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Luke 15:4
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Watchman Nee
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Adam Clarke Bible Commentary
What man of you - Our Lord spoke this and the following parable to justify his conduct in receiving and conversing with sinners or heathens. A hundred sheep - Parables similar to this are frequent among the Jewish writers. The whole flock of mankind, both Jews and Gentiles, belongs unto this Divine Shepherd; and it is but reasonable to expect, that the gracious proprietor will look after those who have gone astray, and bring them back to the flock. The lost sheep is an emblem of a heedless, thoughtless sinner: one who follows the corrupt dictates of his own heart, without ever reflecting upon his conduct, or considering what will be the issue of his unholy course of life. No creature strays more easily than a sheep; none is more heedless; and none so incapable of finding its way back to the flock, when once gone astray: it will bleat for the flock, and still run on in an opposite direction to the place where the flock is: this I have often noticed. No creature is more defenceless than a sheep, and more exposed to be devoured by dogs and wild beasts. Even the fowls of the air seek their destruction. I have known ravens often attempt to destroy lambs by picking out their eyes, in which, when they have succeeded, as the creature does not see whither it is going, it soon falls an easy prey to its destroyer. Satan is ever going about as a roaring lion seeking whom he may devour; in order to succeed, he blinds the understanding of sinners, and then finds it an easy matter to tumble them into the pit of perdition. Who but a Pharisee or a devil would find fault with the shepherd who endeavors to rescue his sheep from so much danger and ruin!
Jamieson-Fausset-Brown Bible Commentary
leave the ninety and nine--bend all His attention and care, as it were, to the one object of recovering the lost sheep; not saying. "It is but one; let it go; enough remain." go after . . . until, &c.--pointing to all the diversified means which God sets in operation for recovering sinners.
John Gill Bible Commentary
What man of you having an hundred sheep,.... A flock of sheep, consisting of such a number; See Gill on Mat 18:12, if he lose one of them, by straying from the flock, doth not leave the ninety and nine in the wilderness, upon the common where they were feeding, and go after that which is lost until he find it? by which parable Christ vindicates his conduct in conversing with sinners, and neglecting the Scribes and Pharisees; for if it was right for an owner of an hundred sheep, when he had lost one of them, to leave all the rest, and go in search after that one till he had found it; then it was right in Christ to do what he did. The Jewish nation seems to be designed "by the hundred sheep", who are frequently represented as a flock of sheep, Psa 77:20 which are divided into ninety nine, and one: for by the "ninety nine" left in the wilderness, cannot be meant angels, as some have thought; for angels are never called sheep; and besides, the one lost sheep is of the same kind with the ninety and nine; and, according to this sense, must design an angel, or angels likewise; whereas none of the fallen angels are sought up, recovered, and saved. Moreover, when Christ became incarnate, he did not leave the angels; they accompanied and attended him in his state of humiliation; and much less in a wilderness, and still less can heaven be so called; to which may be added, that the angels in heaven are distinguished from the ninety nine as well as from the one lost sheep in Luk 15:7 nor can elect men be designed by them, who are already called by grace, whether they be in heaven or on earth; for though they in heaven are the spirits of just men made perfect, and are in a state that need no repentance, yet it cannot be said of them, that they went not astray, as in Mat 18:13 for all God's people have been like sheep going astray, and were as such considered when Christ was here on earth, and bore their sins; and especially those could never be said to be left in a wilderness: nor the saints on earth: for though they are just persons, being justified by the righteousness of Christ, yet they daily need repentance; nor can it be said of them that they went not astray; nor are they left by Christ in the wilderness of this world; nor can there be more joy in heaven over one repenting sinner, than over these; but the self-righteous Scribes and Pharisees, that murmured at our Lord's receiving sinners, are meant. These were sheep, at least were in sheep's clothing; they were nominal professors, and belonged to the Jewish fold, or national church state; their number was ninety nine, to one; which is not to be taken strictly, as though only one in a hundred of them were saved; but it shows, that the greater part of the Jews were of this sort. The dividing of an hundred after this manner, into ninety nine and one, was usual with the Jews; so in their traditions (p), concerning distributing filberts to the poor, "R. Simeon says, if "ninety nine" say "divide", and "one" says spoil, or scatter, they hearken to him, because he speaks according to the constitution; but of a vine and date, it is not so: if "ninety and nine" say spoil, and "one" says divide, they hearken to him, for he speaks according to the constitution.'' And elsewhere (q) they say, ""ninety and nine" die by an (evil) eye, and "one" by the hand of heaven; R. Chanina and Samuel, both of them say, "ninety and nine" die by cold, and "one" by the hand of heaven---R. Samuel bar Nachman, in the name of R. Jonathan says, "ninety and nine" die by heat, and "one" by the hand of heaven; and the Rabbans say, "ninety and nine" die by transgression, and "one" by the hand of heaven. Says R. Eleazar, "ninety and nine" die by bitterness, and "one" by the hand of heaven.'' And in another place (r) it is said, ""ninety and nine" die by an evil eye, and "one" by the way of the earth;'' in the common way: once more it is said (s), "of the "hundred" cries which a woman cries, when she sits upon the stool (in travail), "ninety and nine" are death, and "one" for life.'' And this way of speaking also prevailed in other eastern nations, as in Arabia; in the Alcoran of Mahomet (t) there is such an expression as this; "this my brother had "ninety nine sheep", and I had only "one" ewe.'' The "one lost sheep" in this parable, though it may include all the elect of God, and be accommodated to a single elect sinner, yet chiefly respects the chosen of God among the Jews; which were very few, a remnant according to the election of grace: and which lay among the profane part of them, the publicans and sinners; Who are particularly pointed out here, as appears from the context: these are called "sheep", even before conversion; not because they had the agreeable properties of sheep, for they were all the reverse; nor could some things be said of them before as after, as, that they heard the voice of Christ, and followed him; nor because they were unprejudiced against, and predisposed to receive the Gospel: but they are so called by anticipation, because they would be so; or rather in virtue of electing grace, by which they were chosen, and separated from others, and made the care and charge of Christ the great shepherd, and were the sheep of his hand: these are represented as going astray from the shepherd, and from the fold, and out of the right way; and who being like sheep, stupid and insensible of their danger, wander about, and never return of themselves till they are returned to, and by the great shepherd and bishop of souls. And in their unregenerate estate they are lost sheep, not irretrievably and eternally lost, as the world's goats; for though they are lost in Adam, yet not in Christ; and though lost in themselves, so as there is no possibility of ever recovering and saving themselves; yet as they were preserved in Christ, they are recovered and saved by him; who is the owner and proprietor of the whole flock, of all the "hundred" sheep, of the whole body of the Jewish nation; who were his by creation, and by being chosen from, and above all other people; and were distinguished by peculiar favours, had the "Shekinah", and presence of God among them, and his worship, word, and ordinances. Christ was peculiarly promised to them, and was born of them; and was a minister of the circumcision, being sent only to the lost sheep of the house of Israel: though the "ninety and nine" were not his sheep in the most peculiar sense, or in such sense as the "one" lost sheep, which were his by his Father's gift, as all the elect are; hence he knows them, calls them, and receives them, and keeps them, and highly values them: he had them, they were put into his hands, he took the care and charge of there, he undertook to bring them in, to feed them, to die for them, and save them; and they are his by purchase, and he asserts his right to them, by calling them by his grace, and will distinguish them as his own, at the last day: and now, because of the different interest Christ has in the ninety and nine, and the one, different regards are had to them; the ninety and nine, the self-righteous Scribes and Pharisees, he leaves in the wilderness, in a state of unregeneracy; so called, because in those that are in such a state, nothing is sown or planted, what grows there is natural; there is no seed of grace, no plants of pleasure, no ingrafted word, no fruits of righteousness, nothing but thorns and briers, of sins and corruptions: and also because of the want of provisions; no bread of life, nor water of life; no sincere milk of the word, no breasts of consolation; nothing but husks, and bread of deceit: and it is like a wilderness, because of solitariness; such as are in this state, are alone, without God, and Christ, and the blessed Spirit; they are aliens from the people of God, and converse with none but wicked men, comparable to savage beasts of the desert: moreover, it may be so called, because of the various perplexing cross ways in it; the ways of sin are many, and crooked, and dark; and indeed, such are the religious ways of unregenerate men: to which may be added, that it bears this name, because of the danger of it; for such as are in it are exposed to beasts of prey; particularly to Satan, the red dragon, and roaring lion; and to pits, gins, and snares, to hellfire, destruction, and misery. Christ's "leaving" persons in such a state, supposes they were in it, antecedent to their being left: man was originally placed in a garden, sinning against God, he forfeited his happy situation, and was drove out from it; and wandering from God he fell into this wilderness state. Christ does not lead any into it, but leaves them in it; which is done in consequence of his Father's act of preterition, or passing them by when he chose others; and this he does, when he does not call them by his grace, as he does others; does not manure, till, and cultivate them as he does his own husbandry and vines; makes no provision of food and pasture for them; leaves them to themselves, and without the enjoyment of himself; to follow their own ways, without a guide, and to beasts of prey without a guard. Now the persons he thus leaves are such whom the Father has left out in his choice and covenant; and who left Christ, rejected and despised him; and were persons that made great pretensions to religion, were righteous in their own eyes, and in their own account never were astray, nor needed repentance. On the other hand, the one lost sheep, the chosen of God among publicans and sinners, a special regard is had to them: Christ goes after that which is lost until he find it; not after all mankind; for though they are all lost, yet they are not all redeemed by Christ; nor are they made sensible of their lost condition; nor effectually called by grace; nor brought home: nor does he go after the ninety nine, for Christ came not to call the righteous; though these were lost, and irretrievably too, yet they were not sensible of their condition: but God's elect among the Jews are the persons here said to be lost; to show their common condition with the rest of mankind; to express the love of Christ towards them the more; and to magnify the riches of his grace in their salvation: these he went after in redemption, he came forth from his Father, and came down from heaven for their sakes; he died to gather them together, and represented them all in his sufferings and death; he bore all their sins, and made reconciliation for them, and procured the full pardon of them; he satisfied the law and justice of God, wrought out an everlasting righteousness, and obtained eternal redemption, and a complete salvation for them: and he went after them in the effectual calling; before conversion an elect sinner is without Christ, and goes astray from him; nor does he ever come to Christ till Christ comes after him, and lays hold upon him; he sends his ministers after such, and his Spirit into them, and comes himself, and takes possession of them. To find his lost sheep by redeeming grace he came into this world, a world of wickedness, sorrow, and trouble, of cruelty, and barbarity; and the reason of his coming here was, because his sheep were here; he came after them, and on their account: and to find them by effectual calling, he still comes into the world by his word and Spirit; God's elect are in the world, Christ sends his Gospel into it, and by his Spirit and grace comes and separates them from the men of it. In Mat 18:12 he is said to go "into the mountains" after his lost sheep; which, with respect to redemption, may denote the difficulties that lay in the way of it; such as his incarnation, obedience, sufferings and death, and the many enemies he had to grapple with and subdue; and with respect to calling grace, may express the state and condition God's elect are in by nature, being on the mountains of sin, of Sinai, of the law, and of their own righteousness. Now Christ goes after them "till he finds" them; which denotes continuance, his indefatigable industry and diligence, his resolution and courage, and his success. The reasons why he thus goes after them are not their number, for they are the fewest of all; nor their nature, which is no better than others, nor any previous dispositions, or good characters, for those designed here were publicans and sinners; nor any future improvements and service by them, for they were the base and foolish things of this world; nor because near at hand, and so easily looked up, for they were afar off; but because of his love to them, and the relation between them as shepherd and sheep; and because of his Father's will, and his own obligation by covenant; and because of his own interest and glory. (p) Misn. Pesach. c. 4. sect. 1, 2. (q) T. Hieros. Sabbat, fol. 14. 3. Vajikra Rabba, sect. 16. fol. 158. 4. (r) T. Bab. Bava Metzia, fol. 107. 2. (s) Vajikra Rabba, sect. 27. fol. 168. 3. (t) C. 38.
Tyndale Open Study Notes
15:4 A flock of a hundred sheep was of average size for a shepherd of modest means. God’s people are often identified as the Lord’s flock (Ps 23; Isa 53:6; Jer 13:17; Ezek 34; Zech 10:3). • leave the ninety-nine others: Other shepherds could watch the ninety-nine, so those left behind were not in danger. The shepherd would do anything to find the one that was lost.
Luke 15:4
The Parable of the Lost Sheep
3Then Jesus told them this parable:4“What man among you, if he has a hundred sheep and loses one of them, does not leave the ninety-nine in the pasture and go after the one that is lost, until he finds it?5And when he finds it, he joyfully puts it on his shoulders,
- Scripture
- Sermons
- Commentary
Eternal Purpose (Reading)
By Watchman Nee8.5K27:40LUK 15:4In this sermon, the speaker emphasizes the importance of truly giving oneself to God. He explains that when we offer ourselves to God, He will break us in order to bless and use us for His purposes. This process may involve difficulties and challenges, but it is necessary for us to fulfill God's plan for our lives. The ultimate goal of God's creation and redemption is to bring glory to Himself and to His children.
Beyond Culture
By Art Katz3.1K23:35Native IndianLUK 15:4In this sermon, Art Katz, a Jewish believer, shares his personal journey of finding God after being a disillusioned atheist. He emphasizes the importance of a biblical lifestyle and a community of believers living together. Katz also discusses the significance of Israel and the Jewish people in the last days, highlighting their role in spreading the law to all nations. He connects this to the current events of Prime Minister Sharon declaring war on terror, suggesting that the powers of darkness seek to annihilate the Jews to prevent the fulfillment of God's plan.
The Gospel for Outcasts
By David Wilkerson2.9K48:56PSA 139:7MAT 6:33LUK 15:4LUK 15:8In this sermon, Nicky Cruz, a former gang leader turned preacher, shares a powerful message about God's heart for outcasts. He uses three illustrations - a lost sheep, a lost coin, and a lost son - to convey the message. He emphasizes that Jesus is speaking to those who may be struggling with sins such as pornography, adultery, or substance abuse. The sermon concludes with an invitation for anyone who is hungry for change to come forward and experience God's love and transformation.
The Sheep, Silver and Sons
By Leonard Ravenhill2.6K1:12:45The Urgency of EvangelismParablesGod's Love for SinnersLUK 15:4Leonard Ravenhill emphasizes the profound love of Jesus Christ for sinners, illustrating this through the parables of the lost sheep, the lost coin, and the prodigal son. He highlights that while many things Jesus said and did are not recorded in the Bible, the essence of His mission to seek and save the lost is clear. Ravenhill passionately calls for the church to actively pursue the lost, reminding believers that every individual matters to God and that there is great rejoicing in heaven over one sinner who repents. He challenges the church to reflect on its own failures in reaching out to the lost and to embrace the urgency of sharing the Gospel. Ultimately, he underscores the need for personal repentance and the importance of being a compassionate and proactive witness for Christ.
Consumers or Disciples?
By Michael L. Brown2.3K59:04DiscipleshipMAT 6:33LUK 14:27LUK 15:4HEB 13:11In this sermon, the speaker discusses the difference between being consumers or disciples of Jesus. He emphasizes that as followers of Christ, we should not expect to be treated any better than Jesus himself, who was hated and crucified by the world. The speaker encourages the audience to go beyond just the excitement of being part of a church community and to become true disciples of Jesus. He urges them to take action and get involved in evangelism and other forms of service, emphasizing the importance of faithfulness and perseverance. The sermon also highlights the inspiring story of Adoniram Judson, a missionary who faced immense suffering and loss but remained faithful to his calling.
Spurgeon a New Biography #5
By C.H. Spurgeon1.7K1:32:46MAT 9:36LUK 15:42CO 12:9The video is a sermon transcript about the preaching of the word of God. The speaker describes his experiences in the dungeons beneath the castle of despair, which had a positive impact on his ministry. He emphasizes the importance of kindness and encouragement for those who are going through trials. The speaker also highlights the significance of bringing people to Christ and the active organization and activities of his church.
Useful for the Master - Part 6
By Jackie Pullinger1.7K09:40MAT 25:40LUK 15:4
This sermon emphasizes the importance of ministry to the poor, highlighting the sacrificial nature of this work that mirrors Jesus' unconditional love for each individual. It stresses the value of reaching out to one person at a time with the love of Jesus, regardless of immediate results, and the lasting impact such genuine care can have on individuals and communities. The speaker encourages a patient, one-on-one approach to sharing the gospel, focusing on building deep connections and meeting people where they are, rather than pressuring them into immediate responses.
God Wants You
By G.W. North1.6K1:26:40GodMAT 6:33LUK 13:34LUK 15:4LUK 15:8LUK 15:11In this sermon, the speaker emphasizes the importance of having multiple perspectives on the word of God. He highlights the value of having four Gospels written by different authors to bring different insights and perspectives. The speaker then focuses on the 14th and 15th chapters of Luke's Gospel, specifically the three-part parable of the prodigal son. He urges the audience to make a choice between worldly pleasures and eternal salvation, emphasizing the need to listen to God and surrender to Him. The sermon concludes with a reminder that God is always present and ready to forgive and restore those who have strayed.
A Revival of Holiness
By Zac Poonen1.5K03:44LUK 15:4JHN 13:35
This sermon emphasizes the importance of love within the church community as a reflection of discipleship. It delves into the concept of true evangelism, not just bringing back the lost but integrating them into a community of believers who continually repent and strive for purity. The need for revival in the church to focus on purity alongside evangelism is highlighted.
(Genesis) Genesis 22-24:60
By Joe Focht1.4K1:08:16Grace Of GodGEN 22:7MAT 6:33MRK 1:15LUK 15:4JHN 1:29In this sermon, the preacher discusses the story of Abraham's servant finding a wife for Isaac. The servant is sent to find a wife from Abraham's relatives and prays for a sign from God. When he arrives at the well, he meets Rebecca and asks for water. Rebecca not only gives him water but also offers to water his camels, which is a huge task. The servant is amazed by her kindness and realizes that she is the one chosen by God to be Isaac's wife. He then goes to Rebecca's family and shares the story, and they agree to let her marry Isaac. The sermon emphasizes the importance of seeking God's guidance and being open to His leading in our lives.
God Call the Church for Repentance (Telugu)
By Zac Poonen1.2K1:09:53LUK 15:4
This sermon emphasizes the importance of daily repentance and self-judgment, highlighting the need for individuals to constantly turn away from sin and judge themselves rather than others. It stresses the significance of living a life of continuous repentance, acknowledging personal faults, and seeking God's cleansing. The message also underscores the need for churches to be filled with individuals who are righteous through daily repentance, as defined by Jesus, rather than those who do not need repentance.
God Cares and Loves You 2 - Part 2
By Joshua Daniel1.1K09:17LUK 15:4
This sermon emphasizes God's relentless pursuit of His lost sheep, showcasing His unfailing love and grace towards those who feel irretrievable and lost. It highlights the transformative power of God's love in rescuing individuals from bitterness, self-pity, and despair, offering a door of escape from temptations and impossible situations. Through stories of redemption and transformation, the speaker illustrates how God's love can reach even the most broken and lost souls, bringing hope and new life.
Abraham to the Rescue
By Alistair Begg1.1K43:33AbrahamLUK 15:4In this sermon, the speaker reflects on the story of Lot's captivity in Genesis 14 and the emotions and sensations that come with being taken captive. The speaker acknowledges that they have never experienced captivity themselves, but they empathize with those who have. They emphasize the importance of not getting too close to temptation, using the analogy of falling into a canal. The speaker also highlights the need to reach out to those who do not know Christ, urging the audience to "launch the lifeboats" and not be complacent in their faith.
God's Priceless Gift to a Bankrupt World
By Ian Paisley1.0K24:27Free GiftLUK 15:4In this sermon, the preacher discusses the priceless gift that God has given to a bankrupt world, which is the Gospel of Christ. The preacher emphasizes that despite the state of the world, the good news of Christ's salvation brings hope and joy. The sermon explores the eternal perspective of Christ, who looked down upon all of time and saw the depths and heights of human existence. The preacher also highlights the journey and sufferings that Christ endured to find and save humanity, comparing it to the parable of the shepherd who rejoices when finding a lost sheep.
Peacemakers International
By George Verwer6141:26:37MAT 18:15LUK 15:41JN 1:9In this sermon, the speaker emphasizes the importance of being peacemakers and being ready to evangelize to those who do not know Christ. The speaker highlights the need to deal with sin in our own lives and confess and repent when necessary. The speaker also discusses the importance of addressing sin in someone else's life directly, rather than gossiping or spreading rumors. The sermon emphasizes the value that God places on each individual and the need to reach out to those who are lost or in desperate need.
Coming to God to Be Blessed Eternally
By Zac Poonen5451:01:16LUK 15:4
This sermon emphasizes the importance of staying close to the shepherd, recognizing the need to learn to hear and recognize the voice of Jesus, and seeking fellowship with godly individuals for protection and guidance. It highlights the necessity of making radical decisions to follow Christ, even if it means cutting off relationships that lead to spiritual stumbling. The speaker urges the audience to seek the filling of the Holy Spirit through humility, prayer, and a commitment to live a life of victory over temptation.
Priciples of Leadership Pastors Conf 17.12.84
By George Verwer5211:02:04LeadershipMAT 4:17LUK 15:4In this sermon, the speaker shares his excitement about finally being in a different country to preach the word of God. He talks about his involvement with OM, a missionary organization, and their work in different parts of the world. The speaker also shares his personal testimony of coming from a non-Christian background and living a double life before finding salvation. He emphasizes the importance of repentance in the gospel message and encourages listeners to invite their Calvinistic friends to the ship for further discussions.
Living With the Assurance That God Enjoys Us (Lk. 15)
By Mike Bickle2159:56God's LoveAssurance of SalvationLUK 15:4Mike Bickle emphasizes the profound truth found in Luke 15, illustrating God's heart for His people through the parables of the lost sheep, the lost coin, and the prodigal son. He highlights that God rejoices over us, even in our weaknesses, and desires a close relationship with us rather than a distant, transactional one. Bickle urges believers to understand that God's delight in us is not contingent on our perfection but is rooted in His love and mercy. He encourages a shift in perspective, moving from fear of rejection to confidence in God's enjoyment of us, which can radically transform our relationship with Him. Ultimately, Bickle calls for a deeper understanding of God's emotions towards us, emphasizing that He is not primarily angry or disappointed, but rather glad and delighted in our return to Him.
He Leaves the Ninety-Nine
By David Wilkerson0God's PursuitRedemptionLUK 15:4David Wilkerson emphasizes the relentless love of the Shepherd, who seeks out the lost sheep, representing those who have strayed from God's fold. He illustrates that no matter how far one has fallen into sin, God will pursue them with unwavering commitment, bringing them back into His embrace. The sermon highlights the joy in heaven over one sinner who repents, showcasing God's grace and redemption for all who return to Him. Wilkerson reassures that even in the depths of despair, one is never beyond the reach of Jesus' love and forgiveness. Ultimately, the message is one of hope, redemption, and the celebration of being found.
Luke 15 (Notes of Readings)
By John Nelson Darby0SalvationGraceLUK 15:4John Nelson Darby emphasizes the profound grace of God as illustrated in the parables of Luke 15, highlighting the contrast between human pride and divine love. He explains that while humanity often falls short of loving others, God's love is unwavering, as demonstrated by the shepherd, the woman, and the father in the parables. The sermon underscores that true conversion involves recognizing our sinfulness and God's goodness, culminating in the father's unconditional acceptance of the prodigal son. Darby stresses that salvation is not merely about conversion but about being clothed in Christ's righteousness, which allows us to enter into the joy of the Father. Ultimately, he calls believers to understand the fullness of God's love and grace that is available to them now.
How the Lost Sheep Was Found
By John Nelson Darby0The Good ShepherdSalvationLUK 15:4John Nelson Darby shares a poignant account of visiting a dying boy in Ireland who had never been taught about salvation. Through the boy's story of searching for a lost sheep, Darby illustrates the gospel message, revealing how the boy's experience mirrors that of Jesus, the Good Shepherd, who seeks and saves the lost. As Darby explains the parable from Luke 15, the boy's heart opens to the truth of Christ's sacrifice and love. In his final days, the boy finds peace and hope in accepting Jesus as his Savior, passing away with His name on his lips. This powerful encounter emphasizes the urgency of sharing the gospel with those who are lost and in need of salvation.
Luke 15, 16
By John Nelson Darby0StewardshipGraceLUK 15:4John Nelson Darby expounds on Luke 15 and 16, illustrating the transition from the Jewish dispensation to the grace of God revealed in Christ. He emphasizes that the church exists as a heavenly entity during the suspension of the current age, highlighting God's love and grace towards sinners through the parables of the lost sheep, the lost coin, and the prodigal son. Darby explains that while man has failed in stewardship, God's grace allows for redemption and the proper use of earthly goods for heavenly purposes. He contrasts the fate of the rich man and Lazarus to demonstrate that earthly status does not determine one's standing with God, and concludes with a call to be faithful stewards of God's gifts in light of eternity.
The Pathos of Divine Love
By J.R. Miller0Divine LoveRedemptionMAT 18:12LUK 15:4JHN 10:11J.R. Miller emphasizes the profound love of the Good Shepherd, illustrating how Christ's heart aches for each lost soul, just as a mother would miss a wandering child. He highlights the lengths to which the Good Shepherd goes to seek out the one lost sheep, demonstrating that no one is too insignificant to be missed or sought after by Christ. The sermon reflects on the pain and sacrifice involved in this search, reminding us that Christ's love is personal and relentless, as He does not tire in His quest to bring back those who have strayed. Miller's message reassures us that every individual matters to God, and His love compels Him to pursue us, no matter the cost.
Luke 15:3
By Chuck Smith0God's LoveRedemptionLUK 15:4Chuck Smith explores the Parable of Lost Things in Luke 15:3, emphasizing the themes of loss, seeking, and rejoicing. He illustrates the work of the Son in salvation through the lost sheep, highlighting Jesus' relentless pursuit of the lost in a harsh world. The lost coin represents the Holy Spirit's role in helping individuals realize their true potential and value. Finally, the lost son depicts the Father's love and grace, showcasing the journey of repentance and the joy of restoration upon returning home. Each parable reveals God's deep concern for the lost and His desire for their redemption.
Behold, God Is Mighty, and Despiseth Not Any.
By F.B. Meyer0God's Care for the MarginalizedThe Power of PrayerJOB 36:5ISA 42:3MAT 11:28LUK 15:4F.B. Meyer emphasizes the might and attentiveness of God, who does not despise any individual, regardless of their circumstances. He reassures us that God's infinite nature ensures that He cares for the overlooked and marginalized, making prayer a personal and intimate communication with a powerful deity. Meyer illustrates that those whom society neglects are especially cherished by God, who acts as their Champion and Saviour. This divine attention transforms our understanding of God's relationship with humanity, highlighting His commitment to the helpless and despised. Ultimately, God's greatness guarantees that no one is beyond His reach or care.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
What man of you - Our Lord spoke this and the following parable to justify his conduct in receiving and conversing with sinners or heathens. A hundred sheep - Parables similar to this are frequent among the Jewish writers. The whole flock of mankind, both Jews and Gentiles, belongs unto this Divine Shepherd; and it is but reasonable to expect, that the gracious proprietor will look after those who have gone astray, and bring them back to the flock. The lost sheep is an emblem of a heedless, thoughtless sinner: one who follows the corrupt dictates of his own heart, without ever reflecting upon his conduct, or considering what will be the issue of his unholy course of life. No creature strays more easily than a sheep; none is more heedless; and none so incapable of finding its way back to the flock, when once gone astray: it will bleat for the flock, and still run on in an opposite direction to the place where the flock is: this I have often noticed. No creature is more defenceless than a sheep, and more exposed to be devoured by dogs and wild beasts. Even the fowls of the air seek their destruction. I have known ravens often attempt to destroy lambs by picking out their eyes, in which, when they have succeeded, as the creature does not see whither it is going, it soon falls an easy prey to its destroyer. Satan is ever going about as a roaring lion seeking whom he may devour; in order to succeed, he blinds the understanding of sinners, and then finds it an easy matter to tumble them into the pit of perdition. Who but a Pharisee or a devil would find fault with the shepherd who endeavors to rescue his sheep from so much danger and ruin!
Jamieson-Fausset-Brown Bible Commentary
leave the ninety and nine--bend all His attention and care, as it were, to the one object of recovering the lost sheep; not saying. "It is but one; let it go; enough remain." go after . . . until, &c.--pointing to all the diversified means which God sets in operation for recovering sinners.
John Gill Bible Commentary
What man of you having an hundred sheep,.... A flock of sheep, consisting of such a number; See Gill on Mat 18:12, if he lose one of them, by straying from the flock, doth not leave the ninety and nine in the wilderness, upon the common where they were feeding, and go after that which is lost until he find it? by which parable Christ vindicates his conduct in conversing with sinners, and neglecting the Scribes and Pharisees; for if it was right for an owner of an hundred sheep, when he had lost one of them, to leave all the rest, and go in search after that one till he had found it; then it was right in Christ to do what he did. The Jewish nation seems to be designed "by the hundred sheep", who are frequently represented as a flock of sheep, Psa 77:20 which are divided into ninety nine, and one: for by the "ninety nine" left in the wilderness, cannot be meant angels, as some have thought; for angels are never called sheep; and besides, the one lost sheep is of the same kind with the ninety and nine; and, according to this sense, must design an angel, or angels likewise; whereas none of the fallen angels are sought up, recovered, and saved. Moreover, when Christ became incarnate, he did not leave the angels; they accompanied and attended him in his state of humiliation; and much less in a wilderness, and still less can heaven be so called; to which may be added, that the angels in heaven are distinguished from the ninety nine as well as from the one lost sheep in Luk 15:7 nor can elect men be designed by them, who are already called by grace, whether they be in heaven or on earth; for though they in heaven are the spirits of just men made perfect, and are in a state that need no repentance, yet it cannot be said of them, that they went not astray, as in Mat 18:13 for all God's people have been like sheep going astray, and were as such considered when Christ was here on earth, and bore their sins; and especially those could never be said to be left in a wilderness: nor the saints on earth: for though they are just persons, being justified by the righteousness of Christ, yet they daily need repentance; nor can it be said of them that they went not astray; nor are they left by Christ in the wilderness of this world; nor can there be more joy in heaven over one repenting sinner, than over these; but the self-righteous Scribes and Pharisees, that murmured at our Lord's receiving sinners, are meant. These were sheep, at least were in sheep's clothing; they were nominal professors, and belonged to the Jewish fold, or national church state; their number was ninety nine, to one; which is not to be taken strictly, as though only one in a hundred of them were saved; but it shows, that the greater part of the Jews were of this sort. The dividing of an hundred after this manner, into ninety nine and one, was usual with the Jews; so in their traditions (p), concerning distributing filberts to the poor, "R. Simeon says, if "ninety nine" say "divide", and "one" says spoil, or scatter, they hearken to him, because he speaks according to the constitution; but of a vine and date, it is not so: if "ninety and nine" say spoil, and "one" says divide, they hearken to him, for he speaks according to the constitution.'' And elsewhere (q) they say, ""ninety and nine" die by an (evil) eye, and "one" by the hand of heaven; R. Chanina and Samuel, both of them say, "ninety and nine" die by cold, and "one" by the hand of heaven---R. Samuel bar Nachman, in the name of R. Jonathan says, "ninety and nine" die by heat, and "one" by the hand of heaven; and the Rabbans say, "ninety and nine" die by transgression, and "one" by the hand of heaven. Says R. Eleazar, "ninety and nine" die by bitterness, and "one" by the hand of heaven.'' And in another place (r) it is said, ""ninety and nine" die by an evil eye, and "one" by the way of the earth;'' in the common way: once more it is said (s), "of the "hundred" cries which a woman cries, when she sits upon the stool (in travail), "ninety and nine" are death, and "one" for life.'' And this way of speaking also prevailed in other eastern nations, as in Arabia; in the Alcoran of Mahomet (t) there is such an expression as this; "this my brother had "ninety nine sheep", and I had only "one" ewe.'' The "one lost sheep" in this parable, though it may include all the elect of God, and be accommodated to a single elect sinner, yet chiefly respects the chosen of God among the Jews; which were very few, a remnant according to the election of grace: and which lay among the profane part of them, the publicans and sinners; Who are particularly pointed out here, as appears from the context: these are called "sheep", even before conversion; not because they had the agreeable properties of sheep, for they were all the reverse; nor could some things be said of them before as after, as, that they heard the voice of Christ, and followed him; nor because they were unprejudiced against, and predisposed to receive the Gospel: but they are so called by anticipation, because they would be so; or rather in virtue of electing grace, by which they were chosen, and separated from others, and made the care and charge of Christ the great shepherd, and were the sheep of his hand: these are represented as going astray from the shepherd, and from the fold, and out of the right way; and who being like sheep, stupid and insensible of their danger, wander about, and never return of themselves till they are returned to, and by the great shepherd and bishop of souls. And in their unregenerate estate they are lost sheep, not irretrievably and eternally lost, as the world's goats; for though they are lost in Adam, yet not in Christ; and though lost in themselves, so as there is no possibility of ever recovering and saving themselves; yet as they were preserved in Christ, they are recovered and saved by him; who is the owner and proprietor of the whole flock, of all the "hundred" sheep, of the whole body of the Jewish nation; who were his by creation, and by being chosen from, and above all other people; and were distinguished by peculiar favours, had the "Shekinah", and presence of God among them, and his worship, word, and ordinances. Christ was peculiarly promised to them, and was born of them; and was a minister of the circumcision, being sent only to the lost sheep of the house of Israel: though the "ninety and nine" were not his sheep in the most peculiar sense, or in such sense as the "one" lost sheep, which were his by his Father's gift, as all the elect are; hence he knows them, calls them, and receives them, and keeps them, and highly values them: he had them, they were put into his hands, he took the care and charge of there, he undertook to bring them in, to feed them, to die for them, and save them; and they are his by purchase, and he asserts his right to them, by calling them by his grace, and will distinguish them as his own, at the last day: and now, because of the different interest Christ has in the ninety and nine, and the one, different regards are had to them; the ninety and nine, the self-righteous Scribes and Pharisees, he leaves in the wilderness, in a state of unregeneracy; so called, because in those that are in such a state, nothing is sown or planted, what grows there is natural; there is no seed of grace, no plants of pleasure, no ingrafted word, no fruits of righteousness, nothing but thorns and briers, of sins and corruptions: and also because of the want of provisions; no bread of life, nor water of life; no sincere milk of the word, no breasts of consolation; nothing but husks, and bread of deceit: and it is like a wilderness, because of solitariness; such as are in this state, are alone, without God, and Christ, and the blessed Spirit; they are aliens from the people of God, and converse with none but wicked men, comparable to savage beasts of the desert: moreover, it may be so called, because of the various perplexing cross ways in it; the ways of sin are many, and crooked, and dark; and indeed, such are the religious ways of unregenerate men: to which may be added, that it bears this name, because of the danger of it; for such as are in it are exposed to beasts of prey; particularly to Satan, the red dragon, and roaring lion; and to pits, gins, and snares, to hellfire, destruction, and misery. Christ's "leaving" persons in such a state, supposes they were in it, antecedent to their being left: man was originally placed in a garden, sinning against God, he forfeited his happy situation, and was drove out from it; and wandering from God he fell into this wilderness state. Christ does not lead any into it, but leaves them in it; which is done in consequence of his Father's act of preterition, or passing them by when he chose others; and this he does, when he does not call them by his grace, as he does others; does not manure, till, and cultivate them as he does his own husbandry and vines; makes no provision of food and pasture for them; leaves them to themselves, and without the enjoyment of himself; to follow their own ways, without a guide, and to beasts of prey without a guard. Now the persons he thus leaves are such whom the Father has left out in his choice and covenant; and who left Christ, rejected and despised him; and were persons that made great pretensions to religion, were righteous in their own eyes, and in their own account never were astray, nor needed repentance. On the other hand, the one lost sheep, the chosen of God among publicans and sinners, a special regard is had to them: Christ goes after that which is lost until he find it; not after all mankind; for though they are all lost, yet they are not all redeemed by Christ; nor are they made sensible of their lost condition; nor effectually called by grace; nor brought home: nor does he go after the ninety nine, for Christ came not to call the righteous; though these were lost, and irretrievably too, yet they were not sensible of their condition: but God's elect among the Jews are the persons here said to be lost; to show their common condition with the rest of mankind; to express the love of Christ towards them the more; and to magnify the riches of his grace in their salvation: these he went after in redemption, he came forth from his Father, and came down from heaven for their sakes; he died to gather them together, and represented them all in his sufferings and death; he bore all their sins, and made reconciliation for them, and procured the full pardon of them; he satisfied the law and justice of God, wrought out an everlasting righteousness, and obtained eternal redemption, and a complete salvation for them: and he went after them in the effectual calling; before conversion an elect sinner is without Christ, and goes astray from him; nor does he ever come to Christ till Christ comes after him, and lays hold upon him; he sends his ministers after such, and his Spirit into them, and comes himself, and takes possession of them. To find his lost sheep by redeeming grace he came into this world, a world of wickedness, sorrow, and trouble, of cruelty, and barbarity; and the reason of his coming here was, because his sheep were here; he came after them, and on their account: and to find them by effectual calling, he still comes into the world by his word and Spirit; God's elect are in the world, Christ sends his Gospel into it, and by his Spirit and grace comes and separates them from the men of it. In Mat 18:12 he is said to go "into the mountains" after his lost sheep; which, with respect to redemption, may denote the difficulties that lay in the way of it; such as his incarnation, obedience, sufferings and death, and the many enemies he had to grapple with and subdue; and with respect to calling grace, may express the state and condition God's elect are in by nature, being on the mountains of sin, of Sinai, of the law, and of their own righteousness. Now Christ goes after them "till he finds" them; which denotes continuance, his indefatigable industry and diligence, his resolution and courage, and his success. The reasons why he thus goes after them are not their number, for they are the fewest of all; nor their nature, which is no better than others, nor any previous dispositions, or good characters, for those designed here were publicans and sinners; nor any future improvements and service by them, for they were the base and foolish things of this world; nor because near at hand, and so easily looked up, for they were afar off; but because of his love to them, and the relation between them as shepherd and sheep; and because of his Father's will, and his own obligation by covenant; and because of his own interest and glory. (p) Misn. Pesach. c. 4. sect. 1, 2. (q) T. Hieros. Sabbat, fol. 14. 3. Vajikra Rabba, sect. 16. fol. 158. 4. (r) T. Bab. Bava Metzia, fol. 107. 2. (s) Vajikra Rabba, sect. 27. fol. 168. 3. (t) C. 38.
Tyndale Open Study Notes
15:4 A flock of a hundred sheep was of average size for a shepherd of modest means. God’s people are often identified as the Lord’s flock (Ps 23; Isa 53:6; Jer 13:17; Ezek 34; Zech 10:3). • leave the ninety-nine others: Other shepherds could watch the ninety-nine, so those left behind were not in danger. The shepherd would do anything to find the one that was lost.