twofold, not
threefold, lies chiefly in the nature of the several
representations, the minute formulae by which the transitions of the
narrative are effected, point in the same direction. The parable of
the lost sheep is introduced by the phrase, "And he spake this
parable," ([Greek: eipe de ten parabolen]), and that of the prodigal
by the corresponding, "And he said," ([Greek: eipe de]). These two
are thus balanced over against each other; but the only link between
the lost sheep and the lost silver is, Either ([Greek: e]),
indicating that the second does not introduce a new subject, but
gives another illustration of that which was already expressed in
the first.

The repetition is profitable, for besides the intensity which
reiteration imparts, the two parables, although generically the same,
are specifically different. Together they represent one side of the fall
and the redemption of man, while the other and opposite side is
represented by the parable of the prodigal. But while the first two
represent the same aspect of the great event, they represent it with
specific varieties of feature. This will be more distinctly understood
when we shall have examined the parables in detail.

In further indicating the relations which subsist between the two
portions of the group, I shall, for the sake of shortness, speak only of
the lost sheep and the prodigal, including under the first term also its
twin parable of the lost money.

The sin and the salvation of man,--the fall and the rising again,
considered as one whole, is here contemplated successively from two
different, and in some respects opposite points of view. As the result,
we obtain two very dissimilar pictures; yet the pictures are both true,
and both represent the same object.

In as far as the departure is concerned, the two representations are
coincident: it is only in regard to the return that they are essentially
diverse. The sheep and the prodigal alike depart of their own accord,
the one in ignorance and the other in wilful wickedness. Man destroys
himself; but the hand of God must intervene for his salvation.[73]

[73] Bengel, in his usual pointed way, expresses the specific
varieties which characterize the three successive views of men's
sin, as stupidity, want of self-consciousness, and the positive
choice of evil by an intelligent but depraved being. "Ovis, drachma,
filius perditus: peccator stupidus, sui plane nesc