Category Archives: C.H. Spurgeon

Charles Haddon Spurgeon (1834-1892) – Influential Baptist preacher in England. Though never ordained , he had powerful preaching ministry at a congregation in London for a period of thirty-eight years, much of that in a building called the Metropolitan Tabernacle, which seated 6,000 persons. He also founded a college for the training of pastors. He was extremely evangelistic and committed to the Doctrines of Grace known as “Calvinism.”

Charles Spurgeon: “Going Home–A Christmas Sermon” on Mark 5:19


The New Park Street Pulpit 1


NO. 109




“Go home to your friends and tell them how great things the Lord has done for you and has had compassion on you.” Mark 5:19.

THE case of the man here referred to is a very extraordinary one—it occupies a place among the memorabilia of Christ’s life, perhaps as high as anything which is recorded by either of the Evangelists! This poor wretch, being possessed with a legion of evil spirits, had been driven to something worse than madness. He fixed his home among the tombs where he dwelt by night and day and was the terror of all those who passed by. The authorities had attempted to curb him. He had been bound with fetters and chains, but in the paroxysms of his madness, he had torn the chains in sunder and broken the fetters in pieces. Attempts had been made to reclaim him, but no man could tame him. He was worse than the wild beasts—for they might be tamed. But his fierce nature would not yield. He was a misery to himself for he would run upon the mountains by night and day—crying and howling fearfully—cutting himself with the sharp flints and tor- turing his poor body in the most frightful manner. Jesus Christ passed by. He said to the devils, “Come out of him.” The man was healed in a moment—he fell down at Jesus’ feet. He became a rational being—an intelligent man. Yes, what is more—a convert to the Savior! Out of gratitude to his Deliverer, he said, “Lord, I will follow You wherever You go. I will be Your constant companion and Your servant, permit me to be so.” “No,” said Christ, “I esteem your motive, it is one of gratitude to Me, but if you would show your gratitude, go home to your friends and tell them how great things the Lord has done for you and has had compassion on you.”

Now this teaches us a very important fact, namely this—that true religion does not break in sunder the bonds of family relationship. True religion seldom encroaches upon that sacred, I had almost said, Divine institution called home. It does not separate men from their families and make them aliens to their flesh and blood. Superstition has done that. An awful superstition, which calls itself, Christianity, has sundered men from their kind. But true religion has never done so! Why, if I might be allowed to do such a thing, I would seek out the hermit in his lonely cavern and I would go to him and say, “Friend, if you are what you profess to be—a true servant of the living God and not a hypocrite, as I guess you are—if you are a true Believer in Christ and would show forth what He has done for you, upset that pitcher, eat the last piece of your bread. Leave this dreary cave, wash your face, untie your hemp belt—and if you would show your grati- tude, go home to your friends and tell them what great things the Lord has done for you! Can you edify the sere leaves of the forest? Can the beasts learn to adore that God whom your gratitude should strive to honor? Do you hope to convert these rocks and wake the echoes into songs? No, go back—dwell with your friends, reclaim your kinship with men and unite, again, with your fellows—for this is Christ’s approved way of showing gratitude.” And I would go to every mon- astery and every nunnery and say to the monks, “Come out Brethren, come out! If you are what you say you are, servants of God, go home to your friends! No more of this absurd discipline. It is not Christ’s rule! You are acting differently from what He would have you do—go home to your friends!” And to the sisters of mercy we would say, “Be sisters of mercy to your own sisters—go home to your friends—take care of your aged parents! Turn your own houses into con- vents—do not sit here nursing your pride by a disobedience to Christ’s rule, which says, “go home to your friends.” “Go home to your friends and tell them how great things the Lord has done for you and has had compassion on you.” The love of a solitary and ascetic life—which is by some considered to be a Divine virtue—is neither more nor less than a disease of the mind! In the ages when there was but little benevolence and, consequently, few hands to build lunatic asy- lums, superstition supplied the lack of charity and silly men and women were allowed the indulgence of their fancies in secluded haunts or in easy laziness! Young has most truly said—

“The first sure symptoms of a mind in health Are rest of heart and pleasure found at home.”

Avoid, my Friends, above all things, those romantic and absurd conceptions of virtue which are the offspring of supersti- tion and the enemies of righteousness! Be not without natural affection, but love those who are knit to you by ties of na- ture.

True religion cannot be inconsistent with nature! It can never demand that I should abstain from weeping when my friend is dead. “Jesus wept.” It cannot deny me the privilege of a smile when Providence looks favorably upon me. For once Jesus rejoiced in spirit and said, “Father, I thank You.” It does not make a man say to his father and mother, “I am no longer your son.” That is not Christianity, but something worse than what beasts would do—which would lead us to be entirely sundered from our fellows—to walk among them as if we had no kinship with them. To all who think a soli- tary life must be a life of piety, I would say, “It is the greatest delusion!” To all who think that those must be good people who break the ties of relationship, let us say, “Those are the best who maintain them.” Christianity makes a husband a better husband! It makes a wife a better wife than she was before! It does not free me from my duties as a son. It makes me a better son and my parents better parents. Instead of weakening my love, it gives me fresh reason for my affection. And he whom I loved before as my father, I now love as my Brother and co-worker in Christ Jesus. And she whom I reverenced as my mother, I now love as my Sister in the Covenant of Grace to be mine forever in the state that is to come. Oh, sup- pose not any of you, that Christianity was ever meant to interfere with households! It is intended to cement them and to make them households which death, itself, shall never sever—for it binds them up in the bundle of life with the Lord, their God, and re-unites the several individuals on the other side of the flood.

Now, I will tell you the reason why I selected my text. I thought within myself there are a large number of young men who always come to hear me preach. They always crowd the aisles of my Chapel and many of them, by His Grace, have been converted to God. Now, here is Christmas Day come round, again, and they are going home to see their friends. When they get home they will want a Christmas Carol in the evening. I think I will suggest one to them—more especially to such of them as have been lately converted—I will give them a theme for their discourse on Christmas evening. It may not be quite so amusing as, “The Wreck of the Golden Mary,” but it will be quite as interesting to Christian people. It shall be this—“Go home and tell your friends what the Lord has done for your souls and how He has had compassion on you.” For my part, I wish there were 20 Christmas days in the year! It is seldom that young men can meet with their friends. It is rarely they can all be united as happy families. And though I have no respect to the religious observance of the day, yet I love it as a family institution! It is one of England’s brightest days—the great Sabbath of the year—when the plow rests in its furrow. When the din of business is hushed—when the mechanic and the working man go out to re- fresh themselves upon the green sward of the glad earth! If any of you are employers, you will pardon me for the digres- sion when I most respectfully beg you to pay your employees the same wages on Christmas Day as if they were at work. I am sure it will make their houses glad if you will do so. It is unfair for you to make them feast or fast, unless you give them wherewithal to feast and make themselves glad on that day of joy!

But now to come to the subject. We are going home to see our friends and here is the story some of us have to tell. “Go home to your friends and tell them how great things the Lord has done for you and has had compassion on you.” First, here is what they are to tell. Then, secondly, why they are to tell it. And then thirdly, how they ought to tell it.

I. First, then, HERE IS WHAT THEY ARE TO TELL. It is to be a story of personal experience. “Go home to your friends and tell them how great things the Lord has done for you and has had compassion on you.” You are not to repair to your houses and forthwith begin to preach. That you are not commanded to do! You are not to begin to take up Doc- trinal subjects and speak at length on them and endeavor to bring persons to your peculiar views and sentiments. You are not to go home with sundry Doctrines you have lately learned and try to teach these. At least you are not commanded to do so. You may, if you please and none shall hinder you. But you are to go home and tell not what you have believed but what you have felt—what you really know to be your own! Not what great things you have read, but what great things the Lord has done for you. Not, alone, what you have seen done in the great congregation and how great sinners have turned to God, but what the Lord has done for you. And mark this—there is never a more interesting story than that which a man tells about himself! The Rhyme of the Ancient Mariner derives much of its interest because the man who told it was, himself, the mariner. He sat down, that man whose finger was skinny, like the finger of death and began to tell that dismal story of the ship at sea in the great calm when slimy things did crawl with legs over the shiny sea. The wed- ding guests sat still to listen, for the old man was, himself, a story. There is always a great deal of interest excited by a personal narrative. Virgil, the poet, knew this and, therefore, he wisely makes Aeneas tell his own story and makes him begin it by saying, “In which I also had a great part, myself.” So, if you would interest your friends, tell them what you

felt yourself. Tell them how you were once a lost, abandoned sinner, how the Lord met with you, how you bowed your knees and poured out your soul before God and how, at last, you leaped with joy, for you thought you heard Him say within you, “I, even I, am He that blots out your transgressions for My name’s sake.” Tell your friends a story of your own personal experience!

Note, next, it must be a story of Free Grace. It is not, “Tell your friends how great things you have done yourself,” but, “how great things the Lord has done for you.” The man who always dwells upon free will and the power of the crea- ture, but denies the Doctrines of Grace, invariably mixes up a great deal of what he has done, himself, in telling his expe- rience. But the Believer in Free Grace, who holds the great cardinal Truths of the Gospel, ignores this and declares, “I will tell what the Lord has done for me. It is true I must tell how I was first made to pray. But I will tell it thus—

“Grace taught my soul to pray

Grace made my eyes overflow.” It is true, I must tell in how many troubles and trials God has been with me. But I will tell it thus—

“It was Grace which kept me to this day,

And will not let me go.” He says nothing about his own doings, or willings, or prayers, or seeking—but ascribes it all to the love and Grace of

the great God who looks on sinners in love and makes them His children—heirs of everlasting life! Go home, young man, and tell the poor sinner’s story! Go home, young woman, and open your diary and give your friends stories of Di- vine Grace. Tell them of the mighty works of God’s hand which He has worked in you from His own free, Sovereign, un- deserved Love. Make it a Free Grace story around your family fire!

In the next place, this poor man’s tale was a grateful story. I know it was grateful because the man said, “I will tell you how great things the Lord has done for me.” And (not meaning a pun in the least degree) I may observe that a man who is grateful, is always full of the greatness of the mercy which God has shown him. He always thinks that what God has done for him is immensely good and supremely great. Perhaps when you are telling the story, one of your friends will say, “And what of that?” And your answer will be, “It may not be a great thing to you, but it is to me. You say it is little to repent but I have not found it so. It is a great and precious thing to be brought to know myself to be a sinner and to confess it—do you say it is a little thing to have found a Savior?” Look them in the face and say, “If you had found Him, too, you would not think it little. You think it little I have lost the burden from my back? If you had suffered with it and felt its weight as I have, for many a long year, you would think it no little thing to be emancipated and free through a sight of the Cross.” Tell them it is a great story and if they cannot see its greatness, shed great tears and tell it to them with great earnestness and I hope they may be brought to believe that you, at least, are grateful, if they are not. May God grant that you may tell a grateful story. No story is more worth hearing than a tale of gratitude!

And lastly, upon this point—it must be a tale told by a poor sinner who feels himself not to have deserved what he has received. “How He has had compassion on you.” It was not a mere act of kindness, but an act of free compassion to- wards one who was in misery. Oh, I have heard men tell the story of their conversion and of their spiritual life in such a way that my heart has loathed them and their story, too, for they have told of their sins as if they did boast in the great- ness of their crime! And they have mentioned the love of God not with a tear of gratitude—not with the simple thanks- giving of the really humble heart—but as if they as much exalted themselves as they exalted God. Oh, when we tell the story of our own conversion, I would have it done with deep sorrow—remembering what we used to be—and with great joy and gratitude, remembering how little we deserve these things. I was once preaching upon conversion and salvation and I felt within myself, as preachers often do, that it was but dry work to tell this story and a dull, dull tale it was to me, but all of a sudden the thought crossed my mind, “Why, you are a poor lost ruined sinner, yourself! Tell it, tell it, as you received it! Begin to tell of the Grace of God as you trust you feel it, yourself.” Why, then, my eyes began to be fountains of tears—those hearers who had nodded their heads began to brighten up and they listened because they were hearing something which the man felt, himself, and which they recognized as being true to him—if it were not true to them. Tell your story, my Hearers, as lost sinners! Do not go to your home and walk into your house with a supercilious air, as much as to say, “Here’s a saint come home to the poor sinners to tell them a story.” But go home like a poor sinner! And when you go in, your mother remembers what you used to be—you need not tell her there is a change—she will notice it—if it is only one day you are with her. And perhaps she will say, “John, what is this change that is in you?” And if she is a pious mother, you will begin to tell her the story and I know, man though you are, you will not blush when I say it— she will put her arms round your neck and kiss you as she never did before—for you are her twice-born son! Hers from whom she shall never part, even though death, itself, shall divide you for a brief moment. “Go home, then, and tell your friends what great things the Lord has done for you and how He has had compassion on you.”

II. But now, in the second place—Why SHOULD WE TELL THIS STORY? For I hear many of my congregation say, “Sir, I could relate that story to anyone sooner than I could to my own friends! I could come to your vestry and tell you something of what I have tasted and handled of the Word of God, but I could not tell my father, nor my mother, nor my brothers, nor my sisters.” Come, then. I will try and argue with you to induce you to do so—that I may send you home this Christmas Day to be missionaries in the localities to which you belong and to be real preachers! Dear Friends, do tell this story when you go home.

First, for your Master’s sake. Oh, I know you love Him. I am sure you do—if you have proof that He loves you! You can never think of Gethsemane and of its bloody sweat, of Gabbatha and of the mangled back of Christ, flayed by the whip—you can never think of Calvary and His pierced hands and feet without loving Him! And it is a strong argument when I say to you, for His dear sake, who loved you so much, go home and tell it. What? Do you think we can have so much done for us and yet not tell it? Our children, if anything should be done for them, do not stay many minutes before they are telling all the company, “such an one has given me such a present and bestowed on me such-and-such a favor.” And should the children of God be backward in declaring how they were saved when their feet made haste to Hell and how redeeming mercy snatched them as brands from the burning? You love Jesus, young man! I put it to you, then, will you refuse to tell the tale of His love to you? Shall your lips be dumb when His honor is concerned? Will you not, wherev- er you go, tell of the God who loved you and died for you? This poor man, we are told, “departed and began to publish in Decapolis how great things Jesus had done for him and all men did marvel.” So with you. If Christ has done much for you, you cannot help it—you must tell it! My esteemed friend, Mr. Oneken, a minister in Germany, told us last Monday evening that as soon as he was converted, himself, the first impulse of his new-born soul was to do good to others. And where should he do that good? Well, he thought he would go to Germany! It was his own native land and he thought the command was, “Go home to your friends and tell them.” Well, there was not a single Baptist in all Germany, nor any with whom he could sympathize, for the Lutherans had swerved from the faith of Luther and gone aside from the Truth of God. But he went there and preached—and he has now 70 or 80 churches established on the continent! What made him do it? Nothing but love for his Master who had done so much for him could have forced him to go and tell his kins- men the marvelous tale of Divine Goodness!

But, in the next place, are your friends pious? Then go home and tell them, in order to make their hearts glad. I re- ceived last night a short letter, written with a trembling hand, by one who is past the natural age of man living in the county of Essex. His son, under God, had been converted by hearing of the Word preached and the good man could not help writing to the minister, thanking him and blessing, most of all, his God, that his son had been regenerated. “Sir,” he begins, “an old rebel writes to thank you and, above all, to thank his God, that his dear son has been converted.” I shall treasure up that epistle. It goes on to say, “Go on! And the Lord bless you.” And there was another case I heard some time ago where a young woman went home to her parents and when her mother saw her, she said, “There! If the minister had made me a present of all London, I should not have thought so much of it as I do of this—to think that you have really become a changed character and are living in the fear of God!” Oh, if you want to make your mother’s heart leap within her and to make your father glad—if you would make that sister happy who sent you so many letters which sometimes you read against a lamp-post, with your pipe in your mouth—go home and tell your mother that her wishes are all accomplished! That her prayers are heard, that you will no longer tease her about her Sunday school class and no longer laugh at her because she loves the Lord! Tell her that you will go with her to the House of God, for you love God and you have said, “Your people shall be my people and your God shall be my God, for I have a hope that your Heaven shall be my Heaven forever.” Oh, what a happy thing it would be if some here who had gone astray should thus go home! It was my privilege a little while ago to preach for a noble institution for the reception of women who had led abandoned lives. Before I preached the sermon, I prayed to God to bless it and in the printed sermon you will notice that at the end of it, there is an account of two persons who were blessed by that sermon and restored. Now, let me tell you a story of what once happened to Mr. Vanderkist, a city missionary, who toils all night long to do good in that great work. There had been a drunken broil in the street. He stepped between the men to part them and said something to a woman who stood there, concerning how dreadful a thing it was that men should thus be intemperate. She walked with him a little way and he, with her, and she began to tell him such a tale of woe, and sin, too—how she had been lured away from her parents’ home in Somersetshire and had been brought up here to her soul’s eternal hurt. He took her home with him and taught her the fear and love of Christ. And what was the first thing she did, when she returned to the paths of godliness and found Christ to be the sinner’s Savior? She said, “Now, I must go home to my friends.” Her friends were written to—they came to meet her at the station at Bristol and you can hardly conceive what a happy meeting it was! The father and mother had lost their daughter—they had never heard from her. And there she was, brought back by the agency of this institution [The London Female Dormitory] and restored to the bosom of her family! Ah, is there such an one here? I know not, among such a multitude, if there may be such an one. Woman! Have you strayed from your family? Have you left them long? “Go home to your friends,” I beseech you, before your father totters to his grave and before your moth- er’s gray hairs sleep on the snow-white pillow of her coffin. Go back, I beseech you! Tell her you are penitent. Tell her that God has met with you—that the young minister said, “Go back to your friends.” And if so, I shall not blush to have said these things, though you may think I ought not to have mentioned them. For if I may but win one such soul, I will bless God to all eternity! “Go home to your friends! Go home and tell them how great things the Lord has done for you.”

Can you imagine the scene, when the poor demoniac mentioned in my text went home? He had been a raving mad- man! And when he came and knocked at the door, don’t you think you see his friends calling to one another in affright, “Oh, there he is again,” and the mother running upstairs and locking all the doors because her son had come back who was raving mad? And the little ones crying because they knew what he had been before—how he cut himself with stones because he was possessed with devils. And can you picture their joy when the man said, “Mother! Jesus Christ has healed me! Let me in. By His Grace I am no more a lunatic!” And when the father opened the door, he said, “Father! I am not what I was—all the evil spirits are gone! By God’s Grace I shall live in the tombs no longer. I need to tell you how the glorious Man who worked my deliverance accomplished the miracle—how He said to the devils, ‘Get you hence,’ and they ran down a steep place into the sea. And I am come home healed and saved!” Oh, if such an one, possessed with sin, were here this morning and would go home to his friends to tell them of his release—I think the scene would be some- what similar.

Once more, dear Friends. I hear one of you say. “Ah, Sir, would to God I could go home to pious friends! But when I go home, I go into the worst of places. For my home is among those who never knew God, themselves, and, consequently, never prayed for me and never taught me anything concerning Heaven.” Well, young man, go home to your friends. If they are ever so bad, they are still your friends. I sometimes meet with young men wishing to join the Church who say when I ask them about their father, “Oh, Sir, I am parted from my father.” Then I say, “Young man, you may just go and see your father before I have anything to do with you. If you are at ill-will with your father and mother, I will not receive you into the Church. If they are ever so bad, they are still your parents.” Go home to them and tell them, not to make them glad, for they will very likely be angry with you—but tell them for their soul’s salvation. I hope, when you are tell- ing the story of what God did for you, that they will be led by the Spirit to desire the same mercy, themselves! But I will give you a piece of advice. Do not tell this story to your ungodly friends when they are all together, for they will laugh at you. Take them one by one, when you can get them alone, and begin to tell it to them and they will hear you seriously. There was once a very pious lady who kept a lodging-house for young men. All the young men were very merry and giddy and she wanted to say something to them concerning religion. She introduced the subject and it was passed off immedi- ately with a laugh. She thought within herself, “I have made a mistake.” The next morning, after breakfast, when they were all leaving, she said to one of them, “Sir, I should like to speak with you a moment or two,” and taking him aside into another room she talked with him. The next morning she took another and the next morning another and it pleased God to bless her simple statement—when it was given individually! But without doubt, if she had spoken to them all together, they would have backed each other up in laughing her to scorn. Reprove a man alone! A verse may hit him while a sermon flies right by him. You may be the means of bringing a man to Christ who has often heard the Word and only laughed at it, but who cannot resist a gentle admonition.

In one of the States of America there was an infidel who was a great despiser of God, a hater of the Sabbath and all religious institutions. What to do with him, the ministers did not know. They met together and prayed for him. But among the rest, one Elder resolved to spend a long time in prayer for the man. After that, he got on horseback and rode down to the man’s forge, for he was a blacksmith. He left his horse outside and said, “Neighbor, I am under very great concern about your soul’s salvation. I tell you, I pray day and night for your soul’s salvation.” He left him and rode home on his horse. The man went inside to his house after a minute or two and said to one of his faithful friends, “Here’s a new argument. Here’s Elder Bob been down here. He did not dispute and never said a word to me except this, ‘I say, I am under great concern about your soul. I cannot bear you should be lost.’ Oh, that fellow,” he said, “I cannot answer him.” And the tears began to roll down his cheeks. He went to his wife and said, “I can’t make this out. I never cared about my soul but here’s an Elder that has no connection with me, but I have always laughed at him and he has come five miles this morning, on horseback, just to tell me he is under concern about my salvation.” After a little while he thought it was time he should be under concern about his salvation, too! He went in, shut the door, began to pray and the next day he was at the Elder’s house telling him that he, too, was under concern about his salvation and asking him to tell him what he must do to be saved. Oh, that the everlasting God might make use of some of those now present in the same way—that they might be induced to—

“Tell to others round What a dear Savior they have found! To point to His redeeming blood, And say, Behold the way to God!”

III. I shall not detain you much longer, but there is a third point, upon which we must be very brief. HOW IS THIS STORY TO BE TOLD?

First, tell it truthfully. Do not tell more than you know. Do not tell John Bunyan’s experience, when you ought to tell your own! Do not tell your mother you have felt what only Rutherford felt. Tell her no more than the truth. Tell your experience truthfully, for maybe one single fly in the pot of ointment will spoil it and one statement you may make which is not true may ruin it all. Tell the story truthfully.

In the next place, tell it very humbly. I have said that before. Do not intrude yourselves upon those who are older and know more, but tell your story humbly. Not as a preacher, not ex-cathedra but as a friend and as a son.

Next, tell it very earnestly. Let them see you mean it. Do not talk about religion flippantly. You will do no good if you do. Do not make puns on texts. Do not quote Scripture by way of joke—if you do, you may talk till you are dumb— you will do no good if you in the least degree give them occasion to laugh by laughing at holy things yourself. Tell it very earnestly.

And then, tell it very devoutly. Do not try to tell your tale to man till you have told it, first, to God. When you are at home on Christmas Day let no one see your face till God has seen it. Be up in the morning. Wrestle with God. And if your friends are not converted, wrestle with God for them—and then you will find it easy work to wrestle with them for God. Seek, if you can, to get them one by one and tell them the story. Do not be afraid—only think of the good you may possibly do, by God’s Grace. Remember, he that saves a soul from death has covered a multitude of sins and he shall have stars in his crown forever and ever. Seek to be under God—to be the means of leading your own beloved brothers and sisters to seek and to find the Lord Jesus Christ. And then one day, when you shall meet in Paradise, it will be a joy and blessedness to think that you are there and that your friends are there, too, whom God will have made you the instru- ment of saving. Let your reliance in the Holy Spirit be entire and honest. Trust not yourself, but fear not to trust Him. He can give you words. He can apply those words to their heart and so enable you to “minister Grace to the hearers.”

To close up, by a short and, I think, a pleasant turning of the text, I will suggest another meaning to it. Soon, dear Friends, very soon with some of us, the Master will say, “Go home to your friends.” You know where the Home is. It is up above the stars—

“Where our best friends, our kindred dwell,

Where God our Savior reigns.”

Yonder gray-headed man has buried all his friends. He has said, “I shall go to them but they will not return to me.” Soon his Master will say, “You have had enough tarrying here in this vale of tears—go home to your friends!” Oh, hap- py hour! Oh, blessed moment when that shall be the word—“Go home to your friends!” And when we go home to our friends in Paradise, what shall we do? Why, first we will repair to that blessed seat where Jesus sits, take off our crown and cast it at His feet and crown Him Lord of All! And when we have done that, what shall be our next employ? Why, we will tell the blessed ones in Heaven what the Lord has done for us and how He has had compassion on us. And shall such tales be told in Heaven? Shall that be the Christmas Carol of the angels? Yes it shall be. It has been published there be- fore—blush not to tell it yet again—for Jesus has told it before. “When He comes home, He calls together His friends and neighbors, saying unto them, Rejoice with Me, for I have found My sheep which was lost.” And you, poor Sheep, when you shall be gathered in, will you not tell how your Shepherd sought you and how He found you? Will you not sit in the grassy meads of Heaven and tell the story of your own redemption? Will you not talk with your Brothers and your Sisters and tell them how God loved you and has brought you there? Perhaps, you say, “It will be a very short story.” Ah, it would be if you could write it now. A little book might be the whole of your biography. But up there when your memory shall be enlarged, when your passion shall be purified and your understanding clear—you will find that what was but a tract on earth, will be a huge volume in Heaven! You will tell a long story, there, of God’s sustaining, restrain- ing, constraining Grace. And I think that when you pause to let another tell his tale and then another and then another, you will, at last, when you have been in Heaven a thousand years, break out and exclaim, “O Saints, I have something else to say.” Again they will tell their tales and again you will interrupt them with, “Oh, Beloved, I have thought of another case of God’s delivering mercy.” And so you will go on, giving them themes for songs, finding them the material for the warp and woof of Heavenly sonnets! “Go home,” He will soon say, “go home to your friends and tell them how great things the Lord has done for you and has had compassion on you.” Wait awhile. Tarry His leisure and you shall soon be gathered to the land of the hereafter to the home of the blessed—where endless felicity shall be your portion! God grant a blessing for His name’s sake. Amen.

Adapted from The C. H. Spurgeon Collection, Version 1.0, Ages Software.


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Posted by on December 22, 2013 in C.H. Spurgeon, Sermons


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Spurgeon on Christ’s Love for You


The Love of Christ by Charles Haddon Spurgeon

Christ loved you before you loved him.

He loved you when there was nothing good in you.

He loved you though you insulted him, though you despised him and rebelled against him.

He has loved you right on, and never ceased to love you.

He has loved you in your backslidings and loved you out of them.

He has loved you in your sins, in your wickedness and folly.

His loving heart will still eternally the same, and shed his heart’s blood to prove his love for you.

He has given you what you need on earth, and provided for you an habitation in heaven.

Now, Christian, your religion claims from you, that you should love others, as your Master loved you.

How can you imitate him, unless you love too?

With you “un” kindness should be a strange anomaly. It is a gross contradiction to the spirit of your religion,

And if you do not love your neighbor, I cannot see how you can be a true follower of Jesus.

“This is my commandment, that you love one another as I have loved you. Greater love has no one than this, that someone lay down his life for his friends. You are my friends if you do what I command you.” – John 15:12-14


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Charles Spurgeon’s 7 Principles of Bible Study

How To Read The Bible by Charles Haddon Spurgeon

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– Do not be content to just read the words of Scripture. Seek to grasp the message they contain.


– Believe what God reveals. Reason must bow to God’s revelation.


– Apply what God says to yourself and obey His will in all things.


– We quickly lose the nourishment and strength of yesterday’s bread. We must feed our souls daily upon the manna God has given us.


– “All Scripture is given by inspiration of God and is profitable.” I know of know better way to read the Bible than to start at the beginning and read straight through to the end, a portion every day, comparing Scripture with Scripture.


– As a general rule, any passage of Scripture means what it appears to mean. Interpret every passage in this simple manner, in its context.


– The whole Bible is about Him. Look for Him on every page. He is there. If you fail to see Him there, you need to read that page again.

About Charles Haddon Spurgeon:

C. H. Spurgeon was to nineteenth-century England what D. L Moody was to America. Although Spurgeon never attended theological school, by the age of twenty-one he was the most popular preacher in London.He preached to crowds of ten thousand at Exeter Hall and the Surrey Music Hall. Then when the Metropolitan Tabernacle was built, thousands gathered every Sunday for over forty years to hear his lively sermons.In addition to his regular pastoral duties, he founded Sunday schools, churches, an orphanage, and the Pastor’s College. He edited a monthly church magazine and promoted literature distribution.Sincerely and straightforwardly he denounced error both in the Church of England and among his own Baptists. An ardent evangelical, he deplored the trend of the day toward biblical criticism.


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“Charles Haddon Spurgeon’s Humor”

Dr. Larry J. Michael and C.H. Spurgeon on “The Medicine of Laughter”

Spurgeon in pulpit image

Dr. Larry Michael is senior pastor at First Baptist Church in Clanton, Ala. He serves as an adjunct professor at Beeson Divinity School in Birmingham. This article is an adaptation of writings from the upcoming book, Spurgeon on Leadership, Kregel Publications, scheduled for release October 2003.

Some years ago there was a documented case in the British Medical Journal about a man who laughed himself well. He actually had a terminal illness, and through the employment of laughter therapy, he allowed his body to successfully fight the disease.

While we may smilingly acknowledge the merit of such a case, for the most part, we find such an incident almost incredible. Can laughter really be that good for us? The Bible definitely supports such a notion.

The Bible advocates laughter

The writer of Ecclesiastes stated: “There’s a time to laugh, and a time to cry” (Ecclesiastes 3:4). We know that there are plenty of reasons to cry. Just a casual glance at our world, with its wars, hatred, violence and evil — makes us sad. Every day we see/hear on the news horrible accounts of hurting people who hurt others. We are grieved at the plight of so many persons who are living in darkness and have rejected the light of Christ. The stark reality of sin in our world is indeed sobering.

It’s not surprising that many of us as leaders may be more inclined toward sadness than to joy. Given the nature and demands of Christian leadership in an increasingly challenging world, one could cynically surmise that leaders may have more reason to be glum than glad these days. The pressures of our organizational responsibilities, and the accompanying stresses, can drag us down. Handling church conflict, losing someone special, helplessly seeing a marriage dissolve, experiencing personal betrayal, facing an unsuspected tragedy — all may give cause for tears.

To counter the sad times, the Scripture also advises that there is a time to laugh. Leaders need to know the balancing therapy of laughter. Toward that goal, we should fully embrace the joys of ministry — celebrating special moments with members, “high-fiving” family achievements, relishing the reaching of hard-earned goals, and savoring the blessing of spiritual growth. But those experiences may still fall short of the biblical pronouncement regarding laughter. C’mon, when was the last time you laughed so hard you cried?! Or, you actually had a good belly laugh?

Spurgeon’s great sense of humor

Many evangelicals know well the stern side of C. H. Spurgeon and his serious pursuit of the holy life. Indeed, his stands for righteous causes, and countering doctrinal error are often recounted. But many readers may not know that he was a man with a great sense of humor. Spurgeon knew the value of laughter and mirth. He virtually took to heart the word in Proverbs 17:22: “A merry heart doeth good like a medicine.”

Spurgeon laughed as often as he could. He laughed at the ironies of life, he laughed at comical incidents, he laughed at the amusing elements of nature. He sometimes laughed at his critics. He loved to share wholesome jokes with his friends and colleagues in ministry. He was known to tell humorous stories from the pulpit. William Williams, a fellow pastor who kept company with Spurgeon, was a near and dear friend in the latter years of Spurgeon’s life. He wrote:

What a bubbling fountain of humour Mr. Spurgeon had! I laughed more, I verily believe, when in his company than during all the rest of my life besides. He had the most fascinating gift of laughter . . . and he had also the greatest ability for making all who heard him laugh with him. When someone blamed him for saying humourous things in his sermons, he said, “He would not blame me if he only knew how many of them I keep back.” 1

Spurgeon considered humor such an integral part of his ministry that a whole chapter in his autobiography is devoted to it. Humor permeates his sermons and writings, often woven into the fabric of his messages. It’s one reason among many why he is still so readable today.

The therapy of laughter

Spurgeon knew the blessing of the treatment of humor. He often spoke of his illness in humorous terms: “I have had sharp pains,” he wrote to a friend, “but I am recovering. Only my back is broken, and I need a new vertebrae.” 2 Once, when he was feeling depressed, he spoke of the remedy of laughter:

The other evening I was riding home after a heavy day’s work. I felt wearied and sore depressed, when swiftly and suddenly that text came to me, ‘My grace is sufficient for thee.’ I reached home and looked it up in the original, and at last it came to me in this way. ‘My grace is sufficient for THEE.’ And I said, ‘I should think it is, Lord,’ and I burst out laughing. I never understood what the holy laughter of Abraham was till then. It seemed to make unbelief so absurd…O brethren, be great believers. Little faith will bring your souls to heaven, but great faith will bring heaven to your souls. 3

Some of Spurgeon’s humor even bordered on the cynical — like the time he was embroiled in the Baptismal Regeneration Controversy. When Spurgeon took on the Church of England clerics because of their belief in baptismal regeneration, he had a baptismal font installed in his back garden as a birdbath. He referred to it as “the spoils of war.” While the great “Prince of Preachers” may have gone over the top on that one, for the most part, his humor was balanced and appropriate.

Laughter a needful release

Laughter is an important release in a leader’s life. It is much-needed therapy for positions that are most often fraught with stress and the burdens of the day. Certainly there is a time to be sober as we face many tough situations in our lives and ministries. But, we need to learn how to experience the relief of laughter. Part of the problem is that too many of us take ourselves way too seriously. When we forget that God has a sense of humor, we need to do as one leader suggested — go look in the mirror!

Spurgeon knew the value of laughter and humor. Both in tough times and sick times, humor was a means for him to deal with his situation. It was a coping mechanism for him. There will always be seasons of sadness and joy for the conscientious leader. But, the leader who learns to balance the two, will learn the discipline of employing laughter and joy in his life. It could very well make a difference in his fulfillment and purpose in his service to the Lord.

Article adapted from Reformed Perspectives Magazine, Volume 9, Number 40, Septemeber 30 to October 6, 2007.

Notes: 1. William Williams, Personal Remembrances of Charles Haddon Spurgeon (London: Passmore and Alabaster, 1895), 24; 2. Ibid, 231; 3. Ibid, 25.


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Stephen W. Brown on Overcoming Discouragement

“The Demon of Discouragement”

Charles Spurgeon often dealt with the problem of discouragement. He told his students:

“One crushing stroke has sometimes laid the minister very low. The brother most relied upon becomes a traitor. Judas lifts up his heel against the man who trusted him, and the preacher’s heart for the moment fails him. . . . Strife, also, and division, and slander, and foolish censures, have often laid holy men prostrate, and made them go ‘as with a sword in their bones.’ Hard words wound some delicate minds very keenly…. By experience the soul is hardened to the rough blows which are inevitable in our warfare; but at first these things utterly stagger us, and send us to our homes wrapped in a horror of great darkness….

“When troubles multiply, and discouragements follow each other in long succession, like Job’s messengers, then, too, amid the perturbation of soul occasioned by evil tidings, despondency despoils the heart of all its peace. Constant dropping wears away stones, and the bravest minds feel the fret of repeated afflictions. If a scanty cupboard is rendered a severer trial by the sickness of a wife or the loss of a child, and if ungenerous remarks of hearers are followed by the opposition of deacons and the coolness of members, then, like Jacob, we are apt to cry, ‘All these things are against me’… Accumulated distresses increase each other’s weight; they play into each other’s hands, and like bands of robbers, ruthlessly destroy our comfort. Wave upon wave is severe work for the strongest swimmer. The place where two seas meet strains the most seaworthy keel. If there were regulated pause between the buffetings of adversity, the spirit would stand prepared; but when they come suddenly and heavily, like the battering of great hailstones, the pilgrim may well be amazed. The last ounce is laid upon us, what wonder if we for awhile are ready to give up the ghost!” (Charles H. Spurgeon. Lectures to My Students. London: Marshall, Morgan & Scott, 1969, 161-162).

Spurgeon, of course, was talking to ministers, but everyone can identify with his comments. One of the great problems with broken ropes is the inevitable discouragement which follows. How does one deal with the demon of discouragement? Let’s talk about it.

The Great Cloud of Witnesses

One of the keys to dealing with discouragement is found in Hebrews 12:1-3:

Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted.

The writer of Hebrews first suggests that we are surrounded by witnesses. The eleventh chapter of Hebrews lists a number of Old Testament characters who endured great suffering and who persevered through faith. Talk about broken ropes! The writer ends that chapter talking about people of God who were mocked and beaten, who were stoned, imprisoned, sawn in half, and who had no homes (see Heb. 11:36-39).

The twelfth chapter of Hebrews opens by saying that we are surrounded by a cloud of witnesses; that is, “You are not by yourself. If your rope has broken, look at the broken ropes of others who have gone on to successfully complete their race. Be encouraged by them.”

The apostle Paul wrote the Christians in Corinth about the trials he and his friends had experienced-trials so great that they “despaired even of life” (2 Cor. 1:8). I wouldn’t wish that kind of hurt on anyone, but I’m glad Paul went through it. It makes me feel better about my own discouragement.

Discouragement, you see, is almost always marked by a feeling of aloneness. You feel that no one could possibly understand, no one could possibly have had the kind of troubles you have, no one could possibly be as discouraged as you are at the moment. It helps sometimes to remember that others have indeed shared the occasion of suffering.

An old spiritual says, “When I’ve done the best I can and my friends misunderstand, / Thou Who know-est all about me, stand by me.” But, you see, all of your friends don’t misunderstand. You just think they do. Discouragement is a part of living.

In the early part of the sixteenth century a man by the name of Thomas Bilney became convinced of the need for the Bible in the lives of believers. Because he was vocal about those convictions, he was burned at the stake in Norwich, England, in 1531. His story is not uncommon. Many people have burned at the stake because of their convictions.

Standing in the crowd on the day Bilney was executed was a young man named Hugh Latimer. A graduate of Cambridge, Latimer was so influenced by the life and death of Bilney that he committed his life to the propagation of Bilney’s faith. Later, Latimer became a bishop of the church. When “Bloody” Mary came to the throne, Hugh Latimer was among those who were tortured and killed. While he was burning at the stake, he turned to a fellow bishop and friend being executed with him and said, “Be of good comfort, Master Ridley. We shall this day light such a candle by God’s grace in England as, I trust, shall never be put out.”

I think of Bilney and Latimer when I get discouraged. They are a few of the witnesses who minister to me when my rope has broken. I have also asked God to give me enough grace to “keep on trucking” so that I may be a witness to others whose rope has broken.

The Demon of Guilt

The passage quoted from Hebrews 12 not only suggests that we have company, but also reminds us that we have been forgiven. The writer says, “Let us lay aside every weight, and the sin which so easily ensnares us.” I don’t know about you, but when I’m discouraged, the first thing I do is evaluate my sin-and I find a whole lot. Guilt, you see, is part of the demonic element in discouragement. How do you lay aside the weight and sin? You do it with confession, resting in the promise that “if we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). Discouragement hardly ever grows in the soil of forgiveness.

When I was in high school, a group of my friends and I had an all-night party. About three in the morning someone suggested that we go swimming in the pool of an exclusive club and hotel in town. It was very dark when we climbed the fence and approached the pool. We were having a good time until one of my friends jumped off the high diving board, sitting on an inner tube. When he hit the water, it sounded like a shotgun blast. Before we knew what was happening the lights started going on in the hotel, and the night watchman came out of his office with his gun and a flashlight. We ran.

As I was climbing over the fence and running to the car, I looked back over my shoulder to see my friend-the one who had jumped off the high diving board-trying to climb the fence holding on to the inner tube. “Bill,” I yelled back, “drop the inner tube or the sucker’s going to get you!”

Guilt is like that inner tube. If your rope has broken, you already have enough trouble without adding guilt to the pile. You’ve already seen that there is no absolute correlation between your sin and your broken ropes. So, don’t forget to throw away the inner tube. Examine your life, accept your forgiveness, and don’t keep carrying around the inner tube of guilt.

Power to Endure

The author of Hebrews says that we are empowered to endure our broken ropes by “looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God” (Heb.12:2). Hopelessness is the twin sister of discouragement. No Christian need ever feel hopeless, because we have the choice of looking to

Jesus rather than at our circumstances. Do you remember when Jesus told Peter to walk on the waves? At first the disciples thought Jesus was a ghost, but Jesus quickly told them who He was and settled their fears. Peter, evidently, still had some doubt that Jesus was who He said He was, so he made a simple request:

“Lord, if it is You, command me to come to You on the water.” So He said, “Come.” And when Peter had come down out of the boat, he walked on the water to go to Jesus. But when he saw that the wind was boisterous, he was afraid; and beginning to sink he cried out, saying, “Lord, save me!” And immediately Jesus stretched out His hand and caught him, and said to him, “O you of little faith, why did you doubt?” And when they got into the boat, the wind ceased. – Matthew 14:28-32

Peter’s problem was that he began to look at the waves instead of at Jesus. I don’t know about you, but if the waves had been big, I would have looked at them too. When waves are big, the danger is real, and we think about them to the exclusion of anything else. Some broken ropes are so devastating, it’s hard to look at anything except the broken rope. When you’re going through a divorce, when you have cancer, when you’re losing your children, others may easily say look at Jesus, but it’s very hard to do.

All of that granted, there is still a difference when Jesus is with us. Looking to Jesus may not be easy, and we can’t ignore the waves altogether. However, the point of Peter’s experience was not to show that waves exist or how big they get but to show that Jesus was there. He was there for Peter, and He is there for us.

One of the many nice things about my wife, Anna, is that she always puts little notes in and around the clothes I pack when I leave home for a speaking engagement. Anna knows that I get nervous in academic settings (I ran away from kindergarten, and I struggled through the next twenty years of education) and that I have a great desire to do well and to have people like me and a great fear of failure. As I was dressing before a lecture I was to give at Denver Seminary, I found a note in my shoe: “Just remember that nothing is going to happen today that Jesus can’t handle. ” That note reminded me about the One who owns me and for whom I speak. Because Anna helped me to focus on Jesus instead of myself and the situation, I felt a lot better.

“But  you don’t understand,” you are saying. “My broken rope is a lot more than a little fear about speaking in a seminary. I am really going through a very difficult time. I’m so discouraged that I don’t think I can go on.”

Let me tell you something: The principle is the same
no matter what the circumstances. Either Jesus is there or He isn’t. Either Jesus does have something to do with your situation or He doesn’t. If He doesn’t, you have a whole lot bigger problem than discouragement. But the Scripture is clear about His involvement: “And we know that all things work together for good to those who love God, to those who are called according to His purpose” (Romans 8:28). Focus on Him. It can make a big difference.

I want to remind you of four important items we often forget when we’re discouraged.

(1) Remember the Past

First, don’t forget the past. The past is the informer of the present. Not everything said by Job’s friends was wrong. A case in point is Bildad’s first speech to job:

“For inquire, please, of the former age, And consider the things discovered by their fathers; For we are but of yesterday, and know nothing, Because our days on earth are a shadow. Will they not teach you and tell you, And utter words from their heart?” (Job 8:8-10)

When you look at the history of God’s people, you see God’s faithfulness and love. When you look to your own past, you can also see God’s faithfulness and love.

God has been building memorials in your life from the time you were born. What’s a memorial? It’s a memory of times when God has been faithful. If He was faithful in the past, He won’t stop being faithful now or in the future.

If I had been standing on the side of the boat, watching Peter go under the waves, I would have shouted to him, “Hey Peter! You were walking. You were really walking on the water before you got so overwhelmed by the waves. You aren’t going to drown. Jesus won’t let you.” If I could have gotten Peter’s attention, maybe he would have climbed back up on the wave and ridden it to Jesus. Of course, he didn’t. That’s why Jesus reached down and pulled him out.

I’ll bet Peter recorded in his memory those waves and Jesus’ faithfulness on that day. I’ll bet Peter thought about it the rest of his life.

I keep a diary. I must admit that I don’t write in it very often. In fact, I don’t write in it unless one of my ropes has broken. The diary records not my life but those places in my life when I was hurt and discouraged. When I think I’ve finally gotten into a hole from which I will never escape, I get out the diary and read about the other times when I thought I was in the same place. Then, I remember that I got out of the hole. It may have hurt, but by God’s grace I got out of the hole. God always says to me on those occasions of diary reading, “Child, if I was faithful then, I will be faithful now.”

(2) Remember the Facts

Second, when you are discouraged, don’t forget the facts. Paul instructed the people at Ephesus how to stand in the midst of a

spiritual battle: “Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having girded your waist with truth” (Eph. 6:13-14). Please note that Paul said we need to depend on truth for support; facts are the reality, not our feelings about the facts. One of the marks of discouragement is the “feeling” that God has gone away-that you aren’t important and that you’ve been kidding yourself about your relationship with Him. I heard the story of a man whose wife left him, children disowned him, and business failed. As he was walking down the street, he was hit by an automobile and left bruised and battered, a number of bones broken. In his agony he called out to God, “Why me? What have I done to deserve all of this?” He thought he heard a voice from heaven saying, “Sam, you haven’t done anything wrong. There is just something about you that ticks me off.” Discouragement can make you believe that you’ve offended God. Is that true? Of course not. God doesn’t act in that kind of capricious manner. How do I know that? Because the Bible is clear on the subject. When you were a teenager did you go to one of those Christian camps where there was a closing campfire? If you did, you’ll remember how you took a pine cone or a stick, which represented your sin, and you threw it in the fire. If you were like me, you then told God that from that point on you were going to be obedient and different. You were going to be God’s person. Those are good experiences, and I don’t want to say anything against them. But you can easily make promises of obedience sitting by a campfire in the mountains, with all your friends singing hymns about Jesus. When you come back home and your mother wants you to carry out the garbage, though, the promises aren’t so easy to keep. It took me a long time to recognize that feelings are changeable and a decision made on the basis of feelings, even a good one, probably would change. There is, of course, nothing wrong with decisions based on feelings except that those kinds of decisions hardly ever last unless they are reinforced with facts. If you are encouraged by certain feelings, you will be discouraged by others. If you are encouraged by facts, no matter how discouraged you become, the facts won’t change.

Someone has said, “Never doubt in the dark what God has taught you in the light.” That’s good advice. Some of my friends find great comfort in prayer and studying the Scriptures when they are going through a difficult time, but that isn’t the way it works for me. When my rope breaks, the Scriptures seem as dry as dust and my prayers never seem to get any further than my front teeth. I study the Scriptures and pray when
things are going reasonably well. Then, when the darkness comes, I remember the truth I discovered in the light, and I hang on to that with everything I’ve got.

In your dealing with discouragement, knowing Bible doctrine is essential because it gives you eternal truths, facts that are constant in spite of what your feelings are at any particular moment. Sometimes I don’t feel like a Christian; sometimes I feel that God could not possibly be a God of love; sometimes I feel that there could not possibly be any meaning in my broken rope; sometimes I feel that God has cast me aside and that my life has been wasted. But, you see, feelings are just that—feelings. They have no reality of their own. That is why I remember in the dark the truth that I learned in the light.

(3) Remember the Process

Third, when your rope is broken and you are discouraged, don’t forget that God works out His purpose in the process. The psalmist wrote: The steps of a good man are ordered by the LORD, And He delights in his way. Though he fall, he shall not be utterly cast down; For the LORD upholds him with His hand” (Psalm 37:23-24).

Let me tell you a secret. When you’re up, you think you’ll never be down, and when you’re down, you think you’ll never be up. But in the process of living you will go through times of success and joy and times of failure and discouragement.

In New England folks have a saying about the weather: If you don’t like it, just wait a couple of minutes and it will change. Discouragement is like that. It comes and it goes, so you need not assume that a state of discouragement, or encouragement for that matter, is permanent. When God decides that your broken rope has accomplished its purpose, He will fix the rope, and the discouragement will be fixed too.

My brother, Ron, spent a summer with us on Cape Cod to make some money to pay for his college education. He started out as a waiter because someone had told him that, with the big tips, he would make as much as two or three thousand dollars. That job lasted about two days. After numerous botched orders, broken plates, and angry customers, both Ron and his employer decided that Ron was not cut out to be a waiter. He then got a construction job. The construction contract ran out and he was laid off.

He came into my study one day and said, “Brother, this whole summer was a mistake. I should have stayed at home” I tried to encourage him, but in fact, I agreed with him. The summer hadn’t turned out the way either one of us had expected. But when I got home for dinner that evening, Ron was in a much better mood. I figured that he had found another job, but that wasn’t the case.

“Steve,” he told me, “I got to thinking this afternoon and decided that my life could change in the next five minutes. Why get discouraged?” He was right. The next day he got a job as a ranger on a golf course, and it was one of the best summer jobs he ever had.

Ron understood something we all ought to remember: the only thing that doesn’t change is the fact that change happens. Remember, every day the world rolls over on top of someone who was just sitting on top of it.

Let me repeat one of my favorite axioms: You can stand almost anything if you know it isn’t permanent. As a pastor, I am constantly amazed at the resilience of God’s people. The worst tragedy bringing the most terrible depression eventually dissipates
through the power of God’s grace. It doesn’t always fade quickly or easily, but it does fade away. Just accept your discouragement now as a part of God’s purpose, and be still until the light of understanding and grace shines.

(4) Look to the Future

Finally, when your rope has broken and you are discouraged, don’t forget the future. Paul wrote about what we can look forward to as believers:

Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed-in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality …. then shall be brought to pass the saying that is written: “Death is swallowed up in victory” (I Corinthians 15:51-54).

Richard Wurmbrand, who has dealt often with broken ropes, is a voice of hope in the midst of discouragement. He spent some fourteen years in communist prisons and is an example of a follower of Christ who, with hope and love, survived the worst that one man could do to another.

Wurmbrand, discussing the atheism of communism, spoke of the hope we have for the future. He suggested that if someone were to speak to an embryo, he or she might say that there was a wonderful life beyond the womb. If the embryo should answer the way an atheist would, it would say, “Don’t bother me with this kind of religious superstition. This is my world, and it’s the only one I know. I cannot see beyond it, and it is pure opiate to suggest that there is anything beyond.”

“But suppose,” Wurmbrand wrote,

this embryo could think with greater discernment than our academicians. It would say to itself: “Eyes develop in my head. To what purpose? There is nothing to see. Legs grow. I do not even have room to stretch them. Why should they grow? And why do arms and hands grow? I have to keep them folded over my breast. They embarrass me and my mother. My whole development in the womb is senseless unless there follows a life with light and color and many objects for my eyes to see. The place in which I’ll spend this other life must be large and varied. I will have to run in it. Therefore my legs grow. It will be a life of work and struggle. Therefore I grow arms and fists, which are of no use here”  (Richard Wurmbrand. My Answer to Moscow Atheists. New Rochelle: Arlington House, 1975, 156-157).

Broken ropes and the accompanying discouragement remind us that this life isn’t the way it ought to be. Thirst may not prove there is water, and hunger may not prove there is food. But thirst and hunger are very good indicators that there is something somewhere to fulfill those needs, something for resolution and completion, pointing to the future and to a promise.

“Let not your heart be troubled; you believe in God, believe also in Me. In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you” (John 14:1-2). When your rope is broken and you are discouraged, remember the memorials God has given you in the past and look to the future with the confidence that He has prepared a place for you.

About the Author:

Dr. Steve Brown is one of the most sought after preachers and conference speakers in the country. Having had extensive radio experience before entering the ministry, he is now heard weekdays on the national radio program, Key Life, and one minute feature, “Think Spots”. Steve also hosts a weekly radio talk show, “Steve Brown, Etc.”. He served as the senior pastor of Key Biscayne Presbyterian Church for 17 years before joining the Reformed Theological Seminary (RTS) faculty as Professor of Preaching. After teaching full time for almost two decades at RTS, Dr. Brown retired and is Emeritus Professor of Preaching but remains an Adjunct Professor of Preaching teaching occasional classes each year.

Dr. Brown is the author of many (16 and counting) books and also serves on the Board of the National Religious Broadcasters and Harvest USA (He earned his B.A. from High Point College; an S.T.B. from Boston University School of Theology; and an Litt.D. from King College). Steve is one of my favorite writers and speakers because he is authentic, a great story-teller, is a theologian in disguise, and really knows how to address the realities of how sinful humans can experience the amazing grace of God. The article above was adapted from Chapter 8 in his excellent book on surviving and thriving in a tough world: When Your Rope Breaks: Christ-centered advice on how to go on living—when making it through another day is the hardest thing in the world. Nashville: Thomas Nelson, 1988.

He Has Authored These Outstanding Books:

Three Free Sins: God’s Not Mad at You. New York: Simon and Schuster/ Howard Books, 2012.

A Scandalous Freedom. New York: Simon and Schuster/ Howard Books, 2009.

What Was I Thinking? Things I’ve learned Since I Knew It All. New York: Simon and Schuster/ Howard Books, 2006.

Follow the Wind: Our Lord, the Holy Spirit. Grand Rapids: Baker, 1999.

Approaching God: How to Pray. New York: Howard, 1996.

Living Free: How to Live a Life of Radical Freedom and Infectious Joy. Grand Rapids: Baker, 1994.

Born Free: How to Find Radical Freedom and Infectious Joy in an Authentic Faith. Grand Rapids: Baker, 1993.

How To Talk So People Will Listen. Grand Rapids: Baker, 1993.

If Jesus Has Come: Thoughts on the Incarnation for Skeptics, Christians and Skeptical Christians by a Former Skeptic. Grand Rapids: Baker, 1992.

Jumping Hurdles, Hitting Glitches, Overcoming Setbacks. Colorado Springs: NavPress, 1992.

No More Mr. Nice Guy! Saying Goodbye to “Doormat” Christianity. Nashville: Thomas Nelson, 1991.

When Being Good Isn’t Good Enough. Nashville: Thomas Nelson, 1990.

Welcome to the Family: A Handbook for Living the Christian Life. Old Tappan, New Jersey: Fleming H. Revell, 1990.

When Your Rope Breaks: Christ-centered advice on how to go on living—when making it through another day is the hardest thing in the world. Nashville: Thomas Nelson, 1988.

Heirs with the Prince. Nashville: Thomas Nelson, 1985.

If God is in Charge: Thoughts On The Nature of God For Skeptics, Christians, and Skeptical Christians. Grand Rapids: Baker 1983.


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What Books Have Influenced Christian Leaders?

What we read affects us deeply, with long-term results. What books have influenced you the most? The following are the responses given to a survey of Christian leaders, sent out by R. Kent Hughes (*note that many of these leaders have entered into the presence of God).

 Specific questions asked on the survey were:

(1) What are the five books, secular or sacred, which have influenced you the most?

(2) Of the spiritual/sacred books which have influenced you, which is your favorite?

(3) What is your favorite novel?

(4) What is your favorite biography?


(1) Charles Sheldon, In His Steps; H. B. Wright, The Will of God and a Man’s Life Work; H. J. Carnell, An Introduction to Christian Apologetics; William Manchester, American Caesar; Garth Lean, God’s Politician.

(2) H.J. Carnell, An Introduction to Christian Apologetics.

(3) Charles Dickens, David Copperfield.

(4) William Manchester, American Caesar


(1) The Bible; Calvin’s Institutes; J. I. Packer, Knowing God; J. O. Buswell, A Systematic Theology of the Christian Religion; S. E. Morison, History of the U.S. Navy in World War Two.

(2) After the Bible, Calvin’s Institutes.

(3) Dostoyevski, Crime and Punishment and Ernest Gordon, Through the Valley of the Kwai.

(4) Pollock, Hudson Taylor.


(1) John Calvin, Institutes of the Christian Religion (2 vols.); B. B. Warfield, Inspiration and Authority of the Bible; T. M. Lindsay, History of the Reformation (2 vols.); John Stott, Basic Christianity; Donald Grey Barnhouse, Romans (10 vols.- most recently issued in 4 vols.).

(2) Calvin’s Institutes.

(3) Ernest Hemingway, Over the River and into the Trees.

(4) Arnold Dallimore, George Whitefield (2 vols).


(1) C. S. Lewis, Mere Christianity

(2) Calvin’s Institutes.

(3) J. Oliver Buswell, A Systematic Theology of Christian Religion.

(4) John Bunyan, Pilgrim’s Progress.

(5) Sidney Greidanus, Sola Scriptura.


(1) Charles Colson, Loving God; Werner Jaegei Paideia: The Ideals of Greek Culture (3 vols.); Sir Robert Anderson, The Silence of God; David J. Hassel, City of Wisdom; Nathan Hatch, The Democritization of American Christianity.

(2) Charles Colson, Loving God.

(3) Mary Stewart’s novels: The Crystal Cave, The Hollow Hills, The Last Enchantment (favorite).

(4) Charles Colson, Born Again.


(1 & 2) C. S. Lewis, Mere Christianity; St. Augustine, Confessions; Armando Valladares, Against All Hope; Alexander Solzhenitsyn, The Gulag Archipelago; Richard John Neuhaus, The Naked Public Square; Donald Bloesch, Crumbling Foundations; Harry Blamires, The Christian Mind; Dietrich Bonhoeffer, The Cost of Discipleship; St. Augustine, The City of God; Jonathan Edwards, Treatise on Religious Affections; R. C. Sproul, Knowing Scripture; William Wilberforce, Real Christianity; Jacques Ellul, The Political Illusion and The Presence of the Kingdom; J. I. Packer, Knowing God; Paul Johnson, Modern Times; John Bunyan, Pilgrim’s Progress.

(3) John Bunyan, Pilgrim’s Progress.

(4) St. Augustine, Confessions


Rather than select several books which exceed all others in their impact on my life, I prefer to commend the authors whose collection of writings are most highly prized. This is easier because the best writers require several books to state their cases and leave their mark. First, I admire the memory of Dr. Francis Schaeffer and the anthology he left to us. Second, I have great appreciation for the writings of Chuck Colson. His best book, I believe, is Loving God. His life is a demonstration of its theme.


(1) Besides the Bible, which I would, of course, rank #1, E. M. Bounds, Power Through Prayer; George Muller, A Life of Trust; G. K. Chesterton, Orthodoxy; Oswald Chambers, My Utmost for His Highest; Robert E. Coleman, The Master Plan of Evangelism.

(2) Oswald Chambers, My Utmost for His Highest.

(3) C. S. Lewis, The Great Divorce.

(4) Catherine Marshall, A Man Called Peter.


(1) Romano Guardini, The Lord; George MacDonald, Salted with Fire; Amy Carmichael, Toward Jerusalem; Janet Erskine Stuart, Life and Letters; Evelyn Underhill, The Mystery of Charity.

(2) Impossible to say.

(3) Sigrid Undeset, Kristin Lavransdatter.

(4) St. Augustine, Confessions.


The Bible; Oswald Chambers, My Utmost for His Highest; Francis Schaeffer, How Should We Then Live?; J. I. Packer, Knowing God; James Stockdale, A Vietnam Experience, Ten Years of Reflection; Charles Swindoll, Growing Strong in the Seasons of Life.

(2) Oswald Chambers, My Utmost for His Highest.

(3) Herman Wouk’s series, Winds of War and Remembrance.

(4) The Personal Memoirs of U. S. Grant.


(1) C. S. Lewis, Mere Christianity.

(2) Adler Mortimer, How to Read a Book.

(3) Calvin’s Institutes.

(4) Lewis Sperry Chafer, He That Is Spiritual.

(5) A.W. Tozer, The Pursuit of God.


The Bible; James Orr, The Christian View of God and the World; John Calvin, The Institutes of the Christian Religion (this is all Dr. Henry provided).


(1) John Stott, The Baptism and Fulness of the Holy Spirit; Earle Cairns, Christianity Through the Centuries; Alexander Whyte, Bible Characters; Carolina Maria de Jesus, Child of the Dark; Dwight Eisenhower Crusade in Europe.

(2) Earle Cairns, Christianity Through the Centuries.

(3) Leo Tolstoy, Anna Karenina.

(4) Elisabeth Elliot, Shadow of the Almighty.


(1) Roger Kahn, The Boys of Summer.

(2) Charles Colson, How Now Shall We Live?

(3) Charles Colson, Born Again.

(4) Elisabeth Elliot, Shadow of the Almighty.

(5) Elisabeth Elliot, Through Gates of Splendor.


(1) St. Augustine, The City of God; John Calvin, Institutes; Jonathan Edwards, The Distinguishing Marks of a Revival of the Spirit of God; James Orr, The Christian View of God and the World; Leo Tolstoy, Anna Karenina.

(2) St. Augustine, The City of God.

(3) Leo Tolstoy, Anna Karenina.

(4) Carl E H. Henry, The Confessions of a Theologian.


(1) Jacques Ellul, The Presence of the Kingdom; John Bright, The Kingdom of God; Alan Paton, Too Late the Phalarope; Carl Sandburg, Lincoln; C. S. Lewis, Mere Christianity; Fyodor Dostoyevski, Crime and Punishment.

(2) Jacques Ellul, The Presence of the Kingdom.

(3) Alan Paton, Too Late the Phalarope.

(4) Carl Sandburg, Lincoln; see also Lee, Jefferson, Sadat, Wesley, Judson, Truman, Churchill.


(1) Clarence Hall, Portrait of a Prophet: The Life of Samuel Logan Brengle; Hudson Taylor’s Spiritual Secret; The Standard Sermons of John Wesley; Yehekel Kaufmann, The Religion of Israel; A. W. Tozer, The Pursuit of God.

(2) The Standard Sermons of John Wesley.

(3) Charles Dickens, A Tale of Two Cities.

(4) Clara H. Stuart, Latimer, Apostle to the English.


(1) John Calvin, Institutes; Oswald Chambers, My Utmost for His Highest; Philip Schaff, History of the Christian Church; Matthew Henry, Commentary; Martyn Lloyd-Jones, Spiritual Depression – Its Causes and Its Cure.

(2) Oswald Chambers, My Utmost for His Highest.

(3) None.

(4) Hudson Taylor, Spiritual Secrets.


 (Most influential authors rather than most influential books)

(1) C. S. Lewis, The Great Divorce; Mere Christianity; God in the Dock.

(2) A. W. Tozer, The Pursuit of God.

(3) J. I. Packer, Knowing God.

(4) St. Augustine, De Doctrina Christiana (On Christian Doctrine).

(5) Haddon Robinson, Biblical Preaching.


C. S. Lewis, The Great Divorce; C. S. Lewis, The Problem of Pain; C. S. Lewis, Mere Christianity; Charles Sheldon, In His Steps; Elisabeth Elliot, Through Gates of Splendor.

Elisabeth Elliot, Through Gates of Splendor.

Fyodor Dostoyevski, Brothers Karamazov.

Elisabeth Elliot, Through Gates of Splendor.


(1) Romans, John, Luke, 2 Timothy; C. S. Lewis, Miracles; Warfield, Inspiration and Authority of Scripture; Johnstone, Operation World; Pollock, Course of Time.

(2) Pollock, Course of Time.

(3) C. S. Lewis, Till We Have Faces; Tolkien, Lord of the Rings; many of Shakespeare’s plays.

(4) Robert McQuilkin, Always in Triumph.


(1) Dallas Willard, The Spirit of the Disciplines; Bill Moyers, World of Ideas II; Virginia Stem Owens, If You Do Love Old Men; Larsen, Passions; Williams, Islam.

(2) Jean Pierre de Causade, The Sacrament of the Present Moment or Mother Teresa’s Life in the Spirit.

(3) War and Peace, Anna Karenina, anything by Dickens, Dostoyevski, Tolkien.

(4) Troyat’s Tolstoy or Massie’s Nicholas and Alexandra.


(1) C. S. Lewis, Mere Christianity; C. S. Lewis, Perelandra; Paul Tourniet, The Meaning of Persons; Helmut Thielicke, The Waiting Father; Thomas a Kempis, The Imitation of Christ; Oswald Chambers books.

(2) C. S. Lewis, Perelandra.

(3) Fyodor Dostoyevski, Brothers Karamazov.

(4) William Manchester, The Last Lion.


(1) Alvin Toffler, Future Shock; Carl Henry, God, Revelation and Authority; Thomas a Kempis, The Imitation of Christ; A. J. Gordon, The Ministry of the Spirit; John Stott, The Cross of Christ.

(2) Dr. and Mrs. Howard Taylor, Hudson Taylor in the Early Years: The Growth of a Soul.

(3) Lloyd Douglas, The Robe and Lew Wallace, Ben Hur.

(4) Dr. and Mrs. Howard Taylor, Hudson Taylor in the Early Years: The Growth of a Soul.


(1) John Calvin, Institutes; John Bunyan, Pilgrim’s Progress; Goold, John Owen Works (Vols. 3, 6, 7); Richard Baxter, Reformed Pastor; Luther, Bondage of the Will.

(2) John Bunyan, Pilgrim’s Progress.

(3) Fyodor Dostoyevski, The Brothers Karamazov.

(4) Arnold Dallimore, George Whitefield (2 vols.).


(1) F. W. Krummacher, The Suffering Savior.

(2) Leonard Verduin, The Reformers and Their Stepchildren.

(3) Courtney Anderson, To the Golden Shore.

(4) Roland Bainton, Here I Stand.

(5) Francis Schaeffer, Escape from Reason.


(1) Karl Barth, Epistle to the Romans; Fyodor Dostoyevski, The Idiot; Charles Williams, Descent of the Dove; Herman Melville, Moby Dick; George Herbert, Country Parson and the Temple.

(2) Karl Barth, Epistle to the Romans.

(3) Fyodor Dostoyevski, The Brothers Karamazov.

(4) Meriol Trevor, 2 volumes on Newman: The Pillar of the Cloud and Light in Winter.


(1) C. S. Lewis, Mere Christianity.

(2) C. S. Lewis, Surprised by joy.

(3) Francis Schaeffer, How Should We Then Live?

(4) Dorothy Sayers, The Mind of the Maker.

(5) Peter Drucker, Managing for Results and Managing for the Future.


W. H. Griffith Thomas, Christianity Is Christ; C. S. Lewis, Mere Christianity; A. W. Tozer, The Pursuit of God; Dr. and Mrs. Hudson Taylor, Hudson Taylor’s Spiritual Secret; D. Martyn Lloyd-Jones, Spiritual Depression – Its Causes and Its Cure.


(1) Richard C. Halverson, Christian Maturity; H. Grady Davis, Design for Preaching; S. I. Hayakawa, Language in Thought and Action; Robert Alter, The Art of Biblical Narrative; C. S. Lewis, Mere Christianity.

(2) James Stuart, Heralds of God.

(3) Olov Hartman, Holy Masquerade.

(4) Stockford Brooks, Life and Letters of E W Robertson.


(1) Jonathan Edwards, Freedom of the Will; M. Luther, Bondage of the Will; J. Calvin, Institutes of the Christian Religion; James Collins, God and Modern Philosophy; William Simon, A Time for Truth; Ben Hogan, Power Golf.

(2) Martin Luther. Bondage of the Will because of its theological insight and its literary style.

(3) H. Melville, Moby Dick.

(4) W. Manchester, American Caesar.


John Bunyan, Pilgrim’s Progress; A. W. Tozer, The Pursuit of God; J. I. Packer, Knowing God; Elisabeth Elliot, Through Gates of Splendor; J. Oswald Sanders, Spiritual Leadership; Charles H. Spurgeon, Lectures to My Students; Philip Yancey, Where Is God When It Hurts?


(1) The Bible; A. W. Tozer, The Pursuit of God; A. W. Tozer, Knowledge of the Holy; Elisabeth Elliot, Shadow of the Almighty; Richard Foster, Celebration of Discipline.

(2) A.W. Tozer, Knowledge of the Holy.

(3) Leo Tolstoy, War and Peace.

(4) William Manchester, The Last Lion.


(1) A.W. Tozer, The Pursuit of God; Jill Morgan, Campbell Morgan, A Man and the Word; Thomas a Kempis, The Imitation of Christ; Henry David Thoreau, Walden; Phillips Brooks, Yale Lectures on Preaching.

(2) Thomas a Kempis, The Imitation of Christ.

(3) Herman Melville, Moby Dick.

(4) Boswell’s Life of Samuel Johnson.


C. S. Lewis, Mere Christianity (10)

John Calvin, Institutes of the Christian Religion (8)

A.W. Tozer, The Pursuit of God (6)

Oswald Chambers, My Utmost for His Highest (5)

Fyodor Dostoyevski, Brothers Karamazov (5)

Leo Tolstoy, Anna Karenina (5)

John Bunyan, Pilgrim’s Progress (5)

Elisabeth Elliot, Shadow of the Almighty (4)

Dr. and Mrs. Howard Taylor, Hudson Taylor’s Spiritual Secret (3)

Thomas a Kempis, The Imitation of Christ (3)

C. S. Lewis, The Great Divorce (3)

J.I. Packer, Knowing God (3)

Charles Sheldon, In His Steps (2)

James Orr, The Christian View of God and the World (2)

William Manchester, American Caesar (2)

William Manchester, The Last Lion (2)

The Article/Listing of favorite books above was adapted from “Appendix C” in R. Kent Hughes. Disciplines of a Godly Man. Wheaton: Crossway Books, 2001, p. 241.


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Owen, Spurgeon, Palmer and Packer on Particular Redemption

A Summary of the Death of Death in the Death of Christ

 The Father imposed His wrath due unto, and the Son underwent punishment for, either:

(1)  All the sins of all men

(2)  All the sins of some men

(3)  Some of the sins of some men

In which case it may be said:

A) That if the last be true, all men have some sins to answer for, and son none are saved.

B) That if the second is true, then Christ, in their stead suffered for all the sins of all the elect in the whole world, and this is the truth.

C) But if the first be the case, why are not all men free from the punishment due unto their sins?

You answer, because of unbelief. I ask, Is this unbelief a sin, or is it not? If it be, then Christ suffered the punishment due unto it, or He did not. If He did, why must that hinder them more than their other sins for which He died? If He did not, He did not die for all their sins. – John Owen

If the death of Jesus is what the Bible says it is – a substitutionary sacrifice for sins, an actual and not a hypothetical redemption, whereby the sinner is really reconciled to God – then, obviously, it cannot be for every man in the world. For then everybody would be saved, and obviously they are not. One of two things is true: either the atonement is limited in its extent or it is limited in its nature or power. It cannot be unlimited in both. – Edwin Palmer

We are often told that we limit the atonement of Christ, because we say that Christ has not made satisfaction for all men, or all men would be saved. Now, our reply to this is, that, on the other hand, our opponents limit it: we do not. The Arminians say, Christ died for all men.

Ask them what they mean by it. Did Christ die so as to secure the salvation of all men? They certainly, “No, certainly not.”

We ask them the next question: Did Christ die so as to secure the salvation of any man in particular? They answer, “No.”

They are obliged to admit this, if they are consistent. They say, “No. Christ has died that any man may be saved if” and then follow certain conditions of salvation.

Now who is it that limits the death of Christ? Why, you. You say that Christ did not die so as infallibly to secure the salvation of anybody.

We beg your pardon, when you say we limit Christ’s death; we say, “No, my dear sir, it is you that do it.”

We say Christ so died that He infallibly secured the salvation of a multitude that no man can number, who through Christ’s death not only may be saved and cannot by any possibility run the hazard of being anything but saved. You are welcome to your atonement; you may keep it. We will never renounce ours for the sake of it…

I would rather believe a limited atonement that is efficacious for all men for whom it was intended, than a universal atonement that is not efficacious for anybody, except the will of men be added to it.” – Charles Haddon Spurgeon

Calvary not merely made possible the salvation of those for whom Christ died; it ensured that they would be brought to faith and their salvation made actual. – J.I. Packer


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