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Luke 15:7
Verse
Context
The Parable of the Lost Sheep
6comes home, and calls together his friends and neighbors to tell them, ‘Rejoice with me, for I have found my lost sheep!’7In the same way, I tell you that there will be more joy in heaven over one sinner who repents than over ninety-nine righteous ones who do not need to repent.
Sermons





Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Just persons, which need no repentance - Who do not require such a change of mind and purpose as these do - who are not so profligate, and cannot repent of sins they have never committed. Distinctions of this kind frequently occur in the Jewish writings. There are many persons who have been brought up in a sober and regular course of life, attending the ordinances of God, and being true and just in all their dealings; these most materially differ from the heathens mentioned, Luk 15:1, because they believe in God, and attend the means of grace: they differ also essentially from the tax-gatherers mentioned in the same place, because they wrong no man, and are upright in their dealings. Therefore they cannot repent of the sins of a heathen, which they have not practised; nor of the rapine of a tax-gatherer, of which they have never been guilty. As, therefore, these just persons are put in opposition to the tax-gatherers and heathens, we may at once see the scope and design of our Lord's words: these needed no repentance in comparison of the others, as not being guilty of their crimes. And as these belonged, by outward profession at least, to the flock of God, and were sincere and upright according to their light, they are considered as being in no danger of being lost; and at they fear God, and work righteousness according to their light, he will take care to make those farther discoveries to them, of the purity of his nature, the holiness of his law, and the necessity of the atonement, which he sees to be necessary. See the case of Cornelius, Act 10:1, etc. On this ground, the owner is represented as feeling more joy in consequence of finding one sheep that was lost, there having been almost no hope of its recovery, than he feels at seeing ninety and nine still safe under his care. "Men generally rejoice more over a small unexpected advantage, than over a much greater good to which they have been accustomed." There are some, and their opinion need not be hastily rejected, who imagine that by the ninety and nine just persons, our Lord means the angels - that they are in proportion to men, as ninety-nine are to one, and that the Lord takes more pleasure in the return and salvation of one sinner, than in the uninterrupted obedience of ninety-nine holy angels; and that it was through his superior love to fallen man that he took upon him his nature, and not the nature of angels. I have met with the following weak objection to this: viz. "The text says just persons; now, angels are not persons, therefore angels cannot be meant." This is extremely foolish; there may be the person of an angel, as well as of a man; we allow persons even in the Godhead; besides, the original word, δικαιοις, means simply just ones, and may be, with as much propriety, applied to angels as to men. After all, our Lord may refer to the Essenes, a sect among the Jews, in the time of our Lord, who were strictly and conscientiously moral; living at the utmost distance from both the hypocrisy and pollutions of their countrymen. These, when compared with the great mass of the Jews, needed no repentance. The reader may take his choice of these interpretations, or make a better for himself. I have seen other methods of explaining these words; but they have appeared to me either too absurd or too improbable to merit particular notice.
Jamieson-Fausset-Brown Bible Commentary
ninety-nine just . . . needing no repentance--not angels, whose place in these parables is very different from this; but those represented by the prodigal's well-behaved brother, who have "served their Father" many years and not at any time transgressed His commandment (in the outrageous sense of the prodigal). (See on Luk 15:29; Luk 15:31). In other words, such as have grown up from childhood in the fear of God and as the sheep of His pasture. Our Lord does not say "the Pharisees and scribes" were such; but as there was undoubtedly such a class, while "the publicans and sinners" were confessedly the strayed sheep and the prodigal children, He leaves them to fill up the place of the other class, if they could.
John Gill Bible Commentary
I say unto you, that likewise joy shall be heaven,.... In the church below, and among the members of it; which is sometimes called heaven, especially in the book of the Revelations; or in heaven above, and among the angels there; see Luk 15:10 Over one sinner that repenteth; for the joy in heaven, is not over sinners as such; for as such, they are not grateful to God, nor to Christ, nor to the angels, nor to saints; only sinners delight in each other, as such; but as repenting sinners, who are truly so: and these are not such, who only legally and outwardly repent; nor all that declare a sense of sin; or that are externally sorry for it; or are terrified about it, and shed tears on account of it; or that cease from grosser sins of life, and outwardly reform: but such who repent in an evangelical way; who are turned to God, and are instructed by his Spirit; who believe in Christ, and have views, at least hopes, of pardon through his blood; and have the love of God and Christ shed abroad in their hearts; from whence arise a true sight and sense of sin, a godly sorrow for it, an hearty loathing of it, shame on account of it, an ingenuous confession, and a real forsaking of it. Now the reason why there is joy in heaven over such persons is, because, without such a repentance, they must perish; and by this they appear to be openly in a state of grace; and become proper subjects of the ordinances of Christ; and this repentance is unto life and salvation; or these are inseparably connected with it; and this joy is abundantly more, than over ninety and nine just persons, which need no repentance; by whom are meant, either such who are really righteous persons; not naturally and of themselves, nor legally by the deeds of the law, but by the imputation of Christ's righteousness to them: and who need no repentance to be added to their righteousness, it being perfect of itself; nor the grace and principle of repentance, because they have it, and it cannot be lost; or change of life and manners, which is not to be seen in such: and the more joy over repenting sinners, than over these is, because the salvation of the one is before certain to them, and the other is unexpected: but to this sense it may be objected, that saints, even righteous persons, need frequent conversions, and the continual exercise of the grace of repentance; nor does it seem feasible, that there should be more joy over a repenting sinner, than over one, whose life, through grace, is a series of righteousness: rather therefore, such who seem to be just, or are so in their own opinion, are here meant; for only such sort of righteous persons and repenting sinners, are opposed to each other, as in Mat 9:13 moreover, the occasion and scope of the parable, determines this to be the sense; the Scribes and Pharisees, that murmured at Christ's receiving sinners, are the ninety and nine just persons, who were only outwardly righteous before men, and trusted in themselves that they were righteous, perfectly righteous, and without sin, and so stood in no need of repentance for it; now there is more joy in heaven over one repenting sinner, than over all these: hence learn, that a self-righteous person, is an impenitent one; that a repenting sinner is more regarded in heaven than a self-righteous man: our Lord here seems to have regard to a conceit of the Jews, who distinguish between penitents that were allowed to be righteous, and such who never were guilty of any notorious crime, and so were perfectly righteous, and needed no repentance, and were preferred to penitent sinners: some of them say (u), that "the prophets did not prophesy (good things and comforts), but , "to penitents"; but as for , "the perfect righteous", to them belongs that, "eye hath not seen", O God, "besides thee".---But R. Abhu says, the place in which "penitents" stand, the "perfect righteous" do not stand.'' Though Maimonides seems (w) to understand this, as if it gave the preference to penitents; his words are these: "let not a penitent man imagine that he is afar off from the excellency, or degree of the righteous, because of the sins and iniquities he has committed, the thing is not so; but he is beloved and desired before the Creator, as if he had never sinned; for his reward is great; for lo, he hath tasted the taste of sin, and hath separated from it, and hath subdued his evil imagination: the wise men say, the place where "penitents" stand, the "perfect righteous" cannot stand; which is as if it was said, their degree of excellency is greater, than those who never sinned, because they have subdued their imagination more than they.'' However, these instances, with others that might be produced, show that the Jews had a notion of some men being perfectly righteous and without sin; which they oppose to penitent sinners, and which our Lord here designs, and seems to describe in their own language, and serves to confirm the sense given; See Gill on Heb 12:23. (u) T. Bab. Beracot, fol. 34. 2. & Sanhedrim, fol. 99. 1. (w) Hilchot Teshuba, c. 7. sect. 4. Vid. Kimchi in Isa. lvii. 10. & Jarchi in Isa. xliv. 5. & Zohar in Lev. fol. 7. 2.
Luke 15:7
The Parable of the Lost Sheep
6comes home, and calls together his friends and neighbors to tell them, ‘Rejoice with me, for I have found my lost sheep!’7In the same way, I tell you that there will be more joy in heaven over one sinner who repents than over ninety-nine righteous ones who do not need to repent.
- Scripture
- Sermons
- Commentary
Chapel of the Air - Characteristics of Revival
By J. Edwin Orr3.4K12:15Revival Theology2CH 7:14MAT 6:6MAT 9:38LUK 15:7ACT 1:141TI 1:15JAS 5:16In this sermon, the speaker discusses the impact of revivals in the past and what he would like to see God do among the American people. He emphasizes the importance of having a burden for prayer and the need for prayer meetings to be more lively in churches. The speaker also highlights the significance of promoting explicit agreement and visible union among different denominations in order to experience a true revival. Additionally, he mentions that personal righteousness and confession of sin are key characteristics of revival, but cautions against public exhibitionism and the temptation to outdo each other in sharing past sins.
The Hunter
By David Wilkerson3.4K54:20PSA 103:12ISA 55:7JER 31:3LUK 15:7ROM 5:8EPH 2:8In this sermon, Reverend David Wilkerson shares a powerful story about a young man named Jose who was a drug addict. When Reverend Wilkerson went to Jose's apartment to pick him up, he noticed two young children, Jose's siblings, who were left alone and scared. As they were about to leave, Jose shared that their mother was a prostitute and was out on the streets. Suddenly, Jose felt a spiritual attack from demonic forces, but he called out to Jesus and they fled. This experience made Jose realize the power of Christ and the importance of having a repentant heart. Reverend Wilkerson emphasizes that God loves his people, even when they sin, and desires a repentant heart. He also highlights the preciousness of every individual in the sight of God, despite their failures and mistakes. The sermon concludes with a reminder of God's grace and forgiveness, and the need to hold onto the truth that we are precious in the eyes of the Lord.
Satan Is Alive and Well
By Hal Lindsey3.2K1:25:53GEN 3:13ISA 14:13LUK 15:7COL 2:15HEB 9:22REV 12:12REV 20:10In this sermon, the speaker discusses the existence of a powerful and real spiritual being behind the conflicts and suffering in the world. He emphasizes the importance of understanding the supernatural and suggests that the Bible provides the most accurate insight into this realm. The speaker refers to Genesis chapter 3 as a crucial chapter in understanding the origin of evil in the universe. He highlights a verse in which a being desires to exalt himself above God, suggesting that this being is a demon. The speaker also mentions the ability of demons to understand physical laws and their intention to use supernatural phenomena to gain worship.
Helps in Soul-Winning
By Gerhard Du Toit2.6K1:04:21Soul WinningMIC 7:18MAT 11:28LUK 15:7JHN 1:9JHN 6:37ACT 3:19ROM 3:23In this sermon, the speaker emphasizes the importance of understanding the condition of man as lost in order to effectively share the gospel. He mentions conducting seminars on soul-winning and counseling pastors for salvation. The speaker highlights the power of the Word of God in convicting individuals of sin and shares a personal experience with the president of South Africa who was saved. He also provides practical advice for soul-winners, emphasizing the need for reliance on God and addressing difficulties that may arise during counseling. The sermon references the Bible verse Hebrews 4:12 to emphasize the power of the Word of God.
Voices From Hell Speaking to America - Part 8
By Alan Cairns2.6K09:542CH 7:14PSA 51:17PRO 27:1ISA 55:6EZK 33:7LUK 15:7ROM 10:91TI 2:1HEB 3:15This sermon emphasizes the urgency of heeding the warning about the reality of hell and the importance of turning to Christ for salvation. It calls for repentance, confession of sins, and genuine faith in Jesus Christ, both on a national level and for individuals. The message highlights the need for deep conviction, honest confession, and true repentance, urging listeners to seek the Lord before it's too late.
The Thrill of Obedience
By Francis Chan2.5K52:11MAT 28:19LUK 15:7JAS 1:22This sermon emphasizes the importance of repentance and surrendering to God, highlighting the need to take action and make a change in our lives. It shares powerful stories of transformation and the impact of sin, urging listeners to not walk away sad but to have a 'Zacchaeus moment' where they choose to turn to God and experience His presence and peace.
The Difficulty of Escaping the Damnation of Hell (Reading)
By Edward Payson2.3K37:01Audio BooksJER 17:9MAL 3:8MAT 23:33LUK 15:7LUK 19:41ROM 8:7ROM 9:3In this sermon, the preacher addresses those who are focused on accumulating wealth and worldly possessions. He questions whether this is the right place to store their treasures and urges them to consider the importance of their eternal souls. The preacher emphasizes that if they still have any regard for God's word, they cannot be indifferent to the fact that they are likely to face final condemnation. He urges them to cherish their serious thoughts, avoid anything that may distract them, and diligently seek ways to strengthen their faith. The preacher also highlights the urgency of the situation, reminding the audience that many people around them are heading towards perdition without even realizing it, and that unless they turn to God for help, they too may face eternal torment.
For God So Loved the World
By Carter Conlon1.9K51:31PSA 51:10ISA 1:18MAT 11:28LUK 15:7JHN 3:16ROM 10:9JAS 4:82PE 3:91JN 1:9REV 3:20This sermon emphasizes the profound love of God for the world, highlighting the need for individuals to bend their knee, confess their sins, and accept Jesus Christ as Lord and Savior. It underscores the urgency of coming to the light of God, acknowledging sin, and experiencing the transformative power of God's love through repentance and surrender.
Useful for the Master - Part 7
By Jackie Pullinger1.8K09:10ISA 61:1MAT 25:40LUK 15:7JHN 3:16ACT 1:8ROM 8:281CO 1:27EPH 2:41JN 4:19This sermon emphasizes the power of God's love and redemption, showcasing a transformative story of reaching out to the marginalized and witnessing the impact of Jesus' sacrificial love. It highlights the unexpected ways God works in people's lives, the challenges faced in ministry, and the profound change that occurs when individuals encounter the unconditional love of Christ.
Bristol Conference 1962 - Part 1
By William MacDonald1.8K34:27ConferenceMAT 7:7LUK 15:7JHN 9:24JHN 9:39JHN 9:41JHN 10:9In this sermon, the preacher shares a story about a wealthy landowner who had an enemy. The enemy decided to destroy the landowner's most beautiful tree, but just as he was about to deliver the final blow, the landowner appeared with another man. The tree fell and injured the enemy, causing him to question the existence of God. However, the preacher emphasizes that the landowner had no regrets and that God works out all things for good. The sermon concludes by inviting those without a spiritual relationship with God to accept Jesus as their Savior and experience a new perspective on life.
Regeneration and God's Glory
By Leonard Ravenhill1.6K03:19EZK 36:26JOL 2:12MAT 3:8LUK 15:7JHN 3:3ROM 2:42CO 5:17JAS 4:8REV 3:19This sermon emphasizes the urgent need for repentance and a genuine transformation of heart through the power of the Holy Spirit. It challenges the complacency and lack of true spiritual rebirth in many professing Christians, highlighting the necessity of experiencing the glory of God and being truly born again.
Can These Bones Live?
By Carter Conlon1.4K36:24HopelessPRO 3:5JER 32:27EZK 37:1MAT 18:10LUK 15:7JHN 3:16ROM 8:11In this sermon, the preacher emphasizes that God's ways and plans are beyond human understanding. He highlights God's strength, mercy, and willingness to forgive and give strength to those who are burdened by their past. The preacher encourages the audience to accept Jesus as their savior and invites them to receive a copy of the Gospel of John and get connected to a good church. He concludes by urging everyone to rejoice in the salvation of sinners and reminds them of God's love demonstrated through Jesus' sacrifice on the cross.
(Proverbs) ch.27:17 - 28:18
By Zac Poonen1.3K1:00:33PRO 28:1LUK 15:7LUK 15:10In this sermon, the speaker emphasizes the importance of teaching wisdom to children from a young age. They highlight the need for parents to prioritize instilling wisdom in their children rather than focusing solely on their education or material wealth. The speaker also discusses the responsibility of shepherds or pastors in caring for their flock and emphasizes the importance of obedience to God's commandments. They caution against risky ways of making money and encourage a simple and honest approach to earning a living. The sermon concludes with a reminder that the wicked flee when no one is pursuing them due to their guilty conscience, and the importance of moral integrity in both personal and family life.
My Conversion
By Joshua Daniel1.2K28:43PSA 32:5MAT 6:14MAT 11:28LUK 15:7ROM 6:232CO 5:17EPH 4:32JAS 5:161PE 2:241JN 1:9This sermon by Joshua Daniel emphasizes the transformative power of encountering Jesus Christ, leading to confession of sins, restoration of relationships, and a life filled with joy and peace. Joshua Daniel shares personal experiences of realizing his need for God's forgiveness, making amends for past wrongs, and the profound impact of surrendering to Jesus. The message highlights the importance of genuine repentance, forgiveness, and the blessings that come from living a life dedicated to serving God wholeheartedly.
Have You Touched the Lord Jesus in Faith?
By Rolfe Barnard1.2K44:39MAT 6:33MRK 5:25LUK 15:7JHN 4:14ROM 8:28In this sermon, the preacher discusses the damaging effects of the current form of recreation on our souls. He draws a parallel between the Roman Empire's downfall and the state of the American church, emphasizing the need for a vital connection with God. The preacher highlights the story of a woman who was desperate for healing and had exhausted all other remedies. She ultimately found her solution in Jesus, who offers abundant life. The preacher urges the congregation to seek a genuine encounter with God and not settle for anything less.
The Church as a Burning Bush
By Zac Poonen1.2K1:01:39PSA 37:4ISA 66:2LUK 15:7ROM 13:81TI 5:21JUD 1:24This sermon emphasizes the importance of building a church that reflects God's standards of purity and righteousness, focusing on the need to tremble at God's word, be humble, and avoid partiality. It challenges believers to let the words of Scripture become flesh in their lives, to serve sacrificially, and to seek a church that is a testimony to every verse of the Bible. The speaker shares personal examples of transformation and commitment to living out God's word.
The Prodigal - 2 of 2
By David Ravenhill1.1K12:23GraceRedemptionLUK 15:7ROM 5:81CO 5:7EPH 2:8David Ravenhill emphasizes the sacrificial nature of Christ through the parable of the Prodigal Son, illustrating how the fatted calf symbolizes the perfect sacrifice of Jesus. He reflects on the dangers of pride and legalism, warning that even those who appear righteous can stray far from God. Ravenhill highlights God's immense love for sinners and the joy in heaven over one who repents, contrasting the attitudes of the older brother with the grace extended to the wayward son. He calls for a recognition of our own shortcomings and the need for humility, reminding us that redemption is available to all, regardless of past sins. The sermon concludes with a plea for divine mercy and restoration for those who have fallen away.
Collection of William P. Nicholson's Prayers - Volume 1
By William P. Nicholson1.1K06:11PrayerMAT 6:33LUK 15:7ACT 4:12ROM 8:12CO 5:17EPH 2:81JN 1:9In this sermon, the preacher begins by expressing a desire for their ministry to end with joy and the smile of God upon them. They pray for deliverance from becoming weary and dry, and for the burden of salvation to be so strong that it becomes difficult for anyone to reject Jesus. The preacher emphasizes the importance of salvation and the joy, peace, and eternal life that it brings. They pray for those who are still without God and hope, hoping that this night will be the night of their decision and that many will go home knowing their sins are forgiven. The preacher also encourages believers to live a life in the center of God's will and not allow pride or preconceived notions to hinder their blessings. They pray for young people to surrender their lives to God and become missionaries, and for the salvation of lost souls. The sermon concludes with a prayer for the ministry to finish with joy and for the blessings of God to be upon all.
A Time to Weep
By Jason Robertson1.1K26:22JER 9:1HAB 2:2MRK 16:15LUK 15:7LUK 18:22EPH 6:18JAS 1:27In this sermon, the preacher begins by expressing his deep desire to weep for those who are on the path to destruction. He exhorts the congregation to go out and preach the gospel, showing compassion and generosity to the poor, sick, and needy. He emphasizes the importance of prayer and writing down the sins and injustices around us. The preacher warns of the judgment day and the horrifying fate of those who reject God, urging the listeners to have a heart of compassion and weep for the lost. He concludes by questioning the lack of tears and empathy in the congregation, urging them to examine their own sin and need for salvation.
Hidden Sin - Part 7
By Joshua Daniel1.1K05:33PSA 51:10ISA 53:5LUK 15:72CO 5:21JAS 5:16This sermon reflects on the closure of a significant rice mill in Australia, prompting introspection on sin and repentance. The speaker expresses a deep sense of responsibility for the suffering around, acknowledging personal and collective sinfulness. Drawing parallels to Jesus' sacrifice on the cross, the sermon emphasizes the need for genuine repentance and a humble heart before God.
Hidden Sin - Part 8
By Joshua Daniel1.0K04:442CH 7:14PSA 51:10LUK 15:7JAS 4:101JN 1:9This sermon is a heartfelt plea for forgiveness and repentance, acknowledging personal failures in representing Jesus and spreading His message. The speaker humbly asks for forgiveness for their sins of omission, vanity, and pride, recognizing the need for a revival that should have reached every corner of the world. The focus is on seeking forgiveness, humility, and a heart that reflects the love and sacrifice of Jesus.
Response to Our Sin
By Steve Gallagher95446:39SinPSA 103:12PRO 28:13LUK 15:7ROM 3:23JAS 4:101PE 5:61JN 1:8In this sermon entitled "God's Response to Our Sin," Steve Gallagher addresses the misconception of God's grace that has taken hold of the church. He highlights how this misunderstanding has led to a loss of love for God's holiness, fear of the Lord, and hatred of sin. Gallagher emphasizes the need for believers to recognize their own sinfulness and confess it before God. He also shares a personal testimony of experiencing God's grace and forgiveness after a life of debauchery. Overall, the sermon emphasizes the importance of understanding and embracing God's grace while also maintaining a reverence for His holiness.
Revival Men: C. T. Studd
By E.A. Johnston94221:38BiographyPSA 2:8PRO 11:30ISA 6:8MAT 28:19MRK 8:36LUK 15:7ACT 1:8In this sermon transcript, we learn about the life and testimony of C.T. Stutt, a man who dedicated his life to spreading the gospel. He had a worldly upbringing, but after a powerful encounter with God, he experienced joy and peace in his soul. Through conversations with Christian friends, he came to understand the concept of redemption and surrendered his life fully to God. He realized that God is responsible for taking care of him and all he had to do was trust in Him. This realization led him to follow God's guidance and ultimately become a missionary in Africa.
Christ the Power of God 1 cor.1;24
By Welcome Detweiler81410:30ChristMAT 7:7LUK 15:7JHN 3:16ACT 16:31ROM 5:82CO 5:17EPH 2:8In this sermon, the evangelist preaches about the power of the gospel of Christ to transform lives. He emphasizes how Jesus loved sinners and died as their substitute, offering salvation and deliverance from the power of sin. The sermon highlights the story of Dr. Harry Ironside, who witnessed the life-changing impact of the gospel on countless individuals. The evangelist also draws a parallel between the availability of electricity to all and the availability of God's salvation through Christ to everyone. The sermon encourages listeners to trust in Jesus as their Savior and experience the peace and joy that comes from a changed life.
Already Heaven
By Basilea Schlink77904:35Radio ShowMAT 6:10LUK 6:21LUK 15:7JHN 14:2ROM 8:182CO 4:17REV 22:2In this sermon by Basilia Schlink, the focus is on the concept of heaven and its relevance in our lives. The speaker emphasizes that God's kingdom is already present on earth and that we should be grateful for Jesus bringing heaven to earth. The sermon highlights the idea that those who experience heaven on earth will also experience it in the afterlife. Suffering is presented as a pathway to heaven, as it opens the gates to experiencing the joy of heaven. The sermon concludes by urging listeners to hold onto their faith in heaven and to seek a personal connection with it through repentance and recognizing their own sinfulness.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Just persons, which need no repentance - Who do not require such a change of mind and purpose as these do - who are not so profligate, and cannot repent of sins they have never committed. Distinctions of this kind frequently occur in the Jewish writings. There are many persons who have been brought up in a sober and regular course of life, attending the ordinances of God, and being true and just in all their dealings; these most materially differ from the heathens mentioned, Luk 15:1, because they believe in God, and attend the means of grace: they differ also essentially from the tax-gatherers mentioned in the same place, because they wrong no man, and are upright in their dealings. Therefore they cannot repent of the sins of a heathen, which they have not practised; nor of the rapine of a tax-gatherer, of which they have never been guilty. As, therefore, these just persons are put in opposition to the tax-gatherers and heathens, we may at once see the scope and design of our Lord's words: these needed no repentance in comparison of the others, as not being guilty of their crimes. And as these belonged, by outward profession at least, to the flock of God, and were sincere and upright according to their light, they are considered as being in no danger of being lost; and at they fear God, and work righteousness according to their light, he will take care to make those farther discoveries to them, of the purity of his nature, the holiness of his law, and the necessity of the atonement, which he sees to be necessary. See the case of Cornelius, Act 10:1, etc. On this ground, the owner is represented as feeling more joy in consequence of finding one sheep that was lost, there having been almost no hope of its recovery, than he feels at seeing ninety and nine still safe under his care. "Men generally rejoice more over a small unexpected advantage, than over a much greater good to which they have been accustomed." There are some, and their opinion need not be hastily rejected, who imagine that by the ninety and nine just persons, our Lord means the angels - that they are in proportion to men, as ninety-nine are to one, and that the Lord takes more pleasure in the return and salvation of one sinner, than in the uninterrupted obedience of ninety-nine holy angels; and that it was through his superior love to fallen man that he took upon him his nature, and not the nature of angels. I have met with the following weak objection to this: viz. "The text says just persons; now, angels are not persons, therefore angels cannot be meant." This is extremely foolish; there may be the person of an angel, as well as of a man; we allow persons even in the Godhead; besides, the original word, δικαιοις, means simply just ones, and may be, with as much propriety, applied to angels as to men. After all, our Lord may refer to the Essenes, a sect among the Jews, in the time of our Lord, who were strictly and conscientiously moral; living at the utmost distance from both the hypocrisy and pollutions of their countrymen. These, when compared with the great mass of the Jews, needed no repentance. The reader may take his choice of these interpretations, or make a better for himself. I have seen other methods of explaining these words; but they have appeared to me either too absurd or too improbable to merit particular notice.
Jamieson-Fausset-Brown Bible Commentary
ninety-nine just . . . needing no repentance--not angels, whose place in these parables is very different from this; but those represented by the prodigal's well-behaved brother, who have "served their Father" many years and not at any time transgressed His commandment (in the outrageous sense of the prodigal). (See on Luk 15:29; Luk 15:31). In other words, such as have grown up from childhood in the fear of God and as the sheep of His pasture. Our Lord does not say "the Pharisees and scribes" were such; but as there was undoubtedly such a class, while "the publicans and sinners" were confessedly the strayed sheep and the prodigal children, He leaves them to fill up the place of the other class, if they could.
John Gill Bible Commentary
I say unto you, that likewise joy shall be heaven,.... In the church below, and among the members of it; which is sometimes called heaven, especially in the book of the Revelations; or in heaven above, and among the angels there; see Luk 15:10 Over one sinner that repenteth; for the joy in heaven, is not over sinners as such; for as such, they are not grateful to God, nor to Christ, nor to the angels, nor to saints; only sinners delight in each other, as such; but as repenting sinners, who are truly so: and these are not such, who only legally and outwardly repent; nor all that declare a sense of sin; or that are externally sorry for it; or are terrified about it, and shed tears on account of it; or that cease from grosser sins of life, and outwardly reform: but such who repent in an evangelical way; who are turned to God, and are instructed by his Spirit; who believe in Christ, and have views, at least hopes, of pardon through his blood; and have the love of God and Christ shed abroad in their hearts; from whence arise a true sight and sense of sin, a godly sorrow for it, an hearty loathing of it, shame on account of it, an ingenuous confession, and a real forsaking of it. Now the reason why there is joy in heaven over such persons is, because, without such a repentance, they must perish; and by this they appear to be openly in a state of grace; and become proper subjects of the ordinances of Christ; and this repentance is unto life and salvation; or these are inseparably connected with it; and this joy is abundantly more, than over ninety and nine just persons, which need no repentance; by whom are meant, either such who are really righteous persons; not naturally and of themselves, nor legally by the deeds of the law, but by the imputation of Christ's righteousness to them: and who need no repentance to be added to their righteousness, it being perfect of itself; nor the grace and principle of repentance, because they have it, and it cannot be lost; or change of life and manners, which is not to be seen in such: and the more joy over repenting sinners, than over these is, because the salvation of the one is before certain to them, and the other is unexpected: but to this sense it may be objected, that saints, even righteous persons, need frequent conversions, and the continual exercise of the grace of repentance; nor does it seem feasible, that there should be more joy over a repenting sinner, than over one, whose life, through grace, is a series of righteousness: rather therefore, such who seem to be just, or are so in their own opinion, are here meant; for only such sort of righteous persons and repenting sinners, are opposed to each other, as in Mat 9:13 moreover, the occasion and scope of the parable, determines this to be the sense; the Scribes and Pharisees, that murmured at Christ's receiving sinners, are the ninety and nine just persons, who were only outwardly righteous before men, and trusted in themselves that they were righteous, perfectly righteous, and without sin, and so stood in no need of repentance for it; now there is more joy in heaven over one repenting sinner, than over all these: hence learn, that a self-righteous person, is an impenitent one; that a repenting sinner is more regarded in heaven than a self-righteous man: our Lord here seems to have regard to a conceit of the Jews, who distinguish between penitents that were allowed to be righteous, and such who never were guilty of any notorious crime, and so were perfectly righteous, and needed no repentance, and were preferred to penitent sinners: some of them say (u), that "the prophets did not prophesy (good things and comforts), but , "to penitents"; but as for , "the perfect righteous", to them belongs that, "eye hath not seen", O God, "besides thee".---But R. Abhu says, the place in which "penitents" stand, the "perfect righteous" do not stand.'' Though Maimonides seems (w) to understand this, as if it gave the preference to penitents; his words are these: "let not a penitent man imagine that he is afar off from the excellency, or degree of the righteous, because of the sins and iniquities he has committed, the thing is not so; but he is beloved and desired before the Creator, as if he had never sinned; for his reward is great; for lo, he hath tasted the taste of sin, and hath separated from it, and hath subdued his evil imagination: the wise men say, the place where "penitents" stand, the "perfect righteous" cannot stand; which is as if it was said, their degree of excellency is greater, than those who never sinned, because they have subdued their imagination more than they.'' However, these instances, with others that might be produced, show that the Jews had a notion of some men being perfectly righteous and without sin; which they oppose to penitent sinners, and which our Lord here designs, and seems to describe in their own language, and serves to confirm the sense given; See Gill on Heb 12:23. (u) T. Bab. Beracot, fol. 34. 2. & Sanhedrim, fol. 99. 1. (w) Hilchot Teshuba, c. 7. sect. 4. Vid. Kimchi in Isa. lvii. 10. & Jarchi in Isa. xliv. 5. & Zohar in Lev. fol. 7. 2.