He Remembers That We Are Only Dust

You spare your son when you know he is doing his best to serve you. He has made a a blunder, and if he had been a mere hired servant you might have been angry, but you say, “Ah, I know my boy was doing all he could, and he will do better soon, and therefore I cannot be severe. I see that he is imperfect, but I see equally well that he loves me, and acts like a loving son.” The word here used signifies pity or compassion, “Like as a father pitieth his children, so the Lord pitieth them that fear him.” He will even at the last look upon us with a love which has pity mingled with it, for we shall need it in that day. He will “remember that we are dust,” and will accept us, though, cognizant of all the faults there were, and of all the infirmities that there had been: he will accept us still, because we are his own sons in Christ Jesus, and by grace desire to serve him.

We do not serve him to become sons, but because we are sons. It is a sweet name for a child of God: a son-servant, one who is a servant to his father, and therefore, because he is his son, serves not for wage, nor of compulsion, but out of love. Such service is mentioned as evidence of sonship, and not as a claim; and we shall be saved through grace, our holy service of sonship being the proof of that grace.

From a sermon by Charles Haddon Spurgeon entitled "Great Difference," delivered May 19, 1878. Image by Moyan Brenn on Flickr under Creative Commons License, without alteration.

He Is The Righteous Father

Worldly wisdom talks of “the universal fatherhood of God,” and babbles for ever about that mere dream, that fiction of folly, against which the Bible is a plain and pointed protest. Universal Fatherhood indeed, when our Lord Jesus said, “If God were your Father ye would love me, for I proceeded forth and came from God. Ye are of your father the devil, and the lusts of your father ye will do.” Is it not described as a special wonder of love that we should be called the sons of God? (1 John 3:1.)  Did not the Holy Ghost say by his servant John, “In this the children of God are manifest, and the children of the devil; whoever doeth not righteousness is not of God, neither he that loveth not his brother.”

The philosophic Christian world knows an effeminate, indiscriminate fatherhood, but not “the righteous Father.” It will not bow before the majesty of his justice. According to the tenor of its teaching sin is a misfortune, transgression, a mere trifle, and the souls that suffer for wilful guilt are objects to be pitied rather than to be blamed. The world’s “thinkers” are continually drawing upon our feelings to make us pity those who are punished, but they have little to say in order to make us hate the evil which deserved the doom. Sin according to them does not of itself demand punishment, but penalties are to be exacted or remitted for the general good, if indeed they are to be executed at all. All necessary and inevitable connection between guilt and its punishment is denied. They dare to call justice revenge, and speak of atonement as if were a solatium for private pique. The Christian world does not seem to have learned the truth that “a God all mercy were a God unjust,” and that a God unjust would soon be discovered to be a God without love, in fact, no God whatever. “Righteous Father!” This is the peculiar revelation which is received by those who have been taught of the Holy Spirit, and to this day Jesus Christ may say, “O righteous Father, the world hath not known thee.”

Men kick against the doctrine of the atonement, they quarrel with substitution, they are fierce in their sarcasms against the mention of the precious blood of Christ, and sneer superciliously at those who hold fast the old truth. They stumble at this stumbling stone, and strive evermore to overthrow this rock of truth; and yet, depend upon it, this is the test question by which we shall know whether a man knoweth God aright or knoweth him not.

From a sermon by Charles Haddon Spurgeon entitled "The Righteous Father Known And Loved," delivered October 14, 1877. Image by Jeff Pang on Flickr under Creative Commons License.

The eyes of God see it all

It ought to be a subject of great joy to all righteous souls that the world is not left to itself, or to tyrants: the might is with the right after all, for power belongeth unto God. There is a Governor and Ruler who is Lord of all, and all power is in his hand. Have you not often wished more power to the arm of the man who attacks insolence and cruelty? Be glad, then, that all power is in the hand of the Judge of all the earth, who must and will do right. He will not leave bloodshed unavenged, nor suffer wanton cruelty and horrible brutality to go unpunished; and if the great ones of the earth pass by with indifference, or wink the eye in wicked policy, there is an eye that sees, and a hand that will mete out vengeance stern and sure.

In patience possess your souls, O ye people of God, for “God reigneth over the heathen, he sitteth upon the throne of his holiness.” The needy shall not always be forgotten, nor the oppressed for ever trodden down, for verily the Lord reigneth, and his power shall defend the cause of right.

From a sermon by Charles Haddon Spurgeon entitled "The Mighty Arm," delivered September 17, 1876. Image by David DeHetre on Flickr under Creative Commons License.

A God who is full of compassion

...[M]ercy is an essential attribute of God. We must never think that our Lord Jesus died to make God merciful; on the contrary, the death of the Lord Jesus is the result of the mercy of God. When man sinned God was willing enough to pardon him, for the death of a sinner is no pleasure to him. Judgment is his strange work. The way in which the came to Adam at the first showed his mercy. He came, if you remember, in the cool of the day, — not at the instant the crime was committed. God is not in a hurry to accuse man, or to execute vengeance upon him; he therefore waited until the cool of the day. He did not address rebellious man in the language of indignation, but he kindly said, “Adam, where art thou?” And when he had questioned the guilty pair, and convicted them, and the sentence was passed, it was terrible certainly, but oh how mildly tempered; the curse was as much as possible made to fall obliquely: “cursed is the ground for thy sake.” Though the woman was made to feel great sorrows, yet those were connected with a happy event which causes the travail to be forgotten.

There was tenderness in the dread utterances of an offended God, and mainly so because almost as soon as he declared that man must labor and die he promised that the “seed of the woman should bruise the serpent’s head.” Assuredly the Lord our God is by nature very pitiful and full of compassion.

From a sermon by Charles Haddon Spurgeon entitled "A God Ready To Pardon," delivered January 9, 1876. Image by o palsson on Flickr under Creative Commons License.

That great division

The great division between the sons of men is Christ. Here are the sheep: there are the goats. What parts them? Christ! He is the center. There is no great barrier set up, as it were, on that last tremendous day, but he himself is the division. He shall set the sheep on his right hand, and the goats on his left. Now, that which parts us to-night into two portions is our relationship to Jesus Christ. On which side of Christ are you to-night? I want you to question yourselves about that. If you are on his right hand you are among his people. If you are not with him you are against him, and so are on his left hand.

That which parts the saint and the sinner is Christ; and the moment a sinner comes to Christ he passes over to the other side, and is numbered with the saints. This is the real point of separation. Christ stands between the believers and the unbelievers, and marks the boundary of each class.

From a sermon by Charles Haddon Spurgeon entitled "The Final Separation." Image by Zach Dischner on Flickr under Creative Commons License.

Taking advantage of His Love

When for a long time no great changes have occurred in the world, no remarkable judgments, no visitations of famine, pestilence, or war, men are very apt to grow carnally secure, and to take license to sin from the merciful respite which ought to have led them to gratitude, and through gratitude to obedience. At certain periods it has seemed to the Most High to be imperatively necessary to send great calamities upon mankind lest pride oppression, and profanity should cause society utterly to rot.

The fall of dynasties, the overthrow of empires, devastating wars, and dire famines have been necessities of God’s moral government, bits in men’s mouths, bridles for their arrogance, checks to their licentiousness. The Lord is slow to smite the wicked, for his tender mercy is great, and he delights not in the sufferings of men, and therefore he keeps his arrows in his quiver, and hangs up his bow; but, alas, men take advantage of his love to grow grossly sinful, and to blaspheme his name.

From a sermon by Charles Haddon Spurgeon entitled "The World On Fire," delivered August 3, 1873. Image by binnyva on Flickr under Creative Commons License.

Let Us Not Sleep

“Let us not sleep, as do others.” — 1 Thessalonians 5:6

The Savior, as I see him throughout the whole of his ministry, appears to me on his knees pleading, and before his God agonising — laying out his life for the sons of men. But, brethren, do I speak harshly when I say that the disciples asleep are a fit emblem of our usual life? As compared or rather contrasted with our Master, I fear it is so.

Where is our zeal for God? Where is our compassion for men? Do we ever feel the weight of souls as we ought to feel it? Do are ever melt in the presence of the terrors of God which we know to be coming upon others? Have we realised the passing away of an immortal spirit to the judgment bar of God? Have we felt pangs and throes of sympathy when we have remembered that multitudes of our fellow creatures have received, as their eternal sentence, the words — "Depart ye cursed into everlasting fire in hell, prepared for the devil and his angels?" Why, if these thoughts really possessed us, we should scarce sleep; if they became as real to us as they were to him, we should wrestle with God for souls as he did, and become willing to lay down our lives, if by any means we might save some.

I see by the eye of faith, at this moment, Jesus pleading at the mercy-seat. “For Zion’s sake,” he saith, “I will not hold my peace, and for Jerusalem’s sake I will not rest;” and yet, we around him lie asleep, without self-denying activity, and almost without prayer, missing opportunities, or, when opportunities for doing good have been seized, using them with but a slothful hand, and doing the work of the Lord, if not deceitfully, yet most sluggishly. Brethren, “let us not sleep, as do others.” If it be true that the Christian Church is to a great extent asleep, the more reason why we should be awake; and, if it be true, as I fear it is, that we have ourselves slumbered and slept, the more reason now that we should arise and trim our lamps, and go forth to meet the Bridegroom. Let us from this moment begin to serve our Master and his church more nearly after the example which he himself has set us in his consecrated life and blessed death. Let us not sleep then, as did the disciples at Gethsemane.

From a sermon by Charles Haddon Spurgeon entitled "Sleep Not." Image by Christian Revival Network under Creative Commons License.

The Man On That Throne

The most fitting one in all the world will sit upon that throne. It will be God, but hearken, it will also be man. “He shall judge the world by this man, Christ Jesus, according to my gospel,” says the apostle. The judge must needs be God. Who but God were fit to judge so many, and to judge so exactly? The throne is too great for any but for him of whom it is written, “Thy throne, O God, is for ever and ever; a scepter of righteousness is thy scepter.” Christ Jesus, the Son of God, will judge, and he will judge as man as well as God; and how fitting it is that it should be so! As man he knows our infirmities, he understands our hearts, and we cannot object to this, that our Judge should be himself like unto us. Who better could judge righteous judgment than one who is “bone of our bone and flesh of our flesh”?

And then, there is this fitness about it; he is not only God and man, but he is the man, the man of men, of all men the most manly, the type and pattern of manhood. He will be the test in his own person, for if a man be like Christ, that man is right, but if a man be otherwise than Christ-like, that man deserves to be condemned. That wondrous Judge needs only look upon his own character to read the law, and to review his own actions to discern whether other men’s actions be right or wrong. The thoughts of many hearts were revealed by Christ on earth, and that same Christ shall make an open exhibition of men at the last great day. He shall judge them, he shall discern their spirits, he shall find out the joints and the marrow of their being; the thoughts and intents of the heart he shall lay bare.

From a sermon entitled "The Great White Throne," delivered August 12, 1866. Image by DavetheGray under Creative Commons License.

God the righteous judge

And the heavens shall declare his righteousness: for God is judge himself. Selah. (Psa 50:6)

Celestial intelligences and the spirits of just men made perfect, shall magnify the infallible judgment of the divine tribunal. Now they doubtless wonder at the hypocrisy of men; then they shall equally marvel at the exactness of the severance between the true and the false. “For God is judge himself.” This is the reason for the correctness of the judgment. Priests of old, and churches of later times, were readily deceived, but not so the all-discerning Lord. No deputy-judge sits on the great white throne; the injured Lord of all himself weighs the evidence and allots the vengeance or reward. The scene in the Psalm is a grand poetical conception but it is also an inspired prophecy of that day which shall burn as an oven, when the Lord shall discern between him that feareth him and him that feareth him not. “Selah.” Here we may well pause in reverent prostration, in deep searching of heart, in humble prayer and in awe-struck expectation.

From The Treasury of David, exposition of Psalm 50:6. Image by Indy Kethdy under Creative Commons License.

Christ has borne our punishment

Any theology which offers the pardon of sin without a punishment, ignores the major part of the character of God. God is love, but God is also just — as severely just as if he had no love, and yet as intensely loving as if he had no justice. To gain a just view of the character of God you must perceive all his attributes as infinitely developed; justice must have its infinity acknowledged as much as mercy. Sin must be punished. This is the voice which thunders from the midst of the smoke and the fire of Sinai — “The soul that sinneth it shall die;” “Cursed is every one that continueth not in all things which are written in the book of the law to do them.” “Sin must be punished” is written on the base of the eternal throne in letters of fire; and, as the damned in hell behold it, their hopes are burned to ashes. Sin must be punished, or God must cease to be.

The testimony of the Gospel is not that the punishment has been mitigated or foregone, or that justice has had a sop given it to close its mouth. The consolation is far more sure and effectual; say ye unto the daughter of Zion that “the punishment of her iniquity is accomplished.” Christ hath for his people borne all the punishment which they deserved; and now every soul for whom Christ died may read with exultation — “The punishment of thine iniquity is accomplished.” God is satisfied, and asks no more. Sin deserved God’s wrath; that wrath has spent itself on Christ. The black and gathering clouds had all been summoned to the tempest, and manhood stood beneath the dark canopy waiting till the clouds of vengeance should empty out their floods. “Stand thou aside!” said Jesus — “Stand thou aside, my spouse, my Church, and I will suffer in thy stead.”

From a sermon entitled "A Message From God For Thee," delivered November 16, 1862. Flickr photo by Rosana Prada; some rights reserved.

Preaching the wrath to come

The Lord Jesus, though the most loving of spirits, was the most awful¹ of preachers; and in his sermons, while there is everything that could melt and woo, there is no lack of the great and terrible thunderbolt, and the sounding forth of wrath to come, and the judgment which must await the impenitent. But again, you will say to me, wherefore speak you thus? Why not dwell upon more pleasant themes? Because, as the Lord my God liveth, before whom I stand, I would be free of the blood of all men.

¹ - in the old-fashioned sense of awe-inspiring or terrifying

From a sermon entitled "The Portion Of The Ungodly," delivered April 13, 1862. Flickr photo by Joe; some rights reserved.

Christ is coming

Now we believe and hold that Christ shall come a second time suddenly, to raise his saints at the first resurrection; this shall be the commencement of the grand judgment, and they shall reign with him afterwards. The rest of the dead live not till after the thousand years are finished. Then shall they rise from their tombs at the sounding of the trumpet, and their judgment shall come and they shall receive the deeds which they have done in their bodies. Now, we believe that the Christ who shall sit on the throne of his father David, and whose feet shall stand upon Mount Olivet, is as much a personal Christ as the Christ who came to Bethlehem and wept in the manger. We do believe that the very Christ whose body did hang upon the tree shall sit upon the throne; that the very hand that felt the nail shall grasp the scepter; that the very foot that was fastened to the cross shall tread upon the necks of his foes. We look for the personal advent, the personal reign, the personal session and assize of Christ.

From a sermon entitled "The Two Advents of Christ," delivered December 22, 1861. Flickr photo by Calum Davidson ; some rights reserved.

God the Righteous Judge

It is impossible to reconcile Old Testament history with the effeminate notion of neological divinity¹, that God is only a universal Father, but not a governor and a judge. If these gentlemen will quietly read some of those awful² passages in the Old Testament, they cannot — unless they should deny the inspiration of the passage, or attempt to tone down in meaning — they cannot but confess that they see there far less a loving parent than a God dressed in arms, of whom we may say, “The Lord is a man of war, the Lord is his name. Thy right hand, O Lord, thy right hand, O Lord, hath dashed in pieces thine enemies.” A God without justice is what this modern church is seeking after. These new doctrines would fashion a deity destitute of those sublime attributes, which keep the world in awe, and command for him the reverence of his creatures.

¹By which he means some a newly-devised system of theology.
²In the old-fashioned sense of the word which means awe-inspiring or terrifying.

From a sermon entitled "Not Now, But Hereafter" delivered September 22, 1861.

Flickr photo by Calum Davidson; some rights reserved.