Pastor's Blog

Sermon Text: Luke 15

Matthew records in his gospel the following account of a conversation that Jesus had with his disciples as they were coming into a new area. Matthew 16:13 When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?
KJV Matthew 16:14 And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.
KJV Matthew 16:15 He saith unto them, But whom say ye that I am?
KJV Matthew 16:16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God. (Matthew 16:13-16)

We read newspapers, we read magazines, we read books, we listen to sermons and lectures, we listen to talk radio and from them we are barraged with many opinions as to the answers to the same two questions that Jesus asked his disciples: First He asked: What are people saying about me? Who do they think I am? What does the latest public opinion poll say about me? Various answers were given: Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. They spoke of people who had already passed from this life.

Then He said: "Whom do you (plural) say that I am?" How would we have answered this question if we would have been there? How do we answer that question this morning? How do we really know who He is? Well, if we wanted to get to know somebody, we would communicate directly with them in person. Since Jesus is not here speaking to us in the flesh, but by His Spirit through the Word, we do the next best thing: We observe those things He said and did while He was here on earth. We have a historical and true record of some of those things before us here today.

Read Luke 15:1-32

The whole context of our text is based on a similar type situation, for in the first verse it states that Then drew near unto him all the publicans and sinners for to hear him.(Luke 15:1).
2 And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.

(Meaning: 1 The tax collectors were as a class, detested not only by the Jews, but by other nations also, both on account of their employment and of the harshness, greed, and deception, with which they did their job)

Matthew and Levi, two of the Apostles were publicans before they were chosen by Jesus
KJV Matthew 10:3 Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus;
KJV Luke 5:27 And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me.

One that does not hear the call to repentance in order to be restored is referred to as a publican
KJV Matthew 18:17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.

A clear definition of the two classes of people (the religious and the sinners) is given by Jesus himself in the 18th chapter of Luke through a parable He spoke to those who trusted in themselves:
Luke 18:9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:
10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican.
11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.
12 I fast twice in the week, I give tithes of all that I possess.
13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.
14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

So Jesus took advantage of a "teachable moment" and proceeded to use four parables to teach them of who He was, for they (Pharisees and scribes) did not accept Jesus for who He was and how He conducted Himself. They were the leaders and no young revolutionary was going to tell them or show them how to worship their God. They more than murmured, they grumbled because He was receiving publicans and sinners. How could He do such a thing, and then even to eat with them? He teaches through the parable of the lost sheep, the lost coin, the younger son and the elder son.

In all of these parables, Jesus is desiring to reach the heart on the basis of grace. He does this in the hope that our heart, that part of us which is unseen by others, is often disregarded by ourselves and from which all the emotions, attitudes and actions of life flow from would receive the grace of God and consequently, live our lives in grace. We would see the value of the lost souls of mankind and extend unto them the grace that we have received from our Father.

Jesus begins to reveal to them of the nature of His ministry and consequently of the nature of the kingdom of God. Recognizing that the Pharisees and scribes detested the publicans and the sinners, but also looked upon the occupations of a shepherd as less than noble, Jesus places Himself as a humble, seeking, committed to finding, and upon finding, joyful Shepherd who has great joy when He restores a lost sheep to sheepfold.

The Lost Sheep
3 And he spake this parable unto them, saying,
4 What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?
5 And when he hath found it, he layeth it on his shoulders, rejoicing.
6 And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.
7 I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.

There is one lost sheep out of a hundred and in his compassion, the Shepherd values the one so much that He goes to seek the loved, lost and lone sheep, until He finds it. When He finds it He carries it back to the sheepfold, rejoicing and when He gets homes He rejoices with His friends and neighbors. Not only that, but there was rejoicing in heaven also. To the Pharisees and the publicans, there was a prejudice against shepherds, therefore presents Himself as a shepherd.

The Lost Coin
8 Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?
9 And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost.
10 Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.

Jesus presents himself as a woman seeking the lost coin. The Pharisees and the scribes have wrongfully devalued women according to their interpretation of the Scriptures, therefore Jesus placed this parable before them, portraying Himself as a seeking, loving and committed woman. There is the diligent seeking, the coin is found and again there is rejoicing not only by Him, among His friends and neighbors, but also among the angels in heaven over this found one.

Leaving the the metaphorical language, Jesus now presents to the audience two sons, a younger son and an elder son.

11 And he said, A certain man had two sons:
12 And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.
13 And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.
14. And when he had spent all, there arose a mighty famine in that land; and he began to be in want.
15 And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.
16 And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.
17 And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger!
18 I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,
19 And am no more worthy to be called thy son: make me as one of thy hired servants.
20 And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.
21 And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.
22 But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:
23 And bring hither the fatted calf, and kill it; and let us eat, and be merry:
24 For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.

The younger son, after he asked of that which was his,( In the culture of the day, to ask for your inheritance while your father yet lived was tantamount to wishing your father was dead,) left home with his inheritance, wasted it all, and ended up starving in the pigpen. He came to himself, remembering his Father's house, and decided to return to His Father's house as a hired servant. On the surface that sounds good, but was he understanding the grace of God? Or was he in some way trying to "earn" his way back to the good graces of his Father. Let us consider this important aspect of what Jesus was trying to teach those who were and are listening. We probably have the most difficult time grasping the concept that God has already made atonement for our sin and there is no payment that needs to be made to Him other than to accept the free and gracious gift. We can go all the way back to the first book of the Bible to see how this already was a problem then. For we read of how Joseph's brothers had the same thought that the younger son did. Let us read that portion:

Genesis 50:14 And Joseph returned into Egypt, he, and his brethren, and all that went up with him to bury his father, after he had buried his father.
15 And when Joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him.
16 And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying,
17 So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him.
18 And his brethren also went and fell down before his face; and they said, Behold, we be thy servants.
19 And Joseph said unto them, Fear not: for am I in the place of God?
20 But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive.
21 Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.

The brothers had gone with the family to bury their father, and now with their father gone they began to think of how they were going to have "to pay" for their cruel treatment of Joseph. First they sent a messenger to their brother, who took to Joseph the command of their father, that Joseph "had" to forgive his brothers.

What kind of forgiveness is that? No wonder Joseph wept at these words that made forgiveness to be done simply as a requirement and not as a result of the graciousness of God. We act in the same manner as Joesph's brothers when we demand forgiveness of our children to the one they have offended. We make forgiveness a requirement when we force someone to ask forgiveness. Joseph's brothers did not understand the love that Joseph had for them in that he did not even remember the negative aspects of his brothers treatment toward him, but he looked upon them in the grace of forgiveness. He could do this because he knew that God looked upon him in the grace of forgiveness, and therefore since God received him in the grace of forgiveness, he could only look upon his brothers with the same forgiveness.

The prodigal did not understand as of yet of the total acceptance that His Father had toward him. We yet have the most difficulty grasping that God does not see into our past as His children. We have difficulty realizing that He sees only one thing: Have we received this gift of grace by faith? Are we believing in the Jesus that has made complete atonement for all sin? Are we living in the gospel of forgiveness? Are we free from the guilt, the shame and the recriminations of our past?

Jesus refers to the importance of coming to realize that we are a friend and not a servant, for the servant is still outside of the house. If we are still outside the house trying to earn our way in, we have not yet "come home."
KJV John 15:13 Greater love hath no man than this, that a man lay down his life for his friends.
KJV John 15:14 Ye are my friends, if ye do whatsoever I command you.
KJV John 15:15 Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.

Jesus then presents a fourth parable, showing that one can be in the house, can have the full benefits of Sonship, but not as of yet come to truly live in that experience and knowledge. He speaks concerning the elder son.

25 Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.
26 And he called one of the servants, and asked what these things meant.
27 And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.

How did he react to the news of his brothers return? He became angry at this news and his father responded with a gracious invite. Then he criticized his father in not recognizing his (elder son's) faithfulness, sinlessness and instead blamed his father for not appreciating all his service toward his father. Then the elder son accused his father of being unfair in his treatment for celebrating the return of "his sinful son" and had never done such for him.

28 And he was angry, and would not go in: therefore came his father out, and intreated him.
29 And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:
30 But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.

To these sorrowful statements, the father again responded to the elder son through grace.
31 And he said unto him, Son, thou art ever with me, and all that I have is thine.
32 It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.

He said you are my Son, you are always with me and all that I have is yours to enjoy. But your way of looking at the restoration of your brother is lacking, for this your brother was dead and now is alive again. He is my son, and he is your brother. He was lost and is found. I am rejoicing, our family is rejoicing, heaven is rejoicing, everyone is rejoicing except you.

Here is a quote from a writer for Ravi Zacharias Ministries:
"We are easily broken over the pain and suffering we see around us, and well we should. But what a day of rejoicing it is when our hearts are broken by the sweet bitterness of seeing our own sinfulness against the blinding purity of the Son of God; when our fists begin to loosen our grip on the stones we would self-righteously cast at others, and when we finally approach God, not as his advisors, but as sinners in need of mercy and forgiveness! When the intent is right and the mirror is the word of God in its historical context, the revelation that true beauty lies in Christ alone will only drive us ever closer to the restoration of our own beauty in Him. Such an encounter with our Creator is not to be found amidst the cacophony of noises within the factory of dedicated god-crafters; it is best seen when nothing obscures our view of the Cross."


God's grace is like this: He does not remember our sins when we talk about them to him even though they may come back into our mind and we may feel the accusations of the Accuser, the devil. Jesus has bore them away on the cross and they are to never be remembered again by us. He never brings them back to us again. We at times are attacked and accused by the devil in our mind and at times are tormented by our sinful thoughts, emotions and acts of the past and yes, even present ones. When we fall to that trap, we are like the younger son who returned to the father's house initially like a slave and not as a son. He did not understand grace until he saw his father running to him with open arms, possibly shouting, my son, my son, I have been watching and waiting for you to return to me. He kissed and kissed him, and so forth. All this was not understood by the elder son, who reacted in a angry, critical and blaming manner.

A couple of days ago I spoke disrectfully to my wife, hurt her and I understood that. Seeing the hurt, I asked forgiveness but she had already forgiven me, but the hurt remained. A day later as we were talking, I mentioned the incident again and I asked her with a somewhat assuming manner, "You are not going to hold that against me, are you? (I was not valuing the grace of forgiveness in her heart and I was also falling victim to the idea that I had to do something to pay for my sin. She replied to my question as to whether she would hold it against me with, "What are you talking about?" That is how grace works, my dear brothers and sisters.

When Joseph's brothers came to somehow "pay", Joseph wept.

When Jesus looked out over Jerusalem at those who would not believe that His grace was upon them and for them, He wept.

When the Prodigal wanted to "pay"his way back to the Father's house, the Father went out to get Him and showed Him grace.

When the elder son did not respond with grace toward his Father and his brother, the Father responded in grace.

When we mistakenly think that we must pay to get in, God says, what debt are you talking about? I do not even know what you are talking about. Come on in and enjoy everything that is mine, My Son. You are all paid up...My Son did the paying, Believe it to my glory, my honor, my rejoicing in you, and to the peace and joy of your soul. In Jesus Name, Amen.

May the humble, seeking and joyful grace of our Lord Jesus Christ be experienced by you today.

Pastor Orval Wirkkala

Meditation: Luke 13:1-13
The context of today's meditation is understood in light of what is written in chapter 12 of Luke's Gospel. Here is what Jesus has taught in chapter 12. Let us first look at what He taught in that chapter.

12:1-3 Beware of the leaven of the Pharisees, which is hypocrisy. "Being and doing things in secret will eventually come out in the open."

12:4-7 True fearlessness. "Do not fear man who is able only to kill the body, but fear God who is able to kill the soul and to cast it into hell. He will take care of us in the most extreme difficult situations, for if He takes care of the sparrows, how much more will he take care of us.

12:8-12 Confessing Christ: "When opportunities to confess the name of Christ are given to us, we should take advantage of them. We should not fear when we are brought for into the public arena or before men, for the Holy Ghost will give us the words to speak at that time.

12:13-21: "Warning against covetousness, excessive hoarding of riches" Because the rich man hoarded his riches instead of being a good steward over them, they became a liability.

12:22-59 Of Christ's imminient coming and of our preparation for his return.

Our text begins with these words.

KJV Luke 13:1 There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.
2 And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?
3 I tell you, Nay: but, except ye repent, ye shall all likewise perish.
There was an understanding that there was a direct connection between the greatness of a transgression and the severity of the punishment. There is the implication that a sudden death in the midst of so sacred doing must be a special proof of the wrath of God upon those who were killed. Jesus says, not so. but all need to repent or perish.


4 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?
5 I tell you, Nay: but, except ye repent, ye shall all likewise perish.
Again it is brought forth that because the tower fell on them in Siloam, they were worse sinners than the others in Jerusalem, and therefore the wrath of God was upon them. Again, Jesus says, not so, but all need to repent or perish.

Tsunami in India, Hurricane in Louisiana, The falling of the Twin Towers, The Earthquake in Haiti, can be compared to these events which are described here in our text. Three of these disasters could be called acts of God while one would be an act of man. In our text one was the act of Pilate, while the other was "an act of God."

It is interesting that when disasters such as these, occur, that they are referred to as acts of God. And even though the unbelieving heart resists reminders of God, when disasters strike, unbelief asks: "Where is God in all this?" When these calamities occur, God is blamed, but when there is good weather for bumper crops, who gets the credit?

In general, those who do not believe say that since there is evil there is no God.

1. There is evil in the world
2. If God was real, He would do something about it.
3. Nothing has been done.
4. There is no God.

Those who believe: God is present and there is evil in the world.

1. There is evil in the world.
2. There is evil, so there must be good, God is that goodness.
3. If there is good and evil, there must be a moral law by which good and evil are judged.
4. If there is a moral law, there must be a Law Giver.
5. God is the Law Giver.

God allows death but has the power to restore life. Man has the ability to take a life, but he does not have the power/ability to restore life. Why is it that God is called immoral for the deaths in a plane crash, but the law guarantees a woman the right to choose to kill her baby in the womb, saying that that is her moral right?

ESV Deuteronomy 32:39 "'See now that I, even I, am he, and there is no god beside me; I kill and I make alive; I wound and I heal; and there is none that can deliver out of my hand.

Jesus, beginning already in chapter 12 is speaking to the people of that day of the necessity of being ready for the return of the Lord, and after the people attach the severity of God's wrath to the greatness of the sin, He uses the situation to teach that this is not so, but tells them of the necessity of their personal repentance.

The teachings were for those present and had a historical implication for the people of that day, but these teachings also have teaching and counsel for us today

The last two articles have focused on what God has done in Christ. Two Sundays ago (John 12:20-41)the message focused on the answer to the Greeks/Gentiles request to "see Jesus." In response to that question, Jesus spoke of His death and how through His death many would be made alive. He also spoke of how the prince of this world (Satan) was judged at the cross, with He Himself, the innocent one, taking the judgment/punishment for the sins of the whole world.

Last Sunday the message (Luke 13:31-35) focused on a different aspect of our salvation, with the emphasis being placed on the love/committment that motivated His coming to earth, His anquish at the rejection of this gift of love and of the warning to those who reject Him as their Saviour.

Today we are going to look at the things of salvation, not from God's eyes or from the heart of Jesus, but we will look at it from our place of response or we could say, responsibility. What will be our response to that which He has done for us in His Son? For that is our worship, our response to what God has done for us. Will we receive and respond to His saving acts of love for us and worship Him?

We understand that which God has done for us from the writings of Apostle Paul:

2 Cor 5:18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;
19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.
20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.
21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

We note that there are two reconciliations in these verses, God reconciling (or reconnecting) us to Himself through the cross, in so doing, taking our sins away from us and laying them on His Son; Then in verse 20 it is written: "Be ye reconciled to God." There is a taking away of sin as well as a giving of righteouness unto us. God has taken away our sin by acting on our behalf, and has given us the gift of righteousness which we have received by faith.

Romans 4:23 Now it was not written for his sake alone, that it was imputed to him;
24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
25 Who was delivered for our offences, and was raised again for our justification.

Point 1. God does not punish "greater" sins with greater punishment.

KJV Luke 13:1 There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices. (They were in the temple making their sacrifices and were killed by Pilate in that place)
2 And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?
3 I tell you, Nay: but, except ye repent, ye shall all likewise perish.
4 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?
5 I tell you, Nay: but, except ye repent, ye shall all likewise perish.

To those who spoke to Jesus about the deaths of the Galileans and of those in Jerusalem, they were considered greater sinners than others and they got what they had coming. But Jesus asked the question Himself in order to challenge their thinking, (In doing so, did He allow time for them to think through the answer?) which He then answered with a simple, but emphatic, “no.” Then He immediately changed the focus from the judgment of others to the judgment of themselves. The tragedy which befell those Galileans should not be viewed as an opportunity to judge those who died at the hand of Pilate to be greater sinners than others, instead, it should be perceived as a warning to all sinners, namely themselves, of a judgment which awaits them if they do not repent.

Point 2. Every person must come to a place of repentance to be saved for heaven.

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


What is repentance? What does it mean?

Old Testament
Meaning: 1) to be sorry, console oneself, repent, regret, comfort, be comforted

New Testament
Meaning: 1) a change of mind, as it appears to one who repents, of a purpose he has formed or of something he has done

John the Baptist preached repentance
KJV Matthew 3:2 And saying, Repent ye: for the kingdom of heaven is at hand.

Jesus preached repentance
KJV Matthew 4:17 From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.
KJV Matthew 9:12 But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.
KJV Matthew 9:13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.

Jesus left us the commission to preach repentance
KJV Luke 24:47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

Paul preached repentance
ESV Acts 26:20 but declared first to those in Damascus, then in Jerusalem and throughout all the region of Judea, and also to the Gentiles, that they should repent and turn to God, performing deeds in keeping with their repentance.
KJV Acts 20:21 Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.

Point 3. God is long suffering toward us as sinners in his calling of us to repentance and faith, but there is a day of reckoning coming.

Luke 13:6 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.
7 Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?
8 And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:
9 And if it bear fruit, well: and if not, then after that thou shalt cut it down.

The point is that the absence of judgment here and now cannot be construed as a sign of one’s righteousness. Rather, if judgment does not strike immediately, it is a sign of God’s mercy, not his approval

KJV 2 Peter 3:9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

Perspective of the people in verse one:
God hastened the death of those who died, in judgment of their (greater than normal) sins.

God's Perspective:
The parable of the farmer and the fruitless fig tree speaks rather of the patience and longsuffering of God with respect to the stubborn rebellion and sin of Israel. The visitation left the Jewish nation and went to the Gentiles, to the whole world.

This extended time, this delay in judgment, was for the purpose of allowing God’s people further opportunity to repent. In our humanness, we may use grace as opportunity to not be watchful, and to live in non repentance, but that is not what God's perspective is. We may think that God is not coming soon. that there is a lot of time for ourselves to repent and to believe the gospel. Jesus addressed that type of thinking in the previous chapter, when He said, Luke 12:45 But if that servant says to himself, 'My master is delayed in coming,' and begins to beat the male and female servants, and to eat and drink and get drunk, (That servant lived with an unrepentant heart)

Today the Lord asks us for our heart...He calls upon us to repent, to change our mind. Is there change needed in our heart today?

“Give Me thy heart,” says the Father above—
No gift so precious to Him as our love;
Softly He whispers wherever thou art,
“Gratefully trust Me and give Me thy heart.”

Refrain:
“Give Me thy heart, give me thy heart”—
Hear the soft whisper, wherever thou art;
From this dark world He would draw thee apart,
Speaking so tenderly, “Give Me thy heart.”

“Give Me thy heart,” says the Savior of men,
Calling in mercy again and again;
“Trust in Me only, I’ll never depart—
Have I not died for thee? Give Me thy heart.”

Refrain:
“Give Me thy heart, give me thy heart”—
Hear the soft whisper, wherever thou art;
From this dark world He would draw thee apart,
Speaking so tenderly, “Give Me thy heart.”

“Give Me thy heart,” says the Spirit divine;
“All that thou hast to My keeping resign;
Grace more abounding is Mine to impart—
Make full surrender and give Me thy heart.”

Refrain:
“Give Me thy heart, give me thy heart”—
Hear the soft whisper, wherever thou art;
From this dark world He would draw thee apart,
Speaking so tenderly, “Give Me thy heart.”


May the grace of our Lord Jesus Christ be with you.

Pastor Orval Wirkkala