PARABLES OF THE LOST SHEEP AND LOST COIN (MATTHEW 18:12-14; LUKE 15:4-10)

These two parables along with the Parable of the Lost Son have been called “the heart of the Third Gospel.” (Fitzmyer) They could almost be called a three-part parable. Note that Luke 15:3 says that Jesus told them “this parable.” But Snodgrass points out that based on other NT passages, that is not necessarily so (Mark 12:1 uses the plural but has only one parable). He also sees a possible numerical progression in that they deal, respectively, with 100, 10, and 2 items – with the emphasis on the last. And Bengel feels that the three parables deal, respectively, with the stupid sinner, the sinner ignorant of himself, and the willful sinner. There may be an inclusio in Luke 15 formed by the similar grumblings of the Pharisees and scribes in vv. 1-2 and that of the older brother in vv. 29-30.

That the three obviously belong together is seen especially in their similar conclusions including the words “rejoice,” “lost,” and “found” and in the similar invitations to join in the rejoicing. Joy is because the acceptance of God's word by sinners is a sign that salvation has come, a presaging of God's heavenly banquet. Count von Zinzendorf says, “The essence of Christianity does not consist in being pious but in being joyous.”  The Dictionary of the NT: Jesus and the Gospels says that this emphasis on joy is a contrast to the joyless Pharisees and legal experts in vv. 1-2.  And Carson and Beale note, “The religious rulers of that and the following century spoke more about God's joy over the destruction of the unrighteous than over their salvation.” That attitude unfortunately continues today in some churches. 

The analysis below is heavily dependent on Kyne Snodgrass' excellent book on the parables, Stories With Intent.

The Lost Sheep (Luke 15:1-7)

A slight variation of this parable appears in Matthew 18:10-14. However, the setting is quite different 

in that it is given to his disciples, not to the Pharisees and scribes. This is not at all unusual, as stressed 

earlier since Jesus undoubtedly told the same stories to different audiences in order to make somewhat 

different points. In Matthew's account, Jesus' main point is that the church has a mandate to care for its 

weaker members. Kistemaker applies this to children and others who can be easily misled.

 

The Gospel of Thomas (Saying #107) presents a Gnostic version of this parable, with a different punch 

line. In it,  the shepherd goes after the one lost sheep because it is the biggest one in the flock. After he

has found it, he says to the sheep, “I love you more than the ninety-nine.” Notice how the parable has 

been totally perverted (and probably now hints that the Gnostics themselves represent the favored 

sheep). In Jesus' parable it is the straying sheep who is loved the most, not the best one. Another 

variation appears in the Gnostic writing "The Gospel of Truth." But in this version, the author 

concentrates on the fact that the shepherd counts the 99 on the fingers of his left hand and then moves 

to his right hand when the 100^th sheep has been found. This reflects the Gnostics' preoccupation with 

numerology. 

 

The early church treated it as an allegory with the shepherd representing Jesus coming down to earth to 

save lost humanity and the ninety-nine standing for the angels in heaven.

  

It bothers some readers that the ninety-nine are seemingly abandoned. Marshall says that there is no 

doubt that they were left under someone's charge before the shepherd left. And Bailey voices the 

opinion that a herd of 100 sheep would have had at least two shepherds. Alternatively, the shepherd, if 

he was close to home, could have safely locked the 99 in their pen before leaving. But other 

commentators actually feel that it shows that the shepherd is totally irresponsible or a symbol of risk-

taking. Snodgrass makes the point that “Interpretation based on elements not there is almost certainly 

wrong.” The form of the question in Greek makes it obvious that the expected answer is “Yes, he 

should go after the lost sheep.”

 

Righteousness in this setting is to be taken not as sinlessness but in the OT sense of being in a right 

standing with God or those who place their hope in Him. There is perhaps some irony here in indirectly 

referring to the Pharisees as righteous, although they were certainly righteous in their own minds.

 

Snodgrass sees two main points to this parable: (a) an indictment against the Pharisees and other 

religious authorities for not going after the lost ones and (b) the fact that Jesus will take over this role 

himself.

The Lost Coin (Luke 15:8-10)

This parable has been damned with faint praise as being homely and quaint. The missing coin may have been part of her dowry or attached to a headdress. It was equivalent to one day's wage.

The necessity for a light was because most houses had no windows, just a small hole for ventilation.

Floors were made of stones or packed earth. For example, a coin was found in the cracks between the stones in the remains of a home in Capernaum believed to be Peter's house.

The woman's (God's) diligence is one factor not seen in the two related parables.

The first two parables cover a range of society from a moderately wealthy sheep owner to a moderately poor woman. These parables have no hint of any sin committed or the need for repentance, and yet that point is made in their concluding words. On the other hand, this point would be expected at the end of the third parable, but it is not present. At the same time, the fact that neither the sheep or the coin can repent may indicate that even repentance is a gift of God in that it only occurs once God has sought a sinner out and found him. (International Bible Commentary) Similarly, Snodgrass summarizes, “Salvation is entirely the work of God, in which we are entirely involved.” There is a seeming tension between God's actions and man's response, but Snodgrass questions whether the three parables deal with either of these issues at all. 

The question in v. 8 also assumes a positive answer. The logic is from the lesser to the greater – Even more will God seek to save the lost. Conversely, Snodgrass argues from the greater to the lesser that “If that is the character of our God, it should be our own character as well.”