May the joy of the Lord who found His lost sheep become our joy as well.

May the joy of the Lord who found His lost sheep

become our joy as well.

 

 

 

 

 

“So He told them this parable: ‘What man of you, having a hundred sheep, if he loses one of them, does not leave the ninety-nine in the open field and go after the one that is lost until he finds it? And when he has found it, he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and his neighbors, saying to them, “Rejoice with me, for I have found my sheep that was lost.” Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance’” (Luke 15:3–7).

 

 

 

(1)    Luke 15:4–7 is the first of the three parables Jesus spoke in Luke 15, namely, “The Parable of the Lost Sheep.”  Today, as I read this passage in the Greek New Testament, I became particularly interested in four words.  As I meditate on these four words one by one, I pray that the grace and lessons given through them may lead the joy of the Lord who found His lost sheep to become my joy and your joy as well.

 

(a)    The first word is “ἀπόλλυμι” (apollymi).

 

The Korean meaning of this word is “to lose” or “to perish,” and it appears three times in the Parable of the Lost Sheep (vv. 4–7).  The exact grammatical forms used in each verse and their redemptive-historical meanings are as follows (Internet):

1.       First occurrence (first half of verse 4): The shepherd’s action

 

Greek form: “ἀπολέσας” (apolesas / active aorist participle)

 

Biblical text: “What man of you, having a hundred sheep, if he loses one of them…”

 

Meaning: The focus is on the “event and action” of the shepherd losing the sheep.  The past tense indicates that the sheep has left the shepherd’s care and has become lost, emphasizing the fact that this condition has been decisively established.

 

2.       Second occurrence (second half of verse 4): The state of being lost

 

Greek form: “τὸ ἀπολωλός” (to apolōlos / perfect participle, middle-passive)

 

Biblical text: “…does not go after the one that is lost until he finds it?”

 

Meaning: This refers to the sheep’s present “miserable condition.”  The perfect tense emphasizes that the sheep has become lost and now exists in a completely isolated and hopeless state, utterly unable to return on its own.  This explains why the shepherd must immediately risk himself to search for it.

 

3.       Third occurrence (verse 6): The joy of recovery

 

Greek form: “τὸ ἀπολωλός” (to apolōlos / perfect participle, middle-passive)

 

Biblical text: “Rejoice with me, for I have found my sheep that was lost.”

 

Meaning: This proclaims the “joy and restoration” obtained through grace.  The sheep was clearly one that had been completely lost and without hope (ἀπολωλός), yet through the shepherd’s diligence and labor it was found again.  This word connects with verse 7, where “one sinner who repents” completes the central theme of the parable.

 

Summary: In this parable, Jesus changes the tense and form of the word “ἀπολέσας” (to lose) in order to dramatically reveal both humanity’s hopeless condition—unable to save itself (v. 4)—and God’s sovereign love and joy in seeking and restoring the lost completely (vv. 6–7).

 

(i)       Here, I became especially interested in the miserable condition of the sheep described in the second occurrence, in the latter half of verse 4. What exactly is the condition of this sheep that is completely isolated and utterly unable to return on its own?

 

The condition of a lost sheep signifies an absolute state of despair and mortal danger in which it can scarcely survive even a few hours without the shepherd’s protection.  Based on the actual geography of Palestine and the biological characteristics of sheep, the miserable state of a lost sheep may be described as follows (Internet):

 

a.       Visual isolation and severe loss of direction

 

Poor eyesight: Sheep have very poor vision and can only see a few meters ahead.

 

Unable to return on their own: Unlike salmon returning to their streams or pigeons finding their homes, sheep possess no homing instinct whatsoever.

 

A state of despair: The moment a sheep loses sight of the shepherd and the flock, it has no idea where to go. It wanders aimlessly and falls into intense fear and panic.

 

b.       Complete lack of defensive ability

 

A defenseless creature: Sheep have no sharp teeth, no claws, no fast legs, and no camouflage.

 

Easy prey for predators: The wilderness of Palestine was filled with wolves, jackals, lions, and other wild beasts.  A sheep separated from the shepherd’s rod and staff cannot resist at all; it becomes nothing more than living prey waiting to be torn apart.

 

c.       Total deprivation of the necessities for survival (hunger and thirst)

 

Dependence on the shepherd: The wilderness is not a place where sheep can independently find grass and water.  They can survive only when the shepherd leads them to green pastures and quiet waters.

 

Exhaustion: A lost sheep, unable to find water in the burning heat of the wilderness, quickly suffers severe dehydration.  Hunger eventually weakens it to the point that it can no longer even walk.

 

d.       A fatal physical vulnerability: “Cast down”

 

Falling over: Because sheep often have thick wool and heavy bodies, they easily lose balance and roll over in ditches or on slopes.

 

Gas buildup and death: A sheep that has fallen onto its back cannot right itself.  After several hours, gases build up in its stomach, circulation is cut off, and it may suffocate or become prey to vultures overhead.

 

Redemptive-historical meaning (the condition of sinners)

 

The “to apolōlos” (τὸ ἀπολωλός) that Jesus describes—the lost condition of the sheep (v. 4b)—is more than a simple picture of an animal wandering away.  It vividly portrays the spiritual condition of humanity apart from God.

 

Isaiah 53:6: “All we like sheep have gone astray; we have turned—every one—to his own way…”

 

Unable to save ourselves: Just as a sheep cannot find its shepherd on its own, sinful humanity has neither the wisdom, nor the ability, nor the will to return to God by its own power.

 

Unconditional grace: Therefore, the only way for the sheep to live is for the shepherd to find it and carry it on his shoulders (v. 5).  The deeper the sheep’s misery, the more absolute and dramatic the shepherd’s love and grace appear in going out to seek it.

·            As I was reading the statement, “A sheep that has lost the shepherd’s rod and staff cannot resist the wild beasts at all and becomes nothing more than ‘living prey’ to be torn apart,” I was reminded of the passage I preached on yesterday, Sunday: “Your adversary the devil prowls around like a roaring lion, seeking someone to devour” (1 Pet. 5:8).

 

There are three spiritual realities of the lost sheep standing before the threat of the roaring lion (the devil) (from internet sources):

 

1.       he target the lion seeks: “outside the shepherd’s fold”

 

The lion’s hunting method: A lion does not attack the entire healthy flock.   Instead, it targets the sheep that has become separated from the group and isolated alone—that is, the sheep that has wandered outside “the protection of the shepherd’s rod and staff.”

 

Spiritual reality: When the devil seeks someone to devour, he first targets those who are spiritually isolated.  A state in which one’s relationship with God is broken and one has become distant from the community of faith is precisely the easiest prey for the “roaring lion.”

 

2.       Why the devil “roars” and the sheep’s panic

 

The roaring lion: When lions hunt, they roar loudly to strike intense fear into their prey and paralyze them.

 

The sheep’s helplessness: When there is no shepherd holding the staff nearby, the sheep that hears this roar becomes paralyzed with terror, unable even to flee, collapsing where it stands.  As warned in 1 Peter, the devil uses fear and anxiety (1 Pet. 5:7) to spiritually paralyze believers and cause them to give up.

 

3.       The horror of “devour” (Kataphiō)

 

Complete destruction: The word “devour” in 1 Peter 5:8 refers to utterly chewing up and swallowing something until nothing remains.  This exactly matches the miserable end of a sheep left alone in thorn bushes and torn apart by wild beasts.

 

The only escape: The sheep has no sharp teeth or horns with which to resist the lion.  The sheep itself has no power to overcome the lion; its only hope lies in the shepherd’s staff, for the shepherd is stronger than the lion.

 

When the shepherd tears the lost sheep from “the mouth of the roaring lion” and carries it upon his shoulders, only then does the threat of the adversary devil come to an end and the celebration of heaven begin.

 

(ii)        Then, as we meditate on the desperate condition of the sheep—lost, completely isolated, and utterly unable to return on its own—how should we view the unbelievers whom we love and desire to evangelize (desperate sheep)?

 

When we look at the unbelievers we wish to evangelize through the lens of to apolōlos [“τὸ ἀπολωλὸς” (a hopeless sheep, completely isolated and unable to return on its own)], our paradigm of evangelism changes completely—from “simple religious persuasion” to “a rescue mission risking one’s life.”  Here are three biblical perspectives through which we should view them (Internet):

 

1.       A perspective of complete compassion, not accusation or condemnation

 

The world’s misunderstanding: Unbelievers in the world may outwardly appear glamorous, successful, and boldly resistant to the Lord.

 

Spiritual reality: Spiritually, however, they are trembling in fear before the mouth of the roaring lion (the devil), isolated and helpless.  Their criticism of the church and rejection of the gospel are not signs of strength, but cries arising from the fear and panic of sheep that have lost their way.

 

Our perspective: Just as Jesus saw the crowds and had compassion on them because they were like sheep without a shepherd (Mt. 9:36)—a compassion described as a pain as though His inward parts were torn—we too must not hate or judge them, but see them as “spiritual critically ill patients who cannot return on their own.”

 

2.       A perspective of spiritual discernment that is not deceived by outward attitudes

 

The helplessness of the sheep: When a sheep is cast down, it cannot rise on its own and eventually dies as gas fills its stomach. Such is the spiritual state of unbelievers.  To tell them, “Come to church on your own two feet,” is like shouting at an exhausted sheep collapsed on the ground to get up and walk by itself.

 

Our perspective: When they respond coldly or reject us during evangelism, we should not interpret it merely as “opposition,” but recognize it as a state of complete inability in which they cannot possibly rise on their own.  What they need is not rebuke, but our “shoulders” (our labor and sacrifice) willing to bear all their resistance and wounds.

 

3.       A perspective of holy anger and urgency that refuses to let them be taken by the devil

 

The threat of the roaring lion: As 1 Peter 5:8 says, around the unbeliever we are trying to evangelize there is a real threat from the devil, who seeks to completely chew up and devour (Kataphiō) that soul.  Evangelism is not casual fellowship; it is fierce spiritual warfare.

 

Our perspective: We must abandon the complacent thought, “Someday they will believe.”  Like the shepherd in the latter half of verse 4, we must have the urgency that refuses to give up “until he finds it” (εὕρῃ, heurē).  The moment we grow discouraged and stop praying or give up seeking them, that soul may become food for the roaring lion.  Therefore, we must treat souls with a holy sense of crisis.

 

“The unbelievers we carry in our hearts are not ‘annoying people we need to persuade,’ but ‘our lost brothers and sisters,’ bleeding and groaning at the edge of the devil’s mouth.  Because they cannot come on their own, the Lord desires today to seek them through our footsteps and our shoulders” (Internet).

 

(b)    The second word is “εὕρῃ” (heurē).

 

The Korean meaning of this word is “to find” or “to discover,” and it appears three times in the Parable of the Lost Sheep (vv. 4–7).  The exact forms used in each verse and their redemptive-historical meanings are as follows (Internet):

 

1.       First occurrence (end of verse 4): The shepherd’s unwavering determination

 

Greek form: “εὕρῃ” (heurē / active aorist subjunctive)

 

Biblical text: “…does he not go after the lost one until he finds it [ἕως εὕρῃ]?”

 

Meaning: This expresses the shepherd’s “firm determination and purpose.”  The subjunctive mood conveys the shepherd’s unfailing love: “No matter when it happens or how long it takes, I will surely find it.”  It contains the shepherd’s fierce resolve not to let the sheep, threatened by the roaring lion, be taken by the devil.

 

2.       Second occurrence (beginning of verse 5): Salvation finally accomplished

 

Greek form: “εὑρών” (heurōn / active aorist participle)

 

Biblical text: “And when he has found it, he lays it on his shoulders, rejoicing.”

 

Meaning: This is the moment when the shepherd’s labor finally results in “success and fulfillment.”  It declares the historical moment when the shepherd actually discovers and secures the sheep that was on the verge of being devoured by wild beasts or collapsing in hopeless exhaustion.

 

3.       Third occurrence (end of verse 6): The proclamation and testimony of grace

 

Greek form: “εὗρον” (heuron / active aorist indicative, first person singular)

Biblical text: “…Rejoice with me, for I have found my sheep that was lost.”

 

Meaning: This is the shepherd’s “proclamation of victory” shouted to his neighbors.  With confidence he testifies, “At last, through my strength and passion, I have rescued this sheep!”  This proclamation connects directly in verse 7 to the heavenly celebration that takes place when one sinner repents.

 

(i)     Here I discovered something very interesting.  The interesting point is the difference between the Greek word “ζητέω” (zēteō), translated “seeks,” in 1 Peter 5:8—which I preached on yesterday, where the devil roams about seeking someone to devour and destroy—and the Greek word “εὕρῃ” (heurē), translated “until he finds it,” in Luke 15:4, where the shepherd pursues without giving up in order to save the sheep and carry it on his shoulders.

 

·         The devil’s “zēteō” (ζητέω) and the shepherd’s “heurē” (εὕρῃ / root form: heuriskō) go far beyond simply meaning “to seek.”  They contain an enormous difference between “an action merely begun” and “a result that will certainly be accomplished.” Here are three differences in meaning and nuance (Internet):

 

a.    Blind searching (zēteō) vs. certain finding (heuriskō)

 

The devil’s zēteō (ζητέω): This word focuses on “wandering around searching everywhere in order to obtain something.”  In other words, although the devil prowls about roaring like a lion, he remains in an incomplete state, wandering around looking for vulnerable people without having secured a definite target to devour.

 

The shepherd’s heurē (εὕρῃ): This word does not merely mean searching, but “accurately discovering the object of the search and securing it as one’s possession.”  The shepherd’s seeking does not end as aimless wandering; it culminates in the victorious result of certainly “finding and taking hold of” the object.

 

b.    The devil’s limitation (possibility) vs. God’s sovereignty (certainty)

The devil’s seeking (1 Pet. 5:8): When it says that the devil prowls around “seeking” someone to devour, it implies limitation.  Since the devil is not omniscient or omnipotent, he cannot devour every believer.  Believers who remain alert and sober-minded (v. 9) will never fall prey to the devil’s “zēteō” (seeking).  The devil’s search is a search that can fail.

 

The shepherd’s seeking (Lk. 15:4): Before the shepherd’s “heurē” (finding) stands the word “until” [“ἕως” (heōs)].  That is, he pursues “until he finds it.” God’s saving will never gives up halfway; therefore, the shepherd’s “heurē” (finding) guarantees a certain salvation that can never fail.

 

c.    Zeal to destroy vs. determination to save (contrast of motives)

 

“Zēteō” (ζητέω) — the devil’s seeking: A cruel obsession determined to find weakness in order to destroy and devour.

 

“Heurē” (εὕρῃ) — Jesus’ seeking: A loving zeal to rescue and save the sheep trembling among thorn bushes and before the threat of the roaring lion.

 

The Lord’s zeal to save us by “finding us completely” [“heurē” (εὕρῃ)] is far faster and stronger than the speed with which the devil roams around “seeking” [“zēteō” (ζητέω)] to destroy us.  The devil merely “wanders about searching” for someone to devour, but Jesus, our Shepherd, finally “finds us and carries us on His shoulders” (Internet).

 

(ii)        Then, if the loving zeal of Jesus, the Good Shepherd, to rescue and save the lost sheep (our evangelism targets) trembling among thorn bushes and before the threat of the roaring lion is poured into our hearts, how should we imitate Jesus in serving each one of those we seek to evangelize?

 

When the loving zeal (“heurē”) of Jesus the Good Shepherd is poured into our hearts, our service toward unbelievers changes from merely “bringing people to church” into “becoming the shoulders of Jesus through concrete labor of love.”  In order to serve souls torn by thorn bushes and trembling before the lion’s threat, here are three practical steps we must imitate from Jesus (Internet):

 

1.       “Shoulder ministry” that quietly embraces them until the cries stop (longsuffering)

 

The misery of the sheep: A sheep torn by thorn bushes may bite the shepherd or cry out violently in pain and fear when the shepherd approaches to touch it.  Likewise, the deeper unbelievers are in spiritual isolation, the more they may respond to us with harsh words or cynical attitudes (“cries”) when we share the gospel.

 

Our service: We must not become wounded by their rejection or give up easily.  Just as Jesus willingly carried the dirty and contaminated sheep on His shoulders, we must become “emotional and spiritual shoulders” that quietly bear their rough personalities, wounded words, and complaints.

 

2.       “Personalized healing ministry” that removes the thorns one by one (meeting practical needs)

 

The shepherd’s touch: When the shepherd finds an exhausted sheep, he does not immediately throw it on his shoulders.  First, he carefully removes the thorn bushes wrapped around its body and applies oil to its wounds.

 

Our service: Before forcing the message of the gospel, we must first discern what present “thorn” is piercing that soul.

 

Loneliness, sickness, financial hardship, family conflict—whatever thorn bushes are causing pain in their lives, we must suffer together with them and help them in practical ways.

 

A small comforting text message, spending time beside them when needed, or treating them to a thoughtful meal—when we meet the concrete needs of life, the closed door of the soul begins to open.

 

3.       “Protective ministry through intercessory prayer” that rescues them from the lion’s threat (spiritual warfare)

 

The enemy’s threat: When an unbeliever begins turning toward God or showing interest in the gospel, the roaring lion (the devil) often shakes that soul even more fiercely through circumstances and thoughts in an attempt to devour it.

 

Our service: Evangelism is an invisible yet intense spiritual rescue mission.  Just as the shepherd swings his rod to drive away wild beasts, we too must lift up “the rod of intercessory prayer” for that soul.

 

It is absolutely necessary to engage in tearful watchman-like prayer, calling that person by name and asking God not to allow the devil to blind their mind, but to rescue them from the lion’s mouth of despair and fear.

 

·            This is the “Good Shepherd Evangelism Practical Guide (3-Step Action Plan).”  It is not evangelism that ends merely with slogans, but a concrete guide to living out Luke 15 and 1 Peter 5 with our whole lives (Internet):

 

Step 1: Find (εὕρῃ, heurē): “Making a list and intercessory prayer”

 

This is the stage of spiritual watchfulness in which we seek out first the people whom the devil is trying to devour.

 

[Practice] Write a Lost Sheep Card: Each believer writes down the names of one or two unbelievers abandoned under the devil’s threats (despair, addiction, discouragement, atheism).

 

[Practice] Three-minute prayer to shut the lion’s mouth: At a set time every day (for example, 9 a.m.), pray over the evangelism target while proclaiming 1 Peter 5:8–9.

 

Example prayer: “Lord, break the chains of darkness by which the roaring lion, the devil, is holding onto the soul of ○○○ in order to devour them, and protect them with Your shepherd’s rod.”

 

Step 2: Remove the thorns: “Personalized contact that binds wounds”

 

This is the stage of meeting the practical needs of souls groaning because they are pierced by thorn bushes.

 

[Practice] Listen to their ‘thorns’: Sit down over a cup of coffee and fully listen to their stories (worries, pain, stress).  Offer no advice or sermon—only empathy.

 

[Practice] Deliver small acts of love: At the time or day when that person is likely most exhausted, send a warm message saying, “I was thinking of you,” along with a small mobile coupon (coffee, snack, etc.).

 

[Practice] Practical help (becoming their shoulders): Help bear the burdens of life that are difficult for them to carry alone—moving, accompanying them to the hospital, childcare, and so on.

 

Step 3: Carry them on your shoulders: “Safely bringing them into the church and community”

 

This is the stage of settling the sheep, which cannot walk on its own, safely within the fence of the community.

 

[Practice] Not just inviting a VIP, but personally bringing them: Do not merely say, “Come to church this week.” Instead, drive to their house on Sunday morning and pick them up personally.  To lower resistance, prepare in advance a meal afterward that they would enjoy.

 

[Practice] The welcoming fence of the community: So that they will not become paralyzed by unfamiliarity when they come to church, members of the spiritual flock should prepare beforehand to greet them warmly with smiles and hospitality.

 

“Beloved believers, this week let us do just three things for the unbeliever we carry in our hearts.  First, let us pray by name to shut the lion’s mouth.  Second, let us listen to their painful thorns and comfort them with a cup of coffee.  Third, let us place their burdens upon the shoulders of our thoughts and emotions.  If we do not give up, the Lord will surely find them (heurē)!” (Internet)

 

(c)    The third word is “Συνχάρητέ” (syncharēte) (v. 6).

 

The root verb “συγχαίρω” (synchairō) means “to rejoice together,” and it carries these deep meanings (Internet):

 

1.       Not an individual joy, but “the joy of the community” (With)

 

This word combines the prefix “syn” (σύν), meaning “together” or “with,” and the verb “chairō” (χαίρω), meaning “to rejoice.”  The shepherd does not keep the joy of finding the sheep to himself alone, but “calls together” his friends and neighbors, compelling them to join in that joy. It shows that salvation does not end as a private event, but expands into a communal celebration.

 

2.       Strong exhortation and command (Imperative)

 

Grammatically, this word is used in the imperative mood.  In other words, it is not a gentle request like, “Would you rejoice with me if you have time?”  Rather, it is the shepherd’s powerful and overflowing command: “I have found my sheep, so you must join me in this joy!” Ironically, this reveals how enormous and overwhelming the joy of rescuing the lost sheep truly is.

 

3.       Connection to “the joy of heaven” in verse 7 (theological meaning)

 

The “Συνχάρητέ” (“Rejoice with me”) in verse 6 connects directly to the conclusion in the very next verse, verse 7: “I tell you, in the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.”

 

The feast the shepherd celebrates with his neighbors on earth reflects spiritually the great heavenly celebration and triumphant rejoicing of God and the angels in heaven over the repentance of one sinner.

 

(i)       What is interesting here is that “Συνχάρητέ” (Syncharēte, “rejoice together”) in verse 6 is formed from the prefix “syn” (σύν, “with/together”) and the verb “chairō” (χαίρω, “to rejoice”).  When I reflect on chairō (χαίρω), I see its connection to “chara” (χαρά, joy or delight) in verse 7.

 

The Syncharēte (Συνχάρητέ) of verse 6 and the chara (χαρά) of verse 7 are, in terms of etymology and theological meaning, perfectly interlocked like two sides of the same coin.  Their linguistic relationship and spiritual depth can be analyzed in three ways (Internet):

 

1.       Etymological connection: “action and result” from the same root

 

Shared root: The verb chairō (χαίρω, “to rejoice”) in verse 6 and the noun chara (χαρά, “joy”) in verse 7 both come from the same root char-.

 

Linguistic relationship: If chairō in verse 6 is the verb expressing joy as an action, then chara in verse 7 is the noun expressing the fullness of that action as a state or essence.  In other words, Jesus intentionally uses the same root words in sequence to maximize the unity and impact of His message.

 

2.       Semantic connection: earthly “participation (syn)” awakening heavenly “joy (chara)”

 

The secret of “syn” (σύν): In verse 6, syncharēte includes the prefix syn, meaning “together.”  The shepherd gathers friends and neighbors and calls out, “Rejoice with me!”

Heaven’s response: At the moment earthly joy is expressed in this shared “togetherness,” it extends into unity with heaven (God and the angels).  When we find the lost sheep (the object of evangelism) and rejoice together on earth, the frequency of that joy reaches the heavenly throne and triggers the essential divine chara (joy).  Earthly unified joy becomes the channel that awakens heavenly joy.

 

3.       Redemptive-historical contrast: breaking Pharisaic “murmuring” with heavenly “chara”

 

The Pharisees’ condition: At the beginning of the parable (v.2), the Pharisees and scribes “murmured” (diagongyzō) when sinners came to Jesus.  They refused to participate (syn, “together”) in the joy of the repentant.

 

Jesus’ declaration: Through verses 6–7, Jesus declares: “Even if you on earth are jealous and murmuring, when I the Shepherd and My neighbors (the church) rejoice together (syncharēte), heaven is filled with overwhelming joy (chara) over one sinner!”  Thus, heavenly chara is God’s victorious declaration that overcomes Pharisaic legalistic cynicism.

 

“Believers, the Syncharēte (Συνχάρητέ) of verse 6 is our mission, and the chara (χαρά) of verse 7 is God’s reward.  When we carry a soul on our shoulders and return to rejoice together in the church, a festival of divine joy breaks out in heaven as God rejoices over us.  Our small obedience of joy causes heaven itself to tremble with delight” (Internet).

 

(d)    The fourth and final word: metanoounti (μετανοοῦντι) (v.7).

 

This word appears alongside its noun form metanoia (μετάνοια, “repentance”), meaning Jesus emphasizes the theme of “repentance” twice within verse 7.

 

(i)         The deep meaning of metanoounti (μετανοοῦντι) and “repentance”

 

1.       Complete change of direction (etymology)

 

The root metanoeō (μετανοέω) is formed from meta (“beyond, change”) and nous (“mind, thought”).

 

It does not simply mean emotional regret or tears, but a complete turning of one’s mind and life direction toward God.  It is like a sheep (Isa. 53:6), wandering under the threat of a roaring lion, suddenly turning toward the shepherd upon hearing his voice.

 

2.       The secret of the present participle: continuous restored relationship

 

The form metanoounti is a present participle. In Greek, the present tense implies not a one-time event, but a continuous and repeated state.

 

Thus, true repentance is not a one-time religious act, but a continual life posture of responding daily to the Shepherd’s voice and remaining under His care.

 

3.       Its necessary relationship with chara (χαρά)

 

Jesus connects chara (joy) and metanoounti (repentance) in verse 7 using the preposition epi (“because of/on account of”).

 

This declares that the only trigger that moves heaven and causes God to rejoice is not human achievement or religious ritual, but the genuine turning of one sinner. 

 

·            The “ninety-nine righteous who need no repentance” is a holy irony directed at the Pharisees and scribes who considered themselves righteous and were murmuring against Jesus.

 

The 99 self-righteous ones: because they feel no need for repentance (metanoia), they bring no joy to heaven—they are spiritually barren.

 

The one repentant sinner: though once lost and broken, torn by thorns and threatened by the roaring lion, the moment he turns back and is carried on the Shepherd’s shoulders, he becomes the cause of a heavenly celebration.

Believers, what moves heaven is not the righteousness of the ninety-nine who believe they are already whole, but the sincere repentance of one person who turns back and takes the Shepherd’s hand.  The moment that soul returns to the Lord, the heavenly chara (joy) is completed (Internet).