Romans: Election, Israel, and Covenant Mercy

Disasters, Repentance And A Fig Tree

Transcript: AI Transcript

Professor: John Weaver

Subject: New Testament Studies

Genre: Sermon

Dictation Name:

Date: 2016-12-18

Synopsis: In this sermon, Pastor John Weaver expounds Luke 13:1-9, connecting two recent disasters—Pilate's slaughter of Galileans and the tower of Siloam's collapse—to the parable of the fig tree. He argues that catastrophic deaths do not indicate extraordinary sinfulness, but serve as warnings for all to repent or perish. The fig tree represents Israel, given three years of Christ's ministry and a final year of reprieve before judgment. Applications emphasize that repentance is the only escape from perishing, that disasters should lead us to self-examination, and that delayed judgment does not mean escape.

[John Weaver] Luke chapter 13, the title of the message today is Disasters, Repentance, and a Fig Tree. Disasters, Repentance, and a Fig Tree. So Luke chapter 13, notice if you would, beginning with verse 1. There were present at that season some that told him of the Galileans whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, Suppose you that these Galileans were sinners above all the Galileans because they suffered such things I tell you nay, but except you repent you shall all likewise perish or those 18 Upon whom the tower in Siloam fell and slew them thinking that they were sinners above all men that dwelt in Jerusalem I tell you nay, but except you repent you shall all likewise perish He spake also this parable A certain man had a fig tree planted in his vineyard, and he came and sought fruit thereon and found none. Then said he to the dresser of the vineyard, Behold, these three years I come seeking fruit on this fig tree and find none. Cut it down.

[John Weaver] Why comfort it the ground? And he answering, said unto him, Lord, let it alone this year also till I shall dig about it and dung it. And if it bear fruit well, and if not, then after that thou shalt cut it down. So disasters, repentance, and a fig tree. So let me begin by asking you, did you hear about the cruise ship in China? Divers on June the 2nd of this year, pull three people alive from a capsized cruise ship and search for other survivors. And the media said there were small hope and they still have over 400 missing people. Did you hear about what I'm going to call the worst natural disaster in history? That would be the central China floods that took place from July to August 1931, when the Yangtze River overflowed and caused a series of floods.

[John Weaver] And there was an estimated 3.7 million people who died either from drowning, disease, or starvation. The National Oceanographic and Atmospheric Administration said more than 51 million people were at that time, one-fourth of China was affected. And did you ever hear about the worst cyclone that ever has been recorded? It was the Bola cyclone that struck East Pakistan, which is now Bangladesh and on India's west side. It struck on November the 12th, 1970, flooding much of the lower line parts and approximately 500,000 people died. Wow. From one cyclone.

[John Weaver] And of course, everyone knows, and you remember on December the 26th, 2004, when that 9.3 earthquake hit. on the East Coast or the West Coast, it was of Sumatra, Indonesia. And of course, it sent that tsunami and they have finally reached an estimate of nearly 231,000 people were killed in that tsunami.

[John Weaver] Now, I could just keep going. Have you heard? Have you heard? Have you heard? We all talk about natural disasters and usually, were shocked by them. And we do refer to them as natural disasters only because they are weather related and they happen globally. We also know in the strictest sense of the word that every one of these disasters happens to be divinely ordained. Because absolutely nothing happens by accident in a world ruled by the sovereign God of heaven and earth. Controls the weather and everything else he does in floods and droughts and plagues Let me just read to you Job 37 verses 9 through 13. I want you to listen listen carefully out of the south Cometh a whirlwind and the cold out of the north by the breath of God Frost is given and the breath of the waters is straightened now listen Also by watering he that is God wearieth the thick cloud he scattereth the bright cloud And it is turned round about by his counsels that they that is the clouds may do whatsoever He commandeth upon the face of the world in the earth He caused it that to come either for correction or for his land or for mercy So Job 37 tells us that God has absolute control

[John Weaver] of the weather Now Amos chapter 4 reveals that not only weather related judgments, but all other kinds of judgments are under the hand of God as well. In fact, in Amos chapter 3 and verse 6, Amos said it like this. He asked these questions. Shall a trumpet be blown in the city and the people not be afraid? And listen. And shall there be evil in a city and the Lord hath not done it? And the evil there, of course, is talking about the disasters. So when you look at Luke chapter 13 and verse 1, you can understand in one sense the natural inquisitiveness about this disaster. Look at verse 1.

[John Weaver] There were present at that season some that told him that the Galileans whose blood Pilate had mingled with their sacrifice. So this evidently was a very recent occurrence. and the people were shocked by that which Pilate had done. Or were they shocked? They certainly wanted Christ to know about this recent incident. You have to understand that Galilee was in the northern kingdom above Samaria. The Sea of Tiberias or the Sea of Galilee was the scene of many episodes in the New Testament. So you have to wonder why were these Judeans telling Jesus Christ specifically about these Galileans? Then you'd have to also ask, why would Pilate murder these Galileans? By the way, the Galileans were under the jurisdiction of Herod. They were not under the jurisdiction of Pilate. So, when these Galileans then came into Judea, into Jerusalem, into Pilate's jurisdiction, it was there that he killed them, murdered them, mingling their blood with the blood of the sacrifices that they were offering. So, why would Pilate do that? Well, you have to remember that Pilate and Herod were enemies.

[John Weaver] They did not get along. Pilate simply took advantage of these Galileans who came into his jurisdiction. Now, Pilate could have slaughtered these Galileans just out of spite to Herod. Moreover, he could have suspected them of some crime or he could have framed them of some crime and then murdered them. The Galileans were pretty well known as a wicked people.

[John Weaver] Now, let me tell you something. It was through their mutual hatred and persecution of Jesus Christ that Pilate and Herod became friends. I want you to hold Luke chapter 13, but look in your Bibles to Luke 23. Luke 23, and let's begin reading there with verse 1. Evidently, there were a great many individuals who have been reconciled to each other through the persecution of Christ and or Christians and Christianity in general. So Luke chapter 23 verse 1, And the whole multitude of them arose and led him, that is Jesus Christ, into Pilate.

[John Weaver] And they began to accuse him, saying, We have found this fellow perverting the nation, and forbid him to give tribute to Caesar, saying that he himself is Christ the king. And Pilate asked him, saying, Art thou the king of the Jews? And he answered and said, Thou sayest it. That's tantamount to our saying, You said it, buddy. Thou sayest it. Then said Pilate to the chief priest of the people, I find no fault in this man. And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jury, beginning from Galilee to this place. When Pilate heard of Galilee, he asked whether the man were a Galilean. And as soon as he knew that he belonged under Herod's jurisdiction, he sent him to Herod, who himself also was in Jerusalem at that time. And when Herod saw Jesus, he was exceedingly glad, for he was desirous to see him of a long season, because he had heard many things of him, and he hoped to have seen some miracle done by him.

[John Weaver] Then he questioned with him in many words, but he, Christ, answered him nothing. And the chief priests and the scribes stood and vehemently accused him. And Herod, with his men of war, said of it not, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. Watch. And the same day, Pilate and Herod were made friends together. For before, they were an enmity between themselves. So Pilate and Herod became friends over the persecution of Jesus Christ.

[John Weaver] When you go back to Luke chapter 13 and verse 1, you have to ask why this incident was so important to the inhabitants of Jerusalem. Look in verse 1, there were present at that season some that told him the Galileans whose blood Pilate had mingled with their sacrifices. So let me ask you, why would these Judeans be telling Jesus Christ about this incident. Why would they even think that it would excite or interest Christ?

[John Weaver] Now, I want you to listen carefully. We remember that Jesus Christ was born in Bethlehem, which is in Judea in the southern kingdom. But who can tell me where Jesus Christ was raised? In Nazareth. Do you happen to know where Nazareth is? Nazareth is in lower Galilee, in the northern kingdom, above Samaria. So Christ, although he was born in Bethlehem, thus a Judean, that is in the tribe of Judah, and in the country of Judea. He was actually raised in Nazareth in Galilee. So Jesus Christ is a Galilean.

[John Weaver] Now you have to ask yourself this question. Were these individuals taking a swipe at Jesus Christ? Were they insinuating that Christ may be wicked like these people that Pilate mingled their blood with their sacrifices or could it be that they were trying to infuriate Christ and make him react in a revolutionary manner? Remember he's from Herod's jurisdiction and not from Pilate's jurisdiction. Do you know that Jesus Christ had at least one disciple of his who was a zealot? Luke 6 and verse 15 let me read Matthew and Thomas and James the son of Alpheus and Simon called zealots or the zealot the zealots were a people that had an insurrectionary and revolutionary movement against the Roman Empire and one of these zealots was a disciple of Jesus Christ one of the twelve and so were they trying then to infuriate Jesus Christ against the Romans. I don't know.

[John Weaver] I tell you this, I'm going to give them the benefit of the doubt. And let's just say this. Let's say that these people were really genuinely shocked at what Pilate had done. And let's suppose there's no ill intended in their conveying this information to Jesus Christ. So let's just say that they were endeavoring to inform Christ about that which had recently happened. I want you to note in their informing Christ of that which recently happened, there is an obvious implication and assumption on their part.

[John Weaver] Look at verse one again. There were present at that season, some that told him of the Galileans whose blood Pilate had mingled with their sacrifice. Now watch. I'm going to explain it to you. Here it is. Number one, they displayed the tendency to think that those who suffer catastrophic deaths are greater sinners than others and that they deserve that which befell them. They had the tendency to think that anyone who suffered a disastrous or catastrophic was a greater sinner and they deserve what befell them to show you that was their assumption. Look at what our Lord answered in verse two and Jesus answering said unto them suppose ye is this what you're thinking is this your assumption Is this your implication? Suppose these Galileans were sinners above all the Galileans because they suffered such things.

[John Weaver] In other words, they surmised that wicked things happened to wicked people. And these Galileans happened to be exceedingly wicked, therefore this catastrophic event happened unto them. So according to this assumption, they suppose that the fact that these men had been slain in the manner that they were slain proved indeed to them that they were very great sinners. And since they knew that Galileans had a tendency to be wicked, they also assumed that these were very, very wicked individuals, and therefore they deserved such a devastating death.

[John Weaver] Let me tell you something. We have to remember that extraordinary afflictions and judgments do not always and are not always the punishment of extraordinary sins. So extraordinary punishments are not always the punishment for extraordinary sins. And what our Lord does is He assured them that it was not right to draw such a conclusion respecting these men. The fact that these individuals came to a sudden and violent death was not and is not proof that they were and are peculiarly wicked.

[John Weaver] So the same thing happened today. Just because the plane crashes and somebody and four or 500 people were killed does not mean that those people were exceedingly wicked. Just because someone gets blown up by a bomb does not mean that those individuals were exceedingly wicked. No, not at all. Our Lord said this, look in verse two, And suppose, and Jesus answering unto them said, suppose you that these Galileans were sinners above all the Galileans because they suffered such things. Watch his answer in verse three. I tell you nay, no, they were not great sinners, but except you repent, you shall likewise perish. So our Lord is saying sinners, all sinners, every kind of sinner, big sinner, little sinner, great sinner, not so great sinner. Everyone needs to repent. Now watch.

[John Weaver] I have to point out to you what repentance is. The Greek word is literal metanoia, which means a change of mind. So if I'm heading east and I repent, I turn and I head west. I'm going in an opposite direction. So if I, if I repent, I changed my mind about God. I changed my mind about Christ. I changed my mind about sin. I changed my mind about obedience. In other words, I go in the opposite direction in those things that I was headed before. So our Lord says, look, unless you repent, you shall likewise perish. It's kind of like those Thessalonians in 1 Thessalonians 1 in verse 9, how they turn to God from idols to serve the one and true living God. So what they did, they repented, they were heading toward the idols, they repented, they turned from the idols to the one true, the living God, and then they served Him. Now, I want you to look specifically at verse three.

[John Weaver] This will become apparent shortly. In verse three, our Lord says, I tell you nay, but except you repent, you shall all likewise perish. Now, our Lord is saying this specifically to these Judeans. So here's what happened. They said, did you hear about these Galileans whose blood Pilate mingled with their sacrifices? Our Lord said, do you think that these men were sinners exceedingly? Do you think they were very, very wicked people and they deserve such thing? I tell you, no, but except you repent, you shall likewise perish.

[John Weaver] Now let me give you five implications of what our Lord has said right here. The first one is this repentance. is the only solution to perishing. If one does not repent, he perishes. There is no alternative. It's either repent or perish. So if an individual does not repent, he's going to perish.

[John Weaver] Secondly, to perish means far more than just to die. The word perish literally means to declare that one must be put to death to be lost, to be ruined, to be destroyed or metaphorically to be given over to eternal misery in hell.

[John Weaver] Thirdly, he states clearly that unless these Judeans repented, they would likewise perish. Now the word likewise literally also means in like manner. So he says, I tell you, nay, but except you repent, you shall in like manner perish. And then fourthly, the deaths of those who died in such a violent manner should be a cause of alarm to each one. Why? Well, we know that God judges sin. We also know that we must die.

[John Weaver] Have you ever stopped to think about this? I have how we die, when we die and where we die are all totally up to God. We have absolutely no choice in it. It's in his hands. I want you to hold Luke 13, but I want you to look in Ephesians chapter five. We are taught, however, that sin. especially wicked vile sins immorality always brings the judgment of God notice in the book of Ephesians chapter 5 and let's begin reading there with verse 3 Ephesians 5 verse 3 here it is our Lord says in Ephesians 5 and verse 3 but fornication in all uncleanness or covetousness Let it not be what's

[John Weaver] named among you has become at saints, neither filthiness nor foolish talking or jesting, which are not convenient, but rather giving of thanks watch for this. You know that no whoremonger nor in clean person, nor covetous man who is an idolater have any inheritance in the kingdom of Christ. And of God, let no man deceive you with vain words. Here it is for, because of these things. Come at the wrath of God upon the children of disobedience. Wow. Now our Lord says, look, there are some things that really bring the judgment of God.

[John Weaver] So obviously we are sinners. And if we do certain things, what God is saying is you can expect a more powerful judgment. Now watch this. Here's the fifth thing that we're to learn from this. We should learn from God's judgments in the lives of others. They came telling Him about those Galileans. Our Lord says, look, you suppose that they were greater sinners than anyone else? Nah, I tell you nay, but except you repent, you shall likewise perish. I'm not going to tell you I'm successful in doing this. I do my best.

[John Weaver] And there may be, there may have been a day that I've missed that I don't remember. But for the longest every day, I thank the Lord for his protection, for his preservation, for life, for health, for safety. And then I continue to ask his protecting hand and his safety be upon us. What I'm trying to tell you is this. When they came to our Lord and said, did you hear about those Galileans?

[John Weaver] whose blood, Pilate, mingled with their sacrifices. And he said, suppose you that these were sinners above all the others, I tell you nay, but except you repent, you shall likewise perish. What is he saying? We have to learn how fragile, how frail, and how brief our lives really are. I want you to hold Luke 13 but turning your Bibles to Psalm 90. Psalm 90. Psalm 90 is a prayer of Moses. Psalm 90 is a prayer of Moses. And I want you to see what he teaches us in this Psalm. Psalm 90 verse 9. Watch.

[John Weaver] For all our days are passed away in thy wrath. We spend our years as a tale that is told. Now watch that. We spend our years as a tale that is told. We do this this week. Alice and I sat around talking to some friends, reminiscing about when our kids were little and some things that happened and all this, and our grandkids the same way. We did that. This is a tale that is told. It's over. It's gone. It's done with. It cannot be recalled.

[John Weaver] Now look what he says in verse 10. The days of our years are three score years and 10, that is 70. And if by reason of strength, they be four score, that is 80 years. Yet as their strength, labor and sorrow for it is soon cut off and we fly away. Who know the power of thine anger, even according to the fear, so as thy wrath. Here's the, here it is. So teach us to number our days that we may apply our hearts unto wisdom.

[John Weaver] So what are you saying is you better learn. looking around everybody else how their lives are cut off in midstream, so to speak. You better ask God for wisdom to number your days because we're going to die as well.

[John Weaver] Now, I want you to go back to Luke 13. All this can be seen in verses 1 through 3 that I just gave you. So, they come to our Lord and they say, did you hear about these Galileans? whose blood Pilate mingled with their sacrifices. And our Lord said, suppose you that these Galileans were sinners above all the Galileans because they suffered such things. Yes, they had a disastrous and catastrophic death, but that did not mean that they were great sinners.

[John Weaver] He says, I tell you nay, but except you repent, you shall all so likewise perish. Now look in verse four, what our Lord does. He says, after he's speaking in verse 3, I tell you, nay, but except you repent, you shall all likewise perish. Then he says, are those 18 upon whom the tyrant Siloam fell and slew them, thinking that they were sinners above all men that dwell in Jerusalem? I tell you, nay, but except you repent, you shall all likewise perish.

[John Weaver] Now, I want you to see what our Lord is doing in this particular passage. I want you to understand the implications of his answer. He points out that there was a tower that fell on 18 men in Jerusalem. These were Judeans. Listen carefully. So here's what our Lord is saying. If you think that these Galileans were exceedingly wicked and they deserved such a violent and catastrophic death because they were great sinners, how do you explain the death of those 18 Judeans on whom the Tower of Siloam fell?

[John Weaver] In other words, it's easy to say Look over there at the North Koreans. Look what is happening to them. Oh. But we can also point back and say, look what is happening here as well. You see, our Lord's answer is a reproof against those who pass judgment upon the character of others and who judge hastily and contemptuously. What did our Lord say in John 7 in verse 24? He said, Judge not according to appearance, but judge righteous judgment.

[John Weaver] Jesus is teaching in Jerusalem. Jesus is in Judea. The Bible tells us in John 8 in verse 20, These words spake Jesus in the treasury as he spoke in the temple. He's in Jerusalem. The tower of Siloam was in Jerusalem. The blind man that he healed in John chapter 9 was in Jerusalem. And he sent him to the pool of Siloam in John 9 verse 7. And he said to him, go wash in the pool of Siloam which is by interpretation sent.

[John Weaver] And he went his way therefore and washed and came and came seeing. Now, here's something you have to remember. The Judeans viewed themselves as superior to all others. Why did they do that? Well, what was in Jerusalem? What was in Judea? They had the temple. They had the priesthood. They had the sacrifices. They had the offerings. They had the law. They had the worship of God. And here's what our Lord is saying. If you're superior, if you're more righteous, and if you're not as wicked as these Galileans whose blood Pilate mingled with their sacrifices, why did such a catastrophic event happen to you? Are you going to conclude that those 18 on whom that tower of Siloam fell were great sinners exceedingly as well?

[John Weaver] Christ said, I tell you, nay, but except you repent, you shall likewise perish. So not only were these Judeans recipients of disasters as well. Our Lord said, unless you repent, you shall likewise perish as well.

[John Weaver] Now, let me show you the second implication and assumption. When they came to Christ and they said, did you hear about those men whose blood Pilate mingled with their sacrifices? They displayed the tendency to think and believe that others needed to repent more than themselves. They displayed the tendency to think and believe that others needed to repent more than themselves.

[John Weaver] Now, let me ask you a question. Is that not equally true with us? We look at corrupt politicians. We look at big government. We look at Obama, Pelosi, Reid, Schumer. We look at other mobsters and murderers and rapists and think, boy, do they need to repent? And what's the answer? Obviously, yes, they do need to repent. But that does not mean that we do not need to repent.

[John Weaver] How many sins does it take to make an individual a sinner? One. How many sins does it take to bring the judgment of God against you? One. And these people are thinking, wow, those people who suffered that great disaster, that catastrophe, well, they deserve to die because they were sinners exceedingly. And they probably needed to repent a whole lot more than I need to repent really do you understand this principle that if you violate God's law in one point you're guilty of violating the whole law in James chapter 2 verses 10 and 11 the scripture says this for whosoever shall keep the whole wall and yet offend in one point he is guilty of all For he that said do not commit adultery said also do not kill. Now thou commit no adultery yet if thou kill thou art become a transgressor of the law. So all you have to do is violate God's law on one point and God says you're guilty of all. So here it is no matter how light or heavy our sins no matter how flippant or how serious our sins are we are all sinners and we still need repentance.

[John Weaver] listen those who think they do not need repentance need it the most because self-righteousness as well as pride arrogance and haughtiness are all sins do you realize the implication of this well I don't need to repent now Ed needs to repent but I don't need to repent really you know what our Lord said in Luke 5 in verse 32, listen, he said, I came not to call the righteous. But sinners to repentance. So when you think that you do not need to repent, you're declaring yourself as a righteous individual, and thus you're cutting yourself off from the salvation of Jesus Christ. Because Christ came to save sinners. He didn't come to save the self-righteous. Now, none of us have any problem understanding Luke 13, 1-5.

[John Weaver] We understand the tendency of these people and their assumptions. But here's my question. How are verses 1-5 connected with verses 6-9? What relationship does a fig tree have with disasters, catastrophes, and repentance? Verse six through nine, he's speaking to them this parable. A certain man had a fig tree planted in his vineyard, and he came and sought fruit thereon and found none. Then said he into the dresser of the vineyard, behold, these three years I come seeking fruit on this fig tree, and I find none. Cut it down. Why comforteth the ground? answering said of him Lord let it alone this year also till I dig about it and dung it and if it bear fruit well and if not then after that thou shalt cut it down I want you to note something in the context of Luke 13 1 through 5 our Lord is talking

[John Weaver] about Israel as a whole we just talked about the Galileans being from the northern kingdom and the Judeans being in the southern kingdom. Catastrophes happened to both the northern and the southern kingdom. Did you know that in the Bible that Israel is compared to a vineyard and to a fig tree? So, turn in your Bibles very quickly to Isaiah chapter 5, whole Luke 13 if you will. Look at Isaiah chapter 5.

[John Weaver] And let's begin reading there with verse 1. Isaiah 5 and verse 1. Watch it. Isaiah 5 verse 1.

[John Weaver] Now will I sing to my well-beloved a song of my beloved touching his vineyard. My well-beloved had the vineyard in a very fruitful hill, and he fenced it and gathered out the stones thereof and planted it with the choicest vine and built a tower in the midst of it and also made a winepress therein. And he looked that it should bring forth grapes, and it brought forth wild grapes. Now, watch verse 3. And our Lord says, through Isaiah, And now, O inhabitants of Jerusalem and men of Judah, Judge, I pray you, betwixt me and my vineyard.

[John Weaver] He asked what more could have been done. Skip down to verse 7 if you want to know who the vineyard is. For the vineyard of the Lord of hosts is the house of Israel. and the men of Judah his pleasant plant, and he looked for judgment, but behold, oppression, for righteousness, and behold, a cry." If you would turn over to the book of Hosea. Daniel, Hosea. Hosea chapter 9 and verse 10. Alright, Hosea 9. and verse 10, look what God says. Hosea 9 verse 10, He's talking about Israel and He says this, I found Israel like grapes in the wilderness.

[John Weaver] I saw your fathers as the first ripe in the fig tree at her first time. But they went to Baal Peor and separated themselves into that shame and their abominations were according as they loved. But note if you would, there's a vineyard And there's a fig tree. He said, I found your fathers as the fig tree.

[John Weaver] Now, I want you to go back in your Bibles, if you would, please, to Luke 13. Look, if you would, at verse six. He spake also unto them this parable, a certain man had a fig tree planted in a vineyard. We already know who the vineyard is. We already know who the fig tree is. The very fact that this fig tree was planted in a vineyard meant it had the very best of soil.

[John Weaver] Moreover, it was dressed and nourished. It had every care that could be given to it, but it just did not bear fruit. For three years, the owner came looking for fruit from this fig tree, and he found none. Three years. And he said, cut it down. And the vine dresser said, Lord, let's give it one more shot. Let me dig about it and dung it. Let go for another year. If it bear fruit, well, if not, then cut it down. How many years did the owner come looking for fruit? Three. How many years did Jesus Christ walk on this earth in Israel? Three. In ministry. In three years, did He find any righteousness, any obedience, any judgment? No. They hated Him. They despised Him. They crucified Him. Scripture says in John 1 10, he came into his own and his own received him not. Listen to what one commentator said, just one sentence. The fig tree is Israel and God comes seeking fruit in them and finding none. He found none. And the sentence thereof upon it is cut it down.

[John Weaver] He not only found it useless, but his vineyard was encumbered by it. And then he quotes Romans two verse 24. The name of God is blasphemed among the Gentiles through you. So cut it down, Lord. Let me just dig about it and dung it. Let's give it a temporary reprieve. Okay. Let me tell you something. just because judgment is not executed immediately just because there's a temporary reprieve does not mean that judgment is not coming now watch I want you to turn to Luke chapter 20 Luke 20 and let's begin reading there with verse 9 Luke 20 Verse 9. Help me out now. We're going to read through verse 19. I want you to see what our Lord is saying. Luke 20, verse 9. Luke 20, verse 9.

[John Weaver] Then began He to speak to the people this parable. A certain man planted a vineyard. Well, that sounds familiar. A certain man planted a vineyard and led it forth to husbandmen. and went into a far country for a long time. And at the season he sent a servant to the husbandman that they should give him the fruit of the vineyard. That's the father sending the son. But the husbandman beat him and sent him away empty.

[John Weaver] Watch this, or the prophets rather. And again he sent another servant and they beat him also and treated him shamefully and sent him away empty. And again he sent a third and they wounded him also and cast him out. Then said the lord of the vineyard, What shall I do? I will send my beloved son, that's Christ. It may be that they will reverence him when they see him.

[John Weaver] But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir. Come, let us kill him, that the inheritance may be ours. So they cast him out of the vineyard and killed him. What therefore shall the Lord of the vineyard do unto them? He shall come and destroy those husbandmen and shall give the vineyard to others. And when they heard it, they said, God forbid.

[John Weaver] And he beheld them and said, what is this then that is written? The stone which the builders rejected, the same has become the head of the corner. Whosoever shall fall upon this, that stone shall be broken, but on whomsoever it shall fall, it will grind in powder. And the chief priests and the scribes the same hour sought to lay hands on him and they feared the people.

[John Weaver] And they perceived that he had spoken this parable against them. Well, yes. What did our Lord say? I'll destroy you and give the vineyard to someone else. Why come birth at the ground, cut it down.

[John Weaver] Now I want you to go back to loop 13. I want you to watch this. I want to tie it together for you. In Luke 13, in verse 3, when they tell our Lord about these Galileans, He said, in verse 2, suppose these Galileans were sinners above all the Galileans because they suffered such things. Now watch verse 3. I tell you nay, but except you repent, you shall also likewise perish. Look what He said to the Judeans in verse 5. Talking about those on whom the Tyre of Siloam fell, I tell you, nay, but except you repent, you shall likewise perish.

[John Weaver] I pointed this out earlier. I'm going to point it out again. The word likewise means in the same manner. That is, you will die catastrophically. You will die tragically. You will be destroyed in a similar manner. So when our Lord is speaking here, He undoubtedly has reference to that which is going to befall Jerusalem when He cuts it down. Wow. So these people came to Christ believing these Galileans were really, really bad sinners. Well, He said, if you reason that way, what about your own people upon whom the Tower of Siloam fell? No, no, no, no.

[John Weaver] In fact, may I tell you something? When our Lord said, except you repent, you shall likewise perish. Remember, He's talking to these Judeans. In 70 A.D., when the Romans came, many of those Judeans did die in the temple, offering sacrifice. Their blood was mingled with the blood of their sacrifices. If you'll look in Luke 21. Luke 21, beginning there with verse 20. Luke 21 in verse 20. Watch carefully now. Luke 21 verse 20. Here it is.

[John Weaver] He tells them, And when you shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains, and let them which are in the midst of it depart out, and let not them that are in the countries enter thereinto. For these be the days of vengeance. We're talking about 70 a.d. That all things which are written may be fulfilled, but war to them that are with child and to them that give suck in those days for there shall be great distress in the land and wrath upon the people. Here it is.

[John Weaver] And they shall fall by the edge of the sword, just like pilot murdered those Galileans. They shall fall by the edge of the sword and they shall be led away captive in all nations and Jerusalem. shall be trodden out of the Gentiles until the times of the Gentiles shall be fulfilled. Do you know what? Those people perished exactly the way Christ said they would because they refused to repent.

[John Weaver] The same truth is applicable today. Except you repent, you shall perish.

[John Weaver] Now let me make some applications. The first one is this. Repentance is the only ground on which we can come to God upon through Jesus Christ. Repentance, repentance, and faith are the two sides of one coin. If a man truly repents, he has faith. If a man truly exercises faith, he's also repented. But repentance is basically self-judgment and self-condemnation. It is saying, Lord, I'm wrong. I'm wicked. I've done wrong. I've done wickedly. I've thought wrong, and I've thought wickedly, and I want to change my course. I'm not going to think and act that way anymore. The Bible says in 1 Corinthians 11, verse 31, if we would judge ourselves, we would not be judged of God. Repentance is the fruit for which God is looking in the lives of sinful and rebellious individuals. God is not looking for good in any man because there is no good in any man. He's looking for repentance. And the thought of these Judeans was those Galileans, boy, they must have been really bad men because of the judgment that fell upon them.

[John Weaver] Our Lord said, no, What happened then was a warning to you, except you repent, you shall likewise perish. And by the way, according to Josephus, the Jewish historian, these people did not repent. And in the overthrow of Jerusalem in 70 AD, over a million Jews perished and the streets actually flowed with blood. What did our Lord say? Except you repent, you shall likewise perish. The second application is this.

[John Weaver] Disasters, tragedies, and catastrophic events should not only impress us with a need and necessity of repentance, but it should lead us to repentance. When we see things happening like this, it should remind us of our sins and our rebellion and our disobedience to God. then we should understand that the wages of sin is death and we all deserve to die and that eventually we will die and we'll face the judge of all the earth. There's certainly no better time to seek God's gift of repentance than now.

[John Weaver] The third application is this. Simply because some sinners are not smitten instantly and immediately, does not mean that they have escaped judgment. The vine dresser said, Lord, let it alone just a little longer. Let me dig about this fig tree. Let me dung it. Let me try one more time. And if it bears fruit, wonderful. If it doesn't, cut it down. Cut it down. Jerusalem, Judea never made it 40 years.

[John Weaver] past the death of Christ. And God cut it down. You know, the Bible says in Romans 9 in verse 22, what if God willing to show his wrath and to make his power known endured with much long suffering, the vessels of wrath fitted to destruction. So God let it alone another 30 or 40 years, and then he cut it down. In the book of Nahum, the word of God says this, God is jealous.

[John Weaver] The Lord revengeth and the Lord revengeth and furious. The Lord will take vengeance on his adversaries. He reserveth wrath for his enemies. The Lord is slow to anger and great in power and will not at all acquit the wicked. God's not going to acquit them. And just because he does not smite them instantly does not mean that they have escaped. Let me ask you a question. if the fig tree represents Israel as a nation and it does. And you have to remember that God himself instituted that nation originally. And that nation which God instituted failed to submit to and honor his son the Lord Jesus Christ and God cut it down.

[John Weaver] Do you think God is going to hesitate to destroy any other nation that dishonors his son, rejects his law and tramples his word under their feet. I want to show you one argument. I want you to look in your Bibles to Romans 8. Look in your Bibles Romans chapter 8. Look if you would please at verse 32. Romans 8 verse 32. The scripture says He that spared not his own son, but delivered him up for us all, how shall he not also with him freely give us all things? Now look, he that spared not his own son.

[John Weaver] Now we know that Jesus Christ was absolutely innocent. He never committed the first sin, but yet the truth is our sins were imputed to him. Our sins were charged to his account. Now listen carefully. If God was ever going to be lenient with anyone, if God was ever going to let sin escape in any manner whatsoever, do you not think that God would have at least spared his only begotten son when sin was imputed upon him? But he did not. He spared not his own son. And if he did not spare his own son, what makes you think that you can get away with sin? If He did not spare His own son when sin was charged to His account, what makes a nation think that they can escape sin and the judgment of sin? They cannot. They cannot.

[John Weaver] Except you repent, ye shall likewise perish. Disasters, repentance, and a fig tree. all connected. Father, help us in the name of Jesus Christ to bow to Thee, to honor Thee, to worship Thee, and to glorify Thee. And we do ask for your divine gift of repentance, because repentance is the gift of God. Help us to love Thee and live for Thee. In the name of Jesus Christ, we ask and pray. Amen.

Disasters, Repentance And A Fig Tree

John Weaver | YouTube

Lecture Metadata	Details
Speaker	John Weaver
Source	YouTube
Media ID	B1xQRGLqhkU
Subject	New Testament Studies
Course	Romans: Election, Israel, and Covenant Mercy
Genre	Sermon
Date	2016-12-18
Dictation Name
Book	Book 138: Romans-Related Topical Applications — Chapter 15
Source Timed Segments	72

Formatted Transcript

Introduction: Disasters and Divine Sovereignty

Weaver opens with modern and historical disasters, asserting that all events are divinely ordained under God's sovereign control, citing Job 37 and Amos 3.

Luke chapter 13, the title of the message today is Disasters, Repentance, and a Fig Tree. Disasters, Repentance, and a Fig Tree. So Luke chapter 13, notice if you would, beginning with verse 1.

Scripture Reading — Luke 13:1-9

There were present at that season some that told him of the Galileans whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, Suppose ye that these Galileans were sinners above all the Galileans because they suffered such things? I tell you, Nay: but, except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay: but, except ye repent, ye shall all likewise perish. He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. Then said he unto the dresser of the vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down. Why cumbereth it the ground? And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: And if it bear fruit, well: and if not, then after that thou shalt cut it down.

So disasters, repentance, and a fig tree. So let me begin by asking you, did you hear about the cruise ship in China? Divers on June the 2nd of this year pulled three people alive from a capsized cruise ship and searched for other survivors. And the media said there was small hope and they still have over 400 missing people. Did you hear about what I'm going to call the worst natural disaster in history? That would be the central China floods that took place from July to August 1931, when the Yangtze River overflowed and caused a series of floods.

And there was an estimated 3.7 million people who died either from drowning, disease, or starvation. The National Oceanographic and Atmospheric Administration said more than 51 million people were at that time, one-fourth of China was affected. And did you ever hear about the worst cyclone that ever has been recorded? It was the Bhola cyclone that struck East Pakistan, which is now Bangladesh, and on India's west side. It struck on November the 12th, 1970, flooding much of the low-lying parts and approximately 500,000 people died. Wow. From one cyclone.

And of course, everyone knows, and you remember on December the 26th, 2004, when that 9.3 earthquake hit on the East Coast or the West Coast, it was of Sumatra, Indonesia. And of course, it sent that tsunami and they have finally reached an estimate of nearly 231,000 people were killed in that tsunami. Now, I could just keep going. Have you heard? Have you heard? Have you heard? We all talk about natural disasters and usually, we're shocked by them. And we do refer to them as natural disasters only because they are weather related and they happen globally. We also know in the strictest sense of the word that every one of these disasters happens to be divinely ordained. Because absolutely nothing happens by accident in a world ruled by the sovereign God of heaven and earth. He controls the weather and everything else. He does it in floods and droughts and plagues. Let me just read to you Job 37 verses 9 through 13. I want you to listen. Listen carefully. Out of the south cometh the whirlwind: and cold out of the north. By the breath of God frost is given: and the breadth of the waters is straitened. Now listen. Also by watering he, that is God, wearieth the thick cloud: he scattereth the bright cloud: And it is turned round about by his counsels: that they, that is the clouds, may do whatsoever he commandeth upon the face of the world in the earth. He causeth it to come, either for correction, or for his land, or for mercy. So Job 37 tells us that God has absolute control

of the weather. Now Amos chapter 4 reveals that not only weather related judgments, but all other kinds of judgments are under the hand of God as well. In fact, in Amos chapter 3 and verse 6, Amos said it like this. He asked these questions. Shall a trumpet be blown in the city, and the people not be afraid? And listen. And shall there be evil in a city, and the Lord hath not done it? And the evil there, of course, is talking about the disasters. So when you look at Luke chapter 13 and verse 1, you can understand in one sense the natural inquisitiveness about this disaster. Look at verse 1.

There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. So this evidently was a very recent occurrence, and the people were shocked by that which Pilate had done. Or were they shocked? They certainly wanted Christ to know about this recent incident. You have to understand that Galilee was in the northern kingdom above Samaria. The Sea of Tiberias or the Sea of Galilee was the scene of many episodes in the New Testament. So you have to wonder why were these Judeans telling Jesus Christ specifically about these Galileans? Then you'd have to also ask, why would Pilate murder these Galileans? By the way, the Galileans were under the jurisdiction of Herod. They were not under the jurisdiction of Pilate. So, when these Galileans then came into Judea, into Jerusalem, into Pilate's jurisdiction, it was there that he killed them, murdered them, mingling their blood with the blood of the sacrifices that they were offering. So, why would Pilate do that? Well, you have to remember that Pilate and Herod were enemies.

The Galileans Slain by Pilate (Luke 13:1-3)

People report Pilate's murder of Galileans; Jesus challenges the assumption that they were greater sinners, calling all to repent or likewise perish.

They did not get along. Pilate simply took advantage of these Galileans who came into his jurisdiction. Now, Pilate could have slaughtered these Galileans just out of spite to Herod. Moreover, he could have suspected them of some crime or he could have framed them of some crime and then murdered them. The Galileans were pretty well known as a wicked people.

Now, let me tell you something. It was through their mutual hatred and persecution of Jesus Christ that Pilate and Herod became friends. I want you to hold Luke chapter 13, but look in your Bibles to Luke 23. Luke 23, and let's begin reading there with verse 1. Evidently, there were a great many individuals who have been reconciled to each other through the persecution of Christ and or Christians and Christianity in general. So Luke chapter 23 verse 1, And the whole multitude of them arose, and led him, that is Jesus Christ, unto Pilate. And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King. And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it. That's tantamount to our saying, You said it, buddy. Thou sayest it. Then said Pilate to the chief priests and to the people, I find no fault in this man. And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. When Pilate heard of Galilee, he asked whether the man were a Galilean. And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time. And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.

Then he questioned with him in many words; but he, Christ, answered him nothing. And the chief priests and scribes stood and vehemently accused him. And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. Watch. And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves. So Pilate and Herod became friends over the persecution of Jesus Christ.

When you go back to Luke chapter 13 and verse 1, you have to ask why this incident was so important to the inhabitants of Jerusalem. Look in verse 1, There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. So let me ask you, why would these Judeans be telling Jesus Christ about this incident? Why would they even think that it would excite or interest Christ?

Now, I want you to listen carefully. We remember that Jesus Christ was born in Bethlehem, which is in Judea in the southern kingdom. But who can tell me where Jesus Christ was raised? In Nazareth. Do you happen to know where Nazareth is? Nazareth is in lower Galilee, in the northern kingdom, above Samaria. So Christ, although he was born in Bethlehem, thus a Judean, that is in the tribe of Judah, and in the country of Judea, he was actually raised in Nazareth in Galilee. So Jesus Christ is a Galilean.

Now you have to ask yourself this question. Were these individuals taking a swipe at Jesus Christ? Were they insinuating that Christ may be wicked like these people that Pilate mingled their blood with their sacrifices? Or could it be that they were trying to infuriate Christ and make him react in a revolutionary manner? Remember he's from Herod's jurisdiction and not from Pilate's jurisdiction. Do you know that Jesus Christ had at least one disciple of his who was a zealot? Luke 6 and verse 15, let me read: Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes, or the zealot. The zealots were a people that had an insurrectionary and revolutionary movement against the Roman Empire, and one of these zealots was a disciple of Jesus Christ, one of the twelve. And so were they trying then to infuriate Jesus Christ against the Romans? I don't know.

I tell you this, I'm going to give them the benefit of the doubt. And let's just say this. Let's say that these people were really genuinely shocked at what Pilate had done. And let's suppose there's no ill intended in their conveying this information to Jesus Christ. So let's just say that they were endeavoring to inform Christ about that which had recently happened. I want you to note in their informing Christ of that which recently happened, there is an obvious implication and assumption on their part. Look at verse one again. There were present at that season, some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. Now watch. I'm going to explain it to you. Here it is. Number one, they displayed the tendency to think that those who suffer catastrophic deaths are greater sinners than others and that they deserve that which befell them. They had the tendency to think that anyone who suffered a disastrous or catastrophic death was a greater sinner and they deserve what befell them. To show you that was their assumption, look at what our Lord answered in verse two. And Jesus answering said unto them, Suppose ye is this what you're thinking? Is this your assumption? Is this your implication? Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things?

In other words, they surmised that wicked things happened to wicked people. And these Galileans happened to be exceedingly wicked, therefore this catastrophic event happened unto them. So according to this assumption, they suppose that the fact that these men had been slain in the manner that they were slain proved indeed to them that they were very great sinners. And since they knew that Galileans had a tendency to be wicked, they also assumed that these were very, very wicked individuals, and therefore they deserved such a devastating death. Let me tell you something. We have to remember that extraordinary afflictions and judgments do not always and are not always the punishment of extraordinary sins. So extraordinary punishments are not always the punishment for extraordinary sins. And what our Lord does is He assured them that it was not right to draw such a conclusion respecting these men. The fact that these individuals came to a sudden and violent death was not and is not proof that they were and are peculiarly wicked.

So the same thing happens today. Just because the plane crashes and four or 500 people were killed does not mean that those people were exceedingly wicked. Just because someone gets blown up by a bomb does not mean that those individuals were exceedingly wicked. No, not at all. Our Lord said this, look in verse two, And Jesus answering said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? Watch his answer in verse three. I tell you, Nay: but, except ye repent, ye shall all likewise perish. So our Lord is saying sinners, all sinners, every kind of sinner, big sinner, little sinner, great sinner, not so great sinner. Everyone needs to repent. Now watch.

I have to point out to you what repentance is. The Greek word is literally metanoia, which means a change of mind. So if I'm heading east and I repent, I turn and I head west. I'm going in an opposite direction. So if I repent, I change my mind about God. I change my mind about Christ. I change my mind about sin. I change my mind about obedience. In other words, I go in the opposite direction in those things that I was headed before. So our Lord says, look, unless you repent, you shall likewise perish. It's kind of like those Thessalonians in 1 Thessalonians 1 in verse 9, how they turned to God from idols to serve the one and true living God. So what they did, they repented, they were heading toward the idols, they repented, they turned from the idols to the one true, the living God, and then they served Him. Now, I want you to look specifically at verse three.

This will become apparent shortly. In verse three, our Lord says, I tell you, Nay: but, except ye repent, ye shall all likewise perish. Now, our Lord is saying this specifically to these Judeans. So here's what happened. They said, did you hear about these Galileans whose blood Pilate mingled with their sacrifices? Our Lord said, do you think that these men were sinners exceedingly? Do you think they were very, very wicked people and they deserve such a thing? I tell you, no, but except you repent, you shall likewise perish.

Five Implications of Jesus' Response

Weaver draws five lessons: repentance is the only solution to perishing; to perish means eternal ruin; the Judeans would perish in like manner; violent deaths should alarm us; we must learn from God's judgments.

Now let me give you five implications of what our Lord has said right here. The first one is this: repentance is the only solution to perishing. If one does not repent, he perishes. There is no alternative. It's either repent or perish. So if an individual does not repent, he's going to perish. Secondly, to perish means far more than just to die. The word perish literally means to declare that one must be put to death, to be lost, to be ruined, to be destroyed, or metaphorically to be given over to eternal misery in hell.

Thirdly, he states clearly that unless these Judeans repented, they would likewise perish. Now the word likewise literally also means in like manner. So he says, I tell you, Nay: but, except ye repent, ye shall in like manner perish. And then fourthly, the deaths of those who died in such a violent manner should be a cause of alarm to each one. Why? Well, we know that God judges sin. We also know that we must die.

Have you ever stopped to think about this? I have. How we die, when we die, and where we die are all totally up to God. We have absolutely no choice in it. It's in his hands. I want you to hold Luke 13, but I want you to look in Ephesians chapter five. We are taught, however, that sin, especially wicked vile sins, immorality, always brings the judgment of God. Notice in the book of Ephesians chapter 5 and let's begin reading there with verse 3. Ephesians 5 verse 3, here it is. Our Lord says in Ephesians 5 and verse 3, But fornication, and all uncleanness, or covetousness, let it not be once

named among you, as becometh saints; Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. Watch this. For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. Wow. Now our Lord says, look, there are some things that really bring the judgment of God.

So obviously we are sinners. And if we do certain things, what God is saying is you can expect a more powerful judgment. Now watch this. Here's the fifth thing that we're to learn from this. We should learn from God's judgments in the lives of others. They came telling Him about those Galileans. Our Lord says, look, you suppose that they were greater sinners than anyone else? Nah, I tell you, Nay: but, except ye repent, ye shall all likewise perish. I'm not going to tell you I'm successful in doing this. I do my best.

And there may be, there may have been a day that I've missed that I don't remember. But for the longest, every day, I thank the Lord for his protection, for his preservation, for life, for health, for safety. And then I continue to ask his protecting hand and his safety be upon us. What I'm trying to tell you is this. When they came to our Lord and said, did you hear about those Galileans

The Tower of Siloam (Luke 13:4-5)

Jesus references a local disaster to show Judeans that they too are sinners needing repentance, countering their self-righteous superiority.

He says, I tell you, Nay: but, except ye repent, ye shall all likewise perish. Now look in verse four, what our Lord does. He says, after he's speaking in verse 3, I tell you, Nay: but, except ye repent, ye shall all likewise perish. Then he says, Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay: but, except ye repent, ye shall all likewise perish.

Now, I want you to see what our Lord is doing in this particular passage. I want you to understand the implications of his answer. He points out that there was a tower that fell on 18 men in Jerusalem. These were Judeans. Listen carefully. So here's what our Lord is saying. If you think that these Galileans were exceedingly wicked and they deserved such a violent and catastrophic death because they were great sinners, how do you explain the death of those 18 Judeans on whom the tower in Siloam fell?

In other words, it's easy to say, look over there at the North Koreans. Look what is happening to them. Oh. But we can also point back and say, look what is happening here as well. You see, our Lord's answer is a reproof against those who pass judgment upon the character of others and who judge hastily and contemptuously. What did our Lord say in John 7 in verse 24? He said, Judge not according to the appearance, but judge righteous judgment.

Jesus is teaching in Jerusalem. Jesus is in Judea. The Bible tells us in John 8 in verse 20, These words spake Jesus in the treasury, as he taught in the temple. He's in Jerusalem. The tower of Siloam was in Jerusalem. The blind man that he healed in John chapter 9 was in Jerusalem. And he sent him to the pool of Siloam in John 9 verse 7. And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.)

He went his way therefore, and washed, and came seeing. Now, here's something you have to remember. The Judeans viewed themselves as superior to all others. Why did they do that? Well, what was in Jerusalem? What was in Judea? They had the temple. They had the priesthood. They had the sacrifices. They had the offerings. They had the law. They had the worship of God. And here's what our Lord is saying. If you're superior, if you're more righteous, and if you're not as wicked as these Galileans whose blood Pilate mingled with their sacrifices, why did such a catastrophic event happen to you? Are you going to conclude that those 18 on whom that tower of Siloam fell were great sinners exceedingly as well?

Christ said, I tell you, Nay: but, except ye repent, ye shall all likewise perish. So not only were these Judeans recipients of disasters as well, our Lord said, unless you repent, you shall likewise perish as well.

The Tendency to Think Others Need Repentance More

Weaver highlights the human tendency to view others as worse sinners, but all are guilty before God and need repentance equally.

Now, let me show you the second implication and assumption. When they came to Christ and they said, did you hear about those men whose blood Pilate mingled with their sacrifices? They displayed the tendency to think and believe that others needed to repent more than themselves. They displayed the tendency to think and believe that others needed to repent more than themselves.

Now, let me ask you a question. Is that not equally true with us? We look at corrupt politicians. We look at big government. We look at Obama, Pelosi, Reid, Schumer. We look at other mobsters and murderers and rapists and think, boy, do they need to repent? And what's the answer? Obviously, yes, they do need to repent. But that does not mean that we do not need to repent.

How many sins does it take to make an individual a sinner? One. How many sins does it take to bring the judgment of God against you? One. And these people are thinking, wow, those people who suffered that great disaster, that catastrophe, well, they deserve to die because they were sinners exceedingly. And they probably needed to repent a whole lot more than I need to repent. Really? Do you understand this principle that if you violate God's law in one point you're guilty of violating the whole law? In James chapter 2 verses 10 and 11 the scripture says this: For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. So all you have to do is violate God's law on one point and God says you're guilty of all. So here it is: no matter how light or heavy our sins, no matter how flippant or how serious our sins are, we are all sinners and we still need repentance.

Listen, those who think they do not need repentance need it the most because self-righteousness as well as pride, arrogance, and haughtiness are all sins. Do you realize the implication of this? Well, I don't need to repent. Now Ed needs to repent, but I don't need to repent. Really? You know what our Lord said in Luke 5 in verse 32, listen, he said, I came not to call the righteous, but sinners to repentance. So when you think that you do not need to repent, you're declaring yourself as a righteous individual, and thus you're cutting yourself off from the salvation of Jesus Christ. Because Christ came to save sinners. He didn't come to save the self-righteous. Now, none of us have any problem understanding Luke 13, 1-5.

The Parable of the Fig Tree (Luke 13:6-9)

The fig tree in the vineyard represents Israel; after three fruitless years, it is given one more year before being cut down, symbolizing God's patience and impending judgment.

We understand the tendency of these people and their assumptions. But here's my question. How are verses 1-5 connected with verses 6-9? What relationship does a fig tree have with disasters, catastrophes, and repentance? Verse six through nine, he spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. Then said he unto the dresser of the vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground? And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: And if it bear fruit, well: and if not, then after that thou shalt cut it down. I want you to note something in the context of Luke 13:1-5. Our Lord is talking

about Israel as a whole. We just talked about the Galileans being from the northern kingdom and the Judeans being in the southern kingdom. Catastrophes happened to both the northern and the southern kingdom. Did you know that in the Bible that Israel is compared to a vineyard and to a fig tree? So, turn in your Bibles very quickly to Isaiah chapter 5, hold Luke 13 if you will. Look at Isaiah chapter 5. And let's begin reading there with verse 1. Isaiah 5 and verse 1. Watch it. Isaiah 5 verse 1.

Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. Now, watch verse 3. And our Lord says, through Isaiah, And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. He asked what more could have been done. Skip down to verse 7 if you want to know who the vineyard is. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. If you would turn over to the book of Hosea. Daniel, Hosea. Hosea chapter 9 and verse 10. Alright, Hosea 9 and verse 10, look what God says. Hosea 9 verse 10, He's talking about Israel and He says this, I found Israel like grapes in the wilderness;

I saw your fathers as the firstripe in the fig tree at her first time: but they went to Baalpeor, and separated themselves unto that shame; and their abominations were according as they loved. But note if you would, there's a vineyard and there's a fig tree. He said, I found your fathers as the fig tree. Now, I want you to go back in your Bibles, if you would, please, to Luke 13. Look, if you would, at verse six. He spake also unto them this parable; A certain man had a fig tree planted in a vineyard. We already know who the vineyard is. We already know who the fig tree is. The very fact that this fig tree was planted in a vineyard meant it had the very best of soil.

Moreover, it was dressed and nourished. It had every care that could be given to it, but it just did not bear fruit. For three years, the owner came looking for fruit from this fig tree, and he found none. Three years. And he said, cut it down. And the vine dresser said, Lord, let's give it one more shot. Let me dig about it and dung it. Let's go for another year. If it bear fruit, well; if not, then cut it down. How many years did the owner come looking for fruit? Three. How many years did Jesus Christ walk on this earth in Israel? Three. In ministry. In three years, did He find any righteousness, any obedience, any judgment? No. They hated Him. They despised Him. They crucified Him. Scripture says in John 1:10, he came unto his own, and his own received him not. Listen to what one commentator said, just one sentence. The fig tree is Israel and God comes seeking fruit in them and finding none. He found none. And the sentence thereof upon it is cut it down.

Connection to Israel's Judgment in 70 A.D.

Weaver links the parable to Luke 20 and the destruction of Jerusalem, where many died with blood mingled with sacrifices, fulfilling Jesus' warning.

He not only found it useless, but his vineyard was encumbered by it. And then he quotes Romans 2:24. The name of God is blasphemed among the Gentiles through you. So cut it down. Lord, let me just dig about it and dung it. Let's give it a temporary reprieve. Okay. Let me tell you something. Just because judgment is not executed immediately, just because there's a temporary reprieve, does not mean that judgment is not coming. Now watch. I want you to turn to Luke chapter 20. Luke 20 and let's begin reading there with verse 9. Luke 20 verse 9. Help me out now. We're going to read through verse 19. I want you to see what our Lord is saying. Luke 20, verse 9. Luke 20, verse 9.

Then began he to speak to the people this parable; A certain man planted a vineyard. Well, that sounds familiar. A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time. And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard. That's the father sending the son. But the husbandmen beat him, and sent him away empty. Watch this, or the prophets rather. And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty. And again he sent a third: and they wounded him also, and cast him out. Then said the lord of the vineyard, What shall I do? I will send my beloved son, that's Christ. It may be they will reverence him when they see him.

But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours. So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them? He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid. And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner? Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder. And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people.

And they perceived that he had spoken this parable against them. Well, yes. What did our Lord say? I'll destroy you and give the vineyard to someone else. Why cumbereth it the ground? Cut it down.

Now I want you to go back to Luke 13. I want you to watch this. I want to tie it together for you. In Luke 13, in verse 3, when they tell our Lord about these Galileans, He said, in verse 2, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? Now watch verse 3. I tell you, Nay: but, except ye repent, ye shall all likewise perish. Look what He said to the Judeans in verse 5. Talking about those on whom the tower in Siloam fell, I tell you, Nay: but, except ye repent, ye shall all likewise perish.

I pointed this out earlier. I'm going to point it out again. The word likewise means in the same manner. That is, you will die catastrophically. You will die tragically. You will be destroyed in a similar manner. So when our Lord is speaking here, He undoubtedly has reference to that which is going to befall Jerusalem when He cuts it down. Wow. So these people came to Christ believing these Galileans were really, really bad sinners. Well, He said, if you reason that way, what about your own people upon whom the tower of Siloam fell? No, no, no, no.

In fact, may I tell you something? When our Lord said, except you repent, you shall likewise perish. Remember, He's talking to these Judeans. In 70 A.D., when the Romans came, many of those Judeans did die in the temple, offering sacrifice. Their blood was mingled with the blood of their sacrifices. If you'll look in Luke 21. Luke 21, beginning there with verse 20. Luke 21 in verse 20. Watch carefully now. Luke 21 verse 20. Here it is.

He tells them, And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance. We're talking about 70 A.D. That all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. Here it is.

And they shall fall by the edge of the sword, just like Pilate murdered those Galileans. They shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Do you know what? Those people perished exactly the way Christ said they would because they refused to repent.

Applications for Today

Repentance is the only ground for approaching God; disasters should lead us to repentance; delayed judgment does not mean escape; God will judge nations that reject His Son.

Now let me make some applications. The first one is this. Repentance is the only ground on which we can come to God upon through Jesus Christ. Repentance, repentance and faith are the two sides of one coin. If a man truly repents, he has faith. If a man truly exercises faith, he's also repented. But repentance is basically self-judgment and self-condemnation. It is saying, Lord, I'm wrong. I'm wicked. I've done wrong. I've done wickedly. I've thought wrong, and I've thought wickedly, and I want to change my course. I'm not going to think and act that way anymore. The Bible says in 1 Corinthians 11, verse 31, if we would judge ourselves, we would not be judged of God. Repentance is the fruit for which God is looking in the lives of sinful and rebellious individuals. God is not looking for good in any man because there is no good in any man. He's looking for repentance. And the thought of these Judeans was those Galileans, boy, they must have been really bad men because of the judgment that fell upon them.

Our Lord said, no. What happened then was a warning to you, except you repent, you shall likewise perish. And by the way, according to Josephus, the Jewish historian, these people did not repent. And in the overthrow of Jerusalem in 70 AD, over a million Jews perished and the streets actually flowed with blood. What did our Lord say? Except you repent, you shall likewise perish. The second application is this.

Disasters, tragedies, and catastrophic events should not only impress us with a need and necessity of repentance, but it should lead us to repentance. When we see things happening like this, it should remind us of our sins and our rebellion and our disobedience to God. Then we should understand that the wages of sin is death and we all deserve to die and that eventually we will die and we'll face the judge of all the earth. There's certainly no better time to seek God's gift of repentance than now. The third application is this. Simply because some sinners are not smitten instantly and immediately, does not mean that they have escaped judgment. The vine dresser said, Lord, let it alone just a little longer. Let me dig about this fig tree. Let me dung it. Let me try one more time. And if it bears fruit, wonderful. If it doesn't, cut it down. Cut it down. Jerusalem, Judea never made it 40 years

past the death of Christ. And God cut it down. You know, the Bible says in Romans 9 in verse 22, What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction. So God let it alone another 30 or 40 years, and then he cut it down. In the book of Nahum, the word of God says this, God is jealous, and the Lord revengeth; the Lord revengeth, and is furious; the Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies. The Lord is slow to anger, and great in power, and will not at all acquit the wicked. God's not going to acquit them. And just because he does not smite them instantly does not mean that they have escaped. Let me ask you a question. If the fig tree represents Israel as a nation, and it does, and you have to remember that God himself instituted that nation originally, and that nation which God instituted failed to submit to and honor his son the Lord Jesus Christ, and God cut it down.

Do you think God is going to hesitate to destroy any other nation that dishonors his son, rejects his law and tramples his word under their feet? I want to show you one argument. I want you to look in your Bibles to Romans 8. Look in your Bibles Romans chapter 8. Look if you would please at verse 32. Romans 8 verse 32. The scripture says, He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Now look, he that spared not his own Son.

Now we know that Jesus Christ was absolutely innocent. He never committed the first sin, but yet the truth is our sins were imputed to him. Our sins were charged to his account. Now listen carefully. If God was ever going to be lenient with anyone, if God was ever going to let sin escape in any manner whatsoever, do you not think that God would have at least spared his only begotten son when sin was imputed upon him? But he did not. He spared not his own Son. And if he did not spare his own Son, what makes you think that you can get away with sin? If He did not spare His own Son when sin was charged to His account, what makes a nation think that they can escape sin and the judgment of sin? They cannot. They cannot.

Except you repent, ye shall likewise perish. Disasters, repentance, and a fig tree. All connected. Father, help us in the name of Jesus Christ to bow to Thee, to honor Thee, to worship Thee, and to glorify Thee. And we do ask for your divine gift of repentance, because repentance is the gift of God. Help us to love Thee and live for Thee. In the name of Jesus Christ, we ask and pray. Amen.

Study Guide

Major Themes

Divine Sovereignty over Disasters

Summary: All natural and man-made disasters are under God's control and serve His purposes of correction, mercy, or judgment.

Evidence: Weaver cites Job 37:9-13 and Amos 3:6 to show God controls weather and calamities.

Repentance as the Only Escape from Perishing

Summary: Jesus' repeated call to repent or perish emphasizes that without a change of mind and direction, all face eternal ruin.

Evidence: Weaver explains the Greek metanoia and stresses 'except ye repent, ye shall all likewise perish' from Luke 13:3,5.

The Danger of Self-Righteous Judgment

Summary: Assuming disaster victims are worse sinners reflects self-righteousness; all are sinners needing repentance.

Evidence: Weaver points out the Judeans' assumption and Jesus' correction in Luke 13:2-5.

National Judgment for Rejecting Christ

Summary: Israel as the fig tree was cut down for rejecting Christ; any nation that dishonors God's Son faces similar judgment.

Evidence: Weaver connects the fig tree parable to Israel's destruction in 70 A.D. and applies it to modern nations.

The Patience and Severity of God

Summary: God's delay in judgment is an opportunity for repentance, but persistent fruitlessness leads to inevitable destruction.

Evidence: The vine dresser's plea for one more year (Luke 13:8-9) and Romans 9:22 are cited.

Key Arguments

Catastrophic death does not prove extraordinary sinfulness

Summary: Jesus explicitly denies that the Galileans or those killed by the tower were worse sinners; all need repentance.

Evidence: Luke 13:2-5: 'Suppose ye that these Galileans were sinners above all... I tell you, Nay: but, except ye repent, ye shall all likewise perish.'

Repentance is a change of mind leading to a changed direction

Summary: Metanoia means turning from sin, self, and idols to God, as illustrated by the Thessalonians.

Evidence: Weaver defines repentance and references 1 Thessalonians 1:9.

The fig tree represents Israel, given three years of Christ's ministry and a final year of reprieve

Summary: The owner's three-year search for fruit parallels Jesus' earthly ministry; the extra year signifies God's patience before 70 A.D. judgment.

Evidence: Weaver notes the three years in Luke 13:7 and Christ's three-year ministry, citing John 1:10.

The Judeans perished 'likewise' in 70 A.D. as Jesus warned

Summary: Many died in the temple with blood mingled with sacrifices, fulfilling the warning of Luke 13:3,5.

Evidence: Weaver references Luke 21:20-24 and Josephus's account of the siege.

If God did not spare His own Son when sin was imputed to Him, no sinner or nation will escape judgment

Summary: Romans 8:32 argues that God's treatment of Christ proves He will not overlook sin in anyone.

Evidence: Weaver cites Romans 8:32 and reasons from the greater to the lesser.

Scripture References

Luke 13:1-9

Context: The primary text: disasters reported to Jesus, His call to repent, and the parable of the fig tree.

Job 37:9-13

Context: Cited to demonstrate God's sovereign control over weather and natural phenomena.

Amos 3:6

Context: Used to show that disasters (evil in a city) are from the Lord.

Luke 23:1-12

Context: Pilate and Herod become friends over the persecution of Jesus, illustrating political dynamics behind the Galileans' murder.

Luke 6:15

Context: Simon the Zealot is mentioned as a disciple, suggesting possible revolutionary motives among Jesus' followers.

1 Thessalonians 1:9

Context: Example of repentance as turning from idols to serve the living God.

Ephesians 5:3-6

Context: Warning that immorality brings God's wrath on the disobedient.

Psalm 90:9-12

Context: Moses' prayer teaching the brevity of life and the need to number our days.

John 7:24

Context: Jesus' command to judge righteous judgment, not by appearance.

John 9:7

Context: The pool of Siloam mentioned, connecting to the tower of Siloam in Jerusalem.

James 2:10-11

Context: Guilty of all law if one point is broken, emphasizing universal guilt.

Luke 5:32

Context: Jesus came to call sinners, not the righteous, to repentance.

Isaiah 5:1-7

Context: Israel as God's vineyard that produced wild grapes, paralleling the fig tree.

Hosea 9:10

Context: Israel compared to a fig tree, reinforcing the imagery.

John 1:10

Context: Christ came to His own, but they received Him not.

Romans 2:24

Context: God's name blasphemed among Gentiles because of Israel's failure.

Luke 20:9-19

Context: Parable of the wicked tenants, foretelling Israel's destruction and replacement.

Luke 21:20-24

Context: Prophecy of Jerusalem's siege and destruction in 70 A.D.

1 Corinthians 11:31

Context: If we judge ourselves, we would not be judged.

Romans 9:22

Context: God endures with longsuffering vessels of wrath fitted for destruction.

Historical References

Cruise ship disaster in China (June 2, 2016)

Context: Mentioned as a recent example of a disaster where over 400 were missing.

Central China floods (1931)

Context: Called the worst natural disaster in history, with 3.7 million deaths.

Bhola cyclone (1970)

Context: Struck East Pakistan/Bangladesh, killing approximately 500,000.

Indian Ocean tsunami (2004)

Context: 9.3 earthquake off Sumatra caused tsunami killing nearly 231,000.

Pilate and Herod's enmity and reconciliation

Context: Historical background to the Galileans' murder; they became friends over Jesus' persecution.

Destruction of Jerusalem in 70 A.D.

Context: Fulfillment of Jesus' warning; over a million Jews perished, blood flowed in streets.

Josephus, Jewish historian

Context: Cited as source for the Jews' lack of repentance and the scale of destruction in 70 A.D.

Important Quotes

I tell you, Nay: but, except ye repent, ye shall all likewise perish.

Significance: Central repeated warning of Jesus in this passage, emphasizing universal need for repentance.

Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things?

Significance: Jesus challenges the assumption that disaster victims are worse sinners.

He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

Significance: Key argument that if God did not spare Christ, no sinner will escape judgment.

Cut it down; why cumbereth it the ground?

Significance: The owner's verdict on the fruitless fig tree, symbolizing judgment on Israel.

Lord, let it alone this year also, till I shall dig about it, and dung it: And if it bear fruit, well: and if not, then after that thou shalt cut it down.

Significance: The vine dresser's intercession for a temporary reprieve, illustrating God's patience.

Except you repent, you shall likewise perish.

Significance: Weaver's application of Jesus' words to the Judeans, fulfilled in 70 A.D.

Discussion Questions

Why do we tend to assume that those who suffer disasters are worse sinners than others? How does Jesus correct this thinking?

Context: Based on the assumption of the people in Luke 13:1-2 and Jesus' response.

What does it mean to 'repent' according to this sermon, and why is it the only solution to perishing?

Context: Weaver defines repentance as a change of mind and direction, citing Luke 13:3,5.

How does the parable of the fig tree relate to the disasters mentioned earlier in Luke 13?

Context: Weaver connects the fig tree to Israel and the warnings of judgment.

In what ways do we display the tendency to think others need repentance more than we do?

Context: Weaver points out this tendency and its self-righteousness.

How should disasters and tragedies in the world affect our own spiritual lives?

Context: Application: disasters should lead us to self-examination and repentance.

What does the destruction of Jerusalem in 70 A.D. teach us about God's patience and judgment?

Context: Weaver uses this historical event to illustrate the fulfillment of Jesus' warning.

If God did not spare His own Son when sin was imputed to Him, what does that imply for us and our nation?

Context: Based on Romans 8:32 and the argument that no sin will go unpunished.

Applications

Repentance is the only ground for approaching God

Summary: Repentance and faith are two sides of one coin; it involves self-judgment and turning from sin.

Evidence: Weaver states, 'Repentance is the only ground on which we can come to God upon through Jesus Christ.'

Disasters should lead us to repentance

Summary: Catastrophic events remind us of our sin and the certainty of death and judgment, prompting us to seek God's gift of repentance.

Evidence: Weaver says, 'When we see things happening like this, it should remind us of our sins and our rebellion...'

Delayed judgment does not mean escape

Summary: God's patience is an opportunity for repentance, but persistent fruitlessness will result in being cut down.

Evidence: Weaver cites the fig tree's extra year and Romans 9:22.

Nations that reject Christ face judgment

Summary: If God cut down Israel for rejecting His Son, He will not hesitate to judge any nation that dishonors Christ.

Evidence: Weaver argues from the fig tree parable and Romans 8:32.

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-04T21:44:43Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-05T22:30:51Z

Clean Transcript

Disasters, Repentance And A Fig Tree

Clean readable transcript. This view follows the Commentary.net cleaned segment text while preserving timestamps for audio follow-along.

Luke chapter 13, the title of the message today is Disasters, Repentance, and a Fig Tree. Disasters, Repentance, and a Fig Tree. So Luke chapter 13, notice if you would, beginning with verse 1. There were present at that season some that told him of the Galileans whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, Suppose ye that these Galileans were sinners above all the Galileans because they suffered such things? I tell you, Nay: but, except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay: but, except ye repent, ye shall all likewise perish. He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. Then said he unto the dresser of the vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down.
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Why cumbereth it the ground? And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: And if it bear fruit, well: and if not, then after that thou shalt cut it down. So disasters, repentance, and a fig tree. So let me begin by asking you, did you hear about the cruise ship in China? Divers on June the 2nd of this year pulled three people alive from a capsized cruise ship and searched for other survivors. And the media said there was small hope and they still have over 400 missing people. Did you hear about what I'm going to call the worst natural disaster in history? That would be the central China floods that took place from July to August 1931, when the Yangtze River overflowed and caused a series of floods.
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And there was an estimated 3.7 million people who died either from drowning, disease, or starvation. The National Oceanographic and Atmospheric Administration said more than 51 million people were at that time, one-fourth of China was affected. And did you ever hear about the worst cyclone that ever has been recorded? It was the Bhola cyclone that struck East Pakistan, which is now Bangladesh, and on India's west side. It struck on November the 12th, 1970, flooding much of the low-lying parts and approximately 500,000 people died. Wow. From one cyclone.
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And of course, everyone knows, and you remember on December the 26th, 2004, when that 9.3 earthquake hit on the East Coast or the West Coast, it was of Sumatra, Indonesia. And of course, it sent that tsunami and they have finally reached an estimate of nearly 231,000 people were killed in that tsunami.
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Now, I could just keep going. Have you heard? Have you heard? Have you heard? We all talk about natural disasters and usually, we're shocked by them. And we do refer to them as natural disasters only because they are weather related and they happen globally. We also know in the strictest sense of the word that every one of these disasters happens to be divinely ordained. Because absolutely nothing happens by accident in a world ruled by the sovereign God of heaven and earth. He controls the weather and everything else. He does it in floods and droughts and plagues. Let me just read to you Job 37 verses 9 through 13. I want you to listen. Listen carefully. Out of the south cometh the whirlwind: and cold out of the north. By the breath of God frost is given: and the breadth of the waters is straitened. Now listen. Also by watering he, that is God, wearieth the thick cloud: he scattereth the bright cloud: And it is turned round about by his counsels: that they, that is the clouds, may do whatsoever he commandeth upon the face of the world in the earth. He causeth it to come, either for correction, or for his land, or for mercy. So Job 37 tells us that God has absolute control
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of the weather. Now Amos chapter 4 reveals that not only weather related judgments, but all other kinds of judgments are under the hand of God as well. In fact, in Amos chapter 3 and verse 6, Amos said it like this. He asked these questions. Shall a trumpet be blown in the city, and the people not be afraid? And listen. And shall there be evil in a city, and the Lord hath not done it? And the evil there, of course, is talking about the disasters. So when you look at Luke chapter 13 and verse 1, you can understand in one sense the natural inquisitiveness about this disaster. Look at verse 1.
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There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. So this evidently was a very recent occurrence, and the people were shocked by that which Pilate had done. Or were they shocked? They certainly wanted Christ to know about this recent incident. You have to understand that Galilee was in the northern kingdom above Samaria. The Sea of Tiberias or the Sea of Galilee was the scene of many episodes in the New Testament. So you have to wonder why were these Judeans telling Jesus Christ specifically about these Galileans? Then you'd have to also ask, why would Pilate murder these Galileans? By the way, the Galileans were under the jurisdiction of Herod. They were not under the jurisdiction of Pilate. So, when these Galileans then came into Judea, into Jerusalem, into Pilate's jurisdiction, it was there that he killed them, murdered them, mingling their blood with the blood of the sacrifices that they were offering. So, why would Pilate do that? Well, you have to remember that Pilate and Herod were enemies.
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They did not get along. Pilate simply took advantage of these Galileans who came into his jurisdiction. Now, Pilate could have slaughtered these Galileans just out of spite to Herod. Moreover, he could have suspected them of some crime or he could have framed them of some crime and then murdered them. The Galileans were pretty well known as a wicked people.
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Now, let me tell you something. It was through their mutual hatred and persecution of Jesus Christ that Pilate and Herod became friends. I want you to hold Luke chapter 13, but look in your Bibles to Luke 23. Luke 23, and let's begin reading there with verse 1. Evidently, there were a great many individuals who have been reconciled to each other through the persecution of Christ and or Christians and Christianity in general. So Luke chapter 23 verse 1, And the whole multitude of them arose, and led him, that is Jesus Christ, unto Pilate.
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And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King. And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it. That's tantamount to our saying, You said it, buddy. Thou sayest it. Then said Pilate to the chief priests and to the people, I find no fault in this man. And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. When Pilate heard of Galilee, he asked whether the man were a Galilean. And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time. And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.
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Then he questioned with him in many words; but he, Christ, answered him nothing. And the chief priests and scribes stood and vehemently accused him. And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. Watch. And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves. So Pilate and Herod became friends over the persecution of Jesus Christ.
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When you go back to Luke chapter 13 and verse 1, you have to ask why this incident was so important to the inhabitants of Jerusalem. Look in verse 1, There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. So let me ask you, why would these Judeans be telling Jesus Christ about this incident? Why would they even think that it would excite or interest Christ?
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Now, I want you to listen carefully. We remember that Jesus Christ was born in Bethlehem, which is in Judea in the southern kingdom. But who can tell me where Jesus Christ was raised? In Nazareth. Do you happen to know where Nazareth is? Nazareth is in lower Galilee, in the northern kingdom, above Samaria. So Christ, although he was born in Bethlehem, thus a Judean, that is in the tribe of Judah, and in the country of Judea, he was actually raised in Nazareth in Galilee. So Jesus Christ is a Galilean.
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Now you have to ask yourself this question. Were these individuals taking a swipe at Jesus Christ? Were they insinuating that Christ may be wicked like these people that Pilate mingled their blood with their sacrifices? Or could it be that they were trying to infuriate Christ and make him react in a revolutionary manner? Remember he's from Herod's jurisdiction and not from Pilate's jurisdiction. Do you know that Jesus Christ had at least one disciple of his who was a zealot? Luke 6 and verse 15, let me read: Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes, or the zealot. The zealots were a people that had an insurrectionary and revolutionary movement against the Roman Empire, and one of these zealots was a disciple of Jesus Christ, one of the twelve. And so were they trying then to infuriate Jesus Christ against the Romans? I don't know.
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I tell you this, I'm going to give them the benefit of the doubt. And let's just say this. Let's say that these people were really genuinely shocked at what Pilate had done. And let's suppose there's no ill intended in their conveying this information to Jesus Christ. So let's just say that they were endeavoring to inform Christ about that which had recently happened. I want you to note in their informing Christ of that which recently happened, there is an obvious implication and assumption on their part.
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Look at verse one again. There were present at that season, some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. Now watch. I'm going to explain it to you. Here it is. Number one, they displayed the tendency to think that those who suffer catastrophic deaths are greater sinners than others and that they deserve that which befell them. They had the tendency to think that anyone who suffered a disastrous or catastrophic death was a greater sinner and they deserve what befell them. To show you that was their assumption, look at what our Lord answered in verse two. And Jesus answering said unto them, Suppose ye is this what you're thinking? Is this your assumption? Is this your implication? Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things?
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In other words, they surmised that wicked things happened to wicked people. And these Galileans happened to be exceedingly wicked, therefore this catastrophic event happened unto them. So according to this assumption, they suppose that the fact that these men had been slain in the manner that they were slain proved indeed to them that they were very great sinners. And since they knew that Galileans had a tendency to be wicked, they also assumed that these were very, very wicked individuals, and therefore they deserved such a devastating death.
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Let me tell you something. We have to remember that extraordinary afflictions and judgments do not always and are not always the punishment of extraordinary sins. So extraordinary punishments are not always the punishment for extraordinary sins. And what our Lord does is He assured them that it was not right to draw such a conclusion respecting these men. The fact that these individuals came to a sudden and violent death was not and is not proof that they were and are peculiarly wicked.
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So the same thing happens today. Just because the plane crashes and four or 500 people were killed does not mean that those people were exceedingly wicked. Just because someone gets blown up by a bomb does not mean that those individuals were exceedingly wicked. No, not at all. Our Lord said this, look in verse two, And Jesus answering said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? Watch his answer in verse three. I tell you, Nay: but, except ye repent, ye shall all likewise perish. So our Lord is saying sinners, all sinners, every kind of sinner, big sinner, little sinner, great sinner, not so great sinner. Everyone needs to repent. Now watch.
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I have to point out to you what repentance is. The Greek word is literally metanoia, which means a change of mind. So if I'm heading east and I repent, I turn and I head west. I'm going in an opposite direction. So if I repent, I change my mind about God. I change my mind about Christ. I change my mind about sin. I change my mind about obedience. In other words, I go in the opposite direction in those things that I was headed before. So our Lord says, look, unless you repent, you shall likewise perish. It's kind of like those Thessalonians in 1 Thessalonians 1 in verse 9, how they turned to God from idols to serve the one and true living God. So what they did, they repented, they were heading toward the idols, they repented, they turned from the idols to the one true, the living God, and then they served Him. Now, I want you to look specifically at verse three.
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This will become apparent shortly. In verse three, our Lord says, I tell you, Nay: but, except ye repent, ye shall all likewise perish. Now, our Lord is saying this specifically to these Judeans. So here's what happened. They said, did you hear about these Galileans whose blood Pilate mingled with their sacrifices? Our Lord said, do you think that these men were sinners exceedingly? Do you think they were very, very wicked people and they deserve such a thing? I tell you, no, but except you repent, you shall likewise perish.
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Now let me give you five implications of what our Lord has said right here. The first one is this: repentance is the only solution to perishing. If one does not repent, he perishes. There is no alternative. It's either repent or perish. So if an individual does not repent, he's going to perish.
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Secondly, to perish means far more than just to die. The word perish literally means to declare that one must be put to death, to be lost, to be ruined, to be destroyed, or metaphorically to be given over to eternal misery in hell.
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Thirdly, he states clearly that unless these Judeans repented, they would likewise perish. Now the word likewise literally also means in like manner. So he says, I tell you, Nay: but, except ye repent, ye shall in like manner perish. And then fourthly, the deaths of those who died in such a violent manner should be a cause of alarm to each one. Why? Well, we know that God judges sin. We also know that we must die.
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Have you ever stopped to think about this? I have. How we die, when we die, and where we die are all totally up to God. We have absolutely no choice in it. It's in his hands. I want you to hold Luke 13, but I want you to look in Ephesians chapter five. We are taught, however, that sin, especially wicked vile sins, immorality, always brings the judgment of God. Notice in the book of Ephesians chapter 5 and let's begin reading there with verse 3. Ephesians 5 verse 3, here it is. Our Lord says in Ephesians 5 and verse 3, But fornication, and all uncleanness, or covetousness, let it not be once
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named among you, as becometh saints; Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. Watch this. For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. Wow. Now our Lord says, look, there are some things that really bring the judgment of God.
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So obviously we are sinners. And if we do certain things, what God is saying is you can expect a more powerful judgment. Now watch this. Here's the fifth thing that we're to learn from this. We should learn from God's judgments in the lives of others. They came telling Him about those Galileans. Our Lord says, look, you suppose that they were greater sinners than anyone else? Nah, I tell you, Nay: but, except ye repent, ye shall all likewise perish. I'm not going to tell you I'm successful in doing this. I do my best.
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And there may be, there may have been a day that I've missed that I don't remember. But for the longest, every day, I thank the Lord for his protection, for his preservation, for life, for health, for safety. And then I continue to ask his protecting hand and his safety be upon us. What I'm trying to tell you is this. When they came to our Lord and said, did you hear about those Galileans
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whose blood Pilate mingled with their sacrifices? And he said, Suppose ye that these were sinners above all the others? I tell you, Nay: but, except ye repent, ye shall all likewise perish. What is he saying? We have to learn how fragile, how frail, and how brief our lives really are. I want you to hold Luke 13 but turn in your Bibles to Psalm 90. Psalm 90. Psalm 90 is a prayer of Moses. Psalm 90 is a prayer of Moses. And I want you to see what he teaches us in this Psalm. Psalm 90 verse 9. Watch.
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For all our days are passed away in thy wrath: we spend our years as a tale that is told. Now watch that. We spend our years as a tale that is told. We did this this week. Alice and I sat around talking to some friends, reminiscing about when our kids were little and some things that happened and all this, and our grandkids the same way. We did that. This is a tale that is told. It's over. It's gone. It's done with. It cannot be recalled.
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Now look what he says in verse 10. The days of our years are threescore years and ten, that is 70. And if by reason of strength they be fourscore years, that is 80 years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away. Who knoweth the power of thine anger? even according to thy fear, so is thy wrath. Here it is. So teach us to number our days, that we may apply our hearts unto wisdom.
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So what he is saying is you better learn, looking around at everybody else how their lives are cut off in midstream, so to speak. You better ask God for wisdom to number your days because we're going to die as well.
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Now, I want you to go back to Luke 13. All this can be seen in verses 1 through 3 that I just gave you. So, they come to our Lord and they say, did you hear about these Galileans whose blood Pilate mingled with their sacrifices? And our Lord said, Suppose ye that these Galileans were sinners above all the Galileans because they suffered such things? Yes, they had a disastrous and catastrophic death, but that did not mean that they were great sinners.
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He says, I tell you, Nay: but, except ye repent, ye shall all likewise perish. Now look in verse four, what our Lord does. He says, after he's speaking in verse 3, I tell you, Nay: but, except ye repent, ye shall all likewise perish. Then he says, Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay: but, except ye repent, ye shall all likewise perish.
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Now, I want you to see what our Lord is doing in this particular passage. I want you to understand the implications of his answer. He points out that there was a tower that fell on 18 men in Jerusalem. These were Judeans. Listen carefully. So here's what our Lord is saying. If you think that these Galileans were exceedingly wicked and they deserved such a violent and catastrophic death because they were great sinners, how do you explain the death of those 18 Judeans on whom the tower in Siloam fell?
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In other words, it's easy to say, look over there at the North Koreans. Look what is happening to them. Oh. But we can also point back and say, look what is happening here as well. You see, our Lord's answer is a reproof against those who pass judgment upon the character of others and who judge hastily and contemptuously. What did our Lord say in John 7 in verse 24? He said, Judge not according to the appearance, but judge righteous judgment.
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Jesus is teaching in Jerusalem. Jesus is in Judea. The Bible tells us in John 8 in verse 20, These words spake Jesus in the treasury, as he taught in the temple. He's in Jerusalem. The tower of Siloam was in Jerusalem. The blind man that he healed in John chapter 9 was in Jerusalem. And he sent him to the pool of Siloam in John 9 verse 7. And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.)
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He went his way therefore, and washed, and came seeing. Now, here's something you have to remember. The Judeans viewed themselves as superior to all others. Why did they do that? Well, what was in Jerusalem? What was in Judea? They had the temple. They had the priesthood. They had the sacrifices. They had the offerings. They had the law. They had the worship of God. And here's what our Lord is saying. If you're superior, if you're more righteous, and if you're not as wicked as these Galileans whose blood Pilate mingled with their sacrifices, why did such a catastrophic event happen to you? Are you going to conclude that those 18 on whom that tower of Siloam fell were great sinners exceedingly as well?
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Christ said, I tell you, Nay: but, except ye repent, ye shall all likewise perish. So not only were these Judeans recipients of disasters as well, our Lord said, unless you repent, you shall likewise perish as well.
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Now, let me show you the second implication and assumption. When they came to Christ and they said, did you hear about those men whose blood Pilate mingled with their sacrifices? They displayed the tendency to think and believe that others needed to repent more than themselves. They displayed the tendency to think and believe that others needed to repent more than themselves.
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Now, let me ask you a question. Is that not equally true with us? We look at corrupt politicians. We look at big government. We look at Obama, Pelosi, Reid, Schumer. We look at other mobsters and murderers and rapists and think, boy, do they need to repent? And what's the answer? Obviously, yes, they do need to repent. But that does not mean that we do not need to repent.
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How many sins does it take to make an individual a sinner? One. How many sins does it take to bring the judgment of God against you? One. And these people are thinking, wow, those people who suffered that great disaster, that catastrophe, well, they deserve to die because they were sinners exceedingly. And they probably needed to repent a whole lot more than I need to repent. Really? Do you understand this principle that if you violate God's law in one point you're guilty of violating the whole law? In James chapter 2 verses 10 and 11 the scripture says this: For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. So all you have to do is violate God's law on one point and God says you're guilty of all. So here it is: no matter how light or heavy our sins, no matter how flippant or how serious our sins are, we are all sinners and we still need repentance.
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Listen, those who think they do not need repentance need it the most because self-righteousness as well as pride, arrogance, and haughtiness are all sins. Do you realize the implication of this? Well, I don't need to repent. Now Ed needs to repent, but I don't need to repent. Really? You know what our Lord said in Luke 5 in verse 32, listen, he said, I came not to call the righteous, but sinners to repentance. So when you think that you do not need to repent, you're declaring yourself as a righteous individual, and thus you're cutting yourself off from the salvation of Jesus Christ. Because Christ came to save sinners. He didn't come to save the self-righteous. Now, none of us have any problem understanding Luke 13, 1-5.
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We understand the tendency of these people and their assumptions. But here's my question. How are verses 1-5 connected with verses 6-9? What relationship does a fig tree have with disasters, catastrophes, and repentance? Verse six through nine, he spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. Then said he unto the dresser of the vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground? And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: And if it bear fruit, well: and if not, then after that thou shalt cut it down. I want you to note something in the context of Luke 13:1-5. Our Lord is talking
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about Israel as a whole. We just talked about the Galileans being from the northern kingdom and the Judeans being in the southern kingdom. Catastrophes happened to both the northern and the southern kingdom. Did you know that in the Bible that Israel is compared to a vineyard and to a fig tree? So, turn in your Bibles very quickly to Isaiah chapter 5, hold Luke 13 if you will. Look at Isaiah chapter 5.
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And let's begin reading there with verse 1. Isaiah 5 and verse 1. Watch it. Isaiah 5 verse 1.
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Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. Now, watch verse 3. And our Lord says, through Isaiah, And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.
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He asked what more could have been done. Skip down to verse 7 if you want to know who the vineyard is. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. If you would turn over to the book of Hosea. Daniel, Hosea. Hosea chapter 9 and verse 10. Alright, Hosea 9 and verse 10, look what God says. Hosea 9 verse 10, He's talking about Israel and He says this, I found Israel like grapes in the wilderness;
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I saw your fathers as the firstripe in the fig tree at her first time: but they went to Baalpeor, and separated themselves unto that shame; and their abominations were according as they loved. But note if you would, there's a vineyard and there's a fig tree. He said, I found your fathers as the fig tree.
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Now, I want you to go back in your Bibles, if you would, please, to Luke 13. Look, if you would, at verse six. He spake also unto them this parable; A certain man had a fig tree planted in a vineyard. We already know who the vineyard is. We already know who the fig tree is. The very fact that this fig tree was planted in a vineyard meant it had the very best of soil.
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Moreover, it was dressed and nourished. It had every care that could be given to it, but it just did not bear fruit. For three years, the owner came looking for fruit from this fig tree, and he found none. Three years. And he said, cut it down. And the vine dresser said, Lord, let's give it one more shot. Let me dig about it and dung it. Let's go for another year. If it bear fruit, well; if not, then cut it down. How many years did the owner come looking for fruit? Three. How many years did Jesus Christ walk on this earth in Israel? Three. In ministry. In three years, did He find any righteousness, any obedience, any judgment? No. They hated Him. They despised Him. They crucified Him. Scripture says in John 1:10, he came unto his own, and his own received him not. Listen to what one commentator said, just one sentence. The fig tree is Israel and God comes seeking fruit in them and finding none. He found none. And the sentence thereof upon it is cut it down.
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He not only found it useless, but his vineyard was encumbered by it. And then he quotes Romans 2:24. The name of God is blasphemed among the Gentiles through you. So cut it down. Lord, let me just dig about it and dung it. Let's give it a temporary reprieve. Okay. Let me tell you something. Just because judgment is not executed immediately, just because there's a temporary reprieve, does not mean that judgment is not coming. Now watch. I want you to turn to Luke chapter 20. Luke 20 and let's begin reading there with verse 9. Luke 20 verse 9. Help me out now. We're going to read through verse 19. I want you to see what our Lord is saying. Luke 20, verse 9. Luke 20, verse 9.
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Then began he to speak to the people this parable; A certain man planted a vineyard. Well, that sounds familiar. A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time. And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard. That's the father sending the son. But the husbandmen beat him, and sent him away empty.
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Watch this, or the prophets rather. And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty. And again he sent a third: and they wounded him also, and cast him out. Then said the lord of the vineyard, What shall I do? I will send my beloved son, that's Christ. It may be they will reverence him when they see him.
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But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours. So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them? He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid.
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And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner? Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder. And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people.
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And they perceived that he had spoken this parable against them. Well, yes. What did our Lord say? I'll destroy you and give the vineyard to someone else. Why cumbereth it the ground? Cut it down.
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Now I want you to go back to Luke 13. I want you to watch this. I want to tie it together for you. In Luke 13, in verse 3, when they tell our Lord about these Galileans, He said, in verse 2, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? Now watch verse 3. I tell you, Nay: but, except ye repent, ye shall all likewise perish. Look what He said to the Judeans in verse 5. Talking about those on whom the tower in Siloam fell, I tell you, Nay: but, except ye repent, ye shall all likewise perish.
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I pointed this out earlier. I'm going to point it out again. The word likewise means in the same manner. That is, you will die catastrophically. You will die tragically. You will be destroyed in a similar manner. So when our Lord is speaking here, He undoubtedly has reference to that which is going to befall Jerusalem when He cuts it down. Wow. So these people came to Christ believing these Galileans were really, really bad sinners. Well, He said, if you reason that way, what about your own people upon whom the tower of Siloam fell? No, no, no, no.
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In fact, may I tell you something? When our Lord said, except you repent, you shall likewise perish. Remember, He's talking to these Judeans. In 70 A.D., when the Romans came, many of those Judeans did die in the temple, offering sacrifice. Their blood was mingled with the blood of their sacrifices. If you'll look in Luke 21. Luke 21, beginning there with verse 20. Luke 21 in verse 20. Watch carefully now. Luke 21 verse 20. Here it is.
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He tells them, And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance. We're talking about 70 A.D. That all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. Here it is.
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And they shall fall by the edge of the sword, just like Pilate murdered those Galileans. They shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Do you know what? Those people perished exactly the way Christ said they would because they refused to repent.
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The same truth is applicable today. Except you repent, you shall perish.
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Now let me make some applications. The first one is this. Repentance is the only ground on which we can come to God upon through Jesus Christ. Repentance, repentance and faith are the two sides of one coin. If a man truly repents, he has faith. If a man truly exercises faith, he's also repented. But repentance is basically self-judgment and self-condemnation. It is saying, Lord, I'm wrong. I'm wicked. I've done wrong. I've done wickedly. I've thought wrong, and I've thought wickedly, and I want to change my course. I'm not going to think and act that way anymore. The Bible says in 1 Corinthians 11, verse 31, if we would judge ourselves, we would not be judged of God. Repentance is the fruit for which God is looking in the lives of sinful and rebellious individuals. God is not looking for good in any man because there is no good in any man. He's looking for repentance. And the thought of these Judeans was those Galileans, boy, they must have been really bad men because of the judgment that fell upon them.
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Our Lord said, no. What happened then was a warning to you, except you repent, you shall likewise perish. And by the way, according to Josephus, the Jewish historian, these people did not repent. And in the overthrow of Jerusalem in 70 AD, over a million Jews perished and the streets actually flowed with blood. What did our Lord say? Except you repent, you shall likewise perish. The second application is this.
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Disasters, tragedies, and catastrophic events should not only impress us with a need and necessity of repentance, but it should lead us to repentance. When we see things happening like this, it should remind us of our sins and our rebellion and our disobedience to God. Then we should understand that the wages of sin is death and we all deserve to die and that eventually we will die and we'll face the judge of all the earth. There's certainly no better time to seek God's gift of repentance than now.
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The third application is this. Simply because some sinners are not smitten instantly and immediately, does not mean that they have escaped judgment. The vine dresser said, Lord, let it alone just a little longer. Let me dig about this fig tree. Let me dung it. Let me try one more time. And if it bears fruit, wonderful. If it doesn't, cut it down. Cut it down. Jerusalem, Judea never made it 40 years
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past the death of Christ. And God cut it down. You know, the Bible says in Romans 9 in verse 22, What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction. So God let it alone another 30 or 40 years, and then he cut it down. In the book of Nahum, the word of God says this, God is jealous,
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and the Lord revengeth; the Lord revengeth, and is furious; the Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies. The Lord is slow to anger, and great in power, and will not at all acquit the wicked. God's not going to acquit them. And just because he does not smite them instantly does not mean that they have escaped. Let me ask you a question. If the fig tree represents Israel as a nation, and it does, and you have to remember that God himself instituted that nation originally, and that nation which God instituted failed to submit to and honor his son the Lord Jesus Christ, and God cut it down.
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Do you think God is going to hesitate to destroy any other nation that dishonors his son, rejects his law and tramples his word under their feet? I want to show you one argument. I want you to look in your Bibles to Romans 8. Look in your Bibles Romans chapter 8. Look if you would please at verse 32. Romans 8 verse 32. The scripture says, He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Now look, he that spared not his own Son.
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Now we know that Jesus Christ was absolutely innocent. He never committed the first sin, but yet the truth is our sins were imputed to him. Our sins were charged to his account. Now listen carefully. If God was ever going to be lenient with anyone, if God was ever going to let sin escape in any manner whatsoever, do you not think that God would have at least spared his only begotten son when sin was imputed upon him? But he did not. He spared not his own Son. And if he did not spare his own Son, what makes you think that you can get away with sin? If He did not spare His own Son when sin was charged to His account, what makes a nation think that they can escape sin and the judgment of sin? They cannot. They cannot.
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Except you repent, ye shall likewise perish. Disasters, repentance, and a fig tree. All connected. Father, help us in the name of Jesus Christ to bow to Thee, to honor Thee, to worship Thee, and to glorify Thee. And we do ask for your divine gift of repentance, because repentance is the gift of God. Help us to love Thee and live for Thee. In the name of Jesus Christ, we ask and pray. Amen.
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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-04T21:44:43Z

Disasters, Repentance And A Fig Tree

John Weaver | Freedom Ministries

In this sermon, Pastor John Weaver expounds Luke 13:1-9, connecting two recent disasters—Pilate's slaughter of Galileans and the tower of Siloam's collapse—to the parable of the fig tree. He argues that catastrophic deaths do not indicate extraordinary sinfulness, but serve as warnings for all to repent or perish. The fig tree represents Israel, given three years of Christ's ministry and a final year of reprieve before judgment. Applications emphasize that repentance is the only escape from perishing, that disasters should lead us to self-examination, and that delayed judgment does not mean escape.

Introduction: Disasters and Divine Sovereignty

Weaver opens with modern and historical disasters, asserting that all events are divinely ordained under God's sovereign control, citing Job 37 and Amos 3.

Luke chapter 13, the title of the message today is Disasters, Repentance, and a Fig Tree. Disasters, Repentance, and a Fig Tree. So Luke chapter 13, notice if you would, beginning with verse 1.

Scripture Reading — Luke 13:1-9

There were present at that season some that told him of the Galileans whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, Suppose ye that these Galileans were sinners above all the Galileans because they suffered such things? I tell you, Nay: but, except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay: but, except ye repent, ye shall all likewise perish. He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. Then said he unto the dresser of the vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down. Why cumbereth it the ground? And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: And if it bear fruit, well: and if not, then after that thou shalt cut it down.

The Galileans Slain by Pilate (Luke 13:1-3)

People report Pilate's murder of Galileans; Jesus challenges the assumption that they were greater sinners, calling all to repent or likewise perish.

Five Implications of Jesus' Response

The Tower of Siloam (Luke 13:4-5)

Jesus references a local disaster to show Judeans that they too are sinners needing repentance, countering their self-righteous superiority.

The Tendency to Think Others Need Repentance More

Weaver highlights the human tendency to view others as worse sinners, but all are guilty before God and need repentance equally.

The Parable of the Fig Tree (Luke 13:6-9)

The fig tree in the vineyard represents Israel; after three fruitless years, it is given one more year before being cut down, symbolizing God's patience and impending judgment.

Connection to Israel's Judgment in 70 A.D.

Weaver links the parable to Luke 20 and the destruction of Jerusalem, where many died with blood mingled with sacrifices, fulfilling Jesus' warning.

And they perceived that he had spoken this parable against them. Well, yes. What did our Lord say? I'll destroy you and give the vineyard to someone else. Why cumbereth it the ground? Cut it down.

Applications for Today

Repentance is the only ground for approaching God; disasters should lead us to repentance; delayed judgment does not mean escape; God will judge nations that reject His Son.

Disasters, Repentance And A Fig Tree

John Weaver | YouTube

Lecture Metadata	Details
Speaker	John Weaver
Source	YouTube
Media ID	B1xQRGLqhkU
Subject	New Testament Studies
Course	Romans: Election, Israel, and Covenant Mercy
Genre	Sermon
Date	2016-12-18
Dictation Name
Book	Book 138: Romans-Related Topical Applications — Chapter 15
Source Timed Segments	72

Lecture Guide

Outline

Introduction: Disasters and Divine Sovereignty: Weaver opens with modern and historical disasters, asserting that all events are divinely ordained under God's sovereign control, citing Job 37 and Amos 3.
The Galileans Slain by Pilate (Luke 13:1-3): People report Pilate's murder of Galileans; Jesus challenges the assumption that they were greater sinners, calling all to repent or likewise perish.
Five Implications of Jesus' Response: Weaver draws five lessons: repentance is the only solution to perishing; to perish means eternal ruin; the Judeans would perish in like manner; violent deaths should alarm us; we must learn from God's judgments.
The Tower of Siloam (Luke 13:4-5): Jesus references a local disaster to show Judeans that they too are sinners needing repentance, countering their self-righteous superiority.
The Tendency to Think Others Need Repentance More: Weaver highlights the human tendency to view others as worse sinners, but all are guilty before God and need repentance equally.
The Parable of the Fig Tree (Luke 13:6-9): The fig tree in the vineyard represents Israel; after three fruitless years, it is given one more year before being cut down, symbolizing God's patience and impending judgment.
Connection to Israel's Judgment in 70 A.D.: Weaver links the parable to Luke 20 and the destruction of Jerusalem, where many died with blood mingled with sacrifices, fulfilling Jesus' warning.
Applications for Today: Repentance is the only ground for approaching God; disasters should lead us to repentance; delayed judgment does not mean escape; God will judge nations that reject His Son.

Major Themes

Key Arguments

Catastrophic death does not prove extraordinary sinfulness

Jesus explicitly denies that the Galileans or those killed by the tower were worse sinners; all need repentance.

Luke 13:2-5: 'Suppose ye that these Galileans were sinners above all... I tell you, Nay: but, except ye repent, ye shall all likewise perish.'

Repentance is a change of mind leading to a changed direction

Metanoia means turning from sin, self, and idols to God, as illustrated by the Thessalonians.

Weaver defines repentance and references 1 Thessalonians 1:9.

The fig tree represents Israel, given three years of Christ's ministry and a final year of reprieve

The owner's three-year search for fruit parallels Jesus' earthly ministry; the extra year signifies God's patience before 70 A.D. judgment.

Weaver notes the three years in Luke 13:7 and Christ's three-year ministry, citing John 1:10.

The Judeans perished 'likewise' in 70 A.D. as Jesus warned

Many died in the temple with blood mingled with sacrifices, fulfilling the warning of Luke 13:3,5.

Weaver references Luke 21:20-24 and Josephus's account of the siege.

If God did not spare His own Son when sin was imputed to Him, no sinner or nation will escape judgment

Romans 8:32 argues that God's treatment of Christ proves He will not overlook sin in anyone.

Weaver cites Romans 8:32 and reasons from the greater to the lesser.

Scripture References

Luke 13:1-9: The primary text: disasters reported to Jesus, His call to repent, and the parable of the fig tree.
Job 37:9-13: Cited to demonstrate God's sovereign control over weather and natural phenomena.
Amos 3:6: Used to show that disasters (evil in a city) are from the Lord.
Luke 23:1-12: Pilate and Herod become friends over the persecution of Jesus, illustrating political dynamics behind the Galileans' murder.
Luke 6:15: Simon the Zealot is mentioned as a disciple, suggesting possible revolutionary motives among Jesus' followers.
1 Thessalonians 1:9: Example of repentance as turning from idols to serve the living God.
Ephesians 5:3-6: Warning that immorality brings God's wrath on the disobedient.
Psalm 90:9-12: Moses' prayer teaching the brevity of life and the need to number our days.
John 7:24: Jesus' command to judge righteous judgment, not by appearance.
John 9:7: The pool of Siloam mentioned, connecting to the tower of Siloam in Jerusalem.
James 2:10-11: Guilty of all law if one point is broken, emphasizing universal guilt.
Luke 5:32: Jesus came to call sinners, not the righteous, to repentance.
Isaiah 5:1-7: Israel as God's vineyard that produced wild grapes, paralleling the fig tree.
Hosea 9:10: Israel compared to a fig tree, reinforcing the imagery.
John 1:10: Christ came to His own, but they received Him not.
Romans 2:24: God's name blasphemed among Gentiles because of Israel's failure.
Luke 20:9-19: Parable of the wicked tenants, foretelling Israel's destruction and replacement.
Luke 21:20-24: Prophecy of Jerusalem's siege and destruction in 70 A.D.
1 Corinthians 11:31: If we judge ourselves, we would not be judged.
Romans 9:22: God endures with longsuffering vessels of wrath fitted for destruction.

Historical References

Cruise ship disaster in China (June 2, 2016): Mentioned as a recent example of a disaster where over 400 were missing.
Central China floods (1931): Called the worst natural disaster in history, with 3.7 million deaths.
Bhola cyclone (1970): Struck East Pakistan/Bangladesh, killing approximately 500,000.
Indian Ocean tsunami (2004): 9.3 earthquake off Sumatra caused tsunami killing nearly 231,000.
Pilate and Herod's enmity and reconciliation: Historical background to the Galileans' murder; they became friends over Jesus' persecution.
Destruction of Jerusalem in 70 A.D.: Fulfillment of Jesus' warning; over a million Jews perished, blood flowed in streets.
Josephus, Jewish historian: Cited as source for the Jews' lack of repentance and the scale of destruction in 70 A.D.

Important Quotes

I tell you, Nay: but, except ye repent, ye shall all likewise perish.

Central repeated warning of Jesus in this passage, emphasizing universal need for repentance.

Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things?

Jesus challenges the assumption that disaster victims are worse sinners.

He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

Key argument that if God did not spare Christ, no sinner will escape judgment.

Cut it down; why cumbereth it the ground?

The owner's verdict on the fruitless fig tree, symbolizing judgment on Israel.

Lord, let it alone this year also, till I shall dig about it, and dung it: And if it bear fruit, well: and if not, then after that thou shalt cut it down.

The vine dresser's intercession for a temporary reprieve, illustrating God's patience.

Except you repent, you shall likewise perish.

Weaver's application of Jesus' words to the Judeans, fulfilled in 70 A.D.

Discussion Questions

[Question]

Why do we tend to assume that those who suffer disasters are worse sinners than others? How does Jesus correct this thinking?

[Context]

Based on the assumption of the people in Luke 13:1-2 and Jesus' response.

[Question]

What does it mean to 'repent' according to this sermon, and why is it the only solution to perishing?

[Context]

Weaver defines repentance as a change of mind and direction, citing Luke 13:3,5.

[Question]

How does the parable of the fig tree relate to the disasters mentioned earlier in Luke 13?

[Context]

Weaver connects the fig tree to Israel and the warnings of judgment.

[Question]

In what ways do we display the tendency to think others need repentance more than we do?

[Context]

Weaver points out this tendency and its self-righteousness.

[Question]

How should disasters and tragedies in the world affect our own spiritual lives?

[Context]

Application: disasters should lead us to self-examination and repentance.

[Question]

What does the destruction of Jerusalem in 70 A.D. teach us about God's patience and judgment?

[Context]

Weaver uses this historical event to illustrate the fulfillment of Jesus' warning.

[Question]

If God did not spare His own Son when sin was imputed to Him, what does that imply for us and our nation?

[Context]

Based on Romans 8:32 and the argument that no sin will go unpunished.

Applications

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