were simply inteDded to illustrate one great leading truth, the deep self-sacrificiDg love of Christ towards sinners, and the pleasiu-e with which He saves them.
The beautiful fitness of the images chosen in the parable, is very striking. Our Lord speaks of Himself in the 10th chapter of St. John, as the good Shepherd. — Isaiah says, in the 53rd chapter of his prophecy, ** All we, like sheep, have gone astray."
7. — [I say unto you.] In this verse the Lord drops the language of parables and declares to us a great truth.
[Likewise.] The Greek word thus rendered here, and at the 10th verse, is more commonly translated " so," or " even so."
[Joy shall be in heaven.] The use of the future tense in this expression, has led some to think that our Lord is speaking of the day of judgment, when the saved souls shall be presented before the Father with exceeding joy. I cannot see this. I be- lieve that our Lord simply means that when any sinner shall repent, at any time in the history of the Church, his repentance will be regarded with gladness in heaven, whatever murmuring there may be among Pharisees on earth.
[One sinner.] The exceeding value of one soul, in God*s sight, appears in this expression. It also appears to overthrow the idea entertained by some, that the lost sheep represents the whole church of the elect, or the redeemed world.
Those who are cast down and dispirited in preaching and teaching, by apparently small success, should often think of this expression, and the parallel one in the 10th verse. The value of one soul is not enough considered.
[Ninety and nine just.., no repentance.] This expression is remarkable, and has caused much difference of opinion among commentators. Five different explanations are given.
1. Some think that it means the angels who have never sinned.
2. Some think that it means the glorified saints who can sin no more.
3. Some think that it means living saints who have not lost baptismal purity.
4. Some think that it means the inhabitants gf other worlds, who have not fallen like man.
5. Some think that it means people who think themselves righteous and just, like the Pharisees, and fancy they need no repentance.
I believe the last to be the true view, and the others to be untenable. It is confirmed by Luke v. 32 ; xvi. 15 ; xviii. 9. Matt. ix. 13. Mark ii. 17.
n, — [Either what woman.] Let us note both here and in the
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last parable, bow simple and familiar our Lord's illustrations of trutb were. A sbepherd, and a woman, are bis cbosen vehicles to convey to our minds some idea of His care for sinners.
Both in this verse, and the following v^rse, I adhere to the view expressed in the comments on the preceding parable. I decline to assign allegorical meanings to the expressions used. The woman, — the number ten, — the candle lighting, — the house, — the sweeping, — the friends and neighbours, all appear to me nothing more than subordinate circumstances in a story which is intended to teach one great truth, Christ's care for sinners, and pleasure in saving them.
Many commentators see much meaning in a "piece of silver" being the type of the sinner. They dwell upon the image stamped on the coin, as significant of the image of God, in which man was originally created. Those who wish to see how far this idea may be worked out, will find it fully given in Ness's History and Mystery of the New Testament.
10. — [Joy. ..angels of Ood.] This expression seems to show that the salvation of sinners is a matter of deep interest to the angels, and the recovery of each one carefully observed. This, be it remembered, is a very different thing from saying that angels can help our souls.