Luke 15:7

f which they have never been guilty. As, therefore, these just persons are put in opposition to the tax-gatherers and heathens, we may at once see the scope and design of our Lord's words: these needed no repentance in comparison of the others, as not being guilty of their crimes. And as these belonged, by outward profession at least, to the flock of God, and were sincere and upright according to their light, they are considered as being in no danger of being lost; and at they fear God, and work righteousness according to their light, he will take care to make those farther discoveries to them, of the purity of his nature, the holiness of his law, and the necessity of the atonement, which he sees to be necessary. See the case of Cornelius, Act 10:1 , etc. On this ground, the owner is represented as feeling more joy in consequence of finding one sheep that was lost, there having been almost no hope of its recovery, than he feels at seeing ninety and nine still safe under his care. "Men generally rejoice more over a small unexpected advantage, than over a much greater good to which they have been accustomed." There are some, and their opinion need not be hastily rejected, who imagine that by the ninety and nine just persons, our Lord means the angels - that they are in proportion to men, as ninety-nine are to one, and that the Lord takes more pleasure in the return and salvation of one sinner, than in the uninterrupted obedience of ninety-nine holy angels; and that it was through his superior love to fallen man that he took upon him his nature, and not the nature of angels. I have met with the following weak objection to this: viz. "The text says just persons; now, angels are not persons, therefore angels cannot be meant." This is extremely foolish; there may be the person of an angel, as well as of a man; we allow persons even in the Godhead; besides, the original word, δικαιοις, means simply just ones, and may be, with as much propriety, applied to angels as to men. After all, our Lord may refer to the Essenes, a sect among the Jews, in the time of our Lord, who were strictly and conscientiously moral; living at the utmost distance from both the hypocrisy and pollutions of their countrymen. These, when compared with the great mass of the Jews, needed no repentance. The reader may take his choice of these interpretations, or make a better for himself. I have seen other methods of explaining these words; but they have appeared to me either too absurd or too improbable to merit particular notice. Verse 8 Ten pieces of silver - Δραχμας δεκα, ten drachmas. I think it always best to retain the names of these ancient coins, and to state their value in English money. Every reader will naturally wish to know by what names such and such coins were called in the countries in which they were current. The Grecian drachma was worth about sevenpence three farthings of our money; being about the same value as the Roman denarius. The drachma that was lost is also a very expressive emblem of a sinner who is estranged from God, and enslaved to habits of iniquity. The longer a piece of money is lost, the less probability is there of its being again found; as it may not only lose its color, and not be easily observed, but will continue to be more and more covered with dust and dirt: or its value may be vastly lessened by being so trampled on that a part of the substance, together with the image and superscription, may be worn off. So the sinner sinks deeper and deeper into the impurities of sin, loses even his character among men, and gets the image and superscription of his Maker defaced from his heart. He who wishes to find the image of God, which he has lost by sin, must attend to that word which will be a lantern to his steps, and receive that Spirit which is a light to the soul, to convince of sin, righteousness, and judgment. He must sweep the house - put away the evil of his doings; and seek diligently - use every means of grace, and cry incessantly to God, till he restore to him the light of his countenance. Though parables of this kind must not be obliged to go on all fours, as it is termed; yet they afford many useful hints to preachers of the Gospel, by which they may edify their hearers. Only let all such take care not to force meanings on the words of Christ which are contrary to their gravity and majesty. Verse 12 Give me the portion of goods - It may seem strange that such a demand should be made, and that the parent should have acceded to it, when he knew that it was to minister to his debauches that his profligate son made the demand here specified. But the matter will appear plain, when it is considered, that it has been an immemorial custom in the east for sons to demand and receive their portion of the inheritance during their father's lifetime; and the parent, however aware of the dissipated inclinations of the child, could not legally refuse to comply with the application. It appears indeed that the spirit of this law was to provide for the child in case of ill treatment by the father: yet the demand must first be acceded to, before the matter could be legally inquired into; and then, "if it was found that the father was irreproachable in his character, and had given no just cause for the son to separate from him, in that case, the civil magistrate fined the son in two hundred puns of cowries." See Code of Gentoo laws, pr. disc. p. 56; see also do. chap. 2: sec. 9, p. 81, 82; xxi. sec. 10, p. 301. Verse 13 Not many days after - He probably hastened his departure for fear of the fine which he must have paid, and the reproach to which he must have been subjected, had the matter come before the civil magistrate. See above. Riotous living - Ζων ασωτως, in a course of life that led him to spend all: from α not, and σωω I save. And this we are informed, Luk 15:30 , was among harlots; the readiest way in the world to exhaust the body, debase the mind, ruin the soul, and destroy the substance. Verse 14 A mighty famine in that land - As he was of a profligate turn of mind himself, it is likely he sought out a place where riot and excess were the ruling characteristics of the inhabitants; and, as poverty is the sure consequence of prodigality, it is no wonder that famine preyed on the whole country. Verse 15 To feed swine - The basest and vilest of all employments; and, to a Jew, peculiarly degrading. Shame, contempt, and distress are wedded to sin, and can never be divorced. No character could be meaner in the sight of a Jew than that of a swineherd: and Herodotus informs us, that in Egypt they were not permitted to mingle with civil society, nor to appear in the worship of the gods, nor would the very dregs of the people have any matrimonial connections with them. Herod. lib. ii. cap. 47. Verse 16 With the husks - Κερατιων. Bochart, I think, has proved that κερατια does not mean husks: to signify which the Greek botanical writers use the word λοβοι; several examples of which he gives from Theophrastus. He shows, also, that the original word means the fruit of the ceratonia or charub tree, which grows plentifully in Syria. This kind of pulse, Columella observes, was made use of to feed swine. See Bochart, Hieroz. lib. ii. cap. lvi. col. 707-10. Verse 17 When he came to himself - A state of sin is represented in the sacred writings as a course of folly and madness; and repentance is represented as a restoration to sound sense. See this fully explained on Mat 3:2 (note). I perish with hunger! - Or, I perish Here. Ὡδε, here, is added by BDL, Syriac, all the Arabic and Persic, Coptic, Ethiopic, Gothic, Saxon, Vulgate, all the Itala, and several of the fathers. Verse 18 Against heaven - Εις τον ουρανον; that is, against God. The Jews often make use of this periphrasis in order to avoid mentioning the name of God, which they have ever treated with the utmost reverence. But some contend that it should be translated, even unto heaven; a Hebraism for, I have sinned exceedingly - beyond all description. Verse 20 And kissed him - Or, kissed him again and again; the proper import of καταεφιλησεν αυτον. The father thus showed his great tenderness towards him, and his great affection for him. Verse 21 Make me as one of thy hired servants, is added here by several MSS. and versions; but it is evident this has been added, merely to make his conduct agree with his resolution, Luk 15:19 . But by this a very great beauty is lost: for the design of the inspired penman is to show, not merely the depth of the profligate son's repentance, and the sincerity of his conversion, but to show the great affection of the father, and his readiness to forgive his disobedient son. His tenderness of heart cannot wait till the son has made his confession; his bowels yearn over him, and he cuts short his tale of contrition and self-reproach, by giving him the most plenary assurances of his pardoning love. Bring forth the best robe - Bring out that chief garment, την στολην την πρωτην, the garment which was laid by, to be used only on birth-days or festival times. Such as that which Rebecca had laid by for Esau, and which she put on Jacob when she made him personate his brother. See the notes on Gen 27:15 . Put a ring on his hand - Giving a ring was in ancient times a mark of honor and dignity. See Gen 41:42 ; 1Kgs 21:8 ; Est 8:2 ; Dan 6:17 ; Jam 2:2 . Shoes on his feet - Formerly those who were captivated had their shoes taken off, Isa 20:1 ; and when they were restored to liberty their shoes were restored. See 2Chr 28:15 . In Bengal, shoes of a superior quality make one of the distinguishing parts of a person's dress. Some of them cost as much as a hundred rupees a pair; 10 or 12. Reference is perhaps made here to some such costly shoes. It is the same among the Chinese: some very costly shoes and boots of that people are now before me. Verse 23 The fatted calf, and kill it - Θυσατε, Sacrifice it. In ancient times the animals provided for public feasts were first sacrificed to God. The blood of the beast being poured out before God, by way of atonement for sin, the flesh was considered as consecrated, and the guests were considered as feeding on Divine food. This custom is observed among the Asiatics to this day. Verse 24 Was dead - Lost to all good - given up to all evil. In this figurative sense the word is used by the best Greek writers. See many examples in Kypke. Verse 25 His elder son - Meaning probably persons of a regular moral life, who needed no repentance in comparison of the prodigal already described. In the field - Attending the concerns of the farm. He heard music - Συμφωνιας, a number of sounds mingled together, as in a concert. Dancing - Χορων. But Le Clerc denies that the word means dancing at all, as it properly means a choir of singers. The symphony mentioned before may mean the musical instruments which accompanied the choirs of singers. Verse 28 He was angry - This refers to the indignation of the scribes and Pharisees, mentioned Luk 15:1 , Luk 15:2 . In every point of view, the anger of the older son was improper and unreasonable. He had already received his part of the inheritance, see Luk 15:12 , and his profligate brother had received no more than what was his just dividend. Besides, what the father had acquired since that division he had a right to dispose of as he pleased, even to give it all to one son; nor did the ancient customs of the Asiatic countries permit the other children to claim any share in such property thus disposed of. The following is an institute of the Gentoo law on this subject: (Code, chap. ii. sect. 9, p. 79:) "If a father gives, by his own choice, land, houses, orchards, and the earning of his own industry, to one of his sons, the other sons shall not receive any share of it." Besides, whatever property the father had acquired after the above division, the son or sons, as the prodigal in the text, could have no claim at all on, according to another institute in the above Asiatic laws, see chap. ii. sect. ii. p. 85, but the father might divide it among those who remained with him: therefore is it said in the text, "Son, thou art Always with me, and All that I have is Thine," Luk 15:31 . Verse 29 Never - a kid - It is evident from Luk 15:12 , that the father gave him his portion when his profligate brother claimed his; for he divided his whole substance between them. And though he had not claimed it, so as to separate from, and live independently of, his father, yet he might have done so whenever he chose; and therefore his complaining was both undutiful and unjust. Verse 30 This thy son - This son of Thine - words expressive of supreme contempt: This son - he would not condescend to call him by his name, or to acknowledge him for his brother; and at the same time, bitterly reproaches his amiable father for his affectionate tenderness, and readiness to receive his once undutiful, but now penitent, child! For Him - I have marked those words in small capitals which should be strongly accented in the pronunciation: this last word shows how supremely he despised his poor unfortunate brother. Verse 31 All that I have is thine - See on Luk 15:28 (note). Verse 32 This thy brother - Or, This brother of Thine. To awaken this ill-natured, angry, inhumane man to a proper sense of his duty, both to his parent and brother, this amiable father returns him his own unkind words, but in a widely different spirit. This son of mine to whom I show mercy is Thy brother, to whom thou shouldst show bowels of tenderness and affection; especially as he is no longer the person he was: he was dead in sin - he is quickened by the power of God: he was lost to thee, to me, to himself, and to our God; but now he is found: and he will be a comfort to me, a help to thee, and a standing proof, to the honor of the Most High, that God receiveth sinners. This, as well as the two preceding parables, was designed to vindicate the conduct of our blessed Lord in receiving tax-gatherers and heathens; and as the Jews, to whom it was addressed, could not but approve of the conduct of this benevolent father, and reprobate that of his elder son, so they could not but justify the conduct of Christ towards those outcasts of men, and, at least in the silence of their hearts, pass sentence of condemnation upon themselves. For the sublime, the beautiful, the pathetic, and the instructive, the history of Joseph in the Old Testament, and the parable of the prodigal son in the New, have no parallels either in sacred or profane history. The following reflections, taken chiefly from pious Quesnel, cannot fail making this incomparable parable still more instructive. Three points may be considered here: I. The degrees of his fall. II. The degrees of his restoration; and, III. The consequences of his conversion. I. The prodigal son is the emblem of a sinner who refuses to depend on and be governed by the Lord. How dangerous is it for us to desire to be at our own disposal, to live in a state of independency, and to be our own governors! God cannot give to wretched man a greater proof of his wrath than to abandon him to the corruption of his own heart. Not many days, etc., Luk 15:13 . The misery of a sinner has its degrees; and he soon arrives, step by step, at the highest pitch of his wretchedness. The first degree of his misery is, that he loses sight of God, and removes at a distance from him. There is a boundless distance between the love of God, and impure self-love; and yet, strange to tell, we pass in a moment from the one to the other! The second degree of a sinner's misery is, that the love of God being no longer retained in the heart, carnal love and impure desires necessarily enter in, reign there, and corrupt all his actions. The third degree is, that he squanders away all spiritual riches, and wastes the substance of his gracious Father in riot and debauch. When he had spent all, etc., Luk 15:14 . The fourth degree of an apostate sinner's misery is, that having forsaken God, and lost his grace and love, he can now find nothing but poverty, misery, and want. How empty is that soul which God does not fill! What a famine is there in that heart which is no longer nourished by the bread of life! In this state, he joined himself - εκολληθη, he cemented, closely united himself, and fervently cleaved to a citizen of that country, Luk 15:15 . The fifth degree of a sinner's misery is, that he renders himself a slave to the devil, is made partaker of his nature, and incorporated into the infernal family. The farther a sinner goes from God, the nearer he comes to eternal ruin. The sixth degree of his misery is, that he soon finds by experience the hardship and rigour of his slavery. There is no master so cruel as the devil; no yoke so heavy as that of sin; and no slavery so mean and vile as for a man to be the drudge of his own carnal, shameful, and brutish passions. The seventh degree of a sinner's misery is, that he has an insatiable hunger and thirst after happiness; and as this can be had only in God, and he seeks it in the creature, his misery must be extreme. He desired to fill his belly with the husks, Luk 15:16 . The pleasures of sense and appetite are the pleasures of swine, and to such creatures is he resembled who has frequent recourse to them, 2Pet 2:22 . II. Let us observe, in the next place, the several degrees of a sinner's conversion and salvation. The first is, he begins to know and feel his misery, the guilt of his conscience, and the corruption of his heart. He comes to himself, because the Spirit of God first comes to him, Luk 15:17 . The second is, that he resolves to forsake sin and all the occasions of it; and firmly purposes in his soul to return immediately to his God. I will arise, etc., Luk 15:18 . The third is, when, under the influence of the spirit of faith, he is enabled to look towards God as a compassionate and tender-hearted father. I will arise and go to my father. The fourth is, when he makes confession of his sin, and feels himself utterly unworthy of all God's favors, Luk 15:19 . The fifth is, when he comes in the spirit of obedience, determined through grace to submit to the authority of God; and to take his word for the rule of all his actions, and his Spirit for the guide of all his affections and desires. The sixth is, his putting his holy resolutions into practice without delay; using the light and power already mercifully restored to him, and seeking God in his appointed ways. And he arose and came, etc., Luk 15:20 . The seventh is, God tenderly receives him with the kiss of peace and love, blots out all his sins, and restores him to, and reinstates him in, the heavenly family. His father - fell on his neck, and kissed him, Luk 15:20 . The eighth is, his being clothed with holiness, united to God, married as it were to Christ Jesus, 2Cor 11:2 , and having his feet shod with the shoes of the preparation of the Gospel of peace, Eph 6:15 , so that he may run the ways of God's commandments with alacrity and joy. Bring the best robe - put a ring - and shoes, etc., Luk 15:22 . III. The consequences of the sinner's restoration to the favor and image of God are, First, the sacrifice of thanksgiving is offered to God in his behalf; he enters into a covenant with his Maker, and feasts on the fatness of the house of the Most High. Secondly, The whole heavenly family are called upon to share in the general joy; the Church above and the Church below both triumph; for there is joy (peculiar joy) in the presence of the angels of God over one sinner that repenteth. See Luk 15:10 . Thirdly, God publicly acknowledges him for his son, not only by enabling him to abstain from every appearance of evil, but to walk before him in newness of life, Luk 15:24 . The tender-hearted father repeats these words at Luk 15:32 , to show more particularly that the soul is dead when separated from God; and that it can only be said to be alive when united to him through the Son of his love. A Christian's sin is a brother's death; and in proportion to our concern for this will our joy be at his restoration to spiritual life. Let us have a brotherly heart towards our brethren, as God has that of a father towards his children, and seems to be afflicted at their loss, and to rejoice at their being found again, as if they were necessary to his happiness. In this parable, the younger profligate son may represent the Gentile world; and the elder son, who so long served his father, Luk 15:20 , the Jewish people. The anger of the elder son explains itself at once - it means the indignation evidenced by the Jews at the Gentiles being received into the favor of God, and made, with them, fellow heirs of the kingdom of heaven. It may also be remarked, that those who were since called Jews and Gentiles, were at first one family, and children of the same father: that the descendants of Ham and Japhet, from whom the principal part of the Gentile world was formed, were, in their progenitors, of the primitive great family, but had afterwards fallen off from the true religion: and that the parable of the prodigal son may well represent the conversion of the Gentile world, in order that, in the fullness of time, both Jews and Gentiles may become one fold, under one Shepherd and Bishop of all souls. Introduction The parable of the unjust steward, Luk 16:1-8 . Christ applies this to his hearers, Luk 16:9-13 . The Pharisees take offense, Luk 16:14 . Our Lord reproves them, and shows the immutability of the law, Luk 16:15-17 . Counsels against divorce, Luk 16:18 . The story of the rich man and the beggar, commonly called Dives and Lazarus, Luk 16:19-31 . Verse 1 A steward - Οικονομος, from οικος, a house, or οικια, a family, and νεμω, I administer; one who superintends domestic concerns, and ministers to the support of the family, having the products of the field, business, etc., put into his hands for this very purpose. See on Luk 8:3 (note). There is a parable very like this in Rab. Dav. Kimchi's comment on Isaiah, Isa 40:21 : "The whole world may be considered as a house builded up: heaven is its roof; the stars its lamps; and the fruits of the earth, the table spread. The owner and builder of this house is the holy blessed God; and man is the steward, into whose hands all the business of the house is committed. If he considers in his heart that the master of the house is always over him, and keeps his eye upon his work; and if, in consequence, he act wisely, he shall find favor in the eyes of the master of the house: but if the master find wickedness in him, he will remove him, מן יפקדתו min pakidato, from his Stewardship. The foolish steward doth not think of this: for as his eyes do not see the master of the house, he saith in his heart, 'I will eat and drink what I find in this house, and will take my pleasure in it; nor shall I be careful whether there be a Lord over this house or not.' When the Lord of the house marks this, he will come and expel him from the house, speedily and with great anger. Therefore it is written, He bringeth the princes to nothing." As is usual, our Lord has greatly improved this parable, and made it in every circumstance more striking and impressive. Both in the Jewish and Christian edition, it has great beauties. Wasted his goods - Had been profuse and profligate; and had embezzled his master's substance. Verse 2 Give an account of thy, etc. - Produce thy books of receipts and disbursements, that I may see whether the accusation against thee be true or false. The original may be translated, Give up the business, τον λογον, of the stewardship. Verse 3 I cannot dig - He could not submit to become a common day-laborer, which was both a severe and base employment: To beg I am ashamed. And as these were the only honest ways left him to procure a morsel of bread, and he would not submit to either, he found he must continue the system of knavery, in order to provide for his idleness and luxury, or else starve. Wo to the man who gets his bread in this way! The curse of the Lord must be on his head, and on his heart; in his basket, and is his store. Verse 4 They may receive me - That is, the debtors and tenants, who paid their debts and rents, not in money, but in kind; such as wheat, oil, and other produce of their lands. Verse 6 A hundred measures of oil - Ἑκατον βατους, A hundred baths. The בת bath was the largest measure of capacity among the Hebrews, except the homer, of which it was the tenth par

rs, and eateth with them. 3 And he spake this parable unto them, saying, 4 What man of you, having a 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? 5 And when he hath found it, he layeth it on his shoulders, rejoicing. 6 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. 7 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. 8 Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? 9 And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. 10 Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth. Here is, I. The diligent attendance of the publicans and sinners upon Christ's ministry. Great multitudes of Jews went with him ( ch. xiv. 25 ), with such an assurance of admission into the kingdom of God that he found it requisite to say that to them which would shake their vain hopes. Here multitudes of publicans and sinners drew near to him, with a humble modest fear of being rejected by him, and to them he found it requisite to give encouragement, especially because there were some haughty supercilious people that frowned upon them. The publicans, who collected the tribute paid to the Romans, were perhaps some of them bad men, but they were all industriously put into an ill name, because of the prejudices of the Jewish nation against their office. They are sometimes ranked with harlots ( Matt. xxi. 32 ); here and elsewhere with sinners, such as were openly vicious, that traded with harlots, known rakes. Some think that the sinners here meant were heathen, and that Christ was now on the other side Jordan, or in Galilee of the Gentiles. These drew near, when perhaps the multitude of the Jews that had followed him had (upon his discourse in the close of the foregoing chapter) dropped off; thus afterwards the Gentiles took their turn in hearing the apostles, when the Jews had rejected them. They drew near to him, being afraid of drawing nearer than just to come within hearing. They drew near to him, not, as some did, to solicit for cures, but to hear his excellent doctrine. Note, in all our approaches to Christ we must have this in our eye, to hear him; to hear the instructions he gives us, and his answers to our prayers. II. The offence which the scribes and Pharisees took at this. They murmured, and turned it to the reproach of our Lord Jesus: This man receiveth sinners, and eateth with them, v. 2 . 1. They were angry that publicans and heathens had the means of grace allowed them, were called to repent, and encouraged to hope for pardon upon repentance; for they looked upon their case as desperate, and thought that none but Jews had the privilege of repenting and being pardoned, though the prophets preached repentance to the nations, and Daniel particularly to Nebuchadnezzar. 2. They thought it a disparagement to Christ, and inconsistent with the dignity of his character, to make himself familiar with such sort of people, to admit them into his company and to eat with them. They could not, for shame, condemn him for preaching to them, though that was the thing they were most enraged at; and therefore they reproached him for eating with them, which was more expressly contrary to the tradition of the elders. Censure will fall, not only upon the most innocent and the most excellent persons, but upon the most innocent and most excellent actions, and we must not think it strange. III. Christ's justifying himself in it, by showing that the worse these people were, to whom he preached, the more glory would redound to God, and the more joy there would be in heaven, if by his preaching they were brought to repentance. It would be a more pleasing sight in heaven to see Gentiles brought to the worship of the true God than to see Jews go on in it, and to see publicans and sinners live an orderly sort of life than to see scribes and Pharisees go on in living such a life. This he here illustrates by two parables, the explication of both of which is the same. 1. The parable of the lost sheep. Something like it we had in Matt. xviii. 12 . There it was designed to show the care God takes for the preservation of saints, as a reason why we should not offend them; here it is designed to show the pleasure God takes in the conversion of sinners, as a reason why we should rejoice in it. We have here, (1.) The case of a sinner that goes on in sinful ways. He is like a lost sheep, a sheep gone astray; he is lost to God, who has not the honour and service he should have from him; lost to the flock, which has not communion with him; lost to himself: he knows not where he is, wanders endlessly, is continually exposed to the beasts of prey, subject to frights and terrors, from under the shepherd's care, and wanting the green pastures; and he cannot of himself find the way back to the fold. (2.) The care the God of heaven takes of poor wandering sinners. He continues his care of the sheep that did not go astray; they are safe in the wilderness. But there is a particular care to be taken of this lost sheep; and though he has a hundred sheep, a considerable flock, yet he will not lose that one, but he goes after it, and shows abundance of care, [1.] In finding it out. He follows it, enquiring after it, and looking about for it, until he finds it. God follows backsliding sinners with the calls of his word and the strivings of his Spirit, until at length they are wrought upon to think of returning. [2.] In bringing it home. Though he finds it weary, and perhaps worried and worn away with its wanderings, and not able to bear being driven home, yet he does not leave it to perish, and say, It is not wroth carrying home; but lays it on his shoulders, and, with a great deal of tenderness and labour, brings it to the fold. This is very applicable to the great work of our redemption. Mankind were gone astray, Isa. liii. 6 . The value of the whole race to God was not so much as that of one sheep to him that had a hundred; what loss would it have been to God if they had all been left to perish? There is a world of holy angels that are as the ninety-nine sheep, a noble flock; yet God sends his Son to seek and save that which was lost, ch. xix. 10 . Christ is said to gather the lambs in his arms, and carry them in his bosom, denoting his pity and tenderness towards poor sinners; here he is said to bear them upon his shoulders, denoting the power wherewith he supports and bears them up; those can never perish whom he carries upon his shoulders. (3.) The pleasure that God takes in repenting returning sinners. He lays it on his shoulders rejoicing that he has not lost his labour in seeking; and the joy is the greater because he began to be out of hope of finding it; and he calls his friends and neighbours, the shepherds that keep their flocks about him, saying, Rejoice with me. Perhaps among the pastoral songs which the shepherds used to sing there was one for such an occasion as this, of which these words might be the burden, Rejoice with me, for I have found my sheep which was lost; whereas they never sung, Rejoice with me, for I have lost none. Observe, he calls it his sheep, though a stray, a wandering sheep. He has a right to it ( all souls are mine ), and he will claim his own, and recover his right; therefore he looks after it himself: I have found it; he did not send a servant, but his own Son, the great and good Shepherd, who will find what he seeks, and will be found of those that seek him not. 2. The parable of the lost piece of silver. (1.) The loser is here supposed to be a woman, who will more passionately grieve for her loss, and rejoice in finding what she had lost, than perhaps a man would do, and therefore it the better serves the purpose of the parable. She has ten pieces of silver, and out of them loses only one. Let this keep up in us high thoughts of the divine goodness, notwithstanding the sinfulness and misery of the world of mankind, that there are nine to one, nay, in the foregoing parable there are ninety-nine to one, of God's creation, that retain their integrity, in whom God is praised, and never was dishonoured. O the numberless beings, for aught we know numberless worlds of beings, that never were lost, nor stepped aside from the laws and ends of their creation! (2.) That which is lost is a piece of silver, drachmen — the fourth part of a shekel. The soul is silver, of intrinsic worth and value; not base metal, as iron or lead, but silver, the mines of which are royal mines. The Hebrew word for silver is taken from the desirableness of it. It is silver coin, for so the drachma was; it is stamped with God's image and superscription, and therefore must be rendered to him. Yet it is comparatively but of small value; it was but seven pence half-penny; intimating that if sinful men be left to perish God would be no loser. This silver was lost in the dirt; a soul plunged in the world, and overwhelmed with the love of it and care about it, is like a piece of money in the dirt; any one would say, It is a thousand pities that it should lie there. (3.) Here is a great deal of care and pains taken in quest of it. The woman lights a candle, to look behind the door, under the table, and in every corner of the house, sweeps the house, and seeks diligently till she finds it. This represents the various means and methods God makes use of to bring lost souls home to himself: he has lighted the candle of the gospel, not to show himself the way to us, but to show us the way to him, to discover us to ourselves; he has swept the house by the convictions of the word; he seeks diligently, his heart is upon it, to bring lost souls to himself. (4.) Here is a great deal of joy for the finding of it: Rejoice with me, for I have found the piece which I had lost, v. 9 . Those that rejoice desire that others should rejoice with them; those that are merry would have others merry with them. She was glad that she had found the piece of money, though she should spend it in entertaining those whom she called to make merry with her. The pleasing surprise of finding it put her, for the present, into a kind of transport, heureka, heureka — I have found, I have found, is the language of joy. 3. The explication of these two parables is to the same purport ( v. 7 , 10 ): There is joy in heaven, joy in the presence of the angels of God, over one sinner that repenteth, as those publicans and sinners did, some of them at least (and, if but one of them did repent, Christ would reckon it worth his while), more than over a great number of just persons, who need no repentance. Observe, (1.) The repentance and conversion of sinners on earth are matter of joy and rejoicing in heaven. It is possible that the greatest sinners may be brought to repentance. While there is life there is hope, and the worst are not to be despaired of; and the worst of sinners, if they repent and turn, shall find mercy. Yet this is not all, [1.] God will delight to show them mercy, will reckon their conversion a return for all the expense he has been at upon them. There is always joy in heaven. God rejoiceth in all his works, but particularly in the works of his grace. He rejoiceth to do good to penitent sinners, with his whole heart and his whole soul. He rejoiceth not only in the conversion of churches and nations, but even over one sinner that repenteth, though but one. [2.] The good angels will be glad that mercy is shown them, so far are they from repining at it, though those of their nature that sinned be left to perish, and no mercy shown to them; though those sinners that repent, that are so mean, and have been so vile, are, upon their repentance, to be taken into communion with them, and shortly to be made like them, and equal to them. The conversion of sinners is the joy of angels, and they gladly become ministering spirits to them for their good, upon their conversion. The redemption of mankind was matter of joy in the presence of the angels; for they sung, Glory to God in the highest, ch. ii. 14 . (2.) There is more joy over one sinner that repenteth, and turneth to be religious from a course of life that had been notoriously vile and vicious, than there is over ninety-nine just persons, who need no repentance. [1.] More joy for the redemption and salvation of fallen man than for the preservation and confirmation of the angels that stand, and did indeed need no repentance. [2.] More joy for the conversion of the sinners of the Gentiles, and of those publicans that now heard Christ preach, than for all the praises and devotions, and all the God I thank thee, of the Pharisees, and the other self-justifying Jews, who though that they needed no repentance, and that therefore God should abundantly rejoice in them, and make his boast of them, as those that were most his honour; but Christ tells them that it was quite otherwise, that God was more praised in, and pleased with, the penitent broken heart of one of those despised, envied sinners, than all the long prayers which the scribes and Pharisees made, who could not see any thing amiss in themselves. Nay, [3.] More joy for the conversion of one such great sinner, such a Pharisee as Paul had been in his time, than for the regular conversion of one that had always conducted himself decently and well, and comparatively needs no repentance, needs not such a universal change of the life as those great sinners need. Not but that it is best not to go astray; but the grace of God, both in the power and the pity of that grace, is more manifested in the reducing of great sinners than in the conducting of those that never went astray. And many times those that have been great sinners before their conversion prove more eminently and zealously good after, of which Paul is an instance, and therefore in him God was greatly glorified, Gal. i. 24 . They to whom much is forgiven will love much. It is spoken after the manner of men. We are moved with a more sensible joy for the recovery of what we had lost than for the continuance of what we had always enjoyed, for health out of sickness than for health without sickness. It is as life from the dead. A constant course of religion may in itself be more valuable, and yet a sudden return from an evil course and way of sin may yield a more surprising pleasure. Now if there is such joy in heaven, for the conversion of sinners, then the Pharisees were very much strangers to a heavenly spirit, who did all they could to hinder it and were grieved at it, and who were exasperated at Christ when he was doing a piece of work that was of all others most grateful to Heaven. The Prodigal Son. 11 And he said, A certain man had two sons: 12 And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them

[[Luther published two sermons for Luke 15:1-10. One can be found in the electronic version in verses 1-2 (or Mt 18:12); the other in verse 3 (or Mt 18:13) (part 1) and 4-10 (or Mt 18:14) (part 2).]] PART II. V.4-8. “What man of you, having a hundred sheep, and having lost one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?” 31 Christ the Lord is not only firm, in that he refuses to obey their doctrine and despotism, but also shows good reasons for doing so, and with great and fine skill overthrows their objections and stops their mouths, so that they have nothing to say against it, yes, he circumvents them by their own actions and example, and forces them in their very hearts to be ashamed of themselves, that they demanded such things of him and blame him in such weighty matters, which they themselves do in much more trifling things, and wish to do them even with honor. 32 For how could he answer them better than to say: You great masters and dear sophists, would you order and teach me that I should thrust from me poor sinners who desire me and come unto me to hear my words? While even you yourselves for the sake of one lost sheep do much more, when among a hundred you miss a single one, you leave the ninety and nine in the wilderness, that is, in the field with the shepherds, standing all alone, and run after the one of the hundred and have no rest until you find it, and this you call a good and praiseworthy deed, and if any one would reprove you for it, you would consider him mad and foolish. And should not I, the Saviour of souls, do the same for men as you do for a sheep, although there is no comparison whatever between a soul and everything else that lives and moves of all the creatures on the earth. Then should you not in your hearts be ashamed of yourselves, to boss and reprove me in a work which is infinitely better than the work you yourselves praise and are compelled to praise? So, if you reprove me, you must first condemn yourselves. 33 This is called giving a good answer, and in all honor putting them to silence, while he gives sufficient reasons why he does not at all need their great authority, yea, he will not, neither should he, endure it. And so they run on as is their nature, for they obtain thus nothing but their own sins and shame. For it is truly a shame to all masters, and an insufferable outrage, for them to attempt to dictate to him, who is appointed of God Lord over all. But it ought to be as I said, whoever desires to direct and judge a Christian, and lead him away from his baptism and the article of faith in Christ, and to govern him by his wisdom and laws, does not only make a fool of himself, but also causes abomination and murder; for he defiles God's temple and sanctuary, and with a devilish outrage invades his kingdom, where he alone should reign through his Holy Spirit. Wherefore he fairly and justly deserves that God should also put him to sin and shame before all the world, because he wants to be a master in the devil's name, whereas Christ alone is master, and with his head he runs against him who is too high and wise for him. 34 Therefore it is not a good thing to trifle with Christians, for they are living saints, who are undisturbed before all the world only because of their man whose name is Christ; for men gain nothing in him at any rate, as he will not suffer others to teach and rule him. So also a Christian can and should not suffer it, for if he suffers it and gives place and yields to suggestions of this kind, where one would blame and master Christ in him, or attack his faith with the law and doctrine of works, then he is lost and fallen from Christ. Therefore let us only hold firmly to him, and care not if the whole world outwits and masters us. For when we abide in him and hold fast to the true sense of this article of faith, we will easily overcome all such fanatics and put them to shame. For this Christ shall and will remain uncorrected and without a master, but he alone will rule and reform the whole world, so that they shall either by grace acknowledge him as their Lord and Master, and themselves as fools, or without grace be exposed to shame and utterly perish. 35 But, as I have said, this sermon is much too good, sweet and comforting for the coarse, rough crowd, and the mad, knotty mob, and so we do not preach it to them that they may know it; but only to those who are in the terrors and anxiety of conscience, or in the danger and toils of death, and when the devil disputes with them about their sins, to drive them into melancholy and despair. To those this lovely picture must be presented, that they may become comforted and joyful. But the rest, who already live in drunkenness and know but very little of melancholy and spiritual sorrow, are to be diverted to Moses and mister hangman and his servants, and afterwards to the devil. For it is painted so very friendly and much better than any man can paint it, and no one is so eloquent as to outline it or equal it with words, but as much as possible it must be grasped by faith in the heart. However, we must notice a little of it, so as to give an occasion to meditate upon it. 36 Christ says I have a hundred sheep, that is, the little flock of entire Christendom, from which number one is lost and fallen from the communion of Christians. If you would know how it is with my heart, only truly describe such a shepherd and his lost sheep! 37 For while the shepherd is merely a man and tends the dumb animals, created to be slaughtered and killed, yet he has such a sympathetic heart for his lost sheep, that he is in as great anxiety to find the sheep as it is to find its shepherd. For as soon as the sheep knows, as it does by instinct, that he is its shepherd, it is not at all afraid, but runs up to him with all confidence, and walks along before him in perfect trust. Yes, as soon as it only hears his voice, it bleats and runs after him, and has no rest until it comes to him. And thus there is of course the purest friendship and love between them both, and they have toward each other only one heart and one mind; so that if the lamb could speak and pour out its heart, it would desire nothing but its shepherd. Again, the shepherd has no other cares and anxieties than how he may again find his precious pet, that has gone from him and strayed away. He makes haste, and sends out servants wherever he thinks it may be found, and never ceases until he has found it and brought it home. For he knows well enough what a poor animal it is, as it can live only by the help and under the protection of its shepherd, and can not at all care for itself, but is wholly lost and must perish, if deprived of its shepherd, and besides it is naturally fearful and inclined to stray; and as soon as it leaves the way and loses the shepherd, it is at once discomfited and can not rest, although it comes among other shepherds and sheep, and the stranger calls it, yet it runs in its fright through briers and water and everything before it until it falls a prey to the wolf or otherwise perishes. 38 But still it has in it the virtue and good nature, that it holds with all diligence to its shepherd and knows his voice so well, and when it hears it, it runs immediately to him, and will not permit itself to be taken from him, though all the world may call and coax. And though it be already lost or gone astray, still it has the hope as much as instinct gives it, if it can only once again hear its shepherd, it would be cheerful and void of all care. Thus the shepherd is not for the purpose, when he finds it again, to be angry at it and thrust it away, or to cast it into the jaws of the wolf; but all his cares and thoughts are, only to allure it in the most friendly manner and treat it in the tenderest way, he takes it upon his shoulders, holds and carries it, until he again brings it home. 39 The picture painted before us by this creature of God is, how Christ shows his disposition toward us, what he will do for us and what we may expect from him. For, as all this is true in nature, much more is it true in the kingdom of Christ, which is a kingdom of grace, pure love and consolation. Wherefore keep in mind this sheep that belongs to the shepherd, then you will also find, with how much more and greater affection he takes it to himself and how friendly and perfectly and heartily he cares for it, to bring it back. By this he would set forth and indeed poor out his inexhaustible love and ardent desire toward poor, sinful, frightened and weak consciences, which are his true sheep. 40 For when a man has lost this shepherd and does not hear his voice, it is with him exactly as with the lost sheep, which always wanders ever farther and farther from him. And though be even be allured and called by strange doctrines to run over to them and think it is coming to its shepherd, yet it does not find him, but always runs from one corner to another, and the longer it runs the farther it goes astray, and it has no comfort nor help, until it again hears the voice of its true Shepherd ringing in its ears. As also experience plainly shows us, and every one can experience it in his own heart. For if the second article of the creed concerning Christ be taken away or not taught, then here comes a factious spirit, there a fanatic, where one perverts the sacrament of the altar, the other baptism, and one preaches this, the other that, concerning strange holiness of life, and each one entices the poor sheep to himself, and pretends to be the Shepherd, by which the sheep strays more and more, until it loses the way altogether. 41 Moreover, the devil also joins in with his own thoughts, which he shoots into the heart: Ah, if you had done this and that, or not done it! by which the heart becomes only more fickle and erring, that it does not know whither to go. This certainly takes place when Christ is removed out of sight, and the article of faith concerning him is not taught. It matters not how they teach, advise and admonish, it will only be worse and approach nearer destruction, unless the true Shepherd with his own voice comes again to him. 42 Therefore we should now learn rightly to know and recognize Christ our Lord, that we may not regard him as a tyrant or an angry judge, as hitherto he has been preached to us, and as the devil always presents him to the heart, as one standing behind us with a sword. But as the little lamb naturally beholds its shepherd, not at all as one who would frighten, hunt and strike it down, but as soon as it first sees him, it becomes happy and obtains a hope as though it received help already, and needs no more to fear or care, and runs straight up to him with all confidence. 43 Thus too, if our confidence is to begin, and we become strengthened and comforted, we must well learn the voice of our Shepherd, and let all other voices go, who only lead us astray, and chase and drive us hither and thither. We must hear and grasp only that article which presents Christ to us in the most friendly and comforting manner possible. So that we can say with all confidence: My Lord Jesus Christ is truly the only Shepherd, and I, alas, the lost sheep, which has strayed into the wilderness, and I am anxious and fearful, and would gladly be good, and have a gracious God and peace of conscience, but here I am told that He is as anxious for me as I am for him. I am anxious and in pain about how I shall come to him to secure help, But he is in anxiety and worry and desires nothing else than to bring me again to himself. 44 Behold, if we could thus portray his heart, and press it into our own heart, that he has such a gushing desire, anxiety and longing for us, then we could not dread or fear him, but would joyfully run up to him and abide with him alone, and hear no other doctrine or teacher. For wherever a different doctrine comes, be it of Moses or others, it will certainly accomplish nothing, except only to hunt us down and torment us, so that we can find neither rest nor peace. Wherefore Christ also says, Mat. 11:28-29: “Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest for your souls.” As though he would say: Run about and seek wherever you will, hear and learn everything that man can preach, yet you will find no rest nor peace of heart except in me alone. 45 We will gladly permit the preaching of good works, the ten commandments and all other moral teaching; but to preach to the conscience bound in torment and terror on account of its sins, there shall positively be no other word preached except the Word of Christ. For this is that poor lost sheep, which neither shall nor can have and suffer any master, except this its only Shepherd, who does not deal with it by compulsions and the requirements of the law, but in the sweetest and tenderest manner, and takes upon himself the dear sheep with all its distress, sins and anxiety, and himself does what the sheep should do, as we shall hear further. 46 But, as I have sufficiently said before, we must well distinguish here between two kinds of preaching, or the voice of Moses and the voice of Christ, that by no means you may permit any Moses to come to the lost sheep, though his preaching be ever so excellent. For if these things be confused and we attempt to comfort the troubled conscience with the law thus: Be of good cheer, you have not committed murder nor adultery and done any other outrage, or you have indeed meant it all good! This also is comfort, but it will not last long nor hold out against the cuffs of the devil. For this is nothing more nor less than a consolation with yourself, by which the poor sheep is not benefited, for it remains astray and lost in spite of this, and it can not help itself or come to its Shepherd. 47 However, if he is to be helped, he must be shown the true Shepherd, who comes and seeks him to bring him home, and let his voice be heard, then he can receive true comfort, so that he dare answer Moses and say: I now no longer care either for thy comfort or terror, and you may make me just as bad as you can, you may make me a murderer time and again, and say I have hanged my father and mother; but now, because I am in anxiety and terror before the wrath of God and eternal condemnation, I will neither hear nor obey thee. For I myself feel and confess, that I am, alas, a poor lost sheep; but this is my salvation and comfort in which I triumph, that I have the Shepherd who himself seeks me, his lost sheep, and carries me on his shoulders. Let us now discuss this, and not how good or bad I am, but, how I am to come to Christ. 48 Therefore, all preaching must be adapted to the capacity of the hearers. For I have said that this doctrine is not suited to a carnal and hardened man, even as it does not profit to give a hardy thresher sugar and costly delicacies, which are intended for the sick, but give him a good piece of hard bread and cheese and a drink of water. But other soft and delicate food reserve for the sick and young children, who cannot digest anything hard. Thus you must also observe here how rightly to divide and give each one his proper portion, like a prudent householder. Likewise, that you hold fast to the preaching of Moses and the law, until you find hard and vicious people, who live secure and without fear. These you must permit to eat only the coarse food of common laborers, that is, to hear the angry Moses, who thunders and flashes from Mount Sinai, who destroys the children of Israel and slays them in the desert, and drowns King Pharaoh in the Red Sea. 49 But wherever there are troubled, weak hearts and consciences, which have now become lost sheep, there keep silent about Moses and all the works of God, done under the law, and speak only of the works done by Christ in the time of grace, and well impress the poor conscience how he shows himself toward the lost Sheep; namely, that he is the dear, good Shepherd, who is so anxious and concerned about the sheep that he drops everything and leaves all lay, only that he may find it again, and never ceases until he brings it home. For it grieves him that a man should remain in sin, fear and tremble; and he cannot endure it, that he remains there and perishes. But he calls to thee with his Gospel in the most friendly manner, that you should only come to him, and be taken up and carried on his shoulders, and remain his dear sheep. 50 But that multitude must not be called the lost sheep, which lives securely and riotously and do not concern themselves whether God above is angry or laughs, for it is a wild goat that will not be either led or protected. But those are called the stray, lost sheep, whose sins oppress them and who struggle in the conflict of faith, where there is no danger of losing Moses but Christ and his chief article of faith, that is, where the conscience is in anxiety and worry as to whether God is merciful to him? This is the true sheep which sighs and cries for its Shepherd, and would be glad for help, as David says, Ps. 119:176: “I am gone astray like a lost sheep, seek thy servant,” etc. To those the sugar and this friendly sweet refreshment tastes good, by which the heart is revived that it may not despair, but that it may raise itself up again by such consolation, not through Moses but in Christ; not in order to make Moses his friend or be able to quiet his voice, but because he has a gracious God in his Lord and Christ. God grant it. Let Moses abide with his comfort where he can. 51 Although it is also a fine thing and should be so, that a man should not live contrary to the law, rob, steal, murder, or do his neighbor wrong and cause him pain; yet such a life does not give the heart true comfort, but only tickles the skin, which does not enter the heart nor lasts. For when the devil comes and seizes the heart, he takes away all such comfort, and although you have even done right, yet he of course prefers tenfold against it, where you did the contrary. Yea, in the very best works he can easily find much uncleanness, and turn everything to sin. Therefore nothing can be built on such comfort, but only courageously cast it away, and say: God grant, whether I be good or not, this I will reserve for its proper place, when we come to teach and treat of works; but in this circle in which I now stand, it avails nothing to treat of my works and goodness, but of Christ and his works which he has done for me as his lost sheep. If now you ask whether I am good, I will simply answer: No, and I do not want to be in this circle of good people. 52 But if you ask whether Christ is good, then without hesitation I can say yes, and present him as my righteousness, and defiantly appeal to him. For in him I have been baptized, and I have the seal and document here in the Gospel, that I am his dear sheep, and he is my good and pious Shepherd who seeks his lost sheep, and deals with it entirely without the law, demands nothing of me, neither drives, threats nor frigbtens, but shows me pure sweet grace, and humbles himself beneath me and takes me upon himself, that I may only lie on his back and be carried. Why should I then fear the terrors and thunderings of Moses, or the devil besides, because I am in the protection of that man who gives me his holiness and everything he has, to possess it as my own, and who carries and holds me so that I cannot be lost, because I remain a sheep and do not deny the Shepherd or maliciously fall from him. 53 Thus you have this picture presented in the most lovely manner it is possible to present it. But all this is done only on account of faith. For the picture is indeed fine and full of comfort, and is the truth itself. But it is wanting in this, that it is not felt in experience as it should be. For while the sheep runs astray, that is, when man feels his sins and they oppress him, and he does not know where to stand, and the devil terrifies him; then only the contrary takes place, and he cannot grasp that it is true, for all that he has here heard entirely departs through his present feelings and experience. For the devil has so perverted his vision that he sees nothing but God's wrath and indignation, by which his heart is so burdened that he cannot raise himself above it or turn his eyes from it, for he has so deeply sunk into it that he sees nothing else even in Christ than an angry Judge, as he has been hitherto described and forced into all hearts by the scandalous Papists as sitting alone on the rainbow with a sword in his mouth. 54 For the real art and roguery of the devil, which he practices on the poor wandering sheep, are that he perverts this picture and makes a continual bawling in his presence, that he can no more recognize his Shepherd, so that in Christ's name he might lead the man subject to Moses, as he disputes about Christ just as he did before about Moses, so that he indeed needs a strong faith that it is true, and a man first of all must contend against himself on this account. For his own feeling is powerful in itself, and the devil magnifies sin and terror so greatly, that nerve and bone, and the heart in the body, could fail. 55 Therefore it is not so easily learned as some imagine. When all is peace it is easily believed that Christ is sweet and amiable, but when anxiety and terror break forth and overwhelm the heart, then man is blind and wandering, and will judge only according to his heart and feelings, to which he clings and confirms himself in his error, for he is held captive in it, and cannot think otherwise but that it is as he feels it, and yet it is not true. 56 Now this would be an art, were he able to say to his heart: If You acknowledge yourself to be a lost sheep, you speak the truth; but that you would on this account flee from Christ, and imagine him to be a man who would hunt you down and frighten you, this is the work of the sorry devil himself. For if you rightly behold and confess him as your true Shepherd, you would neither be afraid nor frightened at him, but you would run up to him with joy and confidence. For he is not present here to condemn thee, but he comes to seek thee, to carry you on his back, to help and deliver you from sin, error, the power of the devil and every misfortune. If you now feel that you are a sinner and have deserved the wrath of God, then you should just on this account the more earnestly cry and run to your dear Shepherd, that he might deliver you, and you should not imagine him to be anything else than the sheep does its shepherd, which cannot fear him, but is glad and happy as soon as it sees and hears him, although it has strayed away from him, and deserved on this account to fear him. But it knows full well that he bears no anger or indignation against such a sheep, and can expect nothing of him but love and every good thing. 57 Hence everything here depends only upon this, that you rightly learn to look upon Christ according to the Word, and not according to your own thoughts and feelings, for human thoughts are frauds and lies, but his Word is true and cannot lie. For he has even proved it by living deeds and examples, and daily proves it still throughout the whole of Christendom. Wherefore we must only press the Word close to our hearts, and knit ourselves into it and learn the art to reprove our own heart with its lies, and set this article of faith against it. For this alone must remain true, and everything opposed to it, must be false and a pack of lies. But this is an art which I cannot master, and much less can other vain spirits, who boast so much of it, as though they knew it all, if they have only heard it but once, and yet they never taste or experience anything of it. For it is an easy matter to speak and preach about it; but how difficult it is to prove it in reality, which those thoroughly experience, who are earnestly concerned about it. 58 Now this is the first description of the lovely Christ, set forth by himself in this Gospel, that he pours out all his heart and is so anxious for the sheep, that he goes after it alone, leaving the ninety and nine; not to frighten or strike it, but to help it and bring it home again, and to rejoice the wretched and sorrowful heart and conscience by his sweet and friendly voice, so that on both sides there is nothing but hearty love and joy for each other, that you can see what great love and pleasure you thereby afford him, when you cleave to him with the whole heart and look to him for every good thing. 59 You see in the second place how he pours out his joy and unspeakable goodness by external signs and gestures of every kind, and how, when he has found the sheep, he shows himself so friendly, for he does not deal with it at all according to his own law or force, to which indeed he has a right, to drive it before him like the other sheep, and leave it go alone. On the contrary he lays hold and puts it on his shoulders and carries it himself the whole way through the wilderness, takes all the labor and trouble upon himself only in order that the sheep may have rest and a home, and he does it gladly and heartily for he is full of pure joy, only because he once more has it in his care. And observe also how well it is with the sheep, how it lies in all peace and safety upon the shoulders of its Shepherd, and how well pleased it is that it lies so softly and does not need to travel, is safe and without care, both from dogs and wolves, that is, from all error and lies, danger and destruction. This is indeed a friendly painting, excellent, lovely and refreshing to behold. 60 For just so Christ our Lord does when he delivers us, which he once did bodily by his sufferings and death, but now he continually does in power and spirit by his Word. In this way he lays us on his shoulders, carries and defends us, that we may be safe from all danger of sin, of death and the devil; although they even terrify us, and act as if they would tear us away and devour us. For being thus carried is our salvation, and we remain safe from every peril and need fear nothing; just like the precious lamb that lays on the shoulders of the Shepherd will not let itself be disturbed, although the dogs already like fiends bark, and the wolf lurks about, while it hangs its head without any care and sweetly sleeps. So we do also, if we stand and abide in this article of faith: I believe in Jesus Christ, our Lord, who suffered, died and rose again for us, etc., then we need not worry about being lost, or that the devil can devour us, though he even opens his jaws ever so wide. For we are not then on our own way, nor do we walk with our own feet, but hang about the neck of our dear Shepherd and lay upon his back, where we are entirely safe. For although sin, death and hell appear ever so wicked and terrible, they cannot devour him; otherwise we poor sheep would too soon be lost and destroyed. 61 For even as the sheep cannot protect or provide for itself that it go not astray, unless the shepherd continually directs and leads it in the way; and when it has strayed and is lost, it cannot of itself find the right way or come to its shepherd, but the shepherd himself must go after it, and seek it until he find it, and when he has found it, he holds and bears it upon his back, that it may no more be frightened away from him, hunted or seized by the wolf. So we too cannot either help or advise ourselves, that we may obtain rest and peace of conscience, and escape the devil, death and hell, unless Christ himself brings us again and calls us to himself by his Word. And when we come to him and are in a state of faith, even then we are not able to keep ourselves in faith or be steadfast, unless he himself by his Word and power holds and carries us, because the devil every way and without ceasing watches for us, end lurks, round about us like a roaring lion, as St. Peter In 1 Pet. 5:8 says, to devour us. So that here it avails nothing whatever to boast of our free will and strength, either to begin or continue our return to the Shepherd, and to abide with him, but Christ alone, our Shepherd, must do everything. 62 But now we are certain of this, that as long as we lie around the neck of Christ, we shall be safe from all terror and misfortune. For he will certainly not permit us to be torn from his neck, norr will he cast us off, because he is so happy and of good cheer that he once again has his sheep, and can bring it back to the rest of the flock. In short, there is nothing here of terror, driving and commanding, but a simple friendly carrying and a mere life of grace, by which he cares for his sheep in the tenderest manner. On the contrary, Moses, not like a shepherd of poor, weak sheep, but of rough, strong cattle, with his staff and rod drives his herd before him a three days journey into the wilderness, Ex. 3:1, until they become weary; for such treatment is proper for hardened and proud people. 63 Even we also, when we come under Moses, namely, according to the flesh and the external life, must then go ourselves and do what the law demands. But according to our faith we must not suffer any work to be forced upon us or required of us, but only permit ourselves to be carried and raised up most tenderly, not on horse and chariot, but on his own back and shoulders. Which, as I said, is done, when he permits his Word to be preached unto us, that he died for us, and bore our sins in his own body on the cross, and put the devil with death and sin under his feet, and has led us unto eternal life, and always carries us as long as we live, so that we need not look to our life, how good and strong we are, but only lie upon his shoulders. For in this circle or article of faith we need not be troubled about any sin, death or life, but we have all things in Christ who carries and defends us. 64 Now he is not satisfied with the two parts, that he so lovingly seeks the lost sheep, and carries it so gently and with joy; but also when he brings it home he appoints a special feast and season of joy, and calls together his friends and neighbors that they may rejoice with him. Yea, he makes such a great jubilee, that God in heaven together with all the heavenly hosts and all creatures rejoice over one sinner that repenteth. By this he shows and explains who it is that is called a lost sheep, namely, the sinner who repents, that is, who feels his sins and is heartily sorry on account of them, and would gladly be free from them and come to Christ and amend his life, which is called having a miserable, sorrowful heart and an afflicted conscience, which the devil attacks, that it might perish with sorrow and sadness. For Christ is such a man who seeks and carries no sheep except that which is lost and knows no refuge or help of its own. 65 And now consider, how could he preach still more friendly and comfortingly, or what more should he do to make the heart joyful, and awaken a strong confidence in him? Since we see such a Shepherd, we miserable sinners are painted forth by him, who so unwillingly loses his sheep and so anxiously seeks it, and when he has found it carries it with all joy, and spreads forth such joy that all the angels and saints in heaven, yea, and all creatures rejoice and smile over us so friendly, that even the sun must shine much more lovely. For as it is natural that when a man is sorrowful, the sun and everything looks dark to him, and again when the heart is happy, then man appears twice as joyful, and everything looks to him lighter and brighter. 66 Now he who can firmly believe this, shall also receive true consolation and joy in and through Christ the Lord, because he has here the certain promise, that if he cleave thus unto Christ, and permit himself to be carried on his shoulders, that he is a dear guest in the kingdom of heaven, and will be received with great joy. 67 But we have altogether a different feeling in the sorrow and melancholy of the conscience, when the heart cannot think otherwise than that every angel stands behind us with a drawn sword, so that we can have no good cheer either from God or angels, that even some cannot behold any creature with joy, and fear the friendly sun itself, yea, every leaf that stirs. All which arises from tormenting and consuming themselves with their own thoughts, from which they would gladly disentangle themselves, and labor so much and feel so good that they need not fear; but by this they only make the evil worse. 68 But if you desire to possess true comfort and joy in your soul, then only learn to impress this lovely picture and word of this Gospel in your heart, that you may seek it where it is to be found, namely, in Christ, and nowhere else. For in this man you will find all things, if you only remain under his protection and lie still upon his shoulders. But whatever joy may be sought outside of him, never enters the heart, even if you took to your aid all creatures, and had in one place the joy and pleasure of the whole world.

Likewise joy, &c. It is a principle of human nature that the recovery of an object in danger of being lost, affords much more intense joy than the quiet possession of many that are safe. This our Saviour illustrated by the case of the lost sheep and of the piece of silver. It might also be illustrated by many other things. Thus we rejoice most in our health when we recover from a dangerous disease; we rejoice over a child rescued from danger or disease more than over those who are in health or safety. We rejoice that property is saved from conflagration or the tempest more than over much more that has not been in danger. This feeling our Lord represents as existing in heaven. Likewise, in like manner, or on the same principle, there is joy. In heaven. Among the angels of God. Comp. Lk 15:10. Heavenly beings are thus represented as rejoicing over those who repent on earth. They see the guilt and danger of men; they know what God has done for the race, and they rejoice at the recovery of any from the guilt and ruins of sin. One sinner. One rebel against God, however great may be his sins or however small. If a sinner, he must perish unless he repents; and they rejoice at his repentance because it recovers him back to the love of God, and because it will save him from eternal death. That repenteth. Mt 9:13. Just persons. The word persons is not in the original. It means simply just ones, or those who have not sinned. The word may refer to angels as well as to men. There are no just men on earth who need no repentance, Eccl 7:20; Ps 14:2,3; Rom 3:10-18. Our Saviour did not mean to imply that there were any such. He was speaking of what took place in heaven, or among angels, and of their emotions when they contemplate the creatures of God; and he says that they rejoiced in the repentance of one sinner more than in the holiness of many who had not fallen. We are not to suppose that he meant to teach that there were just ninety-nine holy angels to one sinner. He means merely that they rejoice more over the repentance of one sinner than they do over many who have not fallen. By this he vindicated his own conduct. The Jews did not deny the existence of angels. They would not deny that their feelings were proper. If they rejoiced in this manner, it was not improper for him to show similar joy, and especially to seek their conversion and salvation. If they rejoice also, it shows how desirable is the repentance of a sinner. They know of how much value is an immortal soul. They see what is meant by eternal death; and they do not feel too much, or have too much anxiety about the soul that can never die. Oh that men saw it as they see it! and oh that they would make an effort, such as angels see to be proper, to save their own souls, and the souls of others from eternal death! (c) "need no repentance" Lk 5:32

Joy shall be - Solemn and festal joy, in heaven - First, in our blessed Lord himself, and then among the angels and spirits of just men, perhaps informed thereof by God himself, or by the angels who ministered to them. Over one sinner - One gross, open, notorious sinner, that repenteth - That is, thoroughly changed in heart and life; more than over ninety and nine just persons - Comparatively just, outwardly blameless: that need not such a repentance - For they need not, cannot repent of the sins which they never committed. The sum is, as a father peculiarly rejoices when an extravagant child, supposed to be utterly lost, comes to a thorough sense of his duty; or as any other person who has recovered what he had given up for gone, has a more sensible satisfaction in it, than in several other things equally valuable, but not in such danger: so do the angels in heaven peculiarly rejoice in the conversion of the most abandoned sinners. Yea, and God himself so readily forgives and receives them, that he may be represented as having part in the joy.