The Ninety and Nine

What is frequently called the Parable of the Lost Sheep, should, in large respect, be viewed from the perspective of the ninety and nine. The reason for this conclusion is because the greater audience that Jesus was speaking to when he gave the parable were, in fact, the ninety and nine. Although the one lost sheep was present to hear his voice and was, in the end, offered salvation, the fact that there were ninety and nine other sheep should be sufficient for any to ask: "What about the ninety and nine . . . were they likewise saved?" When I pose this very question to any of my religion or accounting students, their typical response is that they were saved. Hence, when personally applied today, most of our youth go about thinking that they are the ninety and nine, that they have the principal obligation to save the one that is lost, and, if they do, salvation comes to all. However, given that it was Satan's plan that "one soul shall not be lost" (see Moses 4:1), I think it is high time to consider the salvation of the ninety and nine. Because the Joseph Smith Translation of Luke's version of the parable is the most beautiful and clear account I know, I give it here in its entirety:

1 Then drew near unto him, many of the publicans, and sinners, to hear him.

2 And the Pharisees and scribes murmured, saying, This man receiveth sinners and eateth with them.

3 And he spake this parable unto them, saying,

4 What man of you having a hundred sheep, if he lose one of them, doth not leave the ninety and nine, and go into the wilderness after that which is lost, until he find it?

5 And when he hath found it, he layeth it on his shoulders, rejoicing.

6 And when he cometh home, he calleth together his friends and neighbors, and saith unto them, Rejoice with me; for I found my sheep which was lost.

7 I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, who need no repentance. (JST Luke 15:1-7).

Joseph Smith (1976) provided an explanation for interpreting the parables Jesus taught. “I have a key,” he said, “by which I understand the scriptures. I enquire, what was the question that drew out the answer, or caused Jesus to utter the parable?” (see Smith, J. (1976). Teachings of the Prophet Joseph Smith. (J. F. Smith, Ed.) Salt Lake City: Deseret Book., pp. 276-277.) Thus, to understand the foregoing parable, one has only to decipher the question that drew out the parable. Although the publicans and sinners drew near to hear him, it was the murmuring of the Pharisees and scribes that prompted the parable. The parable was, therefore, addressed to them in response to their zealous concern over the fact that Christ was receiving and eating with sinners. If Christ had simply "received" sinners, the Pharisees and scribes would have likely remained ambivalent and quiet. But it was the fact that Christ was eating with sinners that caused the hypocritical Jews to question his actions.

In ancient and medieval times, eating with another person denoted fellowship. Such fellowship was, among Israel, associated with the peace offering, the characteristic rite of which was the sacrificial meal. In the LDS Bible Dictionary, the following summary of the peace offering and its connection to eating is given:

Peace offerings, as the name indicates, presupposed that the sacrificer was at peace with God; they were offered for the further realization and enjoyment of that peace. The characteristic rite was the sacrificial meal. A feast symbolized fellowship and friendship among all its partakers and providers, and also a state of joy and gladness (Ps. 23:5; Matt. 22:1–14; Luke 14:15).

 This fond relationship between eating and fellowship is celebrated today by Latter-day Saints in the ordinance of the Sacrament. This relationship was also noted by Christ in the immediately preceding chapter, Luke 14, wherein he said to his listeners, "Blessed is he that shall eat bread in the kingdom of God" (see Luke 14:12-15). Although inconclusive, I presume it is reasonable to suggest that some of those who were then hearing the Savior give the Parable of the Lost Sheep were the same who heard his parables that are recorded in Luke 14. Inasmuch as eating, or fellowship, presupposed that the sacrificer was at peace with God, the Pharisees and scribes probably felt justified in murmuring about the Savior's eating with sinners.

There is another element of this parable that should be addressed before moving to any final conclusions as to its interpretation. Although I do not wish to cover the law of the tithe to any great depth in this article, it is important to note that the law of the tithe definitely comes into play with respect to this parable. However, the part it plays is hidden . . . very hidden. Briefly, the first tithe of any sheep owned by Israelites in ancient times was a tenth of all, both good and bad (see Leviticus 27:32-33). From those thus tithed, a second tithe was determined by selecting the very best thereof (see Numbers 18:20-32). This "tenth part of the tithe" comprised the heave offering, or hallowed part, that thereafter became part of the sacrificial meal consumed by the High Priest and his sons in the Holy Place of the tent of the tabernacle (see Numbers 18:8-10), thereby, connecting the heave offering with the peace offering and fellowship.

Applying the law of the tithes to one hundred sheep results in one sheep . . . the lost sheep! The fact that this lost sheep is identified with the tithe of the tithe is not by chance as will be proven in future articles. For now, it is sufficient to remind the reader that Christ, on one occasion, declared that he was "not sent but unto the lost sheep of the house of Israel" (see Matthew 15:24) and, likewise, sent his disciples unto "the lost sheep of the house of Israel" (see Matthew 10:16). This being the case, the Lord's people are "lost sheep" (see Jeremiah 50:6). In short, Christ did not come to find sheep that were found; rather, he came to find sheep that were lost. And, since Christ came for lost sheep, every person reading this article should feel compelled to conclude that being a lost sheep is far better than being a sheep that is found.

Having provided this backdrop, the reader of this article should now re-read the Parable of the Lost Sheep paying particular attention to the ninety and nine. As noted in verse 4, the Shepherd of the flock left the ninety and nine that he might go into the wilderness to find a single lost sheep. For any shepherd to leave ninety and nine for the sake of one bespeaks of how much love the Shepherd must have for the one, or of the lack of regard he felt for the ninety and nine. Further, as noted in verses 5-6, only the lost sheep whom the Shepherd found, thereafter, became the object of heavenly rejoicing for him, his friends, and neighbors. The Shepherd never returned to the ninety and nine, but instead returned home, and no rejoicing was heard in heaven for them. Correlating verse 7 with prior verses suggests that the lost sheep symbolized a sinner who repented.

But wait! Have not all of God's children, excepting Christ, sinned, and come short of His glory? The apostle Paul certainly thought so (see Romans 5:12, compare Roman 3:23). Are not all invited to repent? Why, then, were not the ninety and nine listed as those who likewise repented and, therefore, individuals over whom the angels of heaven aught to have rejoiced? The answer to these questions is found in the scathing rebuke the Lord gave to the ninety and nine in verse 7 of the parable. You see, there is no such thing as "just persons, who need no repentance." The ninety and nine, however, thought that is exactly who they were. These high-minded teachers and practitioners of the law forgot that they were "fallen man" in need of repentance. They thought redemption was found in keeping the law and had forgotten the need for Christ to save them. Hence, because they considered themselves just, they also considered themselves worthy of fellowship and were having a difficult time reconciling why Christ would eat with the sinner, but not with them. And because their pride so blinded them, the only thing left for them to do was to murmur.

Hence, those who considered themselves "found", or the proud, were lost . . . and those who considered themselves lost, or the humble, were found. Confirming this conclusion, the prophet Joseph Smith noted the following concerning the parable of the Lost Sheep:

The hundred sheep represent one hundred Sadducees and Pharisees, as though Jesus had said, “If you Sadducees and Pharisees are in the sheepfold, I have no mission for you; I am sent to look up sheep that are lost; and when I have found them, I will back them up and make joy in heaven.” This represents hunting after a few individuals, or one poor publican, which the Pharisees and Sadducees despised.

He also gave them the parable of the woman and her ten pieces of silver, and how she lost one, and searching diligently, found it again, which gave more joy among the friends and neighbors than the nine which were not lost; like I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth, more than over ninety-and-nine just persons that are so righteous; they will be damned anyhow; you cannot save them. (Jan. 29, 1843. DHC 5:260-262).

Of the 100 sheep, only one was offered and accepted salvation! The tenth of the tithe, or the hallowed part, was the sheep that was saved; it was the lost sheep. The ninety and nine were too proud to accept salvation through Christ. I pray daily that I might remain a lost sheep.