I say to you that even so there shall be joy in heaven upon one sinner that doth penance, more than upon ninety-nine just who need not penance.
λεγω υμιν οτι ουτως χαρα εσται εν τω ουρανω επι ενι αμαρτωλω μετανοουντι η επι ενενηκοντα εννεα δικαιοις οιτινες ου χρειαν εχουσιν μετανοιας
15 Church Fathers comment on this verse · 23 commentaries
For this was His wont, for the sake whereof He had taken upon Him the flesh, to receive sinners as the physician those that are sick. But the Pharisees, the really guilty, returned murmurs for this act of mercy, as it follows, And the Pharisees and Scribes murmured, saying, &c.
The heavenly powers thus are called sheep, because every created nature as compared with God is as the beasts, but inasmuch as it is rational, they are called friends and neighbours.
We may hence understand the extent of our Saviour’s kingdom. For He says there are a hundred sheep, bringing to a perfect sum the number of rational creatures subject to Him. For the number hundred is perfect, being composed of ten decades. But out of these one has wandered, namely, the race of man which inhabits earth.
But was He then angry with the rest, and moved by kindness only to one? By no means. For they are in safety, the right hand of the Most Mighty being their defence. It behoved Him rather to pity the perishing, that the remaining number might not seem imperfect. For the one being brought back, the hundred regains its own proper form.
Or He spoke of those ninety and nine whom He left in the wilderness, signifying the proud, who bear solitude as it were in their mind, in that they wish to appear themselves alone, to whom unity is wanting for perfection. For when a man is torn from unity, it is by pride; since desiring to be his own master, he follows not that One which is God, but to that One God ordains all who are reconciled by repentance, which is obtained by humility.
But when the shepherd had found the sheep, he did not punish it, he did not get it to the flock by driving it, but by placing it upon his shoulder, and carrying it gently, he united it to his flock. Hence it follows, And when he hath found it, he layeth it upon his shoulders rejoicing.
To address and counter such an accusation, the Lord presented three parables: one concerning ninety-nine sheep that remained in the mountains, and the one lost sheep that the shepherd carried on his shoulders; another regarding a drachma that a woman diligently searched for with a lamp, celebrating upon finding it by calling her neighbors, proclaiming, “Rejoice with me, for I have found a lost drachma (Luke 15:9)”; and the third about two sons, which you have asked me to discuss briefly.
Although the parables of the sheep and the drachma convey a unified message, we need not delve into them right now; it suffices to say that their purpose is to illustrate that when tax collectors and sinners repent, those who are already righteous should rejoice alongside them—just as the angels and neighbors rejoiced when the sheep and the drachma were found.
I find it quite astonishing that Tertullian, in his work on Chastity, which he composed against the notion of repentance and attempted to distort an ancient truth with a novel interpretation, claimed that the tax collectors and sinners who dined with the Lord were Gentiles. He referenced the Scripture that states, “Let there be no tribute-gatherer from among the Israelites (Deut. 23:18 according to the LXX),” as if Matthew was not a tax collector of the circumcised; or as if that man, who prayed with the Pharisee in the temple yet could not lift his eyes to heaven, was not a tax collector among the Israelites; or as if Luke did not document, “and all the people that heard Him, including the tax collectors, justified God, having been baptized with the baptism of John (Luke 7:29),”; or as if it would be plausible for anyone to think that a Gentile entered the temple, or that the Lord participated in meals with Gentiles, especially since He was careful to uphold the Law and came first for the lost sheep of Israel. To the Canaanite woman seeking healing for her daughter, He responded, “It is not good to take the bread of the children and throw it to the dogs (Matt. 15:26).” Additionally, He instructed His disciples, “Do not go into the way of the Gentiles, and do not enter the city of the Samaritans (Matthew 10:5).”
From all this, it becomes evident that the term tax collectors in Scripture does not predominantly denote Gentiles, but rather refers generally to all sinners, encompassing both Gentiles and Jews. Furthermore, the individual who, alongside his misguided and slanderous wives, claimed that those who repent should not be welcomed back into Christianity, argued in vain that tax collectors were not Jews, thereby suggesting that only Gentile people could be inferred from their identity. Thus, without further elaboration, I shall present the precise words of the Gospel and offer my commentary on each.
Thou hadst learnt by what went before not to be occupied by the business of this world, not to prefer transitory things to eternal. But because the frailty of man can not keep a firm step in so slippery a world, the good Physician has shewn thee a remedy even after falling; the merciful Judge has not denied the hope of pardon; hence it is added, Then drew near unto him all the publicans.
Now the angels, inasmuch as they are intelligent beings, do not unreasonably rejoice at the redemption of men, as it follows, I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons who need no repentance. Let this serve as an incentive to goodness, for a man to believe that his conversion will be pleasing to the assembled angels, whose favour he ought to court, or whose displeasure to fear.
Rich then is that Shepherd of whom we all are a hundredth part; and hence it follows, And if he lose one of them, does he not leave &c.
How is this so? The parable illustrates it clearly. When the wise sheep strays from God’s commandments, it becomes lost; yet upon repenting, it finds its way back within those divine precepts. Additionally, through another parable, He expresses the joy found in the recovery of the lost.
From which we may gather, that true justice feels compassion, false justice scorn, although the just are wont rightly to repel sinners. But there is one act proceeding from the swelling of pride, another from the zeal for discipline. For the just, though without they spare not rebukes for the sake of discipline, within cherish sweetness from charity. In their own minds they set above themselves those whom they correct, whereby they keep both them under by discipline, and themselves by humility. But, on the contrary, they who from false justice are wont to pride themselves, despise all others, and never in mercy condescend to the weak; and thinking themselves not to be sinners, are so much the worse sinners.
Of such were the Pharisees, who condemning our Lord because He received sinners, with parched hearts reviled the very fountain of mercy. But because they were so sick that they knew not of their sickness, to the end that they might know what they were, the heavenly Physician answers them with mild applications. For it follows, And he spake this parable unto them, saying, What man of you having an hundred sheep, and if he lose one of them, does not go after it, &c. He gave a comparison which man might recognise in himself, though it referred to the Creator of men. For since a hundred is a perfect number, He Himself had a hundred sheep, seeing that He possessed the nature of the holy angels and men. Hence he adds, Having an hundred sheep.
One sheep then perished when man by sinning left the pastures of life. But in the wilderness the ninety and nine remained, because the number of the rational creatures, that is to say of Angels and men who were formed to see God, was lessened when man perished; and hence it follows, Does he not leave the ninety and nine in the wilderness, because in truth he left the companies of the Angels in heaven. But man then forsook heaven when he sinned. And that the whole body of the sheep might be perfectly made up again in heaven, the lost man was sought for on earth; as it follows, And go after that &c.
He placed the sheep upon his shoulders, for taking man’s nature upon Him he bore our sins. But having found the sheep, he returns home; for our Shepherd having restored man, returns to his heavenly kingdom. And hence it follows, And coming he collects together his friends and neighbours, saying to them, Rejoice with me, for I have found my sheep which was lost. (1 Pet. 2:24, Isai. 53.) By His friends and neighbours He means the companies of Angels, who are His friends because they are keeping His will in their own stedfastness; they are also His neighbours, because by their own constant waiting upon Him they enjoy the brightness of His sight.
And we must observe that He says not, “Rejoice with the sheep that is found,” but with me, because truly our life is His joy, and when we are brought home to heaven we fill up the festivity of His joy.
But he allows there is more joy in heaven over the converted sinner, than over the just who remain stedfast; for the latter for the most part, not feeling themselves oppressed by the weight of their sins, stand indeed in the way of righteousness, but still do not anxiously sigh after the heavenly country, frequently being slow to perform good works, from their confidence in themselves that they have committed no grievous sins. But, on the other hand, sometimes those who remember certain iniquities that they have committed, being pricked to the heart, from their very grief grow inflamed towards the love of God; and because they consider they have wandered from God, make up for their former losses by the succeeding gains.
Greater then is the joy in heaven, just as the leader in battle loves that soldier more who having turned from flight, bravely pursues the enemy, than him who never turned his back and never did a brave act. So the husbandman rather loves that land which after bearing thorns yields abundant fruit, than that which never had thorns, and never gave him a plentiful crop. But in the mean time we must be aware that there are very many just men in whose life there is so much joy, that no penitence of sinners however great can in any way be preferred to them. Whence we may gather what great joy it causes to God when the just man humbly mourns, if it produces joy in heaven when the unrighteous by his repentance condemns the evil that he has done.
"Indeed, You are magnificent, and Your deeds are astonishing; Your greatness is without bounds. Branch after branch will proclaim Your works. I will join David in declaring: 'Come, let us rejoice in the Lord, let us shout to our God and Savior. Let us come before His presence with thanksgiving.' 'Praise Him, for He is good; His mercy endures forever,' for 'He has rescued us from our adversaries,' that is, from the idols of the nations. Let us also unite with David in saying: 'Sing to the Lord a new song; sing to the Lord, all the earth. Sing to the Lord, bless His name; declare His salvation from day to day. Declare His glory among the nations, His wonders among all peoples, for great is the Lord and greatly to be praised.' And truly, 'Of His greatness there is no end.' What a delight!
It is not merely one or two that find salvation. The Lord proclaimed, 'There is joy in heaven over one sinner who repents.' Here, during the Baptism of Russia, it was not just one or two, but countless individuals who came to God, illuminated by holy baptism."
However, it was not the Pharisees and scribes who approached Him for these teachings, but rather the tax collectors and sinners. The request was overwhelming for the former, while the latter eagerly embraced what the Lord asked of them. The arrogance of the Pharisees hindered them from genuinely recognizing the joyful participation with which the Lord welcomed all those who repented from this despised group. As previously demonstrated in the parables of the lost sheep and the lost coin, the merciful Lord illustrated His perspective on every converted sinner.
Among those who accompanied Jesus were many tax collectors and sinners, eager to listen to the Lord. Rather than turning them away, He graciously welcomed each one who drew near to Him. This behavior provoked the Pharisees, who viewed associating with a tax collector or sinner as tainting, leading them to whisper among themselves in disapproval and judgment. In order to confront the arrogance of the Pharisees and to defend His actions, Christ shared three parables: the lost sheep, the lost coin, and the prodigal son. Through these parables, Christ illustrated God’s love for those who repent and the joy that comes with their redemption. By highlighting the nature of God, whom the Pharisees believed they were serving while looking down on sinners, Christ revealed the deception of their self-righteousness and validated His own compassionate approach.
Parables of the Lost Sheep and the Lost Drachma
“Do you charge me,” Christ asked, “with receiving sinners who have strayed from God, reaching out to them to lead them towards repentance and salvation, returning them to the Father? Yet, do you not act similarly for those you cherish? Which of you, owning a hundred sheep, would not leave the ninety-nine in a safe pasture to seek the one that is lost until you find it? Or what woman, having ten drachmas, would not light a lamp, sweep her house, and search diligently until she discovers the lost coin?” (Luke 15:8). “If you take such effort over your possessions, why do you criticize me for reclaiming those who have wandered from their Heavenly Father?
The good shepherd, upon finding his lost sheep, does not chastise it for going astray nor drives it back, but joyfully lifts it onto his shoulders and carries it home, calling his friends and neighbors to rejoice with him: ‘Rejoice with me, for I have found my lost sheep.’ I tell you, there is greater joy in heaven over one sinner who repents than over ninety-nine righteous individuals who do not need repentance.” (Luke 15:6-7). Thus, I too rejoice when I lead the lost sheep of His flock back to God.
Silenced by His words, the Pharisees and scribes could not challenge Him; had they recognized their own faults, they would have felt shame. But was it only Jesus who shamed them with His parables? Are we not guilty of similar attitudes, shunning our fallen brethren out of fear of tarnishing our own dignity? Do we not regard them with the same disdain that characterized the Pharisees? Let us be humbled by this parallel and follow Christ; let us approach those in need of our assistance regardless of their fallen state; let us offer them not rebuke nor lifeless admonitions, but envelop them in compassion and triumphant love. We should see them as the ailing who don’t need punishment for their condition, but gentle care, even if it is of their own doing. If we succeed in rescuing the lost and guiding them back to the right path, we will come to understand the joy that fills Christ’s heart when sinners genuinely repent; we will realize our purpose is not to amplify the joy of those who are content without us, but to free from sin, sorrow, and despair those who know not the joy of salvation.
Some may question how the good shepherd could leave one lost sheep and abandon his entire flock in the wilderness. Who do the ninety-nine sheep that remained safe and the nine drachmas that were not lost represent? The former question can be clarified: the shepherd did not leave his flock to fate or expose them in a desolate place, but rather in a secure pasture, perceived as barren only because it is untouched, safeguarding them from thieves and predators. Opinions differ concerning the latter question. Some interpreters propose that the ninety-nine sheep and nine drachmas symbolize angels and the souls of deceased righteous individuals who do not require repentance. Others suggest they represent those self-proclaimed righteous, like the Pharisees, who are unaware of their sins and consequently dismiss any efforts to save them. Both interpretations fall short; neither angels nor the souls of the righteous can be equated as a singular flock with the living sinners on earth in a strict sense. Nor can the Pharisees and those like them be seen as unblemished sheep or undamaged drachmas, for they are lost to both the kingdom of God on earth and in heaven.
In grasping the essence of Christ’s parables, one must remember that He drew upon the common experiences of His audience, illustrating His teachings through the primary message rather than minor details that may not relate directly to the core intent. Recognizing this principle can prevent us from obsessively dissecting every element of each parable to the detriment of understanding the overarching message; in doing so, we risk, as the saying goes, missing the forest for the trees.
Regarding the ninety-nine righteous, it is evident that every person on earth requires repentance. Thus, it is reasonable to argue that the passage refers to righteous souls or angels who are fully grounded in goodness and have no need for repentance, or to the righteous who have already entered into eternity and are blessed, and likewise do not require repentance. Some scholars perceive a solemn irony directed at the scribes and Pharisees, suggesting that in heaven, there is greater rejoicing over the conversion and repentance of a single sinner than over numerous individuals who consider themselves righteous, such as the scribes and Pharisees. These individuals fail to acknowledge their need for repentance and do not truly repent, resulting in sorrow rather than joy in heaven. In contrast, one sinner who repents brings great joy. The former interpretation appears to hold greater validity.
To alleviate temptation, the Lord Jesus Christ delivered profound parables that illustrated the boundless love of God for humanity in its fallen state. The heart of man rejoices not for what has never been lost, but rather for what has been rediscovered after being lost. The emotional bond that arises on a momentous occasion is far stronger than the affection that has been dulled by familiarity, which merely flickers within like embers hidden beneath ashes. In the first parable, the Lord utilized this aspect of the human heart by drawing on imagery from the life of a shepherd.
“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 joyfully puts it on his shoulders, 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, there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance. In reality, there are no such just persons on earth; all have sinned and are in need of repentance (1 Jn. 1:8). Thus, the deeper significance of the parable, as explained by Blessed Theophylact, directs our attention to the Lord Jesus Christ, who referred to Himself as the Good Shepherd, laying down His life for the sheep (Jn. 10:11-14). He set aside the ninety-nine (sheep) in heaven, signifying the angels, and assumed the form of a servant to seek out one sheep, denoting human nature, and He rejoiced in its recovery more than over the constancy of the angels in righteousness. The overall message of the parable underscores God's profound concern for the repentance of sinners and His greater joy in their restoration compared to those steadfast in virtue.
The significance of sinners turning back to God cannot be overstated. Heaven delights in their conversion, and rightly so. Sin alienates individuals from the Divine; however, repentance restores this vital connection. Sin ensnares a person as a prisoner of the adversary; yet, repentance liberates one from this disgraceful bondage. Sin distances one from the congregation of angels, whereas repentance brings unity with them and all the holy ones above. Sin places the unrepentant on a path towards destruction; repentance, on the other hand, leads to the heavenly kingdom. The angels hold love not only for God but also for humanity; how could they not celebrate at the sight of a sinner turning back to righteousness?
Their joy is ignited by the repentance of a single soul, but certainly, their exhilaration is amplified when numerous individuals seek restoration. It raises a question as to why the angels find greater joy in the repentance of one sinner than in the uprightness of ninety-nine virtuous individuals. This would seem illogical if referring to those who are genuinely righteous. Yet, the Lord Jesus speaks of the false virtuous, akin to the Pharisees, who focus solely on outward displays of piety while neglecting true purity of heart and sincere devotion. They may be outwardly religious yet lack compassion; they refrain from theft and robbery but fail to perform good deeds unless motivated by vanity. The spiritual state of such individuals is much more likely to sadden the angels than to bring them joy. Therefore, do not grieve the angels, wayward soul, by wallowing in sin or by pretending to possess a righteousness similar to that of the Pharisees.
Passages read together with this verse.
Greek text, 23 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS