GEBible — Godless Engineer's Bible App
For the Son of Man came to save that which was lost.
“What do you think? If a man has one hundred sheep, and one of them goes astray, doesn’t he leave the ninety-nine, go to the mountains, and seek that which has gone astray? If he finds it, most certainly I tell you, he rejoices over it more than over the ninety-nine which have not gone astray.
Matthew 18:11-13 sits inside this longer paragraph.
“Woe to the world because of occasions of stumbling! For it must be that the occasions come, but woe to that person through whom the occasion comes! If your hand or your foot causes you to stumble, cut it off, and cast it from you. It is better for you to enter into life maimed or crippled, rather than having two hands or two feet to be cast into the eternal fire. If your eye causes you to stumble, pluck it out, and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes to be cast into the Gehenna of fire. See that you don’t despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven. For the Son of Man came to save that which was lost.
“What do you think? If a man has one hundred sheep, and one of them goes astray, doesn’t he leave the ninety-nine, go to the mountains, and seek that which has gone astray? If he finds it, most certainly I tell you, he rejoices over it more than over the ninety-nine which have not gone astray. Even so it is not the will of your Father who is in heaven that one of these little ones should perish.
For the Son of Man came to save that which was lost.
“What do you think? If a man has one hundred sheep, and one of them goes astray, doesn’t he leave the ninety-nine, go to the mountains, and seek that which has gone astray?
If he finds it, most certainly I tell you, he rejoices over it more than over the ninety-nine which have not gone astray.
Ye and the sonne of man is come to saue that which is lost.
How thinke ye? Yf a man have an hondred shepe and one of them be gone astray dothe he not leve nynty and nyne in the moutains and go and seke that one which is gone astray?
If it happen that he fynd him veryly I say vnto you: he reioyseth more of that shepe then of the nynty and nyne which went not astray.
For the Sonne of man is come to saue that which was lost.
How thinke ye? If a man haue an hundreth sheepe, and one of them be gone astray, doeth he not leaue ninetie and nine, and go into the mountaines, and seeke that which is gone astray?
And if so be that he finde it, verely I say vnto you, he reioyceth more of that sheepe, then of the ninetie and nine which went not astray:
Cross-references from openbible.info (CC BY 4.0)
Historical commentary, presented as a primary source — not an endorsement.
Saved on this device only — never synced or sent anywhere.
John Trapp 1656 · Public Domain On vv11–13 11 For the Son of man is come to…
11 For the Son of man is come to save that which was lost.
Ver. 11. For the Son of man came, &c.] Therefore angels are so active and officious about them. This the reprobate angels could not bring their hearts to yield to, and therefore fell through envy from their first estate: and whereas the society of angels was much maimed by their fall, their room, say some, is supplied by the saints, whom therefore they take such care of and content in.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv11–12 We find the same in Luk 19:10, but applied…
We find the same in Luk 19:10, but applied upon another occasion. Our Saviour here riseth higher in his argument against giving offence to his little ones. All scandal tendeth to the ruin and destruction of him to whom it is given. Scandalum non est nisi malae rei aeidificans ad Gehennam, saith Tertullian; and a greater than he hath taught us the same lesson, Rom 14:15; 1Co 8:11 Now, saith our Saviour, I am
come to save that which was lost; you ought therefore to take care that you be not the causes and instruments of any being lost. Or thus; You look upon poor humble souls, that believe in me, as mean, contemptible creatures, therefore you think you may despise them: were not all those whom I came to redeem in as mean and despicable a condition? Yet I did not despise their souls. Did I come to save them, and shall it be your work to destroy them?
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v11 How our Saviour continues his argument against giving offence…
How our Saviour continues his argument against giving offence to his children and members; he came into the world to redeem and save them; therefore none ought to scandalize and offend them. And to illustrate this, he compares himself to a good shepherd, who regards every one of his sheep; and if any wander or go astray, he seeks to recover it with desire and joy.
Learn, 1. That the natural condition of mankind is like to that of wandering sheep; they err and go astray from God their chief good, and the object of their complete happiness.
Read full note →
2. That it was the work and business, the care and concern, of Jesus Christ, to seek and recover lost souls, as the shepherd doth his lost sheep.
3. That the love and care of Christ towards his sheep, in seeking to save and to preserve them, is a forcible argument unto all, not to scandalize and offend them, much less to persecute and destroy them.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv11–13 And if so be that he find it,.... Which…
And if so be that he find it,.... Which is a casual and uncertain thing with the shepherd, but not so with Christ, who certainly finds all those he goes after, and seeks: for,
verily I say unto you, he rejoiceth more of that sheep; at the finding of it, whose loss greatly affected him,
Read full note →
than of the ninety and nine which went not astray; who seemed not to go astray, were outwardly righteous before men, and, in their own opinion, being the same with the ninety and nine just persons who needed no repentance in their own apprehension, Luk 15:7. This same parable is related in Luk 15:3, and it being there more largely expressed, and along with other parables of the same kind, I shall refer the more particular consideration of it to that place; only observe, that it seems to me that this parable was twice delivered by our Lord, and that on two different occasions; once, as here, in his discourse on offences, and upon mention of his coming into this world to save lost sinners; at another time, as there, upon the Pharisees murmuring at his receiving sinners, and eating with them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv11–12 Another, and yet a stronger reason for your not…
Another, and yet a stronger reason for your not despising them is, that I myself came into the world to save them. Luke xix, 10.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv11–13 Verse 11. For the Son of man, c.] This…
Verse 11. For the Son of man, c.] This is added as a second reason, why no injury should be done to his followers. "The Son of man has so loved them as to come into the world to lay down his life for them."
That which was lost.] απολωλος. In Re 9:11, Satan is called απολλυων, Apolluon, the destroyer, or him who lays waste. This name bears a near relation to that state in which our Lord tells us he finds all mankind - lost, desolated, ruined. So it appears that Satan and men have the nearest affinity to each other - as the destroyer and the destroyed - the desolator and the desolated - the loser and the lost. But the Son of man came to save the lost. Glorious news! May every lost soul feel it! This verse is omitted by five MSS., two versions, and three of the fathers but of its authenticity there can be no doubt, as it is found in the parallel place, Lu 19:10, on which verse there is not a single various reading found in any of the MSS. that have ever been discovered, nor in any of the ancient versions.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v12 Mat 18:12-14. How think ye — What do you…
Mat 18:12-14. How think ye — What do you think would be the conduct of a faithful shepherd? If a man have a hundred sheep, and but one of them wander from the rest, and go astray, doth he not leave the ninety and nine in their pasture or fold, and goeth into the mountains, with the most solicitous care and labour, and seeketh that which is gone astray — With persevering diligence? And if he find it — After long and painful seeking; he rejoiceth more over that sheep. — Which was in such danger of being finally lost; than over the ninety and nine which remained in safety. Thus does our Lord display the unspeakable love of our heavenly Father to the souls of men, and the immense care which he takes, of them. He therefore adds, It is not the will of your Father, &c., that one of these little ones should perish — He loves them certainly infinitely better than the shepherd loves his sheep, and therefore will not fail to watch over them in order to their preservation: and will judge all those that would deter, or drive away from his duty, the meanest believer. Observe, reader, the gradation: the angels, the Son, the Father!
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv11–12 For the Son of man ... - This is…
For the Son of man ... - This is a second reason why we should not despise Christians. That reason is, that the Son of man came to seek and save them. He came in search of them when lost; he found them; he redeemed them. It was the great object of his life; and, though they may be obscure and little in the eye of the world, yet that cannot be an object of contempt which the Son of God sought by his toils and his death.
Son of man - See the notes at Mat 8:19-20.
Read full note →
That which was lost - Property is lost when it is consumed, mislaid, wasted, sunk in the ocean, etc. - when we have no longer the use of it. Friends are lost when they die - we enjoy their and happiness. He is useless to society. So all people are “lost.” They are wicked, miserable wanderers from God. They are lost to piety, to happiness, to heaven. These Jesus came to save by giving his own life a ransom, and shedding his own blood that they might be recovered and saved.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v12 If a man have a hundred sheep. This is…
If a man have a hundred sheep. This is to shew the goodness and mercy of God towards sinners. By the one sheep, some understand all mankind, and by the ninety-nine, the angels in heaven. (Witham) --- Jesus Christ manifests his tender regard and solicitude for us poor weak creatures, by becoming himself the Son of man, thus abandoning in some measure the angels who are in heaven. He is come down upon earth to save by his death what was lost, imitating thus, with regard to men, the conduct themselves observe with regard to their sheep. (Bible de Vence) --- In the Greek, it is dubious whether the shepherd leaves the ninety-nine in the mountains, or, whether he himself goeth into the mountains in quest of the lost sheep.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv11–12 For the Son of man is come to save…
For the Son of man is come to save that which was lost--or "is lost." A golden saying, once and again repeated in different forms. Here the connection seems to be, "Since the whole object and errand of the Son of man into the world is to save the lost, take heed lest, by causing offenses, ye lose the saved." That this is the idea intended we may gather from Mat 18:14.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v11 11. For the Son… is come to save… lost…
11. For the Son… is come to save… lost — And this is the reason why their representatives are admitted to the face of God. Lost — Such was their condition in themselves. And their lost condition is a reason why they are in danger of being despised. But it was for them that the Son of man came.
Having in the last verse described the Christian as originally lost, our Saviour proceeds from that very word to enhance our view of the value of his soul. Just because he was lost, the Son of God came to seek and save him. Had he not been a lost one he would have concentrated less interest upon himself. And this principle the Saviour illustrates by the case of the lost sheep, who by his loss gains to himself all the interest of the owner, who to save him leaves the rest of the flock comparatively uncared for.
Read full note →
And how shall we dare to be careless of the salvation of those on whom Christ lavishes such interest? The parable is given more fully in Luk_15:4-6. Leave the ninety and nine… into the mountains — The true rendering is, Doth he not leave the ninety and nine upon the mountains. That is upon the mountain pasture, where flocks were often richly fed.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv11–13 11. This verse is omitted in the Sinaitic and…
11. This verse is omitted in the Sinaitic and the Vatican MSS., and is consequently rejected by Lachmann, Tischendorf, and Tregelles. However, it falls in precisely with the train of thought, and is almost required to connect Mat_18:10; Mat_18:12.
The expression and the imagery of the parable recall Ezekiel 34; comp. also ch. Mat_15:24. In Luke the parable is spoken with direct reference to publicans and sinners, whom the Pharisees despised, and who are the “little ones” of these verses. Such differences of context in the Gospels are very instructive; they are, indeed, comments by the Evangelists themselves on the drift and bearing of particular sayings of Christ.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv11–13 (11) For the Son of man is come.—The words…
(11) For the Son of man is come.—The words are wanting in many of the best MSS. Assuming their genuineness, two points call for special notice. (1.) The work of the Son of Man in saving that which was lost is given as the ground of the assertion of the special glory of the angels of the little ones. They are, in their ministry, sharers in His work, and that work is the highest expression of the will of the Eternal Father. To one at least of the disciples the words that he now heard must have recalled words that had been addressed to him in the most solemn crisis of his life, when he had been told that he should one day “see the heavens opened, and the angels of God ascending and descending upon the Son of Man” (Joh_1:51). In that ascent and descent they were not only doing homage to His glory, but helping Him in His work. (2.) The words seem chosen to exclude the thought that there was any special grace or saintliness in the child round whom our Lord had folded His arms. To Him the child’s claim was simply his need and his capacity for all that is implied in salvation. The words which He spake were as true of any “wastrel” child of the streets as of the offspring of the holiest parents.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv11–13 This verse is omitted by the Sinaitic and Vatican…
This verse is omitted by the Sinaitic and Vatican Manuscripts, and many modern editors, e.g. Lachmann, Tischendort, Tregelles, Westcott and Hort, and the Revised Version; but is retained in many good uncials, nearly all the cursives, the Vulgate, Syriac, etc. It is supposed to be an interpolation from Luk_19:10; but one does not see why, if this is the case, the inter-polater should have left out the striking verb "to seek," which would naturally have coincided with "seeketh" in ver. 12. For expository use, at any rate, we may consider the verse as genuine, and take it as the commencement of the second argument for the dignity of the little ones the simple and humble, whether children or others. This proof is derived from the action of God towards them. The Son of man is come to save that which was lost (to apolwlov). How can ye despise those whom Christ hath so loved and deemed so precious that he emptied himself of his glory and became man in order to save them? The general term, "that which was lost," is expressed by the neuter participle, to show that there is no exception to the wide scope of Christ"s mercy. The race of man is lost; infants are born in sin; all need redemption. Everybody, poor, helpless, ignorant, tempted, comes under this category, and to save such Christ came down from heaven. Therefore their souls are very precious in his sight.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv11, 13 Mat_18:11; Mat_18:13
Mat_18:11; Mat_18:13
If a man have an hundred sheep.
Read full note →
Seeking the lost
1. The image under which it pleases God to describe His creatures upon earth, Sheep gone astray.
2. What is said as to the dealings of God with His creatures under these circumstances, seeketh, etc.
3. The feelings with which the Shepherd is described as regarding the sheep when found, He rejoiceth more, etc.
4. The general deduction which our gracious Saviour draws from these several particulars Even so it is not the will of your Father which is in heaven that one of these little ones should perish.
(1) What a conception does this text lead us to form of the character of God our Redeemer.
(2) What an encouragement does the doctrine of the text supply as to our dealings with others. (J. W. Cunningham.)
The example of saving the lost
I. Who are they that are here described as persons lost, and what is meant by the expression? Our blessed Saviour means all who did not receive Him as the messenger and interpreter of the Divine will to mankind.
II. In what sense our blessed Saviour is here said to have come to save mankind.
(1) He came to instruct mankind in the true and the whole nature of the Divine will:
(2) to show, in His own example, that human nature is capable of such a degree of perfection, as will make us fit objects of the Divine favour:
(3) to make a satisfaction for us upon the cross, such as showed that God would not pardon the sins of men unless His justice was satisfied; and, therefore, Christs suffering and death upon this account were a full and proper satisfaction made to the Divine justice for the sins of such as were till then lost to the benefits of eternal life.
III. How far should the example of Christ, in this particular of saving that which was lost, be imitated by us. The natural means, those of instruction and of example, which He made use of in His life-time for reforming mankind, and improving their morals, these are what we may copy after Him. (Nich. Brady.)
A needful caution
I. A needful caution. Take heed that ye despise not, etc.
1. To despise them is fearfully dangerous.
2. The interest taken in them by the highest intelligences should prevent us from thinking lightly of them.
3. The high destiny which awaits them.
II. A blessed announcement. For the Son of Man is come, etc.
1. The title assumed.
2. The act declared, not merely to improve, but to save.
3. The miserable objects regarded.
III. A familiar comparison. How think ye (Mat_18:12). These words may be considered:
1. In their literal signification. The recovery of lost property is a principle of human nature.
2. In their spiritual allusion.
IV. As encouraging inference. Even so it is not the will of My Father, etc.
1. The harmony that existed between the mission of Christ and the purposes of the Eternal Father.
2. If it is not the, will of God that the most despised and insignificant believer should perish, their salvation is assured. (Expository Outlines.)
The Son of Man the Saviour of the lost
I. A proof and statement of the Saviours work and errand.
1. One feature of the mediatorial character is particularly displayed in the very name in which the Saviour is introduced to our attention, the Son of Man.
2. These words point out the fact of the Saviours incarnation, The Son of Man is come.
3. This description of the object of His coming we may contrast with another, when He comes a second time into this our world.
II. View the Saviours errand and work as it is exhibited to us in that figurative illustration that follows the text,
1. He represents the state of the guilty sinner whom He came into the world to save under the idea of a wandering sheep. Prone to wander.
2. The care and kindness of the Great Shepherd of the sheep. Manifests particular care over case of individual sinner.
3. Christs search for the lost embraces all the means used for the salvation of sinners.
4. He carries back the sheep when He has found it. To prevent exposure to danger.
5. His joy.
III. The great principle of the divine conduct that is developed in the work to which we have turned your attention, It is not the will of your Father which is in heaven, etc.
1. The connection that is here obviously formed between the end in view, and the means for the accomplishment of that end.
2. In redemption the will of the Father and Son are equal.
3. The work of Christ was designed to accomplish that intention, and is efficacious to its accomplishment.
4. Magnify the fulness of Christs work.
5. Have you learnt that your characters are that of lost sheep? (R. H. Cooper.)
Gods minute and all-inclusive care of the universe
I. He is the Shepherd of the flock.
II. His love is impartially shown to all who are in the fold.
III. The salvation of the least is worth all the efforts of the highest. (J. Parker, D. D.)
The shepherd faithfulness of the Son of Man in seeking the lost
I. Let us notice the consolation in His comparing them with sheep who have gone astray.
1. It reveals to us how dear every single soul is to the Lord.
2. He misses each sheep as soon as it is lost.
3. He will leave the ninety and nine on the mountains and hunt for only one that has gone astray.
4. He rejoices over the one that is found.
II. For what does it render us responsible?
1. That we keep watch over those who are liable to go astray.
2. The shepherd-faithfulness of our Lord renders you responsible for compassion on the lost.
3. Also for active, zealous seeking and leading home all who are willing to be saved.
4. It requires us to rejoice over every one who lets himself be saved. (T. Christlieb, D. D.)
The lost sheep and the seeking Shepherd
I. The figure of the one wanderer
1. All men are Christs sheep. All men are Christs because He has created them. We are His people and the sheep of His pasture.
2. The picture of the sheep as wandering, which goeth astray. It pictures the process of wandering; not the result as accomplished. The sheep has gone astray, though when it set out on its journey it never thought of straying; more mischief is wrought from want of thought than by an evil will.
3. The progressive character of our wanderings from God. A man never gets to the end of the distance that separates between him and the Father if his face is turned away from God. Every moment the separation is increasing.
4. The contrast between the description given of the wandering sheep in our text and in St. Luke. Here it is represented as wandering, there it is represented as lost. God wants to possess us through our love; if He does not we are lost to Him.
II. The picture of the seeker. The incarnation of Christ was for the seeking of man. (Dr. Maclaren.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv11–12 11. This verse does not occur in the Revision,…
11. This verse does not occur in the Revision, and is not found in the most reliable Greek manuscripts, such as the Siniatic and Vatican.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain On v11 Son of man
lost
Son of man
Read full note →
(See Scofield "Mat 8:20")
save (See Scofield "Rom 1:16")
lost (Greek - ἀπόλλυμι). (See Scofield "Joh 3:16")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v12 Connecting Statement:
Connecting Statement:
Jesus continues to use a little child to teach the disciples and tells a parable to explain God's care for people.
Read full note →
What do you think?
Jesus uses this question to get people's attention. AT: "Think about how people act." or "Think about this." (See: Rhetorical Question)
you ... your
All occurrences of these words are plural. (See: Forms of You)
If anyone ... that did not go astray
Jesus uses a parable to teach his disciples. (See: Parables)
a hundred ... ninety-nine
"100 ... 99" (See: Numbers)
does he not leave ... astray?
Jesus uses a question to teach his disciples. AT: "he will always leave ... astray." (See: Rhetorical Question)
truly I say to you
"I tell you the truth." This adds emphasis to what Jesus says next.
it is not the will of your Father in heaven that one of these little ones should perish
"your Father in heaven does not want any of these little ones to die" or "your Father in heaven does not want even one of these little ones to die"
Father
This is an important title for God. (See: Translating Son and Father)
translationWords
ewe
astray
amen
joy
will of God
ancestor
heaven
perish
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v12 18:12 Just as a shepherd will work to recover…
18:12 Just as a shepherd will work to recover a lost sheep, the “little ones” (18:6) must not be despised or neglected.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.