New Testament Insights

The Parable of the Lost Sheep

This parable exemplifies how Jesus often co-opts Rabbinic Midrash to illustrate a point. In this, he uses many metaphoric elements of the Jewish oral tradition, teaching the surprising spiritual dynamics of repentance.

The Hidden Orchard

16 Oct 2023 — 4 min read

Of the parables told in the Gospels, the Lost Sheep is among the most popular, yet, there is a background to this story that many readers may not be aware of. For those unfamiliar, here is the passage:

“If someone owns a hundred sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray? And if he finds it, I tell you the truth, he will rejoice more over it than over the ninety-nine that did not go astray. In the same way, your Father in heaven is not willing that one of these little ones be lost.
- Matthew 8:12-14

This parable exemplifies how Jesus often co-opts Rabbinic Midrash¹ to illustrate a point. In this, he uses many metaphoric elements of the Jewish oral tradition, teaching the surprising spiritual dynamics of repentance.

On the Mountains

The parable begins with a mention of mountains. While this could be a simple reference for visual effect, mountains are often a metaphor to represent moments of teaching or enlightenment.

We see this in the Torah when Moses ascends Mount Sinai to receive the Torah. Again, we see Moses on Mount Horeb, where he delivers what is captured in Deuteronomy, a renewed giving of the Torah.

The Sermon on the Mount, in Matthew 5, begins with Jesus ascending the mountain to teach his students. It seems to me the Gospel writers include this element to connect this discourse with these other mountaintop teachings of the Torah to lend authority and connect him with Moses.

This is also a significant part of the tradition around Messiah and his connection to Moses.

In this parable, the ninety-nine sheep are on the mountain, engaged in what they should be doing. The subject of the parable is the single sheep that has wandered off.

An Ancient Midrash

In Midrash Rabbah², a collection of ancient Jewish homiletics, we see a similar story involving Moses.

Our teachers have said: Once, while Moses our Teacher was tending Jethro’s sheep, one of the sheep ran away. Moses ran after it until it reached a small, shaded place.

There, the lamb came across a pool and began to drink. As Moses approached the lamb, he said, “I did not know you ran away because you were thirsty. You are so exhausted!” He then put the lamb on his shoulders and carried him back.

The Holy One said, “Since you tend the sheep of human beings with such overwhelming love - by your life, I swear you shall be the shepherd of My sheep, Israel.”
- Exodus Rabbah 2:2

While seeking this lost sheep, Moses encounters the burning bush. The Midrash focuses on the character and the leadership qualities of Moses, his humility, and compassion. His concern for a single lost animal indicates to G_D that he has what it takes to lead the nation of Israel with great empathy.

With a slight modification, Jesus uses this storyline, turning the emphasis toward the lost sheep. In a simple sense, this sheep represents those who have wandered into sin and error. You could make the case that this story might also be a reference to the tribes who were lost to exile - the 'lost sheep of Israel.'

He is trying to show that G_D always leaves the gates of repentance open for us, and will even send help to get us back on track when we stray. In the Gospel rendition, the repentance of the one is cause for great celebration in the upper worlds.

Repentance

Indeed, repentance is significant and worthy of such joy. When one repents, we often recognize the change in their lives, but we seldom realize the impact this brings on a larger scale. A great repair is made through this process, moving everyone closer to redemption. On this, the Sages teach:

"he who acted righteously tipped the balance of the entire world to merit and saved it."³

In the parable of the Lost Sheep, the wayward sinner [who repents] becomes the primary focus of heaven. This is cause for celebration as it is a monumental achievement to overcome sin from that place. The Talmud says;

"Where repentant sinners stand the thoroughly righteous cannot stand" - Berakhot 34b

Put another way, the escape velocity required to change a bad habit is more significant than someone who has already overcome that particular struggle. This is why the shepherd finds it acceptable to leave the ninety-nine in search of the one.

In human economies, it is wise to cut our losses and preserve what we have. In G_D's economy, this is not so. Every person contains a spark of the Creator, and vitally important.

The lesson can be extended to all of us. Anytime we repent from a mistake, or a negative pattern - refining ourselves even one degree - we tip the cosmic scales to the side of good. In this, we take part in the movement of Messiah⁴ to bring tikkun to the world.

Of course, none of us are on the level of Moses; and it can be easy to believe we have little power to change the world around us. The tradition teaches us the power of the individual.

The decisions we make and the tiny steps we take to better ourselves have cosmic influence beyond our perception.