“If a man has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine … and go in search of the one that went astray?” Matthew 18:12 ESV1
Read Matthew 18:1-14 & Luke 15:1-7
W. Phillip Keller, in his book, A Shepherd Looks at Psalm 23, wrote, “The beautiful relationships given to us repeatedly in Scripture between God and man are those of a father to his children and a shepherd to his sheep. These concepts were first conceived in the mind of God our Father. They were made possible and practical through the work of Christ. They were confirmed and made real in me through the agency of the gracious Holy Spirit.”2 Mr. Keller continued, “It is no accident that God has chosen to call us sheep. The behavior of sheep and human beings is similar in many ways … Our mass mind (or mob instincts), our fears and timidity, our stubbornness and stupidity, our perverse habits are all parallels of profound importance. Yet despite these adverse characteristics, Christ chooses us, buys us, calls us by name, makes us His own, and delights in caring for us.”3
As Jesus walked upon this earth and engaged with humanity, He often taught using as the subject of His illustrations that which was familiar to those who gathered around Him. These illustrations, particularly those He shared in the form of parables, were intended to use truths easily understood in the physical world to share something much deeper about the spiritual world.
One of the subjects that the people around Jesus would have been well-acquainted was sheep herding. Jesus referred to Himself as the Good Shepherd and His audience would have known what was necessary for the quality care of sheep. They would have been able to distinguish between a diligent shepherd and an irresponsible hired hand.
“‘The thief comes only to steal and kill and destroy. I came that [you] may have life and have it abundantly. I am the Good Shepherd. The Good Shepherd lays down His life for the sheep. He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. He flees because he is a hired hand and cares nothing for the sheep. I am the Good Shepherd. I know My own and My own know Me’” (John 10:10-14).
Jesus relied on His listener’s understanding of shepherding when He told The Parable of the Lost Sheep. Though most of us know very little about caring for sheep, I am confident many of us are familiar with this parable—or at least we think we are. But, as we take another look, I believe we will discover aspects of this parable we have missed or overlooked in our assumption that we are well-acquainted with it.
One thing we may have not realized is that Jesus told this parable twice. The version recorded in Matthew was taught to the disciples as an illustration concerning who is the greatest in the Kingdom of Heaven. The version recorded in Luke was told to the scribes and Pharisees in response to their complaint about Jesus eating with “sinners.”
Both groups receiving this teaching thought themselves better than those whom Jesus deeply valued. The disciples considered themselves more important than children. “Then children were brought to Him that He might lay His hands on them and pray. The disciples rebuked the people, but Jesus said, ‘Let the little children come to Me and do not hinder them, for to such belongs the Kingdom of Heaven.’ And he laid his hands on them” (Matthew 19:13-15). “The Pharisees and the scribes grumbled, saying, ‘This man [Jesus] receives sinners and eats with them’” (Luke 15:2). Jesus’ reply was similar to what it had been earlier when the same people reacted the same way about the same thing: “‘I have not come to call the righteous but sinners to repentance’” (Luke 5:32).
The Two Versions
The Parable of the Lost Sheep recorded by Matthew went like this:
“‘What do you think? If a man has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? And if he finds it, truly, I say to you, he rejoices over it more than over the ninety-nine that never went astray. So, it is not the will of My Father who is in Heaven that one of these little ones should perish” (Matthew 18:12-14).
The Parable of the Lost Sheep recorded by Luke is thus:
“He told them this parable: ‘What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the open country, and go after the one that is lost, until he finds it? And when he has found it, he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and his neighbors, saying to them, “Rejoice with me, for I have found my sheep that was lost.” Just so, I tell you, there will be more joy in Heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance’” (Luke 15:3-7).
Similarities and Differences
In considering what is similar in both of these versions of this parable we will be reminded of what we may have previously heard and studied. Both depict a shepherd who lost one of his one hundred sheep. Even to realize that one of the one hundred was missing, this shepherd must have known his sheep quite well. The shepherd was not satisfied with having ninety-nine percent of his sheep in safety; he wanted one-hundred percent. So, he did whatever was necessary—even if it meant leaving the ninety-nine somewhat vulnerable—to find the one who had strayed. In both cases, there was a noticeable time of rejoicing when the one sheep who was lost was found. Jesus treated all of these aspects of His parable as fact, and none of them seemed to be contested by His audience. What Jesus explained seems to be the common practice of a conscientious shepherd and those to whom He spoke knew that well.
But it is when we observe the differences in these renditions, keeping in mind the distinctive audiences to which Jesus spoke, that we will encounter some things which are new and exciting. As we look into these two separate tellings of The Parable of the Lost Sheep, I will heavily rely on Phillip Keller’s book. Mr. Keller has extensive knowledge and personal experience with shepherding. His wisdom will undoubtedly aid in our understanding of this parable. And his picturesque words will defiantly draw us closer to the Good Shepherd Himself.
The Parable According to Matthew
Keep in mind that The Parable of the Lost Sheep from Matthew’s point of view was spoken to the disciples concerning their reaction to children coming to Jesus. Matthew was one of those whom Jesus was chastising. This parable was part of Jesus’ explanation of God’s vigilant care for children, His extreme punishment for those who harm them, and His approval and affirmation of those who are humble and have child-like faith (see Matthew 18:1-9).
The phrase “on the mountains” in Matthew’s variation of this parable leads us to discover how this story explains Jesus’ shepherding relationship with those like the ones He was defending in His teaching of it. Evidently, in the great sheep-keeping areas of the world, throughout the winter and spring, sheep are kept on the home ranch. But in the summer, a diligent and loving shepherd takes his sheep to the mountains. Phillip Keller explains what happens between sheep and shepherd on the mountains.
On the Mountains
“A most intimate discourse of deep affection … [begins with] the long treks into the high country [to the] summer range … Summer will be spent in the close companionship and solitary care of the good shepherd … This often entails long ‘drives.’ The sheep move slowly, feeding as they go, gradually working their way up the mountains behind the receding snow. By late summer, they are well up on the remote alpine meadows above the timberline …
During this time, the flock is entirely alone with the shepherd. They are in intimate contact with him and under his most personal attention day and night … It is well to remember that all of this is done against a dramatic background of wild mountains, rushing rivers, alpine meadow, and high rangelands …
[There are all kinds of] difficulties and dangers, as well as delights, [on] the treks into high country … [The shepherd knows] this wild but wonderful country like the palm of his own strong hand. Never [does] he take his flock where he [has] not already been before. Always he [has] gone ahead to look over the country with care. All the dangers of rampaging rivers in flood, avalanches, rock slides, poisonous plants, the ravages of predators that raid the flock, or the awesome storms of sleet and hail and snow are familiar to him …
Every mountain has its valleys. Its sides are scarred by deep ravines and gulches and draws. And the best route to the top is always along these valleys. Any sheepman familiar with the high country knows this. He leads his flock gently but persistently, up the paths that lead through dark valleys … It is the well-watered route … [and] where the richest feed and best forage is to be found … Naturally, these grassy grades are often on the floor of steep-walled canyons and gulches. There may be towering cliffs above them on either side …
The shepherd knows from past experience that predators like coyotes, bears, wolves, or cougars can take cover in these broken cliffs and from their vantage point prey on his flock. He knows these valleys can be subject to sudden storms and flash floods that send walls of water rampaging down the slopes. There could be rock slides, mud or snow avalanches, and a dozen other natural disasters that would destroy or injure his sheep. But in spite of such hazards, he also knows that this is still the best way to take his flock to the high country. He spares himself no pains or trouble or time to keep an eye out for any danger that might develop.” 4
The summer trek to the mountains is filled with intimacy, tenderness, constant watchfulness, and active protection in the presence of very real danger. The shepherd diligently and lovingly leads his sheep only where He himself has gone. It is with this extreme care that the shepherd in Jesus’ parable would have prepared a place of safety for the ninety-nine sheep while he went after the one roamer because it was in the greatest danger. It is with passionate intimacy that Jesus seeks and it is to His considerable personal joy that He finds the strayers who are so dear to His heart. This is the careful, blessed, strengthening way that Jesus deals with those who are His Children, those with child-like faith, those who are greatest in the Kingdom of Heaven.
The Parable According to Luke
But not all those who Jesus is gathering are saved yet. Not all whom Jesus calls His own have begun the close, personal journey with Him to the mountain tops. Jesus said, “‘I have other sheep that are not of this fold. I must bring them also, and they will listen to My voice. So, there will be one flock, one shepherd’” (John 10:16). This is where The Parable of the Lost Sheep recorded by Luke comes in.
In Luke, Jesus told this parable in response to the Pharisees and scribes who were disgusted with Jesus because He was hanging out with those whom they considered less desirable. It was taught to the religious leaders but the general public, the tax collectors, and “sinners” would have heard the story. Jesus’ point in sharing The Parable of the Lost Sheep in this instance was to point out God’s view of those in attendance and what He valued most. “‘I tell you, there will be more joy in Heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance’” (Luke 15:7).
In this version of this parable, Jesus made a point of mentioning that the sheep were in the “open country,” like a pasture. This little detail is also significant. Turning again to the expertise of Phillip Keller, let’s consider what life is like for sheep out in the open in a pasture.
The Open Country
“It is significant that [for sheep] to be at rest there must be a definite sense of freedom from fear, tension, aggravations, and hunger. The unique aspect of the picture is that it is only the sheepman himself who can provide release from these anxieties. It depends on the diligence of the owner whether or not his flock is free of disturbing influences … It is actually he who makes it possible for them to lie down, to rest, to relax, to be content and quiet and flourishing …
As long as there is even the slightest suspicion of danger from dogs, coyotes, cougars, bears, or other enemies the sheep stand up ready to flee for their lives. They have little or no means of self-defense. They are helpless, timid, feeble creatures whose only recourse is to run … Nothing so [quiets] and [reassures] the sheep as to see [the shepherd] in the field. The presence of their master and owner and protector [puts] them at ease as nothing else [can] do.
The second source of fear from which the sheepman delivers his sheep is that of tension, rivalry, and cruel competition within the flock itself … Generally, an arrogant, cunning, and domineering old ewe will be boss of any bunch of sheep. She maintains her position of prestige by butting and driving other ewes or lambs away from the best grazing or favorite bedgrounds. Succeeding her in precise order the other sheep all establish and maintain their exact position in the flock by using the same tactics of butting and thrusting at those below and around them …
Because of this rivalry, tension, and competition for status and self-assertion, there is friction in the flock. The sheep cannot lie down and rest in contentment. Always they must stand up and defend their rights and contest the challenge of the intruder … This continuous conflict and jealousy within the flock can be a most detrimental thing. The sheep become edgy, tense, discontented, and restless. They lose weight and become irritable … But … whenever [the shepherd comes] into view and [his] presence [attracts] their attention, the sheep quickly [forget] their foolish rivalries and [stop] their fighting. The shepherd’s presence [makes] all the difference in their behavior …
As is the case with freedom from fear of predators or friction within the flock, the freedom of fear from the torment of parasites and insects is essential to the contentment of sheep … Sheep … can be driven to absolute distraction by nasal flies, bot flies, warble flies, and ticks. When tormented by these pests it is literally impossible for them to lie down to rest. Instead, they are up and on their feet, stamping their legs, shaking their heads, ready to rush off in to the bush for relief from the pests.
Only the diligent care of the owner who keeps a constant lookout for these insects will prevent them from annoying his flock. A good shepherd will apply various types of insect repellents to his sheep. He will see that … their fleeces [are free] of ticks. And he will see that there are shelter belts of trees and bush available where they can find refuge and release from their tormentors.
This all entails considerable extra care. It takes time and labor and [expense] … to do the job thoroughly. It means, too that the sheepman must be amongst his charges daily, keeping a close watch on their behavior. As soon as there is evidence that they are being disturbed he must take steps to provide for them with relief. Always uppermost in his mind is the aim of keeping his flock quiet, contented, and at peace …
Finally, to produce the conditions necessary for a sheep to lie down there must be freedom from the fear of hunger … Many of the great sheep countries of the world are dry, semi-arid areas. Most breeds of sheep flourish best in this sort of terrain. They are susceptible to fewer hazards of health or parasites where the climate is dry. But in those same regions, it is neither natural nor common to find green pastures …
Green pastures [don’t] just happen by chance. Green pastures [are] the product of tremendous labor, time, and skill in land use. Green pastures [are] the result of clearing rough, rocky land; of tearing up brush and roots and stumps; of deep plowing and careful soil preparation; of seeding and planting special grains and legumes; of irrigating with water and husbanding with care the crops of forage that would feed the flocks.
All of this [represents] tremendous toil and skill and time for the careful shepherd … But green pastures are essential to success with sheep … A hungry, ill-fed sheep is ever on its feet, on the move, searching for another scanty mouthful of forage to try and satisfy its gnawing hunger. Such sheep are not contented, they do not thrive, they are of no use to themselves nor to their owners. They languish and lack vigor and vitality … [A content flock is] indicative of the unrelenting energy and industry of an owner who wishes to see his sheep satisfied and well-fed.” 5
This is the way that Jesus calms, cares for, and draws those who are troubled by the harsh realities around them. Because of His care and persistence, those who wish for freedom from fear begin to realize their reassurance in Him. Those who have been abused by competition move toward the defense they receive in Him. Those who have been tormented by evil start to discover their relief in Him. Those who hunger and thirst for more than the world provides are introduced to satisfaction in Him. Jesus gathers all who look toward Him and claims them as His own. In Him, they find the rest they so desire.
The Shepherd vs. The Hired Hand
As Mr. Keller points out, “The lot in life of any particular sheep [depends] on the type of man who [owns] it. Some [shepherds] are gentle, kind, intelligent, brave, and selfless in their devotion to their stock. Under one man, sheep [will] struggle, starve, and suffer endless hardship. In another’s care they [will] flourish and thrive contentedly.” 6 Mr. Keller explains the state of sheep out in the open who are not under the care of a loving, hard-working, attentive shepherd:
“The tenant sheepman on the farm next to my first ranch was the most indifferent manager I had ever met. He was not concerned about the condition of his sheep. His land was neglected. He gave little or no time to his flock, letting them pretty well forage for themselves as best they could, both summer and winter. They fell prey to dogs, cougar, and rustlers.
Every year, these poor creatures were forced to gnaw away at the bare brown fields and impoverished pastures. Every winter there was a shortage of nourishing hay and wholesome grain to feed the hungry ewes. Shelter to safeguard and protect the suffering sheep from storms and blizzards was scanty and inadequate.
They had only polluted, muddy water to drink. There had been a lack of salt and other trace minerals needed to offset their sickly pastures. In their thin, weak, and diseased condition, these poor sheep were a pathetic sight. In my mind’s eyes, I can still see them standing at the fence, huddled sadly in little knots, staring wistfully through the wires at the rich pastures on the other side.
To all their distress, the heartless, selfish owner seemed utterly callous and indifferent. He simply did not care. What if his sheep did want green grass, fresh water, shade, safety, or shelter from the storms? What if they did want relief from wounds, bruises, disease, and parasites? He ignored their needs—he couldn’t care less. Why should he—they were just sheep—fit only for the slaughterhouse. I never looked at those poor sheep without an acute awareness that this was a precise picture of those wretched old taskmasters, Sin and Satan, on their derelict ranch—scoffing at the plight of those within their power.” 7
Mr. Keller’s sympathy for the suffering sheep in the neighboring ranch is not unlike the strong desire Jesus has to alleviate the suffering of the troubled souls in this world who are struggling under the hand of Satan. “Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the Gospel of the Kingdom and healing every disease and every affliction. When He saw the crowds, He had compassion for them, because they were harassed and helpless, like sheep without a shepherd” (Matthew 9:36). Jesus sees those who are looking longingly through the fence which entraps them on to something better. These are the ones He is gathering and making His own. These are the ones over which He keeps a watchful eye. These are the ones He goes after when they stay from His pasture back toward that from which He is saving them. And these are the ones for whom Heaven throws a party when they repent, are saved, and remain with Jesus.
The big difference between two little words
Another difference between the parable told to the disciples recorded in Matthew and the parable told to the religious leaders and the general crowd recorded in Luke that is deserving of attention relates to the actual finding of the sheep. Matthew wrote, “if [the shepherd] finds [the lost sheep], truly, I say to you, he rejoices over it more than over the ninety-nine that never went astray. So, it is not the will of My Father who is in Heaven that one of these little ones should perish” (Matthew 18:13-14, emphasis added).
The conjunction if makes it clear that the sheep straying from this fold might not be found. After one has tasted the intimacy of the “mountains” with the Good Shepherd and decides to roam, he/she may not be willing to return. “For if, after they have escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, they are again entangled in them and overcome, the last state has become worse for them than the first. For it would have been better for them never to have known the way of righteousness than after knowing it to turn back from the holy commandment delivered to them” (2 Peter 2:20-21). It may not be the will of God that those who have taken part in the sweet fellowship of “the mountains” would end up perishing. But God is a gentleman; He doesn’t force Himself on anyone. Though it may cause Him great pain, God has given us the freewill to stray if we wish. But, when in our free will we decide to stay, He is overcome with much personal joy and enters into an intimate celebration with us.
Contrast that with what Luke wrote, “When he has found it, he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and his neighbors, saying to them, “Rejoice with me, for I have found my sheep that was lost’” (Luke 15:6, emphasis added). It would appear that those whom Jesus is gathering out of the world, whose torment is still fresh in their minds, if after they are tempted and turn away from the One who has given them comfort and back into the trappings of their pasts, when they are sought and found, they are much more likely to come back with Jesus.
Love is the Motivation
Mr. Keller gives insight into the purpose, the passion, and the persistence with which a good shepherd peruses those who wander. He answers the questions: Why is it essential to go after a straying sheep? and What must be done with a sheep who refuses to stay put?
“The diligent sheepman rises early and goes out first thing every morning without fail to look over his flock. It is the initial, intimate contact of the day. With a practiced, searching, sympathetic eye, he examines the sheep to see that they are fit and content and able to be on their feet. In an instant, he can tell if they have been molested during the night—whether they are ill or if there are some which require special attention. Repeatedly throughout the day, he casts his eye over the flock to make sure all is well …
In spite of having such a master and owner, the fact remains that some [sheep] are not content with [his] control. They are somewhat dissatisfied, always feeling that somehow the grass beyond the fence must be a little greener … I once owned a ewe … She was one of the most attractive sheep that ever belonged to me. Her body was beautifully proportioned. She had a strong constitution and an excellent coat of wool. Her head was clean, alert, well-set with bright eyes. She bore study lambs that matured rapidly. But in spite of all these attractive attributes, she had one pronounced fault. She was restless—discontent—a fence crawler …
This one ewe produced more problems for me than almost all the rest of the flock combined. No matter what field or pasture the sheep were in, she would search all along the fences of shoreline (we lived by the sea) looking for a loophole she could crawl through and start to feed on the other side. It was not that she lacked pasturage. My fields were my joy and delight. No sheep in the district had better grazing … She was simply never contented with things as they were …
Now it would have been bad enough if she were the only one who did this. It was a sufficient problem to find her and bring her back. But the further point was that she taught her lambs the same tricks. They simply followed her example and soon were as skilled at escaping as their mother. Even worse, however, was the example she set for the other sheep. In short time, she began to lead others through the same holes and over the same dangerous paths down by the sea.
After putting up with her perverseness for a summer, I finally came to the conclusion that to save the rest of the flock from becoming unsettled, she would have to go. I could not allow one obstinate, discontented ewe to ruin the whole ranch operation. It was a difficult decision to make, for I loved her in the same way I loved the rest … But one morning, I took the killing knife in hand and butchered her. Her career of fence crawling was cut short. It was the only solution to the dilemma.”8
As indicated in The Parable of the Lost Sheep recorded in Luke, Jesus seems to aid the willingness of a wanderer to return by drawing it close to Himself. In the parable, it is described as “laying it on his shoulders.” I have heard it said that the “piggyback ride” the shepherd provided was less about an expression of joy and more about discipline. It has been suggested that the shepherd had to carry the straying sheep because, to inhibit it from roaming again, he broke one of its legs. The assumption is that, as the leg healed, the shepherd would carry the sheep. It has been concluded that this intimate care and contact with the shepherd during the healing process would be remembered by the sheep and it would not want to leave the shepherd’s side even after it was completely better.
There has been much written as to whether this form of discipline for sheep is fact or fiction. Some say the shepherd wouldn’t break the leg, but he could put a brake (or a weight) on the leg, so the sheep would be less likely to wander. Break or brake, it was less extreme than what Mr. Keller had to do with his roaming sheep. True or not, the act of putting the sheep on his shoulders is an act of intimacy and it is an act of necessary discipline. This closeness and any obstruction that would keep the sheep near the shepherd would aid in the sheep desiring to stay near the shepherd. This nearness would be for the sheep’s benefit.
Whatever the Good Shepherd might choose to do to discipline one of His “sheep” or make its straying difficult would not be a negative or damaging thing; it would be something that would develop the kind of closeness that would enable the “sheep” to desire to climb up to “the mountains” with the Shepherd. Even in the case of the lost sheep in Matthew’s relating of this parable, the withholding of the blessing of His correction would be for the purpose of encouraging such “sheep” to come back to Jesus and refrain from straying again (see 1 Corinthians 5:1 & 5). All that Jesus does for His “sheep” comes out of His love for them.
Gaining a greater understanding of what Jesus was sharing by teaching The Parable of the Lost Sheep will undoubtedly deepen our love for and desire to draw closer to the Good Shepherd who has such great, sacrificial love and care for us. But if that is all this knowledge does for us, we have missed the whole point. A deeper understanding of The Parable of the Lost Sheep should motivate us to reciprocate that kind of love to those around us. Remember the reasons Jesus told this parable in the first place—to reprimand those who thought they had a special connection with God and pushed away those they felt were inferior. If we soak up all of Jesus’ love for us and don’t allow Him to squeeze that love out of us to nourish and refresh others, we are rejecting the very reason God has showered us with His abundant love. Go, through the power of the Good Shepherd, and lavishly love all those He is gathering around you. Point the way to the Good Shepherd by being like Him.
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1 Scripture quotations marked with ESV are from The Holy Bible, English Standard Version (ESV), copyright 2001 by Crossway, a publishing ministry of Good News Publishers. All Scriptures are taken from the ESV unless otherwise noted. To aid in understanding, I have capitalized references to God.
2 W. Phillip Keller, A Shepherd Looks at Psalm 23 (Zondervan: Serenity, 1970), 16.
3 Keller, A Shepherd Looks at Psalm 23, 19.
4 Keller, A Shepherd Looks at Psalm 23, 71-77.
5 Keller, A Shepherd Looks at Psalm 23, 33-42.
6 Keller, A Shepherd Looks at Psalm 23, 17.
7 Keller, A Shepherd Looks at Psalm 23, 27.
8 Keller, A Shepherd Looks at Psalm 23, 29-31.