Matthew 18:13
in Matthew 18And if he finds it, truly I tell you, he rejoices more over that one sheep than over the ninety-nine that did not go astray.
BSB
The same verse in ASV and KJV ▾
ASV
And if so be that he find it, verily I say unto you, he rejoiceth over it more than over the ninety and nine which have not gone astray.
KJV
And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray.
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This verse in Matthew 18
Commentary
17 notes on this verse(ubi sup.) We must consider whence it is that the Lord declares that He has joy rather over the converted sinners, than over the righteous that stand. Because these last are often slothful and slack to practise the greater good works, as being very secure within themselves, for that they have committed none of the heavier sins.
This site's exposition
ninety and nine
on Matthew 18:12-14
The shepherd leaving the ninety and nine on the mountains to seek one strayed sheep is the chapter's own parable of verse 10's regard, and the bench notes the shepherd does not merely wait for the sheep to return but goes into the mountains after it, at real risk to the flock left behind. He rejoiceth more of that sheep than of the ninety and nine which went not astray states the emotional weight of recovery without diminishing the ninety and nine's worth, a distinction the parable of Luke 15 makes at greater length. It is not the will of your Father that one of these little ones should perish, closing the unit on the same note verse 6 opened it, the Father's own will standing behind the warning against causing offense.
The record, by era
The Church Fathers3 voices
(Vers. 12, 13.) What do you think? If a man has a hundred sheep, and one of them goes astray, doth he not leave the ninety and nine in the mountains, and goeth to seek that which is gone astray? And if it so be that he findeth it: Amen I say to you, he rejoiceth more for that than for the ninety and nine that went not astray. In conclusion he calls to clemency one who had despatched him, saying: See that you do not despise one of these little ones, and he adds the parable of the ninety and nine sheep left in the mountains, and of the one that went astray, which the good shepherd, because of its great weakness, could not go after, and so he brought it back on his shoulder to the rest of the flock. Some think that he, who was in the form of God, yet did not consider equality with God something to be grasped, but emptied himself, taking the form of a servant, being obedient to the Father even unto death, even death on the cross (Philippians 2:6-8): and for this reason he descended to the earthly realm, to save the one lost sheep, that is, the human race. But others think that the number of ninety-nine sheep represents the righteous, and the one sheep, the sinner, as he said elsewhere: I have not come to call the righteous, but sinners: for it is not the healthy who need a doctor, but the sick (Luke 5:32). This parable in the Gospel according to Luke is written with two other parables, the parable of the ten drachmas and the parable of the two sons (Luke 15).
For anyone who has sheep is a shepherd. No one is more truly a shepherd than Christ our God. One of his sheep has strayed. It is not the fault of the shepherd but of the sheep that had strayed from its flock. This one …
A commentator
John ChrysostomHomily on the Gospel of Matthew 59 · Written in the 5th century.
proposed
Again, He is putting another reason stronger than the former, and connects with it a parable, by which He brings in the Father also as desiring these things. "For how think ye?" saith He; "If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, he rejoiceth over it more than over the ninety and nine, which went not astray. Even so it is not will before your Father, that one of these little ones should perish." Seest thou by how many things He is urging to the care of our mean brethren. Say not then, "Such a one is a blacksmith, a shoemaker, he is a ploughman, he is a fool," and so despise him. For in order that thou shouldest not feel this, see by how many motives He persuades thee to practise moderation, and presses thee into a care for these. He set a little child, and saith, "Be ye as little children." And, "Whosoever receiveth such a little child receiveth me;" and, "Whosoever shall offend," shall suffer the utmost penalties. And He was not even satisfied with the comparison of the "millstone," but added also His "woe," and commanded us to cut off such, though they be in the place of hands and eyes to us. […]
The Medieval Church2 voices
How think ye? If a man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine on the mountains, and goeth to seek that which is gone astray? And if so be that he find it, …
And when he finds the sheep, he lays it on his shoulders rejoicing. He placed the sheep on his shoulders because by taking on human nature he himself bore our sins. And coming home, he calls together his friends and neighbors, saying to them: "Rejoice with me, for I have found my sheep that was lost." Having found the sheep, he returns home because our Shepherd, having restored man, returned to the heavenly kingdom. There he finds friends and neighbors, namely those choirs of angels who are his friends because they continuously guard his will in their steadfastness. They are also his neighbors because they perpetually enjoy the brightness of his vision through their constant presence. And it should be noted that he does not say "Rejoice with the sheep that was found," but "with me," because indeed our life is his joy, and when we are led back to heaven, we fulfill the celebration of his gladness.
10 more voices on this verse
The Medieval Church2 voices
(ap. Anselm.) The Lord found the sheep when He restored man, and over that sheep that is found there is more joy in heaven than over the ninety and nine, because there is a greater matter for thanksgiving to God in the restoration of man than in the creation of the Angels. Wonderfully are the Angels made, but more wonderfully man restored.
Consequently, the joy is treated: and if it happen that he find it, etc. Here also a threefold reason can be assigned. That the Lord rejoices over good things is stated in Zeph 3:17: your God will rejoice over you with gladness. If by the …
The Puritans and the Awakening3 voices
Observe the gradation of the argument; the angels of God are their servants, the Son of God is their Saviour, and, to complete their honour, God himself is their Friend.
And if so be that he find it,....
To the state of fallen man in general; he is strayed like a lost sheep, the angels that stood were as the ninety-nine that never went astray; wandering man is sought upon the mountains, which Christ, in great fatigue, traversed in pursuit of him, and he is found; which is a matter of joy. Greater joy there is in heaven for returning sinners than for remaining angels.
The Nineteenth Century5 voices
The first thing that we are taught in these verses is the necessity of conversion, and of conversion manifested by childlike humility. The disciples came to our Lord with the question, “Who is the greatest in the kingdom of heaven?” They spoke as men half-enlightened, and full of worldly expectations. They received an answer well calculated to awaken them from their day-dream. An answer containing a truth which lies at the very foundation of Christianity: “except ye be converted and become as little children, ye shall not enter into the kingdom of heaven.”
The first thing that we are taught in these verses is the necessity of conversion, and of conversion manifested by childlike humility. The disciples came to our Lord with the question, “Who is the greatest in the kingdom of heaven?” They spoke as men half-enlightened, and full of worldly expectations. They received an answer well calculated to awaken them from their day-dream. An answer containing a truth which lies at the very foundation of Christianity: “except ye be converted and become as little children, ye shall not enter into the kingdom of heaven.” Let these words sink down deeply in our hearts. Without conversion there is no salvation. We all need an entire change of nature: of ourselves we have neither faith, fear, nor love towards God. We “must be born again” ( John 3:8 ). Of ourselves we are utterly unfit for dwelling in God’s presence. Heaven would be no heaven to us if we were not “converted.” It is true of all ranks, classes and orders of mankind: all are born in sin and children of wrath, and all, without exception, need to be born again and made new creatures. A new heart must be given to us, and a new spirit put within us; old things must pass away, and all things must become new. It is a good thing to be baptized into the Christian church, and use Christian means of grace, but after all, “are we converted?” Would we know whether we are really converted? Would we know the test by which we must try ourselves? The surest mark of true conversion is humility. If we have really received the Holy Ghost, we shall show it by a meek and childlike spirit. Like children, we shall think humbly of our own strength and wisdom, and be very dependent on our Father in heaven. Like children, we shall not seek great things in this world; but having food and raiment and a Father’s love, we shall be content. Truly this is a heart-searching test!
THIS passage occurs in a discourse of our Savior against despising one of those little ones that believe in Him. He foretells a dreadful doom for those who, in their contempt for the little ones, cause them to stumble. And He forbids that contempt by a variety of forcible arguments upon which we cannot now dwell. There is a tendency, apparent at this present time, to think little of the conversion of individuals and to look upon the work of the Holy Spirit upon each separate person as much too slow a business for this progressive age. We hear grand theories of a theocracy of a kind unknown to Holy Scripture—a semi-political dominion of the Lord over masses wherein the individuals are unregenerate. We listen to great swelling words about the uplifting of nations and the advancement of the race. But these lofty ideas do not produce facts, nor have they any moral power. Our "cultured" teachers are weary of the humdrum work of bringing individual souls into light. They want to do it wholesale, by a far more rapid process than that of personal salvation. They are tired of the units—their great minds dwell upon "the solidarity of the race." I am bold to assert that if ever we despise the method of individual conversion we shall get into an unsound order of business altogether and find ourselves wrecked upon the rocks of hypocrisy. Even in those right glorious times when the Gospel shall have the freest course, when it shall run the most quickly and be the most extensively glorified, its progress will still be after the former manner of the conviction, conversion and sanctification of individuals. Individuals who shall each one believe and be baptized according to the Word of the Lord. I fear lest in any of you there should be even the least measure of despising the one lost sheep because of the large and philosophical methods which are now so loudly advocated.
THIS passage occurs in a discourse of our Savior against despising one of those little ones that believe in Him. He foretells a dreadful doom for those who, in their contempt for the little ones, cause them to stumble. And He forbids that contempt by a variety of forcible arguments upon which we cannot now dwell. There is a tendency, apparent at this present time, to think little of the conversion of individuals and to look upon the work of the Holy Spirit upon each separate person as much too slow a business for this progressive age.
He rejoiceth more - It is justly observed by one, on this verse, that it is natural for a person to express unusual joy at the fortunate accomplishment of an unexpected event.
The words behind it
21 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| καὶ | kai | And | G2532 → | 9120 times |
| ἐὰν | ean | if | G1437 → | 352 times |
| γένηται | genetai | he may happen | G1096 → | 667 times |
| εὑρεῖν | heurein | to find | G2147 → | 175 times |
| αὐτό, | auto | it, | G846 → | 5565 times |
| ἀμὴν | amen | Amen | G281 → | 127 times |
| λέγω | lego | I say | G3004 → | 1325 times |
| ὑμῖν | humin | to you | G4771 → | 2973 times |
| ὅτι | hoti | that | G3754 → | 1292 times |
| χαίρει | chairei | he rejoices | G5463 → | 74 times |
| ἐπ᾽ | ep᾽ | over | G1909 → | 883 times |
| αὐτῷ | auto | it | G846 → | 5565 times |
| μᾶλλον | mallon | more | G3123 → | 81 times |
| ἢ | e | than | G2228 → | 342 times |
| ἐπὶ | epi | over | G1909 → | 883 times |
| τοῖς | tois | the | G3588 → | 19766 times |
| ἐνενήκοντα | enenekonta | ninety | G1768 → | |
| ἐννέα | ennea | nine | G1767 → | |
| τοῖς | tois | which | G3588 → | 19766 times |
| μὴ | me | not | G3361 → | 1066 times |
| πεπλανημένοις. | peplanemenois | gone astray. | G4105 → | 39 times |
καὶAnd
kaiG2532 →9120 times
ἐὰνif
eanG1437 →352 times
γένηταιhe may happen
genetaiG1096 →667 times
εὑρεῖνto find
heureinG2147 →175 times
αὐτό,it,
autoG846 →5565 times
ἀμὴνAmen
amenG281 →127 times
λέγωI say
legoG3004 →1325 times
ὑμῖνto you
huminG4771 →2973 times
ὅτιthat
hotiG3754 →1292 times
χαίρειhe rejoices
chaireiG5463 →74 times
ἐπ᾽over
ep᾽G1909 →883 times
αὐτῷit
autoG846 →5565 times
μᾶλλονmore
mallonG3123 →81 times
ἢthan
eG2228 →342 times
ἐπὶover
epiG1909 →883 times
τοῖςthe
toisG3588 →19766 times
ἐνενήκονταninety
enenekontaG1768 →
ἐννέαnine
enneaG1767 →
τοῖςwhich
toisG3588 →19766 times
μὴnot
meG3361 →1066 times
πεπλανημένοις.gone astray.
peplanemenoisG4105 →39 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Zephaniah 3:17The LORD your God is among you; He is mighty to save. He will rejoice over you with gladness; He will quiet you with His love; He will rejoice over you with singing.”
it leads to
- Psalms 149:4
For the LORD takes pleasure in His people; He adorns the afflicted with salvation.
Reached by 2 separate paths from here.
- Psalms 147:11
The LORD is pleased with those who fear Him, who hope in His loving devotion.
- Hebrews 7:25
Therefore He is able to save completely those who draw near to God through Him, since He always lives to intercede for them.
- Isaiah 62:4–5
No longer will you be called Forsaken, nor your land named Desolate; but you will be called Hephzibah, and your land Beulah; for the LORD will take delight in you, and your land will…
- Jeremiah 32:41
Yes, I will rejoice in doing them good, and I will faithfully plant them in this land with all My heart and with all My soul.
- Psalms 149:4
Through
Psalms 147:11The LORD is pleased with those who fear Him, who hope in His loving devotion.
it leads to
- Psalms 33:18
Surely the eyes of the LORD are on those who fear Him, on those whose hope is in His loving devotion
- Malachi 3:16–17
At that time those who feared the LORD spoke with one another, and the LORD listened and heard them. So a scroll of remembrance was written before Him regarding those who feared the LORD…
- Zephaniah 3:17
The LORD your God is among you; He is mighty to save. He will rejoice over you with gladness; He will quiet you with His love; He will rejoice over you with singing.”
- Psalms 33:18
Where this verse is studied
On this page
About Matthew
This page draws on 14 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Bede, Catena Aurea by Aquinas; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 2083: “One Lost Sheep” (lightly modernized text, CCEL edition); Epiphanius Scholasticus, INTERPRETATION OF THE GOSPELS 27; Gregory the Dialogist, Catena Aurea by Aquinas; Gregory the Dialogist, Forty Gospel Homilies, Homily 34; J.C. Ryle, Expository Thoughts on the Gospels: Matthew; Jerome, Commentary on Matthew; John Chrysostom, Homilies on the Gospel of Matthew; John Chrysostom, Homily on the Gospel of Matthew 59; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Theophylact of Ohrid, Commentary on Matthew and Thomas Aquinas, Commentary on Matthew.