15:1-10 The parable of the lost sheep is very applicable to the great work of man's redemption. The lost sheep represents the sinner as departed from God, and exposed to certain ruin if not brought back to him, yet not desirous to return. Christ is earnest in bringing sinners home. In the parable of the lost piece of silver, that which is lost, is one piece, of small value compared with the rest. Yet the woman seeks diligently till she finds it. This represents the various means and methods God makes use of to bring lost souls home to himself, and the Saviour's joy on their return to him. How careful then should we be that our repentance is unto salvation!

Verse 8. - Either what woman having' ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? Another and very homely picture is painted in this parable. This time the chief figure is a woman, a dweller in a poor Syrian village, to whom the loss of a coin of small value out of her little store is a serious matter. In the story of the lost sheep the point of the parable turns upon the suffering and the sin of man, under the image of a lost sheep searched for and restored by the Divine pity. Here, in the second parable-story, the ruined soul is represented as a lost coin, and we learn from it that God positively misses each lost soul, and longs for its restoration to its true sphere and place in the heaven life and work for which it was created. In other words, in the first parable the lost soul is viewed from man's standpoint; in the second, from God's. If, then, a soul be missed, the result will be, not only missing for itself, but something lost for God.

Either what woman, having ten pieces of silver,.... Or "drachmas": a "drachma" was the fourth part of a shekel, and of the same value with a Roman penny; and was worth of our money, seven pence half penny; so that the ten pieces amounted to six shilling's, and three pence: the Ethiopic version renders it "ten rings": this parable is delivered, with the same view as the former; the scope and design of them are alike, being occasioned by the same circumstance, only the passiveness of a sinner in conversion is here more fully signified; who can contribute no more to the first act of conversion, which is purely God's work, than a lost piece of silver to its being found: by the "ten pieces or silver" are designed, all the Jews, or the whole body of that people; as they were before signified, by the hundred sheep; they having been God's peculiar treasure, though they were now in general become reprobate silver: and by the "woman" the proprietor of them, is meant Christ; and in what sense he was the owner of them, has been shown on Luke 15:4. The "nine" pieces design the Scribes and Pharisees; and the one lost piece, expressed in the next clause,

if she lose one piece, intends the elect among the Jews, and who chiefly consisted of publicans and sinners; and the regard had to these, is signified by the following expressions,

doth not light a candle: by which is meant, not the light of nature or reason in man: for though this is called a candle, and is of Christ's lighting, yet that by which he looks up his lost people, for this is become very dim: and though by it men may know there is a God, and the difference between moral good and evil, by it they cannot come at the knowledge of things spiritual; as of God in Christ, of the sin of nature, and of the plague of the heart; nor of the way of salvation by Christ, nor of the work of the Spirit, and the nature and need of it; nor of the Scriptures of truth, and of the doctrines of the Gospel, nor of the things of another world: neither is the law of Moses intended; for though there was light by it into the knowledge of sin, yet not clear; and though the ceremonial law was a shadow of Christ, and did give some instructions about him, and the doctrines of the Gospel, and blessings of grace, yet but very obscure hints: but by this candle is meant, the Gospel itself; which, like a candle, is lighted up in the evening of the world; and may be removed, as it sometimes is, from place to place; and where it is set, and blessed, it gives light, and is useful both to work and walk by; it does not always burn alike clear, or is always held forth in the same purity: and it will give the greatest light at last, as a candle does, even at the end of the world: now Christ is the lighter of this, and from him it has all its light, who is the maker of it; he keeps it light, and by it he looks up and finds out his elect ones; though this is not a direction to him, who perfectly knows who they are, and where they be, but is rather a light to them, that they may know and find him:

and sweep the house: which phrase sometimes designs outward reformation, as in Matthew 12:44 and sometimes God's judgments upon a people, as in Isaiah 14:23 but here the preaching of the Gospel, and the power that goes along with it, to the the effectual calling of the elect: the "house" in which Christ's lost piece of silver, or his chosen ones were, may design the nation of the Jews, who are often called the house of Israel; this was a house of God's building and choosing, and where he dwelt; and among these people for a long time, God's elect lay, though all of them were not so; and about this time the Lord was about to break up house keeping with them; yet as there were some few among them, that were to be looked up and called, therefore this house must be swept, as it was by the ministry of John the Baptist, by Christ himself, and by his apostles: and this suggests, what must be the state and condition of God's elect, being in this house, before it was swept, and they found out; they were out of sight, in great obscurity and darkness, with a deal of rubbish and dirt upon them, and pollution in them; and impotent to that which is good, and to their own recovery, and yet capable of being recovered: and this phrase hints at the power and efficacy of divine grace, that goes along with the word, in looking up and finding lost sinners; in enlightening their dark minds, quickening them, being dead in sin, taking away their stony hearts, regenerating them, enstamping the divine image upon them, removing every thing from them they trusted in, and working faith in them, to look to, and believe in Christ: and as in sweeping of an house, a great stir is made, a dust raised, and things are moved out of their place; so by the preaching of the Gospel, an uproar is made in the sinner himself; in his conscience, which is filled with a horrible sight of sin; which is very loathsome, and causes uneasy reflections, fills with shame and confusion, and greatly burdens and distresses, and with the terrors of the law, and with dreadful apprehensions of hell and damnation; in his will there is a reluctancy to part with sinful lusts and pleasures, with sinful companions, and with his own righteousness, and to be saved by Christ alone, and to serve him, and bear his cross: and in his understanding, things appear in a different light than they before did: and great stir and opposition is made by Satan, to hinder the preaching of the Gospel, as much as in him lies, and persons from coming to hear it; and if they do, he endeavours to hinder, by catching it from them, or diverting them from that; by insinuating, it is either too soon or too late, to mind religion; or that sin is either so great that it cannot be forgiven, or so trivial, that a few prayers, tears, alms deeds, &c. will make amends for it; by distressing them about their election, or about the willingness of Christ to save them; or by stirring up others to dissuade and discourage them. Moreover, when the Gospel is preached in purity and with power, and souls are converted, there is a great stir and uproar in the world, and among the men of it; because the doctrines of it are foolishness, and strange things to them; and oppose their sense of things, and strip them of what is valuable; and men are hereby distinguished from them, and taken from among them: and there is also a stir and an uproar made by it, among carnal professors of religion, as there was at this time among the Scribes and Pharisees; and all this bustle is made, for the sake of a single piece of money:

and seek diligently till she find it? not only a light is set up, an hand of power put forth in using the besom, but a quick sharp eye looks out for the piece of silver: this diligent seeking and finding, are to be understood not of the grace of Christ in redemption; nor of his restoring backsliders; but of his converting sinners, through the preaching of the Gospel, both in his own person, and by his ministers, his Spirit making their ministrations effectual: the diligence, care, and circumspection of Christ, to find out lost sinners, while the Gospel is preaching, are here signified: it is not the preacher that looks out for them, though he that is a faithful minister of the word performs his office diligently and carefully, and he desires nothing more earnestly than the conversion of sinners; but then he knows not who are, and who are not the elect of God, and is ignorant of what Christ is doing, whilst he is preaching: Christ's eye is upon his lost piece; he perfectly knows the persons of the elect, as they are his Father's choice, and his gift to him; he knew them in the counsel of peace, and covenant of grace, in the fall of Adam, and their natural estate; he knows the places where they all are, and the time when they are to be converted; and distinguishes them amidst all the filth that attends them, and the crowd among which they are; and he continues seeking, till he finds them; which shows the perpetuity of the Gospel ministry the indefatigableness of Christ, and his sure and certain success: the reasons of all this care and diligence, are his love to them, his propriety in them, his Father's will, and his own engagement; and because they must be for ever lost, did he not seek after them.

Lu 15:8-10. II. The Lost Coin.

8. sweep the house—"not done without dust on man's part" [Bengel].

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