Salvation: A study of lost and found

[JLB]

“And he arose and came to his father. But when he was still a great way off, his father saw him and had compassion, and ran and fell on his neck and kissed him. And the son said to him, ‘Father, I have sinned against heaven and in your sight, and am no longer worthy to be called your son.’
“But the father said to his servants, ‘Bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet. And bring the fatted calf here and kill it, and let us eat and be merry; for this my son was dead and is alive again; he was lost and is found.’ And they began to be merry.
Luke 15:20-24


I want to start off by emphasizing how much our Wonderful Father in heaven loves us, and is just waiting for those who are lost, to return to Him.


He is soooooo good. All the time.


These verses paint a picture of a word that I believe is probably the most beautiful word in the Bible and probably the most misunderstood.


That word is Repent.


Repent means -
God wants sinners, people who are His enemies, people who hate Him, people who are deceived and ugly and hateful, who serve Satan and His kingdom, to REPENT!


To turn to Him and become His son, that He May lavish His great love and blessing upon them, and give them an inheritance in His kingdom.


Repent also means, God wants His wayward sons to return to Him and be reconciled.



That’s Love!


But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. Romans 5:8-20

• while we were still sinners, Christ died for us.
• having now been justified by His blood, we shall be saved from wrath through Him.

JLB

 

[JLB]

Now to define salvation.



Salvation - Strongs G4991 - sōtēria ; NOUN


The KJV translates Strong's G4991 in the following manner:salvation (40x), the (one) be saved (1x), deliver (with G1325) (1x), health (1x), saving (1x), that (one) be saved (with G1519) (1x).
Outline of Biblical Usage [?]

1. deliverance, preservation, safety, salvation
   1. deliverance from the molestation of enemies
   2. in an ethical sense, that which concludes to the soul's safety or salvation
      1. of Messianic salvation
2. salvation as the present possession of all true Christians
3. future salvation, the sum of benefits and blessings which the Christians, redeemed from all earthly ills, will enjoy after the visible return of Christ from heaven in the consummated and eternal kingdom of God.

• The eternal preservation of our entire being, spirit, soul, and body, from all enemies, including death.
• The saving, delivering and rescuing of our entire being from the wrath of God, which is the second death, the lake of fire.

For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ, 1 Thessalonians 5:9






Saved - Strongs G4982 - sōzō ; VERB


The KJV translates Strong's G4982 in the following manner:save (93x), make whole (9x), heal (3x), be whole (2x), miscellaneous(3x).
Outline of Biblical Usage [?]

1. to save, keep safe and sound, to rescue from danger or destruction
   1. one (from injury or peril)
      1. to save a suffering one (from perishing), i.e. one suffering from disease, to make well, heal, restore to health
      2. to preserve one who is in danger of destruction, to save or rescue
   2. to save in the technical biblical sense
      1. negatively
         1. to deliver from the penalties of the Messianic judgment
         2. to save from the evils which obstruct the reception of the Messianic deliverance

Though a different word from salvation (sōtēria), saved (sozo), is used in the same way. Salvation is what we receive, (noun), as an end result of what Jesus did for us on the cross, being that He saved (verb) us, continues to save us, as we continue to believe, and continue in the faith.



But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. Romans 5:8-10



Therefore the same definition applies:


Saved -

• The eternal preservation of our entire being, spirit, soul, and body, from all enemies, including death.
• The saving, delivering and rescuing of our entire being from the wrath of God, which is the second death, the lake of fire.

JLB

 

[JLB]

Next the definition of “Lost”.



Rejoice with me, for I have found my sheep which was lost!’


Lost - Strongs G622 - apollymi

1. to destroy
   1. to put out of the way entirely, abolish, put an end to ruin
   2. render useless
   3. to kill
   4. to declare that one must be put to death
   5. metaph. to devote or give over to eternal misery in hell
   6. to perish, to be lost, ruined, destroyed
2. to destroy
   1. to lose

Words associated contextually with the word lost.


And when he comes home, he calls together his friends and neighbors, saying to them, Rejoice with me, for I have found my sheep which was lost!’ I say to you that likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance. Luke 15:6-7



Lost:

• Separated from God; unreconciled with God
• Unjust; Unrighteous. Not right with God
• Sinner in need of repentance.

Note: For a sheep to be lost, it must first belong to the Shepherd.



A person who is lost needs to repent in order to reconciled back to God.

A person who is lost needs salvation.





JLB

 

[JLB]

The parable of the lost sheep:
A beautiful story of repentance and redemption.


“What man of you, having a hundred sheep, if he loses one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost until he finds it? And when he has found it, he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and neighbors, saying to them, Rejoice with me, for I have found my sheep which was lost!’ I say to you that likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance. Luke 15:4-7



“What man of you, having a hundred sheep, if he loses one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost until he finds it?


When one of us wanders away from Him, He desires reconciliation, reunion, and restoration, unlike our family and friends who may be offended and hurt when disagreements and transgression occur.


Those of us who have transgressed, and sinned against another brother or sister in Christ, are in danger of becoming lost.


The Lord teaches His disciples and us, what to do in these situations to quickly bring about restoration and reconciliation within His body, the Church.


“What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying? And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray. Even so it is not the will of your Father who is in heaven that one of these little ones should perish.“Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. But if he will not hear, take with you one or two more, that by the mouth of two or three witnesses every word may be established.’ And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector. Matthew 18:12-17


Here are the steps to take to restore a brother back to Christ.

1. Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother.

2. But if he will not hear, take with you one or two more, that by the mouth of two or three witnesses every word may be established.’​

3. And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.​

JLB

 

[MarkT]

Next the definition of “Lost”.



Rejoice with me, for I have found my sheep which was lost!’


Lost - Strongs G622 - apollymi

1. to destroy
   1. to put out of the way entirely, abolish, put an end to ruin
   2. render useless
   3. to kill
   4. to declare that one must be put to death
   5. metaph. to devote or give over to eternal misery in hell
   6. to perish, to be lost, ruined, destroyed
2. to destroy
   1. to lose

Words associated contextually with the word lost.


And when he comes home, he calls together his friends and neighbors, saying to them, Rejoice with me, for I have found my sheep which was lost!’ I say to you that likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance. Luke 15:6-7



Lost:

• Separated from God; unreconciled with God
• Unjust; Unrighteous. Not right with God
• Sinner in need of repentance.

Note: For a sheep to be lost, it must first belong to the Shepherd.



A person who is lost needs to repent in order to reconciled back to God.

A person who is lost needs salvation.





JLB

Lost is the opposite of found.

JLB
If you, a man, had a hundred sheep, and one of them became lost, you would go looking for it until you found it, wouldn't you?

So it is with God. He searches for his sheep until he finds it. He is not willing that any of his sheep should perish.

But It's a little different with God. God searches men's hearts and minds. 'know that I am he who searches mind and heart' Rev. 2:23

So he is looking for those who are his sheep in spirit. They are his sheep inwardly.

1 Chronicles 28:9
“And you, Solomon my son, know the God of your father, and serve him with a whole heart and with a willing mind; for the Lord searches all hearts, and understands every plan and thought. If you seek him, he will be found by you; but if you forsake him, he will cast you off for ever.

 

[JLB]

If you, a man, had a hundred sheep, and one of them became lost, you would go looking for it until you found it, wouldn't you?

Natural sheep?


Maybe not. It depends on where I am, and who I could trust to watch the 99.



Human beings, brothers and sisters in Christ, that I was commissioned by Jesus to tend and watch over.

Yes definitely.




JLB

 

[JLB]

So it is with God. He searches for his sheep until he finds it. He is not willing that any of his sheep should perish.

No true at all.


Jesus must rely on the Church, whom He dwells in to go after those of His sheep who become lost.


Jesus is in heaven.

• He said to him again a second time, “Simon, son of Jonah, do you love Me?” He said to Him, “Yes, Lord; You know that I love You.” He said to him, “Tend My sheep.” John 21:16

This is the point of His teaching.

He is instructing His disciples what to do about those of His sheep who wander away and become lost.


Do those who are lost need salvation?





JLB

 

[JLB]

But It's a little different with God. God searches men's hearts and minds. 'know that I am he who searches mind and heart' Rev. 2:23

So he is looking for those who are his sheep in spirit. They are his sheep inwardly.

1 Chronicles 28:9
“And you, Solomon my son, know the God of your father, and serve him with a whole heart and with a willing mind; for the Lord searches all hearts, and understands every plan and thought. If you seek him, he will be found by you; but if you forsake him, he will cast you off for ever.

Yes Jesus searches the hearts and minds.


Jesus is The Lord God, and is seated in heaven.


His sheep are on earth and are flesh and blood, human beings.


Jesus is teaching His disciples whom He leaves here on earth to watch over and tend His sheep.


Here is how Jesus instructed His disciples to go after one of His sheep who wander away and becomes lost.



What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying? And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray. Even so it is not the will of your Father who is in heaven that one of these little ones should perish.“Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. But if he will not hear, take with you one or two more, that by the mouth of two or three witnesses every word may be established.’ And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector. Matthew 18:12-17


Here are the steps to take to restore a brother back to Christ.

1. Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother.

2. But if he will not hear, take with you one or two more, that by the mouth of two or three witnesses every word may be established.’


3. And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.


A brother or sister in Christ, who wanders away and becomes lost, must repent, as a sinner, in order to be reconciled back to Christ, or he will be considered as a sinner, a heathen and tax collector;
Someone who is unsaved; unjust


It couldn’t be anymore clear.


Please consider this.




JLB

 

[MarkT]

No true at all.


Jesus must rely on the Church, whom He dwells in to go after those of His sheep who become lost.


Jesus is in heaven.

• He said to him again a second time, “Simon, son of Jonah, do you love Me?” He said to Him, “Yes, Lord; You know that I love You.” He said to him, “Tend My sheep.” John 21:16

This is the point of His teaching.

He is instructing His disciples what to do about those of His sheep who wander away and become lost.


Do those who are lost need salvation?





JLB

His sheep are in this world, but the calling of the sheep is from heaven. It's spiritual ie. we hear his voice.
Jesus said,
John 17:6
“I have manifested thy name to the men whom thou gavest me out of the world; thine they were, and thou gavest them to me, and they have kept thy word.

Jesus said his sheep were given to him. They were the Father's sheep and the Father gave them to his Son. Jesus was sent from heaven to find his sheep.

According to the parable, the man is overjoyed when he finds his sheep which was lost in the wilderness, suggesting the sheep could have died being in the wilderness without food or water. Compare that to a sinner who repents. The sinner was likewise headed for destruction, having no knowledge of anything, lost, before hearing the gospel. So is now rescued or saved by hearing the gospel.

For me, the main thing you can take away from the parable is God cares for each one of us.

So what's the issue here? The parable doesn't say anything about losing salvation. No. In this case the sheep is rescued/gains his salvation.

 

[JLB]

According to the parable, the man is overjoyed when he finds his sheep which was lost in the wilderness, suggesting the sheep could have died being in the wilderness without food or water.

Exactly.

His sheep, is the point, refers to a born again Christian.

One of His sheep who become lost can indeed die in a lost condition after suffer eternal death.


That’s the point.


His lost sheep must repent, in order to be saved.


By saved, I mean, protected from the wrath of God, which is eternal damnation. See definition of salvation.



James says it this way -


Brethren, if anyone among you wanders from the truth, and someone turns him back, let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins. James 5:19-20

• Brethren, if anyone among you wanders from the truth

James is addressing brothers in Christ.

• let him know that he who turns a sinner from the error of his way

Just like Jesus, James teaches that a brother in Christ who wanders away from the truth, is a sinner.

• he who turns a sinner from the error of his way will save a soul from death

A sinner must turn from the error of his way, repent, or face eternal death.




JLB

 

[MarkT]

Proverbs 12:26
A righteous man turns away from evil, but the way of the wicked leads them astray.

When the sheep is found, it is no longer lost. He was lost, not dead. He could have died, but he was rescued. The parable says he looks for his sheep until he finds it. So the sheep is found. When a sinner repents, he is no longer unrepentant. He is a repentant sinner.

Yes. It's possible to wander from the truth. But then those who do wander from the truth are probably not his sheep, because his sheep only follow the Shepherd. They do not follow the voice of strangers.
John 10 Revised Standard Version (RSV)
10 “Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber; 2 but he who enters by the door is the shepherd of the sheep. 3 To him the gatekeeper opens; the sheep hear his voice, and he calls his own sheep by name and leads them out. 4 When he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice. 5 A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers.” 6 This figure Jesus used with them, but they did not understand what he was saying to them.

It's possible to fall away. But his sheep do not fall away. And they don't become lost after they are found.

Ezekiel says about the same thing about warning the wicked and turning from wickedness.

 

[stovebolts]

Lost is the opposite of found.

JLB
If you, a man, had a hundred sheep, and one of them became lost, you would go looking for it until you found it, wouldn't you?

So it is with God. He searches for his sheep until he finds it. He is not willing that any of his sheep should perish.

But It's a little different with God. God searches men's hearts and minds. 'know that I am he who searches mind and heart' Rev. 2:23

So he is looking for those who are his sheep in spirit. They are his sheep inwardly.

1 Chronicles 28:9
“And you, Solomon my son, know the God of your father, and serve him with a whole heart and with a willing mind; for the Lord searches all hearts, and understands every plan and thought. If you seek him, he will be found by you; but if you forsake him, he will cast you off for ever.

This was a good passage you posted from 1 Chronicles.
1 Chronicles 28:9
“And you, Solomon my son, know the God of your father, and serve him with a whole heart and with a willing mind; for the Lord searches all hearts, and understands every plan and thought. If you seek him, he will be found by you; but if you forsake him, he will cast you off for ever.

The passage seems to indicate a condition.

I am starting a study on the Parables. Klyne R. Snodgrass, in his book, "Stories with Intent" brings up these issue with the Parable of the lost sheep (Matthew 18:12-14 and Luke 15:4-7)

Issues Requiring Attention
1. What are the original form and context of the parable? Is Matthew or Luke closer to the words of Jesus and the original Sitz im Leben? What significance does the relation of the two have for understanding?

2. Would a shepherd abandon the ninety-nine other sheep? What relevance does this decision have for understanding the parable?

3. Has the parable been framed on one or more OT texts? Specifically, is Bailey
correct to see Luke 15 as an expansion of Psalm 23?

4. Do the features represent theological realities? Should the shepherd be identified with God, Jesus, the disciples, or someone seeking the kingdom? Does the parable have christological implications?

5. What is to be learned here about repentance? Do some not need repentance?

6. What does the parable teach?

Snodgrass Notes:
A lost sheep, we are told, usually lies down and gives up and will not find its way back. 32 Possibly this is why the shepherd carries the sheep on his shoulders, but more likely it is intended to convey the care of a good shepherd. Images of shepherds carrying sheep are known from the various cultures long before Jesus. 33 Repentance is a central pillar of Jewish thinking. 34

Conclusion:
3. Has the parable been framed on one or more OT texts? Specifically,
OT shepherd imagery frequently refers to God or to leaders of God’s people. Ezekiel 34 is particularly striking because of the similarity of some phrases to the wording of the parable. Whereas Matthew and Luke differ in describing the one sheep as having strayed or become lost, Ezek 34: 4, 16 uses both words (planaō and apollymi) in parallelism to describe lost sheep. Ezekiel 34 mentions sheep wandering on the mountains and hills (v. 6) and says that God himself will search for his sheep (v. 11), care for them (v. 16), judge their oppressors (vv. 17, 20, and 22), and set a Davidic shepherd over them to care for them (vv. 23-24). In addition, God will judge the
shepherds who have failed to care for the sheep. Other texts have the same thoughts and hopes that God will shepherd his people and/ or appoint a Davidic deliverer to shepherd them. Ezekiel 34 is only one of several texts carrying this shepherd theology. 58 Whether the connection is to Ezekiel 34 or to the larger shepherd tradition cannot be determined with certainty, but at the very least the parable has been framed on the OT shepherd tradition which Ezekiel 34 expresses so forcefully. 59 This underscores the importance of the OT in the formation of the parables, but two other important results emerge. First, this parable is an implicit complaint against the religious authorities for failing in their role as shepherds of Israel who should seek for the lost. Second, at some level Jesus saw himself as taking up the task described in Ezekiel 34 and other texts which focus on a deliverer from God who will shepherd the people as God intends (on which see below, p. 107).

...
At the same time, images selected for stories are not chosen at random; they are specifically chosen to set off resonances, and reference to a shepherd and sheep would bring to mind the OT use of these images for God, leaders, and hope for God’s people. Nothing supports the suggestion that reference is to someone seeking the kingdom. 66 The logic of the parable is this: If, as surely you would agree, a shepherd will go after a lost sheep and rejoice when he finds it, how much more will God search for a lost/ strayed person and rejoice when he recovers that person? Both Evangelists point to God as the analogue of the shepherd in the way they frame the parable, 67 which fits with the OT imagery.

....
The more troublesome part of the discussion of repentance is the reference in Luke 15: 7 to the ninety-nine righteous who do not need repentance. Since theologically it is assumed that no such people exist and since the Gospels imply that Pharisees do need to repent, this statement is often taken as irony, exaggeration, or sarcasm. 75 I do not think that this is the solution to the text. Judaism did ascribe sinlessness to a very few people, 76 but “righteous” does not mean “sinless.” It merely refers to those in good standing before God. Repentance is so central to Jewish thinking that it is hard to imagine Jews thinking of themselves, of the majority of the people, or even of ninety-nine specific people as not needing repentance. Ideas parallel to not needing repentance appear in Luke 5: 31-32 (the sick, not the well, need a doctor; Jesus did not come to call the righteous but sinners to repentance) and in 15: 29 (the elder son’s claim not to have broken a command is left unchallenged).
...
In other words, the parable teaches virtually nothing about the nature of repentance, but does emphasize how much God values repentance.

6. What does the parable teach?
The primary function of this parable for Jesus was a defense of his deliberate association with and eating with people known to be sinners. 82 By his reception and eating with such people he demonstrated the presence of the kingdom and the forgiveness available to all. Indirectly this is a kingdom parable, 83 for with this parable Jesus asserts that the promised activity of God to shepherd his own people was taking place. Further, with the parable he showed those complaining about his actions that their attitude did not match the character and desires of God, and in effect, invites them to join in the kingdom celebration of the forgiveness being dispensed.

Luke wants his readers to understand Jesus’ gospel and to adopt the same attitude. Implicitly there may also be the charge that the religious leaders were not doing their job in seeking the lost. Matthew — regardless of whether Jesus or Matthew applied the parable to disciples — wants his readers to apply the character and desires of God to their relations in the community, especially to those who appear to be marginal. If the nimshalim are redactional, still they have it correct, merely making explicit that the controlling factor is the character of God. However, this is not an abstract theological discussion; the parable portrays the character of God as it is specifically revealed in the ministry of Jesus.

What is revealed about the character of God is the value he places on even the least deserving and the care he extends to such people. God is not passive, waiting for people to approach him after they get their lives in order. He is the seeking God who takes the initiative to bring people back, regardless of how “lost” they are.

C. G. Montefiore, a Jewish NT scholar, said that this focus on God’s direct seeking of sinners was a new element with Jesus, something not in the OT or rabbinic teaching. 84 This is at least an exaggeration, for certainly the OT knows that the initiative for forgiveness always lies with God. Whether new or not, the God revealed by Jesus is a caring God who values even those without value and seeks them.85 If the kingdom comes with limitless grace and limitless demand, this parable emphasizes the limitless grace. Unquestionably, God will seek the lost and restore them.

Seeking and joy are the twin pillars of the parable, and God’s seeking does not come with conditions attached. 86 The joy reflects both the attitude of God at recovering the lost and the celebration of the kingdom with its good news that God’s promised redemption has begun. The joy is communal, and Jesus’ hearers should join the celebration. 87

Snodgrass, Klyne R.. Stories with Intent: A Comprehensive Guide to the Parables of Jesus (snipits from p. 96 -109). Wm. B. Eerdmans Publishing Co.. Kindle Edition.

 

[WIP]

Yes. It's possible to wander from the truth. But then those who do wander from the truth are probably not his sheep, because his sheep only follow the Shepherd. They do not follow the voice of strangers.

Are you still comparing apples to apples? The parable you've been discussing specifically says a man has a hundred sheep and one of them gets lost (strays from the herd).

 

[GodsGrace]

“And he arose and came to his father. But when he was still a great way off, his father saw him and had compassion, and ran and fell on his neck and kissed him. And the son said to him, ‘Father, I have sinned against heaven and in your sight, and am no longer worthy to be called your son.’
“But the father said to his servants, ‘Bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet. And bring the fatted calf here and kill it, and let us eat and be merry; for this my son was dead and is alive again; he was lost and is found.’ And they began to be merry.
Luke 15:20-24


I want to start off by emphasizing how much our Wonderful Father in heaven loves us, and is just waiting for those who are lost, to return to Him.


He is soooooo good. All the time.


These verses paint a picture of a word that I believe is probably the most beautiful word in the Bible and probably the most misunderstood.


That word is Repent.


Repent means -
God wants sinners, people who are His enemies, people who hate Him, people who are deceived and ugly and hateful, who serve Satan and His kingdom, to REPENT!


To turn to Him and become His son, that He May lavish His great love and blessing upon them, and give them an inheritance in His kingdom.


Repent also means, God wants His wayward sons to return to Him and be reconciled.



That’s Love!


But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. Romans 5:8-20

• while we were still sinners, Christ died for us.
• having now been justified by His blood, we shall be saved from wrath through Him.

JLB

I'd like to say that we really use the word REPENT incorrectly these days.

As you've stated,,,it means a change of mind; a change of direction.... a person is headed one way,,,they turn around and go the other way.

Some use the word repent to mean that they're sorry for their sins; a sin they may have committed. We know what they mean, but it's incorrect.

If we had to repent every time we sin..we'd be
saved
lost
saved
lost
etc.

So what we really mean is that we regret our sin, or we're sorry for our sin.

If we sin we do not become lost (by that one sin).
If we need to REPENT again,,,it means we were headed the right way and then turned around and went the wrong way again (this would be, for instance, a LIFE OF SIN).

Nothing will change...
we'll keep using this word repent the wrong way, but we all know what a person means by it, I guess.

 

[GodsGrace]

Lost is the opposite of found.

JLB
If you, a man, had a hundred sheep, and one of them became lost, you would go looking for it until you found it, wouldn't you?

So it is with God. He searches for his sheep until he finds it. He is not willing that any of his sheep should perish.

But It's a little different with God. God searches men's hearts and minds. 'know that I am he who searches mind and heart' Rev. 2:23

So he is looking for those who are his sheep in spirit. They are his sheep inwardly.

1 Chronicles 28:9
“And you, Solomon my son, know the God of your father, and serve him with a whole heart and with a willing mind; for the Lord searches all hearts, and understands every plan and thought. If you seek him, he will be found by you; but if you forsake him, he will cast you off for ever.

Interesting question....
Does God look for us
Or do we look for God?

I believe God reveals Himself to us initially.
Romans 1:19-20

But after that, I believe it's us that have to search for Him.

Seek and ye shall find?
1 Chronicles 16:11
11Seek the LORD and His strength;
Seek His face continually.


Hebrews 11:6
6And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him.

Acts 17:27
27that they would seek God, if perhaps they might grope for Him and find Him, though He is not far from each one of us;

 

[WIP]

Interesting question....
Does God look for us
Or do we look for God?

I believe God reveals Himself to us initially.
Romans 1:19-20

But after that, I believe it's us that have to search for Him.

Seek and ye shall find?
1 Chronicles 16:11
11Seek the LORD and His strength;
Seek His face continually.


Hebrews 11:6
6And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him.

Acts 17:27
27that they would seek God, if perhaps they might grope for Him and find Him, though He is not far from each one of us;

He may still go after us by putting people or circumstances in our lives. We still must react to them just as when the shepherd goes after that one lost sheep, the sheep can let the shepherd catch it or it can run away and remain lost.

 

[stovebolts]

Regardless, if this turns into another "same ole discussion, just in a new thread', it'll be the last...

 

[GodsGrace]

He may still go after us by putting people or circumstances in our lives. We still must react to them just as when the shepherd goes after that one lost sheep, the sheep can let the shepherd catch it or it can run away and remain lost.

Yes. I do agree with this too.
In fact Jesus said to confront wrongdoers and help them to understand. Mathew 18...He said to confront the person and then go to the church, or maybe even the Church....

And I agree about the lost sheep.
Many times I've said that the lost sheep goes willingly back to the fold and Jesus cannot force the lost to do this. I've posted this image....

 

[GodsGrace]

This was a good passage you posted from 1 Chronicles.
1 Chronicles 28:9
“And you, Solomon my son, know the God of your father, and serve him with a whole heart and with a willing mind; for the Lord searches all hearts, and understands every plan and thought. If you seek him, he will be found by you; but if you forsake him, he will cast you off for ever.

The passage seems to indicate a condition.

I am starting a study on the Parables. Klyne R. Snodgrass, in his book, "Stories with Intent" brings up these issue with the Parable of the lost sheep (Matthew 18:12-14 and Luke 15:4-7)

Issues Requiring Attention
1. What are the original form and context of the parable? Is Matthew or Luke closer to the words of Jesus and the original Sitz im Leben? What significance does the relation of the two have for understanding?

2. Would a shepherd abandon the ninety-nine other sheep? What relevance does this decision have for understanding the parable?

3. Has the parable been framed on one or more OT texts? Specifically, is Bailey
correct to see Luke 15 as an expansion of Psalm 23?

4. Do the features represent theological realities? Should the shepherd be identified with God, Jesus, the disciples, or someone seeking the kingdom? Does the parable have christological implications?

5. What is to be learned here about repentance? Do some not need repentance?

6. What does the parable teach?

Snodgrass Notes:
A lost sheep, we are told, usually lies down and gives up and will not find its way back. 32 Possibly this is why the shepherd carries the sheep on his shoulders, but more likely it is intended to convey the care of a good shepherd. Images of shepherds carrying sheep are known from the various cultures long before Jesus. 33 Repentance is a central pillar of Jewish thinking. 34

Conclusion:
3. Has the parable been framed on one or more OT texts? Specifically,
OT shepherd imagery frequently refers to God or to leaders of God’s people. Ezekiel 34 is particularly striking because of the similarity of some phrases to the wording of the parable. Whereas Matthew and Luke differ in describing the one sheep as having strayed or become lost, Ezek 34: 4, 16 uses both words (planaō and apollymi) in parallelism to describe lost sheep. Ezekiel 34 mentions sheep wandering on the mountains and hills (v. 6) and says that God himself will search for his sheep (v. 11), care for them (v. 16), judge their oppressors (vv. 17, 20, and 22), and set a Davidic shepherd over them to care for them (vv. 23-24). In addition, God will judge the
shepherds who have failed to care for the sheep. Other texts have the same thoughts and hopes that God will shepherd his people and/ or appoint a Davidic deliverer to shepherd them. Ezekiel 34 is only one of several texts carrying this shepherd theology. 58 Whether the connection is to Ezekiel 34 or to the larger shepherd tradition cannot be determined with certainty, but at the very least the parable has been framed on the OT shepherd tradition which Ezekiel 34 expresses so forcefully. 59 This underscores the importance of the OT in the formation of the parables, but two other important results emerge. First, this parable is an implicit complaint against the religious authorities for failing in their role as shepherds of Israel who should seek for the lost. Second, at some level Jesus saw himself as taking up the task described in Ezekiel 34 and other texts which focus on a deliverer from God who will shepherd the people as God intends (on which see below, p. 107).

...
At the same time, images selected for stories are not chosen at random; they are specifically chosen to set off resonances, and reference to a shepherd and sheep would bring to mind the OT use of these images for God, leaders, and hope for God’s people. Nothing supports the suggestion that reference is to someone seeking the kingdom. 66 The logic of the parable is this: If, as surely you would agree, a shepherd will go after a lost sheep and rejoice when he finds it, how much more will God search for a lost/ strayed person and rejoice when he recovers that person? Both Evangelists point to God as the analogue of the shepherd in the way they frame the parable, 67 which fits with the OT imagery.

....
The more troublesome part of the discussion of repentance is the reference in Luke 15: 7 to the ninety-nine righteous who do not need repentance. Since theologically it is assumed that no such people exist and since the Gospels imply that Pharisees do need to repent, this statement is often taken as irony, exaggeration, or sarcasm. 75 I do not think that this is the solution to the text. Judaism did ascribe sinlessness to a very few people, 76 but “righteous” does not mean “sinless.” It merely refers to those in good standing before God. Repentance is so central to Jewish thinking that it is hard to imagine Jews thinking of themselves, of the majority of the people, or even of ninety-nine specific people as not needing repentance. Ideas parallel to not needing repentance appear in Luke 5: 31-32 (the sick, not the well, need a doctor; Jesus did not come to call the righteous but sinners to repentance) and in 15: 29 (the elder son’s claim not to have broken a command is left unchallenged).
...
In other words, the parable teaches virtually nothing about the nature of repentance, but does emphasize how much God values repentance.

6. What does the parable teach?
The primary function of this parable for Jesus was a defense of his deliberate association with and eating with people known to be sinners. 82 By his reception and eating with such people he demonstrated the presence of the kingdom and the forgiveness available to all. Indirectly this is a kingdom parable, 83 for with this parable Jesus asserts that the promised activity of God to shepherd his own people was taking place. Further, with the parable he showed those complaining about his actions that their attitude did not match the character and desires of God, and in effect, invites them to join in the kingdom celebration of the forgiveness being dispensed.

Luke wants his readers to understand Jesus’ gospel and to adopt the same attitude. Implicitly there may also be the charge that the religious leaders were not doing their job in seeking the lost. Matthew — regardless of whether Jesus or Matthew applied the parable to disciples — wants his readers to apply the character and desires of God to their relations in the community, especially to those who appear to be marginal. If the nimshalim are redactional, still they have it correct, merely making explicit that the controlling factor is the character of God. However, this is not an abstract theological discussion; the parable portrays the character of God as it is specifically revealed in the ministry of Jesus.

What is revealed about the character of God is the value he places on even the least deserving and the care he extends to such people. God is not passive, waiting for people to approach him after they get their lives in order. He is the seeking God who takes the initiative to bring people back, regardless of how “lost” they are.

C. G. Montefiore, a Jewish NT scholar, said that this focus on God’s direct seeking of sinners was a new element with Jesus, something not in the OT or rabbinic teaching. 84 This is at least an exaggeration, for certainly the OT knows that the initiative for forgiveness always lies with God. Whether new or not, the God revealed by Jesus is a caring God who values even those without value and seeks them.85 If the kingdom comes with limitless grace and limitless demand, this parable emphasizes the limitless grace. Unquestionably, God will seek the lost and restore them.

Seeking and joy are the twin pillars of the parable, and God’s seeking does not come with conditions attached. 86 The joy reflects both the attitude of God at recovering the lost and the celebration of the kingdom with its good news that God’s promised redemption has begun. The joy is communal, and Jesus’ hearers should join the celebration. 87

Snodgrass, Klyne R.. Stories with Intent: A Comprehensive Guide to the Parables of Jesus (snipits from p. 96 -109). Wm. B. Eerdmans Publishing Co.. Kindle Edition.

This is a deep study SB....

We can surely say that the shepherd represents God.
Also, I think we need to remember that these gospels were written a long time after Jesus' ascension. This does not mean that they are wrong...but sometimes the writers did
compress information. Jesus might not have said exactly every word as we have it...or two events have been woven into one. This is why I've said to a member here that we cannot hang on to every word with our life. There has to be some lee-way and a basic understanding of God's nature and what He desires from us.

As to lost sheep...there are shepherds here even today.
I can tell you that he WILL leave the flock to go after one. This is because the lost sheep will most probably not find his way back but only go further and further (although anything is possible, of course).

The flock will tend to stay together...also there is a dog there that will keep the flock together. I wonder if JohnDB knows if dogs were used back then?

Of course, it the task becomes too difficult or it takes too long, the shepherd will give up looking for the sheep. So are we to assume that God will stop looking for us? No. This is not what Jesus meant to say...He plainly said that the sheep was found...we should only read what is written.

 

[JohnDB]

This is a deep study SB....

We can surely say that the shepherd represents God.
Also, I think we need to remember that these gospels were written a long time after Jesus' ascension. This does not mean that they are wrong...but sometimes the writers did
compress information. Jesus might not have said exactly every word as we have it...or two events have been woven into one. This is why I've said to a member here that we cannot hang on to every word with our life. There has to be some lee-way and a basic understanding of God's nature and what He desires from us.

As to lost sheep...there are shepherds here even today.
I can tell you that he WILL leave the flock to go after one. This is because the lost sheep will most probably not find his way back but only go further and further (although anything is possible, of course).

The flock will tend to stay together...also there is a dog there that will keep the flock together. I wonder if JohnDB knows if dogs were used back then?

Of course, it the task becomes too difficult or it takes too long, the shepherd will give up looking for the sheep. So are we to assume that God will stop looking for us? No. This is not what Jesus meant to say...He plainly said that the sheep was found...we should only read what is written.

Dogs weren't used that I know about.
Mostly because it was children doing the shepherding. (Children could run...adults never ran they strolled everywhere)

It's hard to imagine a six year old (or younger) heading out into the wilderness herding a flock of sheep and/or goats... possibly spending the night with them in the wilderness. But it was normal then. Today Child Protective Services would be called for even suggesting such a thing.

Adults or adolescents who did any shepherding were pretty much too stupid to do anything else for a living.