and he comes home under the
leading of the same chief, when in the resurrection he enters a state of
perfect glory. It is instructive and comforting to observe that, while
both homecomings are joyful, it is of the first that the Lord expressly
speaks when he intimates that over it himself and the hosts of heaven
will rejoice. It is over the repentance of a sinner that a jubilee is
held in heaven; they do not wait till the ransomed one shall appear in
bodily presence near the great white throne. There is no need: the
entrance into grace ensures the entrance into glory. The children will
all get home. No slip can come between the cup of the Redeemer's glad
anticipation when a sinner is renewed, and the lip of his complete
satisfaction when he welcomes the ransomed at length into the mansions
of the Father's house.

In this brief but lucid exposition of his own similitude which the Lord
gave at the moment, and the evangelist has preserved for us, something
is taught first regarding the companions, and second regarding the
measure of his joy. Both present points of interest which require and
will repay more particular attention.

(1.) In regard to the participation of the angels, in the Redeemer's joy
over the salvation of the lost, the intimations bear that there is joy
"in heaven," and "in the presence of the angels of God." It seems
unaccountably to those who look carefully into the terms of the record,
to be universally assumed from these expressions that the angels, in the
exercise of their inherent faculties, are in some way cognisant of
conversion as it proceeds in human souls upon the earth, and that they
rejoice accordingly when another heart melts, and another rebel submits
to God. Capital has even been made out of this passage by Romanists in
support of prayers addressed to unseen created spirits. All this
proceeds upon an exegesis, which is, I believe, demonstrably erroneous.
In order to settle all questions that can arise here, nothing more is
necessary than a simple straight-forward examination of the terms. The
rejoicing takes place "in heaven," and "in presence of the angels"
([Greek: enopion ton angelon]). This is not the form of expression
that would naturally be employed to intimate that the angels rejoiced.
Expressly it is written, not that they rejoice, but that there is joy in
their presence,--before their faces. The question then comes up, Who
rejoices there? In as far as the terms of the exposition