The Parable of the Lost Sheep

The Parable of the Lost Sheep A Historical and Contextual Analysis By Luke Bray, Ph.D., Th.M. Abstract This article provides a historical and contextual analysis of the parable of the lost sheep in the Bible, focusing on the significance of shepherding in the ancient Near East and the metaphorical language used in the Old Testament. The imagery of God as a shepherd is deeply rooted in the Hebrew Scriptures, emphasizing God's love, provision, and guidance for his people. Examining the historical background and the specific setting of the parable in the Gospel of Matthew, the analysis highlights the salvific timing of Christ's arrival, the flow of the narrative, and the discourse in which the parable is situated. Jesus' message of repentance and the arrival of God's Kingdom align with the prophetic promises of redemption and renewal, creating a meaningful backdrop for understanding the parable. Furthermore, the parable serves as a conclusion to Jesus' teaching on discipleship, addressing the disciples' misunderstanding of greatness and emphasizing the necessity of humility and dependence on God for entry into the Kingdom of Heaven. Ultimately, the parable offers hope and reassurance of God's merciful shepherding, even in the face of human weakness and straying. Historical Analysis The parable of the lost sheep, as presented by Jesus, employs imagery that carries historical significance and utilizes metaphors found in the Elder Testament. To grasp the intended meaning of the parable and how it would have been understood by the original audience, it is crucial to consider the relevance of shepherding in their cultural context. Nomadic shepherding was a prevalent occupation in the ancient Near East, and sheep and goats held significant importance as domesticated animals in Palestine. The metaphor of God acting as a shepherd to his people would have been readily comprehensible. 1 The Hebrew Scriptures depict shepherding as a common practice among various biblical figures. Abel, described as "a keeper of sheep," engaged in shepherding in Genesis 4. This occupation can be traced through the lives of the patriarchs, including Abraham, Isaac, Jacob, Jacob's sons, Moses, and even King David. 1 Shepherding was a familiar and widely practiced occupation in the ancient world. Few descriptions of God in the Elder Testament2 capture his character as aptly as that of a shepherd. God reveals his love and provision for his people by likening himself to a caring shepherd. Jacob, the patriarch, begins the blessing of Joseph's sons in Genesis 48 by acknowledging God as his lifelong shepherd, the one who has redeemed and guided him. In Psalm 23, the Psalmist portrays God as a shepherd who leads his sheep to places of abundant nourishment and peaceful rest. Although God was guiding the nation of Israel toward health and blessing, their repeated rebellion and lack of trust in God resulted in their deviation from the intended path, leading them to exile and suffering. Ezekiel 34 provides a vivid description of how God will rescue his people and save them from the destructive influence of self-centered under-shepherds. The Lord promises to search for and gather his scattered sheep, rescuing them from darkness and restoring them to lush pastures and their promised homeland. Both individual and national needs would be met, and those who were lost and abandoned would be sought and found. 3 Similar depictions can be found in other passages, both in the Elder Testament (such as Psalm 119:176, Isaiah 40:10-11, 53:6, 60:4, Jeremiah 23:1-4, 50:6) and in the Younger Testament (such as John 10:11-18, 1 Peter 2:25).4 1 Gerald L. Mattingly, s.v. “shepherd” Harper’s Bible Dictionary. Edited by Paul J. Achtemeier. (New York: Harper San Francisco, 1985). 2 The terms "elder testament" and "younger testament" are alternative designations used to refer to what is traditionally known as the Old and New Testaments in the Christian Bible. These terms aim to provide a fresh perspective on the biblical canon and invite a deeper understanding of its contents. The term "elder testament" emphasizes the ancient origins and foundational role of the Old Testament, recognizing its rich history and profound influence on religious and cultural traditions. Conversely, the term "younger testament" highlights the New Testament's connection and continuity with the teachings and prophecies of the elder testament, emphasizing its fulfillment of earlier expectations. By using these alternative terms, one can foster a holistic understanding of the biblical narrative and encourage recognition of the interconnectedness between the two testaments. It invites readers to explore the timeless wisdom and ongoing revelation present in both the elder and younger testaments, fostering a more comprehensive engagement with the Scriptures. 3 Kenneth L. Barker and John R. Kohlenberger III, Zondervan NIV Bible Commentary, vol. 1, Old Testament (Grand Rapids: Zondervan Publishing House, 1994), 1329. 4 Donald A. Hagner, Matthew 14-28, Word Biblical Commentary, vol. 33b (Dallas: Word Books, 1995), 527. 2 Understanding the historical background of Jesus' use of the shepherding motif in Matthew 18 helps to establish the scriptural basis for God's role as the shepherd of his people. This information provides valuable clarity when engaging in correct exegesis of the parable and its various meanings. Contextual Analysis It is vital to examine the particular setting of the parable when seeking a accurate interpretation. Therefore, the following analysis will articulate the salvific timing of Christ’s arrival and ministry, the particular flow and context of the parable in the Matthean narrative, and the location of the parable within the discourse. The Context of the Parable in the Redemptive Story At the conclusion of the book of Malachi, the scriptural narrative anticipates the climactic arrival of God's Messiah. Despite the suffering and heartache experienced by the people of Israel during the exile, the prophets had proclaimed a message of redemption and restoration. The words of the prophet Ezekiel, which spoke of God's desire to gather his people as a shepherd gathers his flock, would have held significant relevance in their minds. The prophet Jeremiah also conveyed Yahweh's words, stating, "Behold, I am sending for many fishers, declares the LORD, and they shall catch them..." (Jer 16:16). This prophecy specifically proclaimed that God would eventually gather his people from the farthest corners of the earth and replant them in the land promised to the patriarchs. For the people yearning to witness the advent of God's Kingdom through the Messiah, Jeremiah's prophecy likely resonated deeply. It may have echoed in the minds of the disciples when Jesus called them, saying, "Follow me, and I will make you become fishers of men" (Mark 1:17). Jesus' arrival and his message marked the fulfillment of the promised restoration and gathering of the people of Israel. His proclamation, "Repent, for the kingdom of heaven is at hand" (Matt 3:2), would have evoked connections to passages like Daniel 2:44, which speaks of God establishing an everlasting kingdom that will never be destroyed and will ultimately surpass all earthly kingdoms. Through Christ Jesus, people were being gathered by the Good Shepherd (John 10:14), and the scriptures were being fulfilled as it was written, "Behold, I, I myself will search for my sheep and will seek them out" (Ezek 34:11). 3 The Context of the Parable in Matthew The Gospel of Matthew features five discourses delivered by Jesus, strategically placed to provide guidance and structure to the narrative. The initial discourse, spanning chapters five to seven, focuses on the role of a disciple within the Kingdom of Heaven. The second discourse follows a series of significant signs and miracles that demonstrate Christ's authority and divine power. Addressing the twelve disciples, this discourse prepares them to proclaim the good news of the Kingdom as they are sent out to Israel. Jesus' teachings on the Kingdom of Heaven draw larger crowds, increasing his popularity. In chapter thirteen, he delivers his third discourse, centered on parables, to the gathered multitude. He informs his disciples, "To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given" (Matt 13:11). Jesus explains that his teaching aligns with Isaiah's ministry, where people hear but fail to comprehend, see but do not perceive. Concluding this discourse, Jesus returns to his hometown of Nazareth, only to be rejected by the locals. From chapter thirteen to chapter seventeen, Matthew records seven instances where individuals who should have had faith in Jesus instead display weak faith or even outright denial. At a critical point in this cycle of disbelief in his authority and power, Jesus leads his disciples to Caesarea Philippi and prompts them to express their understanding of his identity. Peter boldly confesses, "You are the Christ, the Son of the living God" (Matt 16:16). Following Peter's confession, Jesus proceeds to explain to his disciples that he must go to Jerusalem to suffer and die, but he will be raised on the third day. Once again, the disciples, exemplified by Peter, reveal their fundamental misunderstanding of the Kingdom of Heaven. Peter attempts to rebuke Jesus, declaring that the Messiah should never have to endure suffering. Still envisioning an earthly kingdom, Peter receives a stern rebuke from Jesus: "Get behind me, Satan! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man" (Matt 16:23). According to Robert Stein, "Peter's rebuke reflects not divine wisdom but the flawed reasoning of this world, originating from the world and its ruler" (Matt 4:8-10).5 Even after the transfiguration, it becomes apparent that the disciples continue to misunderstand the nature of Jesus' kingship and his ministry's purpose. Towards the end of chapter 17, the disciples engage in a discussion about earthly kingdoms, triggered 5 Robert H. Stein, Jesus the Messiah: A Survey of the Life of Christ (Downers Grove, IL: IVP Academic, 1996), 162. 4 by a question from a tax collector. Luke notes that they were arguing about who among them was the greatest, while Mark adds that Jesus, aware of their thoughts, inquired about the subject of their dispute upon reaching Capernaum. The disciples remained silent (Luke 9:46-47; Mark 9:33-34). Matthew records that immediately following this conversation about earthly kingdoms, the disciples approach Jesus with a query: "Who is the greatest in the kingdom of heaven?" (Matt 18:1). This question leads into the fourth discourse, in which Jesus proceeds to explain to the disciples how they should cultivate a relationship with God and with one another within the Kingdom of Heaven. The Context of the Parable in the Discourse The parable of the lost sheep serves as a concluding illustration of Jesus' specific instructions to his disciples regarding their dependence on God. The disciples had misconceptions about the nature of the kingdom and the concept of greatness within it. While they had witnessed examples of true greatness, they had failed to grasp the essence of Christ's greatness. Jesus did not demonstrate greatness through ostentatious abundance, but rather through humility and servanthood. In response to their question, Jesus does not provide a direct answer. Instead, he deconstructs their inquiry by explaining that it is irrelevant in the context of discipleship in the Kingdom of Heaven. Jesus calls a young child and teaches that the disciples must wholeheartedly rely on God to enter the Kingdom. His response implies that their prideful question necessitates an examination of their eligibility to enter the Kingdom of Heaven at all. As Craig Blomberg emphasizes, "Those who understand their helplessness and respond to God in faith are the greatest in the kingdom." Jesus establishes humility as both the criterion for greatness and the condition for entrance into the kingdom. Jesus asserts that only the humble can enter the Kingdom of Heaven, and those who gain entry are considered the greatest. Humility stands in stark contrast to the pride underlying their question. Therefore, Jesus warns them about the dangers of sin and the dire consequences awaiting those who not only engage in sinful behavior but also lead other disciples into sin. Finally, Jesus poses a question to the disciples, saying, "What do you think?" (Matt 18:12a). Likely with downcast faces, the disciples come to the realization that they lack humility and, consequently, are unable to enter the Kingdom of Heaven. However, it is at this pivotal moment that Jesus presents them with a parable, instilling hope and providing assurance of God's mercy. Despite their inherent weaknesses and susceptibility to pride, Jesus assures them that through his attentive shepherding of their souls, their salvation will be accomplished. 5