Parables are stories that use analogies to talk about the Kingdom of God because the concept is too complex to discuss directly. The purpose of a parable is to draw listeners into a familiar world and then surprise them with a different perspective that challenges their assumptions. By doing this, parables create teachable and discovery moments where listeners can grasp deeper meanings about spiritual truths. So, while parables are earthly stories with heavenly meanings, their goal is to help people understand profound truths about the Kingdom of God in a pleasing and informative way.[1]
Parable of the Lost Sheep
We find the Parable of the Lost Sheep in Luke 15:4-7. “Suppose one of you has a hundred sheep and loses one of them. Doesn’t he leave the ninety-nine in the open country and go after the lost sheep until he finds it? 5 And when he finds it, he joyfully puts it on his shoulders 6 and goes home. Then he calls his friends and neighbors together and says, ‘Rejoice with me; I have found my lost sheep.’ 7 I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent. [2]
What it Meant Then
The scribes and the Pharisees at the time were complaining that Jesus was associating with sinners Luke 15:2[3], so Jesus told the parable to give an example to the hearers of how God cares for each person, even if they are sinners. God is like a loving shepherd who looks for lost people and celebrates when they are found. Just as the shepherd doesn’t give up on the lost sheep but brings it back, God is always ready to forgive and welcome back those who repent and turn to Him. The story highlights the joy when a lost person is saved. It shows that there is a celebration in heaven when a sinner repents and returns to God. The parable of the lost sheep teaches about God’s love, forgiveness, and the worth of every individual to God. It encourages showing compassion towards others.
What it Means Now
Here are some ways in which the parable can be understood and applied in our time. In a world where individuals can feel lost, overlooked, or marginalized, the parable reminds people of their inherent worth and God’s care for each person. It is a reassuring message that no one is unimportant in God’s eyes, and everyone deserves love, compassion, and redemption. The parable encourages people to show compassion and empathy towards those who are lost, struggling, or need help. It calls on individuals to reach out to others, just as the shepherd searched for the lost sheep, and to offer support, guidance, and understanding to those who may feel alone or adrift. The parable emphasizes the themes of redemption and forgiveness, highlighting that it is never too late to return to God and seek forgiveness. It offers hope and reassurance to those who may have strayed from their spiritual path, reminding them that God’s love is unconditional, and that reconciliation is always possible. The parable also underscores the importance of community and unity. Just as the shepherd rejoiced with others upon finding the lost sheep, people today are encouraged to come together in celebration and support when someone finds their way back to God or overcomes challenges. It promotes a sense of togetherness and shared joy in your and others’ walk with Christ.
The Hook
The hook of the story of the lost sheep is how the shepherd does something surprising and unexpected by leaving the 99 sheep to search for the one that is lost.[4]This decision likely caught the attention of Jesus’ audience and made them focus on the story and its meaning. The story emphasizes the shepherd’s extraordinary effort to find and save the one lost sheep, showing the immense love, care, and commitment that God has for everyone. This unexpected twist in the story challenges common beliefs and keeps the audience engaged, delivering a powerful message about God’s steadfast pursuit of those who are lost or in need of help. The unusual actions of the shepherd in the story make listeners stop and think about the important message it carries. It encourages them to envision the deep love and mercy that God shows to every person, no matter their situation, and encourages them to reflect on how they treat those who may be lost or going through difficult times.
The Synoptic Problem Summary
The synoptic problem is a puzzle that experts in the study of the Bible have noticed when they look at the first three books of the New Testament: Matthew, Mark, and Luke. These books are very similar to each other in many ways—they often tell the same stories in the same order and sometimes even use the exact words. Scholars think these similarities mean that the authors must have used each other’s work or had a common source.
The Parable of the Lost Sheep is told in Matthew, Mark, and Luke. But each book tells the story a little differently, with different details and in different parts of the story. This is part of the Synoptic problem because it raises questions like:
1. Why do Matthew, Mark, and Luke put the story of the lost sheep in different places in their books?
2. What do the small changes in the story tell us about how the authors of these books worked?
3. Where did the story come from in the first place, and how did it end up in these three books? Scholars have come up with different theories to try to solve this puzzle. One of these is the ” Farrer Hypothesis,” which thinks that Matthew used Mark as a source, and then Luke used both Mark and Matthew when writing his book. Looking closely at how each book tells the story of the lost sheep can give clues about how the authors of Matthew, Mark, and Luke worked and how they might have used each other’s stories or other sources as they wrote.
Application of Farrar Hypothesis
The Farrer or Farrer-Goulder Hypothesis[5] is my proposed solution to the synoptic problem. I believe it can explain the literary relationship between the three synoptic gospels: Matthew, Mark, and Luke. In my view, Mark was written first, and both Matthew and Luke independently used Mark as a source. Additionally, I propose that Luke also used Matthew as a source. I argue that this hypothesis can elegantly account for the evidence encountered in the Synoptic Gospels. I point to the high degree of precise agreement between Matthew and Luke in passages not found in Mark, which suggests direct literary dependence between them. I also believe that this hypothesis can explain the presence of the Markan Hypothesis,” or the “Priority of Mark.”[6] The Markan Hypothesis states that Mark was the first written Gospel and a primary source for both Matthew and Luke[7], unlike the Matthean and Lukan special material without requiring the existence of the hypothetical document “Q” (Quelle) posited by the Two-Source Hypothesis.
While the Farrer Hypothesis is a convincing solution to the Synoptic Problem and has gained popularity among scholars, it has yet to be wholly accepted. Other proposed solutions, such as the Two-Source Hypothesis (which posits the existence of Q) and the Griesbach Hypothesis (which suggests that Matthew was written first), also have their proponents. In conclusion, the Farrer Hypothesis provides a plausible explanation for the scholarly relationship between the Synoptic Gospels. Still, I acknowledge that there are other valid perspectives on this complex issue.
[1] Robert Stacey, The Parables of Jesus, July 16, 2022, Watch: The Parables of Jesus: NBST515: New Testament Orientation I (D05) (instructure.com)
[2] The New International Version (Grand Rapids, MI: Zondervan, 2011), Lk 15:4–7.
[3] The New International Version (Grand Rapids, MI: Zondervan, 2011), Lk 15:2.
[4] Robert Stacey, The Parables of Jesus, July 16, 2022, Watch: The Parables of Jesus: NBST515: New Testament Orientation I (D05) (instructure.com)
[5] Mark J. Keown, Discovering the New Testament: An Introduction to Its Background, Theology, and Themes: The Gospels & Acts, vol. I (Bellingham, WA: Lexham Press, 2018), 117.
[6] Walter A. Elwell and Robert W. Yarbrough, Encountering the New Testament: A Historical and Theological Survey, Third Edition., Encountering Biblical Studies (Grand Rapids, MI: Baker Academic, 2013), 157.
[7] Walter A. Elwell and Robert W. Yarbrough, Encountering the New Testament: A Historical and Theological Survey, Third Edition., Encountering Biblical Studies (Grand Rapids, MI: Baker Academic, 2013), 383.