Sermons

Sermon no. 1816, delivered on Thursday evening, January 1st, 1885, by C. H. Spurgeon at the Metropolitan Tabernacle, Newington.

“And he that sat upon the throne said, Behold, I make all things new.”—Revelation 21:5.

HOW PLEASED WE ARE with that which is new! Our children’s eyes sparkle when we talk of giving them a toy or a book which is called new; for our short-lived human nature loves that which has lately come, and is therefore like our own fleeting selves. In this respect, we are all children, for we eagerly demand the news of the day, and are all too apt to rush after the “many inventions” of the hour. The Athenians, who spent their time in telling and hearing some new thing, were by no means singular persons: novelty still fascinates the crowd. As the world’s poet says—

“All with one consent praise new-born gawds.”

By Rev. C. H. Spurgeon

Sermon No. 1094, delivered on Lord’s-Day morning, February 2, 1873, at the Metropolitan Tabernacle, Newington.

“Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ.” Ephesians 5:20.

The position of our text in the Epistle is worthy of observation. It follows the precept with regard to sacred song in which Believers are bid to speak to themselves and one another in Psalms and hymns and spiritual songs, singing and making melody in their hearts to the Lord. If they cannot be always singing they are always to maintain the spirit of song. If they must, of necessity, desist at intervals from outward expressions of praise, they ought never to refrain from inwardly giving thanks. The Apostle, having touched upon the act of singing in public worship, here points out the essential part of it which lies not in classic music and thrilling harmonies, but in the melody of the heart. Thanksgiving is the soul of all acceptable singing.

A sermon preached at Calvary Baptist Church in Simpsonville, SC in 2016.

Isaiah 22, Revelation 3:7-13

Imagine with me that on Christmas morning, one of the gifts you receive is a small box. You hold it in your hands, and it isn’t very heavy. You shake it and it rattles a little. You know that good gifts come in small packages, so you tear off the paper with anticipation. Inside you find a key. Would you be excited?

What thought goes through your head? “What does this key fit?” It could be the key to a car. That would be a nice gift, wouldn’t it? It could be the key to a boat, or a Wave Runner, or a four-wheeler, or maybe a snowmobile. (That wouldn’t be so exciting in South Carolina, more so in Iowa where I live now.)

The point is, you know that the key itself is not the gift. The key represents the gift, and it gives you ownership of the real gift and the ability to use the gift, whatever it is.

The Bible talks about a key that is associated with our celebration of Jesus Christ’s birth. Three different people are said to have this key. The key represents authority and control. Each person uses the authority and control that comes with the key differently.

As we look at what the Bible says about this key, see if you can think of how it connects to Christmas. No Googling!

A Sermon (No. 405) Delivered on Sunday Morning, August the 18th, 1861 by the Rev. C. H. Spurgeon, at the Metropolitan Tabernacle, Newington.

“Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.” (Matthew. 21:5.)

We have read the chapter from which our text is taken; let me now rehearse the incident in your hearing. There was an expectation upon the popular mind of the Jewish people, that Messiah was about to come. They expected him to be a temporal prince, one who would make war upon the Romans and restore to the Jews their lost nationality. There were many who, though they did not believe in Christ with a spiritual faith, nevertheless hoped that perhaps he might be to them a great temporal deliverer, and we read that on one or two occasions they would have taken him and made him a king, but that he hid himself.

Sermon 291 by C. H. Spurgeon, delivered on Sunday, December 25th, 1859 at Exeter Hall, Strand.

“For unto us a child is born, unto us a son is given.”—Isaiah 9:6.

Upon other occasions I have explained the main part of this verse—”the government shall be upon his shoulders, his name shall be called Wonderful, Counsellor, the Mighty God.” If God shall spare me, on some future occasion I hope to take the other titles, “The Everlasting Father, the Prince of Peace.” But now this morning the portion which will engage our attention is this, “Unto us a child is born, unto us a Son is given.” The sentence is a double one, but it has in it no tautology. The careful reader will soon discover a distinction; and it is not a distinction without a difference. “Unto us a child is born, unto us a Son is given.” As Jesus Christ is a child in his human nature, he is born, begotten of the Holy Ghost, born of the Virgin Mary. He is as truly-born, as certainly a child, as any other man that ever lived upon the face of the earth. He is thus in his humanity a child born. But as Jesus Christ is God’s Son, he is not born; but given, begotten of his Father from before all worlds, begotten—not made, being of the same substance with the Father. The doctrine of the eternal affiliation of Christ is to be received as an undoubted truth of our holy religion. But as to any explanation of it, no man should venture thereon, for it remaineth among the deep things of God—one of those solemn mysteries indeed, into which the angels dare not look, nor do they desire to pry into it—a mystery which we must not attempt to fathom, for it is utterly beyond the grasp of any finite being. As well might a gnat seek to drink in the ocean, as a finite creature to comprehend the Eternal God. A God whom we could understand would be no God. If we could grasp him he could not be infinite: if we could understand him, then were he not divine. Jesus Christ then, I say, as a Son, is not born to us, but given. He is a boon bestowed on us, “For God so loved the world, that he sent his only begotten Son into the world.” He was not born in this world as God’s Son, but he was sent, or was given, so that you clearly perceive that the distinction is a suggestive one, and conveys much good truth to us. “Unto us a child is born, unto us a Son is given.”

This outline continues a series preached in 2002. If I were going to preach this one again, I would probably simplify the outline. Too many outline levels gets confusing. In any case, it’s usually best not to enumerate out loud any deeper than the top level points of an outline, other than maybe the occasional quick list.

Introduction

The old adage says “When in Rome, do as the Romans.” Scripture teaches differently: When in Rome, be winsome strangers. From our study of 1 Peter 1, we know that believers are displaced strangers (1 Pet. 1:1), beloved strangers (1 Pet. 1:2), and born again strangers (1 Pet. 1:3). We find in our text that we must also be winsome strangers.

This outline continues a series preached in 2002. For my own edification (and hopefully yours), I’ve restudied the passage and made some improvements to the outline.

Introduction

Worship has  been a controversial topic in recent years. In some ways, the degree of controversy is a good thing: much of it arises from people genuinely striving to do what they believe to be God’s desire—that is, to properly honor God’s name and, at the same time, properly involve and engage God’s people in that activity.

Clearly, much of the controversy has also arisen from philosophies of ministry or outreach that, among other errors, improperly relate the interests and desires of the lost or immature to the worship life of the local church.

Peter’s teaching in this portion of 1 Peter is an excellent corrective. It helps us frame the question of acceptable worship correctly, understand the bigger picture, and ask the right questions to evaluate our present-day options.