Luke chapter 13 and we're going to read from verse 1. There were present at that season some that told him, that is the Lord Jesus, 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. Amen.

May the Lord bless to us this reading from his word. We've been a long time in Luke chapter 12, where the Lord said a lot to the innumerable multitude who gathered to hear him. That was how chapter 12 began, a reference to an innumerable multitude that even were stepping on one another. Such was the enthusiasm to be close to and to hear what the Lord was saying. Some things that we studied together in chapter 12, the Lord said to the crowd in general, some things were spoken privately to his disciples. And now in the opening of chapter 13, A group amongst this multitude, because we're still in the same occasion, we still appear to be in the same time and the same place as what we read together in chapter 12 previously. Some amongst this multitude tell the Lord of the violent death of some Galileans whose blood Pilate had mingled with their sacrifices.

don't know really who these people were but we do know from acts and from some of the things that are recounted of an historical nature in the Gospels that there were several rebel groups arose around this time in in Israel, in Judea, in Galilee. There were those, for example, called zealots. There were those who took opportunity to resist the Roman occupation. And it seems that these individuals of whom the people were speaking were a group of Galileans. out of Galilee, the region around the Sea of Galilee, who desired to oppose Roman rule and Roman taxation. And given that, well Jesus had spent a lot of time in Capernaum, and given that a number of Jesus' disciples were themselves from Galilee, This raising of the question of the Galileans may have been an attempt in some way to smear the Lord by association, linking him with these troublemakers.

It seems what had happened is that Pilate had sent soldiers to attack this group of Galileans while they were sacrificing in the temple. so that their blood and the blood of their sacrifices were mixed together and ran together on the floor. But the Lord's response to this, the injection of this idea, this comment, this thought into the gathering, the Lord's response was very wise. And we're just going to dwell on that for a moment or two. He neither condemned Pilate nor approved the Galileans. He didn't give his enemies amongst the crowd any ammunition with which to attack him. It was not the Lord's purpose to take a side on this matter. Better to improve on the incident than opine upon it. better to bring some spiritual lesson that might do some spiritual good than to give cause for division. So that's what the Lord did. And I think that it's a good lesson for us as well, a good lesson for you and for me. You and I don't need to have an opinion on every current crisis. We don't need to have a judgment on every social wrong or cultural declension. We've got better things to speak about than that. And we can use current affairs as opportunities to turn a conversation to deeper things and better things and perhaps even spiritual things. And that's what the Lord did here.

From what might have been a, have you heard the latest gossip moment, the Lord shrewdly challenged this innumerable multitude to examine their own hearts, reflect on their sin, acknowledge their need of repentance, and consider their eternal destiny. Within a few verses, in a single paragraph, the Lord preached a gospel sermon and no one even realised that he was doing it. What had all the makings of a polarising argument about politics, about national shame or religious outrage became a gospel challenge. And I think that's a wonderful example from our Lord.

And I just want to put another wee thought in that mix. And I think this is especially important for preachers. So really, I'm speaking to myself. People like to take sides on issues and make alliances. on divisive topics. If they can find someone that agrees with them, then they feel that they've got a friend, or they feel that they've got an argument, or they feel in some way reassured about their own position. But if a minister of the gospel allows anything to clutter his ministry with non-essential stuff, anything that raises a barrier to him getting a hearing, because he's taken one position on an argument rather than another, then he's brought discredit to his calling. And I think that's what Paul was saying in some measure at least. I think that's what he meant when he claimed to be all things to all men. 1 Corinthians 9 verse 23, I am made all things to all men that I might by all means save some. And this, he says, and this I do for the gospel's sake.

I'm not saying that a preacher should be without conviction on contentious issues or refuse to take a position on a moral question. But what is it James says? Let us be quick to hear and slow to speak. And let us all remember that whatever we say and do as a professing Christian, and especially as a preacher, reflects on our own testimony, and it affects the hearing we get for the gospel.

The Lord's method of dealing with this matter of the Galileans was an object lesson in wisdom, and it's a masterful example to us all. He says in verse two, suppose ye that these Galileans were sinners above all the Galileans because they suffered such things? Now no one, not even the, not even those who admired these Galileans perhaps amongst the crowd, nor even the most vigorous zealot against the Romans, would deny that these Galileans were sinners. But the Lord put that question in a context. Did they suffer because they were worse than others?

You know, it's a potent idea that exists in the world that people get that an individual ought to get what they deserve And while it does sometimes happen that we reap what we sow, the truth is, and the Lord's teaching here is, that wickedness and suffering are not related on this earth. Some very evil people appear to prosper in this life, to live long and prosper. while some very kind and considerate people suffer greatly. And there's no direct relationship between wickedness and tribulation, between an evil person and the trouble and the pain that they personally endure, not on this side of eternity at least. And sometimes we think, why does the Lord not just remove that troublemaker? Why does he not just slay that evildoer? Why does he not just stop that murderer? And all men certainly will be answerable for the deeds committed in the body. But that's not how God orders this world. And it's an empty argument that says, if there is a God, why doesn't he stop suffering on earth?

Nor is there much value, in my opinion, in trying to link natural disasters or natural catastrophes to moral declension. trying to connect, for example, a government vote on a moral issue that goes in an anti-Christian direction to a deadly storm. And we might think, well, that's a way of God demonstrating his displeasure. But that's just a personal interpretation and events can be interpreted in many ways.

It is sufficient for us to hold fast the fact that in the face of every crisis or every shameful act, God is still in control and he is not taken by surprise and he is working all things according to his will. He's working both what we call good and evil for his purpose, for his glory and for the good of his church.

But then notice how smoothly and skillfully the Lord brings forward another line of thought. He says, those 18 upon whom the tower in Siloam fell and it slew them, think ye that they were sinners or sinners more than any others? It's probably occurred in Jerusalem. Do you think that they were worse than other men and therefore suffered this terrible accident.

It seems likely that this was a building that collapsed and it had occurred in recent times and was known by those who were present here in the Lord's company. But a key difference, of course, is that the collapse of the tower would be characterised as an accident, or what's sometimes called an act of God, rather than the brutal work of Pilate and his soldiers.

The rebellious Galileans might be said to have gotten what they deserved, but what of the worshippers at the Pool of Siloam, or those who were simply going about their normal business in Jerusalem? It would be a wise man indeed who could tease an exact ascription of good or evil, deserved or unfair, just or excessive, into these different but similar outcomes.

And there are two lessons then, I think. Let us be cautious about trying to justify or explain tragedies or disasters and trying to attribute a reason or an explanation of God's judgment to it. If we say God's wrath and judgment is to be discovered in a ship sinking or a car crashing or a lightning strike, Does that mean that his blessing is evident in every other situation when a journey is successful or a storm does no damage?

These are fruitless arguments without profit. Much better it is for us all to reflect personally on the shortness of life and the suddenness of death and the fearful ramifications of entering eternity without a saviour. And the Lord beautifully derives a gospel message from this unlikely subject and he twice confronts his hearers with this very pertinent statement, except ye repent, ye shall all likewise perish.

Repentance and faith in Christ, because true repentance contains both sorrow for sin and a cry for forgiveness. Repentance and faith is most suitable for all men and women, except ye repent, ye shall all likewise perish. Not that all will die in a disaster or a violent manner, but all will die. And dying without a saviour is a terrible and fearful thing.

The Lord's words do not imply creature power to accomplish repentance and forgiveness, repentance and faith. It is the whole message of Scripture that repentance and faith are gifts from God, God the Father, God the Son, God the Holy Spirit, and salvation is of the Lord. Nevertheless, the Lord confronted this innumerable multitude with a clear statement of truth, except ye repent, ye shall all likewise perish.

And how we should encourage those who fear their need, their way of sin, their lack of a saviour, to prepare for that day and flee to Christ for grace. There is no salvation without a saviour and there is no saviour outside of Jesus Christ.

The Galileans were wicked rebels. The Jerusalem worshippers were religious practitioners. But except ye repent, ye shall all likewise perish. We must be born again. And may the Lord teach us all what this means.

And then, When he is finished with us, may he touch the heart and soul of many more with a burden for forgiveness and a cry for grace. And let Christ crucified be preached for the salvation of many.

Who would have thought that the Lord Jesus would get a gospel message from the slaying of these Galileans? but it is in such ways that the Spirit of God moves with power for the calling and salvation of the elect. May the Lord bless these thoughts to us. Amen.