Sermon Tone Analysis
Overall tone of the sermon
This automated analysis scores the text on the likely presence of emotional, language, and social tones. There are no right or wrong scores; this is just an indication of tones readers or listeners may pick up from the text.
A score of 0.5 or higher indicates the tone is likely present.
Emotion Tone
Anger
0.09UNLIKELY
Disgust
0.09UNLIKELY
Fear
0.08UNLIKELY
Joy
0.61LIKELY
Sadness
0.15UNLIKELY
Language Tone
Analytical
0.4UNLIKELY
Confident
0UNLIKELY
Tentative
0UNLIKELY
Social Tone
Openness
0.9LIKELY
Conscientiousness
0.41UNLIKELY
Extraversion
0.22UNLIKELY
Agreeableness
0.63LIKELY
Emotional Range
0.71LIKELY
Tone of specific sentences
Tones
Emotion
Language
Social Tendencies
Anger
< .5
.5 - .6
.6 - .7
.7 - .8
.8 - .9
> .9
Giving honor to God the Father,and God the Son, and God the Holy Ghost; Pastor Thomas Rev. Perry in his absent Rev. Tarver officers members and friend good morning may God bless you all with this massage!
Amen.
Prayer : Let the words of my mouth,And the meditation of my heart, be acceptable in thy sight O LORD, my strength, and my redeemer.
()
Text:Luke 19:1-10
Topic: Salvation is coming soon
Theme:Confession before Salvation
Purpose: The purpose of this text is to show that if Jesus is in your home then your home is safe.
Introduction to Luke
Introduction to Luke
Luke proclaims Jesus as the Savior of the world.
This Gospel presents Jesus as the climactic turning point in world history, and it sets the stage for Luke’s second volume—the Acts of the Apostles.
In both books, Luke focuses on the mission of Jesus, which continues and expands with the Church, out from Jerusalem to the world ().
In Jesus, everyone—Jewish and non-Jewish alike—may come to salvation.
Jericho An ancient city in the Jordan Valley, about 10 miles northeast of Jerusalem; conquered by Joshua and the Israelites when the walls collapsed.
Jericho is Jesus’ last major stop before entering Jerusalem
The Urgency to see Jesus
Zacchaeus the Tax Collector
The story of Zacchaeus the tax collector only appears in one passage—Luke 19:1–10.
Tax collectors in the Roman Empire had to collect a certain amount for the maintenance of the state.
However, they were also permitted to collect more and then keep the proceeds.
Tax collectors were hated for their tendency to abuse their power for their own gain.
Material wealth (mammon) is a recurring topic in the Gospel of Luke.
St. Augustine argued that Zacchaeus’ mammon could lead to his damnation (Augustin, Sermons, Sermon LXIII.
[CXIII.
Ben.] 3).
The Saviour Who Seeks the Lost ()
Zacchaeus belonged to the dishonourable band of tax collectors, who often swindled people out of their money, combining threats with deceit.
Such was the occupation of this rich man.
He was a chief tax collector, and he would have been familiar with local Roman dignitaries.
He had perhaps all but forgotten his Hebrew roots in the mad search after money.
Yet the Lord was already at work in his heart for he wanted to see Jesus.
This travelling teacher intrigued him.
Despite his wealth, he chose the undignified option of climbing a tree to see him.
It often happens that those whom the Lord intends to save are made curious to know more about him first.
There is animation and haste in this narrative.
He did not walk to the tree but ‘ran’ (v.
4).
He was energetic in his desire to see Jesus.
Perhaps he felt that he would be unseen in the tree, and that Christ would only notice the people around him.
Yet, like that other man from the region of Jericho, Bartimaeus (Luke 18:35–43), he caused the Lord to stop.
Zacchaeus may have felt uncomfortable when the Lord called him by name.
After all, the crowd clearly knew Zacchaeus’ occupation (v. 7).
Yet he received the Lord joyfully (v.
6), welcoming Jesus of Nazareth to his home.
The subsequent events show that his heart was truly changed that day.
He was determined to serve the Lord from that moment.
He was not just going to follow an honest course, but make restitution for the wrongs he had done.
He gave to the poor, and restored what he had taken.
Far from boasting, his words (see v. 8) are an admission of guilt and a sign of his deep humility before God.
For many today, trust in Jesus is simply about wiping the slate clean, and being forgiven—yet it is also about restitution.
We must restore all we have stolen, and make peace with those we have hurt.
Jesus taught that we are known by our fruit (see notes on Luke 6:43).
Zacchaeus showed, not just by words but also deeds, that he trusted in the Messiah, and was a new person.
The Lord Jesus rejoiced that salvation had come to his home, and also remarked that this was all the more fitting because ‘he also is a son of Abraham’ (v.
9)—not only a son by birth, but now also by faith (Gal.
3:7).
The Saviour ended by saying, ‘The Son of Man has come to seek and to save that which was lost’ (v.
10).
This account makes it clear that a man may be a Hebrew by birth, but still be lost.
The Lord specialized in calling not the righteous but sinners to repentance (see Luke 5:31, 32 and Luke 15:4–7).
Introduction to Luke
Luke proclaims Jesus as the Savior of the world.
This Gospel presents Jesus as the climactic turning point in world history, and it sets the stage for Luke’s second volume—the Acts of the Apostles.
In both books, Luke focuses on the mission of Jesus, which continues and expands with the Church, out from Jerusalem to the world ().
In Jesus, everyone—Jewish and non-Jewish alike—may come to salvation.
Introduction:
.
The Saviour Who Seeks the Lost ()
The name Zaccheus means “righteous one,” but this supervisor of tax collectors was not living up to his name.
Certainly the Jewish religious community in Jericho would not have considered him righteous, for he not only collected taxes from his own people but also worked for the unclean Gentiles!
And publicans were notorious for collecting more taxes than required; the more money they collected, the more income they enjoyed ().
Though Zaccheus was a renegade in the eyes of the Jews, he was a precious lost sinner in the eyes of Jesus.
SALVATION Examines the biblical concept of salvation as it develops from the sense of physical rescue in the present life
It is interesting to see the changes Zaccheus experienced that day, all because Jesus visited Jericho.
A man became a child (vv.
2–4).
In the East, it is unusual for a man to run, especially a wealthy government official; yet Zaccheus ran down the street like a little boy following a parade.
And he even climbed a tree!
Curiosity is certainly characteristic of most children, and Zaccheus was motivated by curiosity that day.
John Calvin wrote, “Curiosity and simplicity are a sort of preparation for faith.”
This is often the case, and it was certainly true of Zaccheus.
Why the big crowd?
Who is this Jesus of Nazareth they are following?
What am I missing?
Jesus said, “Whosoever shall not receive the kingdom of God like a little child shall in no way enter therein” (Luke 18:17).
Perhaps more than anything else, it is pride that keeps many “successful” people from trusting Jesus Christ
(e.g., deliverance from danger or crisis) to the idea of spiritual rescue often associated with the afterlife
.A seeking man became found (v. 5).
(e.g., forgiveness from sins, eternal life).
This development in the concept of salvation corresponds with changes in beliefs regarding life after death:
As views about the afterlife became more optimistic, the understanding of salvation expanded beyond the present world to include hopes for divine deliverance and even resurrection in the world to come.
Zaccheus thought he was seeking Jesus (Luke 19:3), but Jesus was seeking him!
(Luke 19:10) By nature, the lost sinner does not seek the Saviour (Rom.
3:11).
When our first parents sinned, they hid from God, but God came and sought them (Gen.
3:1–10).
When Jesus was ministering on earth, He sought out the lost; and today the Holy Spirit, through the church, is searching for lost sinners.
< .5
.5 - .6
.6 - .7
.7 - .8
.8 - .9
> .9