IS ANYONE SO RIGHTEOUS THAT THEY DON'T NEED TO REPENT? (LUKE 5:32; 15:7)

In Luke 5:32, Jesus sets out the purpose of his mission on earth with the words: “I have not come to call the righteous, but sinners to repentance.” That statement in itself is not very controversial, at least on the surface. However, one possible implication that is problematic is brought to the surface in the related saying that Jesus appends to his parable of the lost sheep: “I tell you that there is more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.” (Luke 15:7 and the parallel saying in Matthew 9:13). The two passages in Luke are similar in one other ways. Both were directed to the Pharisees and scribes who were complaining that Jesus was eating with sinners.

In commenting on this parable Snodgrass says, “The more troublesome part of the discussion of repentance is the reference in Luke 15:7 to the ninety-nine righteous who do not need repentance ...Since theologically it is assumed that no such people exist and since the Gospels imply that Pharisees do need to repent, this statement is often taken as irony, exaggeration, or sarcasm. I do not think that this is the solution to the text.....Yet Luke 13:3 warns that all must repent or perish.” So how then should we take this statement?

Ellis lays out the three main ways (#s 1-3 below) of understanding the word “righteous” in Luke 15:7:

    1. “in the Old Testament sense (cf. 1:6)” According to this view, it refers to those who are blameless concerning the commandments and ordinances laid down in the law.

Bird explains, “The 'righteous' are not the forensically righteous before God but rather those who regard themselves as holding to a pattern of life that alone constitutes a legally valid appropriation of the Torah. In rabbinic Judaism righteousness was completely identified with conformity to the law...The passion for obedience now became transformed into a striving for merit to ensure one's part in the kingdom of God...The scribes and Pharisees deceived themselves into thinking they could pass themselves off before men as righteous (Lk. 20:20), or indeed that the were already righteous (Lk. 16:15). This is vividly portrayed in the parable of the Pharisee and the publican (Lk. 18:9-14), in form a perfect rabbinic example of false self-confidence.”

France: “righteousness is not of course in itself a bad thing; indeed, properly understood it is the goal of discipleship...But the sort of 'righteousness' which puts sacrifice before mercy is not the righteousness of the kingdom of heaven..., and those who rely on such correctness of behavior are not likely to find their way through the narrow gate.”

Hill agrees with France when he says, “It is often argued that 'righteous' here is an ironical allusion to the Pharisees, who think they are righteous but in fact are not. This need not be the case. It seems likely that Jesus was prepared to admit that his Pharisaic opponents were in some sense acceptable to God: they were righteous in terms of obedience to the Law; what Jesus condemns is their exclusion of others from the sphere of acceptability.”

    2. “in fellowship with God and, therefore, without need of an initial act of repentance”

As Snodgrass says, “'Righteous' does not mean sinless. It merely refers to those in good standing before God.” Thus, Seebass explains: “righteousness in the OT is not a matter of actions conforming to a given set of absolute standards [as in #1 above], but of behavior which is in keeping with the two-way relationship between God and man.”

    3. “an ad hominem argument assuming the Pharisees' claim of righteousness”

“If by the ninety-nine are meant the Scribes and the Pharisees, then the conclusion is ironic – i.e. over ninety-nine allegedly upright persons.” (Fitzmyer) Thus, Jesus is sarcastically comparing the sinners with “you totally spotless people who, of course, have absolutely no need to repent of anything, do you?”

J.A. Martin says, “The ninety-nine righteous persons refer to the Pharisees who thought themselves righteous and therefore in no need to repent.” J.K. Brown agrees when he calls 15:7 a parody – “the delusion of those oblivious to their need.” He cites Luke 18:9 in this regard since it refers to “some who were convinced that they were righteous and looked with contempt on everyone else.”

Albright and Mann: “The reply of Jesus is ironic: it is often those who think they have no need of a physician who really need him most.”

Mann says, “The form here in Greek does not mean the 'righteous' in the sense of those devoted to the law, but those satisfied with their one rectitude. The saying, ironic in tone, appears to be directed at the scribes.”

    4. Then there is Blomberg's interpretation of Matthew 9:13: “'Righteous' and 'sinners' here refer to the 'respectable' and 'outcasts' of society. Some see Jesus' statement here as ironic, believing that he would not have called the Pharisees 'righteous,' but he simply may be accepting their self-perception for the sake of discussion.”

    5. Fitzmyer adds yet another possibility, i.e. “But it may be a typically Lucan way of exaggerating God's joy at a repentant sinner. Cf. Ezek 18:33.” That may be possible concerning Luke 15:7, but less likely in the case of Luke 5:32.

    6. And there is a view that may possibly fit Luke 5:32, but less likely Luke 15:7. “Here Jesus was not concerned about discussing who were 'the righteous.' His point was simply that His mission was to those in need of 'repentance'...The Pharisees sensed no need for such a change.” (J.A. Martin) Marshall echoes this understanding: “His duty lay with the needy whom He invited to repent; those who thought themselves to be righteous were not His primary concern.”