Matthew 18:13 Commentary and Bible Study

Christ represents himself as searching, each one of his elect receiving all the attention of a single lost sheep that has gone astray. An earthly shepherd searches but does not know if he will find his wandering sheep. In the parable he rejoices when he finds it, because something wonderful has happened and the sheep is safely back with him. Christ carries out his ‘search’ for lost souls with the certainty that he will succeed in finding them, but his joy is no less great when he finds them. He sees us in our lost condition, and knows that only he can come to our rescue. No one else could pay the price for sin; no one else is willing to lay down his life for the sheep. ‘He only could unlock the gate of heaven, and let us in.’ He alone has the keys of Hades and of death (Revelation 1:18). In order to rescue his sheep, he had to leave heaven and come to where we are in this world, clothing himself in human nature. He had to face the wolf, Satan, in mortal combat and prevail over him, snatching us out of his mouth. He had to take the intensity of our eternal punishment in a few hours, to bear the penalty of the law which was against us, and to suffer the eternal death and hell which the covenant of works demands of us because of our transgressions. He had to overcome death and rise triumphant from the grave. This is the most significant event in all history, and it alone makes sense of the world. It was the focus of so much of the prophecy of the Old Testament. All that is pictured in the parable in the simple act of searching, finding, and lifting the lost sheep onto his shoulders and carrying it home, as Luke has it. ‘Verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray.’ He rejoices because there has been such gain. How much is an eternal soul worth to Christ? So much that he would give his life for that one. He would experience the horror of an eternity in hell to rescue that one, and save them from having to endure that pain themselves, from which they would never escape. He rejoices because nothing can snatch from his hands one who has been saved. Nothing can change their position. They are safe forever. To him, that is gain beyond calculation. The price he has paid is incalculable, but the prize he has gained is immeasurable.Luke’s version of the parable, given on another occasion to the Pharisees and scribes, has a different twist here. They have attacked him: ‘This man receiveth sinners, and eateth with them.’ The Lord is defending his ministry. The Pharisees are right; he does receive sinners. Not however because he enjoys their company, but because he has come into the world to save them. He cannot do that unless he lets them draw near to him. In fact, the parable represents him as a shepherd, actively going out to find them, and not just letting them come near to him. It is far stronger than the Pharisees have said. But what of the Pharisees? If they are not counted with the publicans and sinners that draw near to him, what are they? Well, in the parable, they must be the ninety-nine that went not astray. Does that mean they are safe? Does it mean that God approves of them and accepts them as righteous? From all of Christ’s interaction with them and their hostility to him, clearly not. So why are they represented this way? ‘Ninety-nine just people who need no repentance’ (Luke 15:7)? The Pharisees say they need no repentance. They exhibit all the blindness of self-righteousness. It cannot see itself, and has the amazing capacity to transform all its failings into virtues. In Luke, this is ironical. The Lord lets the Pharisees assessment of themselves stand, for now. They claim to need no repentance; very well, the Good Shepherd has not come to rescue them. How much they need to put themselves in the place of the lost sheep, that they may benefit from his redeeming work. Else they are passed by and left to see if their supposed righteousness passes muster before God, which it certainly will not.