Luke 13:5

I tell you, nay,....

The parable of the fruitless fig-tree, by which we are warned to bring forth fruits meet for that repentance to which he had in the foregoing passage called us,

I tell you, Nay - It is improper to suppose that those on whom heavy judgments fall in this world are the worst of people. This is not a world of retribution. Often the most wicked are suffered to prosper here, and their punishment is reserved for another world; while the righteous are called to suffer much, and “appear” to be under the sore displeasure of God, Ps. 73. This only we know, that the wicked will not always escape; that God is just; and that none who do suffer here or hereafter, suffer more than they deserve.

The murder of the Galileans, mentioned in the first verse of this passage — is an event of which we know nothing certain. We are left to conjecture what the motives were, of those who told our Lord of the event. At any rate, they gave Him an opportunity of speaking to them about their own souls, which He did not fail to employ. He seized the event, as His manner was, and made a practical use of it. He bade His informants look within, and think of their own state before God.

The murder of the Galileans, mentioned in the first verse of this passage — is an event of which we know nothing certain. We are left to conjecture what the motives were, of those who told our Lord of the event. At any rate, they gave Him an opportunity of speaking to them about their own souls, which He did not fail to employ. He seized the event, as His manner was, and made a practical use of it. He bade His informants look within, and think of their own state before God. He seems to say, "What though these Galileans did die a sudden death? What is that to you? Consider your own ways. Except you repent — you shall all likewise perish." Let us observe, for one thing, in these verses — how much more ready people are to talk of the deaths of others, than their own deaths. The death of the Galileans, mentioned here, was probably a common subject of conversation in Jerusalem and all Judea. We can well believe that all the circumstances and particulars belonging to it, were continually discussed by thousands who never thought of their own latter end! It is just the same in the present day. A murder, a sudden death, a shipwreck, or a railway accident — will completely occupy the minds of a neighborhood, and be in the mouth of every one you meet. And yet these very people dislike talking of their own deaths — and their own prospects in the eternal world beyond the grave. Such is human nature in every age. In religion, men are ready to talk of anybody's business — rather than their own! The state of our own souls, should always be our first concern. It is eminently true that real Christianity will always begin at home. The converted man will always think first — of his own heart, his own life, his own deserts, and his own sins. Does he hear of a sudden death? He will say to himself, "Would I have been found ready — if this had happened to me?"

Accidents, Not Punishments Spurgeon preached this message in response to two disasters that had hit very close to home. On Sunday, August 25, 1861, a nightmarish collision between two trains in the Clayton Tunnel (a 1.5-mile long tunnel between London and Brighton) had claimed 23 lives and severely injured hundreds. Barely more than two weeks later, on Monday, September 2, another train wreck in Kentish Town Fields (in North London) claimed 15 more lives. See: http://ukhrail.uel.ac.uk/glossary/clayton.html http://ukhrail.uel.ac.uk/glossary/sigs.html http://www.hassocksuk.com/clayton_tunnel.htm A Sermon (No. 408) Delivered on Sunday Morning, September the 8th, 1861 by the Rev. C. H.

Accidents, Not Punishments Spurgeon preached this message in response to two disasters that had hit very close to home. On Sunday, August 25, 1861, a nightmarish collision between two trains in the Clayton Tunnel (a 1.5-mile long tunnel between London and Brighton) had claimed 23 lives and severely injured hundreds. Barely more than two weeks later, on Monday, September 2, another train wreck in Kentish Town Fields (in North London) claimed 15 more lives. See: http://ukhrail.uel.ac.uk/glossary/clayton.html http://ukhrail.uel.ac.uk/glossary/sigs.html http://www.hassocksuk.com/clayton_tunnel.htm A Sermon (No. 408) Delivered on Sunday Morning, September the 8th, 1861 by the Rev. C. H. SPURGEON, At the Metropolitan Tabernacle, Newington “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.”—Luke 13:1-5. THE YEAR 1861 will have a notoriety among its fellows as the year of calamities. Just at that season when man goeth forth to reap the fruit of his labors, when the harvest of the earth is ripe, and the barns are beginning to burst with the new wheat, Death too, the mighty reaper, has come forth to out down his harvest; full sheaves have been gathered into his garner—the tomb, and terrible have been the wailings which compose the harvest hymn of death. In reading the newspapers during the last two weeks, even the most stolid must have been the subject of very painful feelings.

Ye shall all likewise perish - Ὡσαυτως, ὁμοιως, In a like way, in the same manner. This prediction of our Lord was literally fulfilled. When the city was taken by the Romans, multitudes of the priests, etc., who were going on with their sacrifices, were slain, and their blood mingled with the blood of their victims; and multitudes were buried under the ruins of the walls, houses, and temple. See Josephus, War, b. vi. ch. iv., v., vi.; and see the notes on Matthew 24 (note). It is very wrong to suppose that those who suffer by the sword, or by natural accidents, are the most culpable before God. An adequate punishment for sin cannot be inflicted in this world: what God does here, in this way, is in general: 1st, through mercy, to alarm others; 2, to show his hatred to sin; 3, to preserve in men’s minds a proper sense of his providence and justice; and 4, to give sinners, in one or two particular instances, a general specimen of the punishment that awaits all the perseveringly impenitent.