From the Heart of Spurgeon

Jesus, the Substitute for His People (S1223)

This sermon is brief enough to make the reader ask about the occasion of its preaching. No explanation is given in the text, though there may be a shade of a hint. Was it some notable occasion? Did the preacher feel particularly weak and afflicted himself? (Spurgeon often tells his congregation if this is the case.) Is he adapting his material for a particular class of hearers who might struggle with more? Whatever the explanation, the result is a little jewel of a sermon, concentrating on the excellencies of Christ in a way adapted to soothe Christians of a fearful cast of mind, terrified by the notion of condemnation. Of course, the security of the Christian in Christ gives way to a plea toward those who are still outside, that they would come to Christ to enjoy the so-great salvation which he alone provides.

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Rightly Dividing the Word of Truth (S1217)

purgeon is happy to preach on preaching, so that the saints under the sound of his voice might know what to expect, and to what they are entitled. He does that in this sermon. Taking the phrase, “Rightly dividing the word of truth” he studies it by way of a series of figures taken from a variety of expositors, each of which sheds its own light on the duty of expounding and explaining and applying the Scriptures. Integrity, honesty, simplicity, clarity, urgency, all come to the fore as Spurgeon explains why it is so important that ministers handle the Word of God as those answerable to God for the souls of those to whom they preach, all considered in the light of eternity. Reading the sermon today is a help to preachers as we consider our duty, and how to discharge it; it is of value to hearers, perhaps to value a faithful ministry—not just despite its probing and pressing nature, but because of it—or to seek out a man who will not play fast and loose with God’s revelation, but handle it faithfully, for their soul’s sake.

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A Grateful Summary of Twenty Volumes (S1209)

The Sword and the Trowel was Spurgeon’s magazine. The January number for 1875 began with an article acknowledging God’s goodness in providing for the publication of sermons for twenty years, and giving some history of the endeavour (this article is included in this week’s printed sermon). This sermon, preached at the end of 1874, is the pulpit testimony to the same. It is marked by humility and gratitude, and by a delight in the gospel which Spurgeon was privileged to preach. There is here both confidence and conviction: this is the preached gospel which the Lord has blessed, and this is the gospel which the preacher is determined to go on preaching, glorious in its object and inexhaustible in its fullness. So, then, there is no surprise that a celebration of gospel preaching becomes an opportunity, once again, to set forth the unsearchable riches of Christ. The sermon ends with this challenge: “Bestir yourselves, feed upon Jesus, and then take of the good cheer to those who do not know the riches of Christ, and as God gives you grace, go you and fulfil this ministry, and you will then say, as I do, and as the apostle said of old, ‘Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ.’ The Lord bless you. Amen.”

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Read the sermon here:

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The Reception of Sinners (S1204)

There is joy in salvation. There is joy in God because of salvation, joy for the repenting sinner because of salvation, and joy for the servants of God who are instruments of blessing because of salvation. Spurgeon sees this figured out for us in the story of the prodigal son returning home. Using careful language, he shows us the joy that is in the father’s heart; he rejoices with the son who is welcomed home by his father; he considers the delight of the servants who are given work to do in welcoming and adorning the once-rebellious child. While he is writing long before some modern debates about the affections of God, and should be read as such, Spurgeon shows us that such questions are not new. Even if some will struggle with his language about God’s joy, we need to ensure that we are able to communicate the divine delight over returning sinners, and to appreciate the delight in the hearts of sinners who return, so that we can enter into that delight insofar as we are given the privilege of serving a saving God.

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The Claims of God (S1197)

God is God. Simple as that might sound, it is the profound truth which Spurgeon works out, in measure, in this sermon. Because God is God, and—for believers—especially because he is our God, we are to glorify him in all things. The claims of God are grounded in his being and doing, and then Spurgeon assesses our response to them. So often our attitude is one of disdain or neglect. Where is the honour to which God is entitled from his creatures, his people? And so Spurgeon pleads with us to embrace the claims of God, as not only proper but delightful, ennobling, purifying. It begins with faith in the Lord Jesus Christ, and works out in cheerful and willing service to the God of our salvation, seeking to honour his claims in thought, word, and deed.

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Hindrances to Prayer (S1192)

This eminently practical sermon shows something of the value which Spurgeon places on prayer. Having briefly handled his text in its context, he concentrates on three dangers: hindrances from prayer—those things which keep us from prayer altogether; hindrances in prayer—those things which keep us from really praying when we pray; and, hindrances to the speeding of our prayers—those things which keep us from having access to God, and enjoying answers to our prayers. It is eminently practical and evidently heartfelt. Given the fact that prayer, by its very nature, is so often a battle, these are helpful considerations for us. They keep us from finding easy excuses or offering lazy complaints, and point us back to our own heart disposition, our attitudes and appetites in prayer, and the way in which our prayers are so often and easily undermined by our own carnality and carelessness. This sermon calls us to pray, and exhorts us to pray indeed, making our pleadings with God the very expression of our desires for his glory.

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A Singular Title and a Special Favour (S1182)

This is a truly sweet and happy sermon. Do not be put off by the text: “The God of my mercy shall prevent me.” As Spurgeon makes clear, the point is that the God of my mercy shall go before me, shall anticipate me, shall come to meet me. And so he explains the particular nature of the relationship, the grasp that David has on God’s mercy, and the various ways and senses in which the God of mercy, the God of my mercy, anticipates every demand arising out of the genuine needs of every child of God, and meets us at the very point of need. This covers the past, especially in our experience of salvation; it addresses the present, as God sustains and blesses us in all our circumstances; it provides for the future, knowing that to the very end of our days the God of my mercy will guide us. Spurgeon shows himself a masterly preacher here, building in his applications along the way before sending home a few precious truths at the close of the whole. Here are truths rich and sweet to sustain our souls as we press on in the pilgrim way.

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Fearful of Coming Short (S1177)

Spurgeon considers Paul a balanced preacher—not a middle-of-the-road preacher, but one who both offers salvation in all its fullness, to be received and enjoyed with assurance, and who warns lest the faith which a sinner professes be something else than the saving faith which clings to our Lord and Saviour, Jesus Christ. This, then, is a searching sermon, in which the preacher urges us to consider the nature of the true faith which God gives as opposed to the empty faith which some claim. We need to consider the very nature of that faith, and its relation to Christ Jesus. We need to know why it is so important to consider this question, given how many turn away, how many fall short, how many are hypocrites, how many professing Christians simply show little of the evidences of a child of God. We need to understand what is at stake with regard to heaven and hell. We need to know how to respond. Here, Spurgeon is carefully pastoral: these warnings are not designed to crush true faith, but—in shaking it—to send its roots deeper into God, into his truth, into Christ. So he urges us not to draw back but to press on, to cling to Christ wholeheartedly, and so to enter into rest.

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The Lord Chiding his People (S1171)

 

In appreciating Spurgeon the gospel preacher, we should not imagine that his gospel preaching is somehow shallow or narrow, nor that it lacks anything of the pastoral note. Spurgeon cares for the souls of people. He cares that sinners come into the kingdom; he cares that saints be built up in the kingdom. Again, that latter note does not make him a mere sentimentalist. I am not always persuaded that as many of us would have relished sitting under Spurgeon’s ministry as we might imagine! Here he is perfectly straight with his hearers, without being at all harsh. He first reminds us that God will chide, offering some reasons and explanations as to why that will be so. Then he brings in some particular comforts and consolations, emphasising the kindness, patience, and wisdom of Almighty God. His applications are wide-ranging but pointed and searching. It is a grand example of pastoral preaching, gently yet firmly bringing needed truth to bear.

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Without Money and Without Price (S1161)

You probably have no need to be told that Spurgeon almost instinctively reverts to the pure presentation of the gospel when given the merest opportunity. Here his emphasis is on the freeness of divine grace. Preaching from Isaiah 55:1, he tells us why this is so surprising to fallen man, why it is a necessity (not just from our need, but from the character of the God who saves), and then the salutary influence of this fact—the happy effect of being saved by free grace. As so often, on one level there is nothing particularly novel here, nothing unusual in terms of what Spurgeon says as a preacher. Nevertheless, two things in particular stand out. One is the relentless and intense concentration on this primary idea of freeness, which has the effect of holding it before the eyes so as to drive home the issues. The other, developing from that, is the way in which Spurgeon presses that one truth persuasively into the hearts of his hearers, reasoning and wrestling so that they might grasp the wonderful freeness of God’s great grace in Christ. As hearers, we are made to gaze upon this truth so that, under God, we cannot avoid its marvel. As preachers, we are forced to ask whether or not we are so righteously relentless in pressing home God’s word.

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Podcast 169: Daniel Facing the Lion’s Den (S1154) Dan 6:10