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Pastor Scott L. Harris
Grace Bible Church, NY
July 30, 2017
The Necessity of Repentance
Turn with me to Luke 13. The events in this section do not appear in the other gospel accounts and are only covered by Luke. We will be examining verses 1-9 this morning and the two calls to repentance Jesus makes in those verses. This section begins with a time indicator, “And there were present certain [men] at that time, telling him about the Galileans . . .” (Young’s Literal Translation). This is slightly different from Luke’s normal sequential flow of reporting what happens next. It happens at some point on the same occasion, but not necessarily at the end of it. Luke reports it as a conclusion to the events of that day to emphasize its message. Let me quickly review the events of that occasion to set the context of why this conclusion is so important.
This occasion begins as Jesus is traveling from Jerusalem back to the region of Galilee. He is in some population center because a large crowd has quickly gathered after He had cast out a demon healing a mute man. He had to rebuke some in the crowd that accused Him of casting out the demon by the power of Beelzebul (Luke 11:14-26). (See: The Finger of God & Dealing with Devils) He also rebuked the crowd for their hardness of heart in seeking even more signs that He had already given them (Luke 11:29-36). (See: Signs for a Wicked Generation) Jesus then had lunch with a Pharisee who had invited other Pharisees and some lawyers (scribes). This also ended with Jesus rebuking them for placing a greater priority on their traditions than on the Scriptures resulting in some of them becoming very hostile and plotting against Him (Luke 11:37-54). (See: Religious Hypocrisy Exposed and Rebuked)
No doubt the combination of the news of the miracle of casting out the demon and the contention between Jesus and the scribes and Pharisees during their lunch contributed to the crowd swelling to the point that Luke 12:1 describes it as “stepping on one another.” As Jesus is teaching that afternoon He shifts His attention back and forth from the disciples (vs. 1-12), to the crowd (vs. 13-21), and then back to the disciples (vs. 22-40), and then back to the crowd (vs. 41-59).
Jesus began this teaching session by warning His disciples about the hypocrisy of the Pharisees and confirming God’s care for them so that they would be bold and courageous in the ministries they would do in the future (Luke 12:1-11) (See: Preventions for Hypocrisy). Jesus then abruptly turned to warning the crowd about greed when He was rudely interrupted (Luke 12: 12-21) (See: Warnings About Greed). Jesus followed this up by teaching the disciples that they would have no reason to worry and be greedy because God would take care of them and provide what was needed (Luke 12: 22-34) (See: Don’t Worry) . They were to instead be ready for the coming of the Son of Man in the future (Luke 12:35-40) (See: Be Ready for His Return). Since Jesus was physically standing in front of them, this was a reference to His coming to fulfill His role as the Messiah who would conquer and set up His kingdom. Jesus then expanded this lesson to apply to the crowd in both encouraging those pursuing righteousness and warning those that were seeking to fulfill their own desires (Luke 12:41-59) (See: Divisions & The Times). He also warned them all that His teaching would cause divisions even in families.
Those are warnings that we need to also heed. Jesus is currently in heaven at the right hand of God the Father and is preparing a place for those who have placed their trust in Him. He has commanded us to be ready for His return, and that return is imminent. While there are many things that could happen before He comes back, there is nothing that must happen, so He could come at any time including today. There is great reward for those that are found ready and waiting because they are doing their master’s will. There will be great punishment for those that disbelieve or ignore the command and are not ready when Jesus returns.
This is the occasion during which some of those present reported to Jesus about what happened to certain Galileans. Look at Luke 13:1-5 in which Jesus comments not only about these Galileans who were murdered but also about those who died in another tragedy. Jesus calls them to repentance in regards to both situations
Murder, Tragedy and Repentance Luke 13:1-5
1 Now on the same occasion there were some present who reported to Him about the Galileans whose blood Pilate had mixed with their sacrifices. 2 And Jesus said to them, “Do you suppose that these Galileans were greater sinners than all other Galileans because they suffered this fate? 3 I tell you, no, but unless you repent, you will all likewise perish. 4 Or do you suppose that those eighteen on whom the tower in Siloam fell and killed them were worse culprits than all the men who live in Jerusalem? 5 I tell you, no, but unless you repent, you will all likewise perish.”
Victims of Murder – Luke 13:1-3. There is no other record, Biblical or extra-Biblical, that reports on Pilate’s actions that resulted in such a violent end of these Galileans. Pontius Pilate was the Roman governor of Judea from AD 26-36 and ultimately failed. He could be a cruel tyrant and is portrayed that way by the historians Philo and Josephus, but he could also be weak and intimidated as portrayed in the gospel accounts concerning the crucifixion of Jesus. He determined Jesus had done nothing deserving of death, but to appease the Jewish religious leaders, he sent Jesus to be crucified anyway. He washed his hands proclaiming his own innocence in the death sentence, but that did not remove his guilt.
Pilate began his rule by bringing Roman military ensigns (standards) which had the image of the emperor brought into Jerusalem causing a great disturbance among the Jews over the desecration. For five days a multitude of Jews gathered to plead with him to remove the images from the city. On the sixth day, Pilate surrounded the crowd with soldiers to slaughter them on his signal if they continued to refuse Caesar’s image in Jerusalem. Instead, the Jews fell down and exposed their necks prepared to die rather than allow the transgression of their law. Impressed by their firm resolution (and to avoid further rebellion) Pilate had the images removed (Josephus, Jewish War 2.9.2–3 §§169–74; Antiquities 18.3.1 §§55–59).
At a later time Pilate took funds from the sacred treasury to build aqueducts which caused great indignation among the Jews. When the very large crowd came to Pilate’s tribunal to complain, he had soldiers wearing civilian clothing disburse themselves among the crowd with concealed clubs and daggers. At Pilate’s signal they beat, stabbed and trampled them and many died. It is not surprising then to find that he violently kills these Galileans on another occasion.
We can reasonably assume several things concerning this incident from what is mentioned by Luke. First, since Jesus is in Galilee, this news was especially relevant to those telling Jesus about it. Second, since they are reporting it to Jesus (ajpaggevllw / apangell ), it probably was a recent event. Third, since these Galileans had their sacrificial animals with them, we can conclude that they were religiously motivated Jews, and fourth, that were in Jerusalem in or near the temple when they were killed. Fifth, since the blood of the Galileans became mingled with that of their sacrificial animals, we can conclude they were killed suddenly with great violence. Sixth, since Luke places the charge on Pilate, we can conclude this was carried out by his soldiers upon his orders. Anything beyond that is speculation. We do not know what the Galileans were doing or what motivated Pilate’s actions. We do not know if they were just in the wrong place at the wrong time, or innocently transgressed some regulation of Pilate’s, or had knowingly participated in some act of rebellion, though the later seems unlikely since they had their animals with them. We know they were suddenly and violently executed.
Jesus’ response to this news reveals the common misunderstanding of the people as to why such horrible murders and executions take place. “Do you suppose that these Galileans were worse sinners than all other Galileans, because they suffered such things? (NKJV). The common assumption is only partially right. People do suffer because of sin. We suffer because of our own sin, the sin of others and living in a sin cursed world.
In the case of these Galileans, they were executed in part because they were Jews living under the oppression of a Roman governor who did not like Jews. We understand this in our own time by just looking at the headlines of what is happening in other countries. War between governments or between government and insurgencies continues to kill thousands of civilians who are in the wrong place at the wrong time. Syria, Iraq and Afghanistan continue to get the most attention in the present time, but actions of war continue in Ukraine, Sudan, South Sudan, Somalia, Nigeria, Turkey, Yemen, Kenya, Egypt, Libya, and Central African Republic. Governments continue to oppress and at times murder and execute those who protest the evil occurring as is currently happening in Venezuela. They lived in a sin cursed world and so do we.
Related to this, these Galileans were killed because Pilate was an unrighteous man who could carry out his cruelties without anyone able to stop him immediately. (He was eventually removed from his position in AD 36 or 37 for his excesses after an appeal made its way through Roman government channels). They suffered due to the sin of another. That is still happening today, in fact, whenever a murder takes place, it is due to the sin of one person being carried out on someone else.
People also suffer because of their own sin, and there is no doubt that the Galileans were sinners since man is born in sin (Psalm 51:5; Romans 5:12), and all humans sin (Romans 3:23). However, the common understanding of a violent death such as suffered by these Galileans was that they were sinners to a greater degree than most people. (Parav / Para – “more than,” “to a greater degree than,” “beyond” ). That is a false assumption that still floats around in society. The manner of death does not indicate the degree of sinfulness of the person who died unless the death is a direct consequence of the sin.
It is not a surprise when those who are part of a gang or a mafia organization die violently. It is not a surprise when someone who drinks excessively dies from cirrhosis of the liver or that those who smoke get lung cancer. It is not a surprise when someone who drives impaired by alcohol or drugs kills himself in a car crash. Each of those kinds of death are directly related to the sinful actions of the individual. But what about the people in the other car killed by a drunk driver? What about the person murdered during a robbery? What about those assassinated by deranged people who hate those who do not have the same skin color or religion? Do these people die violent deaths because they are greater sinners than everyone else?
Jesus’ answer to His own rhetorical question is direct. “No, I tell you; but unless you repent, you will all likewise perish” (ESV – the “no” is in the emphatic position). That is a very disturbing answer because there is a certain comfort in thinking that people who are murdered were in some way greater sinners than you. Their sin may be unknown to you, but as long as you think you are not as bad as they were, then you also think you will avoid such a terrible end. That is a false hope that fosters continued rationalization about your own sin and its consequences.
Jesus is the only human that has existed on the earth that was sinless. Every other human inherits a sin nature from Adam which condemns them from birth (Romans 5:12), and which is confirmed by our own actions and attitudes (Ephesians 2:1-3). Every human has earned their own condemnation to death (Romans 3:23; 6:23). Ezekiel 18:4 states is simply that “The soul that sins will die.” Jesus states it plainly here that unless they repented they might also die in such a violent and sudden way. Undoubtably some did, and especially if they were in Jerusalem when the Romans destroyed it in AD 70.
Victims of Tragedy – Luke 13:4-5. Jesus brought up another example of sudden, violent death that had occurred when a tower in Siloam collapsed. Siloam is on the south end of Jerusalem in the section also known as the old city of David or Zion. The temple was built to the north of this area. Hezekiah built a tunnel to channel the water from the Gihon spring to the pool of Siloam.
There are no other accounts of this other than what Luke records Jesus saying here. Jesus does not tell us what kind of tower it was, why it collapsed or why these people were near the tower. The particular word used (puvrgoV / purgos) often refers to structures that were part of a city’s defense system, but it could also be used for a watch tower in a field, a castle or even a tall private building. Buildings can collapse suddenly without warning for a variety of reasons including structural failure and earthquakes. The people could have been carrying out work related to it, living in it, enjoying its shade on a hot day, or just passing by. We don’t know any of those details. We can surmise that because it killed eighteen people that it was a fairly large tower.
Jesus brings up this story to emphasize His point and that it also applies to tragic accidental deaths and not just murder. There are thousands of ways to die suddenly in some tragedy ranging from geological disasters such as an earthquake, mudslide, volcano, tsunami; a weather related event such as a hurricane, tornado, flood, lightning, excessive heat or freezing; a travel related accident in a car, plane, boat, train, bike or even walking; structural failures such as something collapsing; fire; industrial accidents; sports injuries; animal attack; various kinds of poisons or anaphylactic reaction to an allergen; you could even be hit by a meteor. There was a common idea that people who died in such tragedies were greater culprits or debtors to God (ojfeilevteV / opheilet s – those who committed sin and incurred a moral debt). This idea also allowed people to justify themselves and think they were safe because they were not as bad as those who had such tragedy strike them. It is an idea that is still around because it is based in the false idea that bad things only happen to really bad people.
Job had enough problems without his three friends falsely accusing him. They did well for seven days while that sat there with him and said nothing. I personally think that the longer they sat there the more scared they became because they knew Job to be a good man, but they did not want to even think that anything like the tragedies Job was experiencing could happen to them, so they had to find some wickedness in Job. Eliphaz gives his own observation, “Remember now, who ever perished being innocent? Or where were the upright destroyed? According to what I have seen, those who plow iniquity and those who sow trouble harvest it” (Job 4:7-8). His accusation is that the innocent do not suffer like this, and since you are suffering, you must not be innocent, so confess your sins. Bildad appeals to traditions from pervious generations and concluded that Job’s sons died because of their sins against God and that if Job implored God and would be pure and upright, then God would restore him (Job 8:4-8). Zophar is sarcastic and accuses Job saying if he would put away his iniquity, direct his heart right and seek God, then all would be made right (Job 11). None of them paid much attention to Job’s lament, recognition of his own sinfulness and pursuit of God. False assumptions result in false conclusions.
Jesus is direct. There were plenty of sinners in Jerusalem and these eighteen were not any worse than the rest. “No, I tell you; but unless you repent, you will all likewise perish” (ESV – the “no” is again in the emphatic position). He gives the same very serious warning again that without repentance that they were subject to likewise perish.
Jesus’ point here and in verse 3 is not that they would die by murder and tragedy, for that would be contradictory since you can’t be murdered and then die in a tragedy. You only die once (Hebrews 9:27). I also do not think Jesus is promising that by repenting you will avoid being murdered or dying suddenly in a tragic accident since many faithful Christians throughout history and in the present die by murder or tragic accidents. I believe that Jesus’ point here is that they should not to think of themselves as some how better than those who have suffered such things because they are subject to the same, and that same is to perish. This is not the normal word for death or dying (qavnatoV – qnhskw / thanatos – thnesko) which refers to the separation of the soul from the physical body (physical death) or from God (spiritual death). The particular word here (ajpollumi / apollumi) can convey several ideas including being lost, ruined or destroyed, but it is also used to describe the eternal state of punishment for the wicked as contrasted with salvation of the righteous. For example, Matthew 10:28, “. . . fear rather the one who is able to destroy soul and body in hell.” James 4:12, “There is only one Lawgiver and Judge, the One who is able to save and to destroy . . .” John 3:16, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.” John 10:28, “and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand.” 2 Peter 3:9,
“The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.” I believe this is its usage in this context.
Repentance does not keep you from dying physically, but it is the first step in receiving spiritual life so that you will not perish eternally. Repentance is a simple concept, but a hard thing to do since it is against our human nature. It is even harder when it has become common even within Evangelical Christianity to change the definition of repentance so that it is left as only an intellectual exercise of changing your mind. This allows people to claim to believe in Jesus and get assurance that they will avoid hell without changing their manner of living. Usually this is also used to make sure that works are separated from saving faith. But that is not the true nature of repentance. If such faith is only a mental assent left by itself, then according to James 2:14-26 it is a useless faith that leaves the person spiritually dead and therefore condemned.
I like the definition given in the Louw-Nida lexicon for repentance (metanoevw / metanoe ), “to change one’s way of life as the result of a complete change of thought and attitude with regard to sin and righteousness.” It goes on to state, “Though in English a focal component of repent is the sorrow or contrition that a person experiences because of sin, the emphasis in metanoevw and metavnoia seems to be more specifically the total change, both in thought and behavior, with respect to how one should both think and act. Whether the focus is upon attitude or behavior varies somewhat in different contexts. Compare, for example, Lk 3:8, He 6:1, and Ac 26:20″
Or to put it more succinctly, repentance is a change of mind that results in a change of action. If there is not a change of life, then there was no change of mind, there was no repentance and no faith. Jesus gives this crowd that He has already rebuked several times one more warning and another call to repent. Luke does not tell us whether they heeded the warning and repented or not. The question is now whether you have done so? If not, today is the day to do it.
God’s Patience, Fruit, and Repentance Luke 13:6-9
Jesus concludes His teaching on this subject with a parable about God’s patience and the nature of repentance.
6 And He began telling this parable: “A man had a fig tree which had been planted in his vineyard; and he came looking for fruit on it and did not find any. 7 And he said to the vineyard-keeper, ‘Behold, for three years I have come looking for fruit on this fig tree without finding any. Cut it down! Why does it even use up the ground?’ 8 And he answered and said to him, ‘Let it alone, sir, for this year too, until I dig around it and put in fertilizer; 9 and if it bears fruit next year, fine; but if not, cut it down.’ ”
The parable is an illustration of the nature and state of both the crowd Jesus has been teaching and of the nation of Israel in general. Jesus has taught, warned, rebuked and gave hope in God’s offer of forgiveness through faith in His Son who was standing in front of them. For the most part, they remained blinded by their pride and stubborn in their self-righteousness. This parable illustrates God’s patience with them, but warns that He would not remain patient with them forever.
Figs were a common fruit in Judea and still are today. They are a sub-tropical plant that thrives in the Mediterranean climate of warm, dry summers and cool, but not cold, wet winters. This particular farmer planted his fig tree in his vineyard where it should have done very well and put it in the care of his gardener. After three years of expecting fruit from it and not finding any, he commands the vine-dresser to cut it down. It was a waste of the ground in which it was planted. Please note that this tree is not three years old. Most fig trees do not produce until they are four or five years old. The three years is the amount of time he had been coming expecting to find fruit on it. The tree is probably seven or eight years old.
The vineyard-keeper intervenes. He knows that figs usually respond well to fertilizer, so he proposes that the tree be left alone one more year during which he would dig around it and spread lots of manure. He has some optimism this will help and it will produce in which case it would be worth keeping. However, the grammar here indicates he has a higher expectation that it will not produce, in which case he does advocate cutting it down. He will have done all that he could, but it will have proven itself to be a worthless tree and therefore subject to destruction at any time.
The application was obvious to both the nation and to the individuals hearing Jesus. God has been extremely patient with the Jewish nation, but as with the prophets prior to the Babylonian captivity, Jesus is proclaiming that time was running out for them to produce the fruits of righteousness. Historically, less than 40 years after Jesus spoke this parable, Jerusalem was captured and burned by the Roman legions. Its people were killed or scattered either fleeing for their lives or captured and sold as slaves. Time was also running out for the individuals that heard Jesus that day. God was patient, but either they repented and brought forth its fruit, or they would certainly face God’s judgment. The message John the Baptist and Jesus had proclaimed from the beginning of their ministries was still the call, “Repent, for the kingdom of heaven is at hand.” He now adds the serious warning that if you do not, you will perish.
The text does not specifically state why these men told Jesus about Pilate violently killing the Galileans, but Jesus’ answer indicates that it may have been to deflect some of the rebukes He has given to the crowd on this occasion. A common method to defend against exposure of your own sin is to point out those you think are worse than you. Jesus makes the rebuke stronger and sharper. Neither the Galileans nor those killed by the collapse of the tower in Siloam were greater sinners than them, and if they did not repent, they would also likewise perish. Repentance brings forth its fruit in a life that becomes characterized by humble righteousness instead of pride and iniquity. God’s long-suffering patience would soon run out and judgment would come upon those that did not bear fruit in keeping with repentance (Luke 3:8-14).
The application is also to those in this room. Paul commended the Philippians because they were filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God. Many of you demonstrate the reality of being new creatures in Christ by the fruit of the Holy Spirit in your life – love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control (Galatians 5:22-23). For you, today’s message is reminder of why you thank God for your salvation and the necessity of proclaiming the gospel to those who are still lost in their sin.
Some of you profess faith in Christ, but you lack the fruit of righteousness. You may be able to fake it when around Christians, but you lead a double life, and the reality is what you are when alone or with non-Christians. You love your sin more than the Savior and pursing your own desires instead of God’s will. If you have any interest in the Scriptures, it is to find ways to use it to justify yourself. Be warned, you are walking a dangerous road that leads to destruction instead of heaven. Repent before it is too late and you run out God’s patience. Death can come suddenly and without warning.
Then there are some of you that know you are not Christians. I am not sure why you come, but I am optimistic that it is because the Spirit of God is working on your heart. But I must also warn you to repent before it is too late. Be very serious about finding answers to whatever is blocking you from placing your faith in Jesus Christ. Take a hard look in the mirror of God’s word and recognize that you are a desperate sinner in need of the Savior. God has been patient and long-suffering with you, but do not presume it will continue, because at some point it will end and you do not know when that will be. How tragic to be condemned for eternity because of procrastination about the most important quest in this life, which is becoming right with your Creator and walking with Him.
To those who are not genuine Christians, how long do you think God will tolerate coming with an expectation of finding fruit in your life and will continue to let you exist when He finds none? Remember that God is gracious to the humble, but resists the proud, so humble yourself before Him and seek Him while He may be found.
Sermon Notes – 7/30/2017
The Necessity of Repentance – Luke 13:1-9
This event happened at some time during that occasion, but Luke reports it at the end to _______________it
Jesus casts out a demon, ________those who falsely accuse him and the religious leaders for their traditions
Jesus spends that afternoon _____________His disciples and rebuking and warning the large crowd
Those who heed the warnings and believe will be rewarded, those that do not will be ________at His return
Murder, Tragedy and Repentance Luke 13:1-5
Victims of Murder – Luke 13:1-3. This is the only record of the violent death of these _________by Pilate
Pontius Pilate, governor of Judea AD 26-36, could be a ____________tyrant, and he did not like the Jews
Pilate brought Caesar’s _____on military standards into Jerusalem and was ready to kill those who objected
Pilate took funds from the sacred treasury to build an aqueduct and brutally ___& killed those who objected
Reasonable assumptions from what is stated:
1) This was __________to the Galileans telling Jesus about it.
2) This happened _________.
3) They were religiously motivated Jews.
4) They were in _________in or near the Temple.
5) They were killed suddenly with great ____________.
6) _________was responsible
We ___________________Pilate’s motivations or why these Galileans were his victims.
It was commonly thought that those murdered in such a manner must be ____________sinners.
Suffering comes as a result of living in a sin ______________world. War and oppression are part of that
Suffering comes from the sin of _________who do evil things. Murder and unjust executions are part of that
Suffering comes as a consequence of ___________sin, and all humans sin, so all humans will suffer
The manner of death does not indicate the ______of sinfulness unless the death is a direct consequence of it
The Galileans were not greater sinners – which means without repentance ____are subject to likewise perish
All humans are sinners by nature and have by their own actions ___________the penalty of death
Victims of Tragedy – Luke 13:4-5. This is the only record of the __ killed by the fall of the tower in Siloam
Jesus brings up this tragedy to ______________His point and that it applies to tragic accidental deaths too
The idea that bad things only happen to really bad people is __________- consider the case of Job
Eliphaz relied on his own observations and ___________concluded the innocent do not suffer (Job 4:7-8)
Bildad appealed to tradition to______concluded that if Job would be pure & upright, God would restore him
Zophar is sarcastic and __________concludes that if Job must put away his iniquity and seek God.
These 18 were no worse than other sinners – therefore without repentance all are subject to likewise _______
All die, and repentance does not prevent ______due to murder and tragedy, for Christians suffer these things
Perish (ajpollumi / apollumi) is broad in meaning and also used for the ________punishment of the wicked
Repentance does not keep you from physical death, but it is the first step toward receiving eternal ________
Repentance and faith that are only mental assents are ______and leave a person condemned (James 2:14-16)
Repentance (metanoevw / metanoe ) “to change one’s way of life as the result of a complete change of thought and attitude with regard to sin and righteousness.” (Louw-Nida)
Repentance, a change of mind, results in a change of ___; if there is no change of life, there is no repentance
God’s Patience, Fruit, and Repentance Luke 13:6-9
This parable is an _______________of the nature and state of both those in the crowd and Israel as a nation
Figs are a common sub-tropical fruit that ______in the Mediterranean climate of Judea – both then and now
The farmer has been ________fruit for three years, so the tree is 7-8 years old, and it still is not bearing fruit
The gardener proposes a fertilization program for another _________before giving up and cutting it down
God was patient, but the nation still did bear the fruit of righteousness. It would be destroyed within__ years
God is patient, but time was also running out for the individuals who still did not ______at Jesus’ preaching
A common method to _________against exposure of your own sin is to point out those you think are worse
Without repentance, all are already __________and under God’s condemnation and will perish
Repentance brings forth its __________in a life that becomes characterized by humble righteousness
If you have already repented and bear the fruit of ______________, rejoice in God’s salvation and tell others
If you profess Christ but you live a double life, examine yourself and ____________before it is too late
If you have not repented, be _________and serious in your quest for truth and faith and do not procrastinate
God is patient and longsuffering, but it will ________. Will you bear fruit or will you be cut down & perish?
Parents, you are responsible to apply God’s Word to your children’s lives. Here is some help. Young Children – draw a picture about something you hear during the sermon. Explain your picture(s) to your parents at lunch. Older Children – Do one or more of the following: 1) Count how many times “repentance” is mentioned. 2) Discuss the meaning and nature of repentance with your parents and its necessity for salvation from sin.
THINK ABOUT IT!
Questions to consider in discussing the sermon with others. What is the context of Luke 13:1-9? What is the “occasion” Luke refers to? Why would Luke put this at the end instead of in its chronological sequence? What had Jesus already done during this occasion? What can you conclude from the information reported in Luke 13:1? What was Pontius Pilate like? What evidence is there that some suffering is a result from living in a sin cursed world? What evidence is there that some suffering is due to the sinful actions of others? What evidence is there that some suffering is due to the consequences of your own sin? Why does Jesus bring up the matter of the 18 killed by the collapse of the tower in Siloam? What other kinds of tragedies are regular causes of death? Can the manner of death indicate the degree of sinfulness? Explain. Does repentance prevent physical death or of the murder or tragic deaths of Christians? What then does Jesus mean that unless you repent, you will all likewise perish? What is the meaning of perish? What is repentance? Why is it more than just a mental change of mind? According to James 2:14-26, what is the nature of saving faith? How does the parable in Luke 13:6-9 illustrate God’s patience. How does it illustrate the necessity of bearing fruit? What is the relationship of this parable to Jesus’ teaching in verses 1- about repentance? Is your life marked by the fruits of righteousness? If not and you profess faith in Christ, why not? What needs to change? When will you make those changes? If you have not repented and believed in Christ, what is holding you back? When will you resolve those issues?\
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