the angels would rejoice over him. How then would they shout for joy if we all began to implore mercy! Our past iniquities would rather enhance than diminish their glorying on our account [Note: Not because they take pleasure in sin, but because they regard us as brands plucked out of the fire.]. Let not those therefore, whose cases appear most hopeless, despond: let them forbear to trample any longer on the Saviour’s love: let it be their ambition to give joy to those whom they have so often grieved. Thus also shall they join in the general chorus at the last day, and ascribe the “glory to him who loved them, and gave himself for them [Note: Apocalipse 1:5.].”]