“An awful flux of words” by Charles Spurgeon

“To any brother who says, ‘I do not know how I can preach more gospel than I do, for I preach very often,’ I would reply, ‘You need not preach oftener, but fill the sermons fuller of gospel.’

The Saviour at the marriage-feast said, ‘Fill the waterpots with water.’ (John 2:7) Let us imitate the servants, of whom we read, ‘They filled them up to the brim.’ (John 2:7)

Let your discourses be full of matter,—sound, gracious, and condensed.

Certain speakers suffer from an awful flux of words; you can scarcely spy out the poor little straw of an idea which has been hurried down an awful Ganges or Amazon of words.

Give the people plenty of thought, plenty of Scriptural, solid doctrine, and deliver it in a way which is growingly better,—every day better, every year better,—that God may be more glorified, and sinners may more readily learn the way of salvation. (1 Tim. 4:15)”

–Charles H. Spurgeon, An All-Round Ministry: Addresses to Ministers and Students (Carlisle, PA: Banner of Truth, 1900/1960), 130-131.

“Faith feeds on Christ” by Charles Spurgeon

“Faith feeds on Christ.

Feed faith with the truth of God, but especially with Him who is the Truth.”

–Charles H. Spurgeon, An All-Round Ministry: Addresses to Ministers and Students (Carlisle, PA: Banner of Truth, 1900/1960), 22.

“We dwell in a temple of providence” by Charles Spurgeon

“We have faith in God. We believe ‘that He is, and that He is a rewarder of them that diligently seek Him’ (Heb. 11:6).

We do not believe in the powers of nature operating of themselves apart from constant emanations of power from the Great and Mighty One, who is the Sustainer as well as the Creator of all things.

Far be it from us to banish God from His own universe. Neither do we believe in a merely nominal deity, as those do who make all things to be God, for we conceive pantheism to be only another form of atheism.

We know the Lord as a distinct personal existence, a real God, infinitely more real than the things which are seen and handled, more real even than ourselves, for we are but shadows. He alone is the I AM, abiding the same for ever and ever.

We believe in a God of purposes and plans, who has not left a blind fate to tyrannize over the world, much less an aimless chance to rock it to and fro. We are not fatalists, neither are we doubters of providence and predestination.

We are believers in a God “who worketh all things after the counsel of His own will” (Eph. 1:11).

We do not conceive of the Lord as having gone away from the world, and left it and the inhabitants thereof to themselves; we believe in Him as continually presiding in all the affairs of life.

We, by faith, perceive the hand of the Lord giving to every blade of grass its own drop of dew, and to every young raven its meat.

We see the present power of God in the flight of every sparrow, and hear His goodness in the song of every lark.

We believe that ‘the earth is the Lord’s, and the fulness thereof’ (Psalm 24:1), and we go forth into it, not as into the domains of Satan where light comes not, nor into a chaos where rule is unknown, nor into a boiling sea where fate’s resistless billows shipwreck mortals at their will; but we walk boldly on, having God within us and around us, living and moving and having our being in Him, and so, by faith, we dwell in a temple of providence and grace wherein everything doth speak of His glory.

We believe in a present God wherever we may be, and a working and operating God accomplishing His own purposes steadfastly and surely in all matters, places, and times; working out His designs as much in what seemeth evil as in that which is manifestly good; in all things driving on in His eternal chariot towards the goal which infinite wisdom has chosen, never slackening His pace nor drawing the rein, but for ever, according to the eternal strength that is in Him, speeding forward without pause.

We believe in this God as being faithful to everything that He has spoken, a God who can neither lie nor change. The God of Abraham is the God and Father of our Lord Jesus Christ, and He is our God this day.

We do not believe in the ever-shifting views of the Divine Being which differing philosophies are adopting; the God of the Hebrews is our God,—Jehovah, Jah, the Mighty One, the covenant-keeping God,—’this God is our God for ever and ever: He will be our Guide even unto death’ (Psalm 48:14).”

–Charles H. Spurgeon, An All-Round Ministry: Addresses to Ministers and Students (Carlisle, PA: Banner of Truth, 1900/1960), 4-5.

“Heralds of the love of Calvary” by Charles Spurgeon

“We are altogether saved by faith. The brightest day that ever dawned upon us was the day in which we first “looked unto Him, and were lightened.”

It was all dark till faith beheld the Sun of Righteousness. The dawn of faith was to us the morning of life; by faith only we began to live.

We have since then walked by faith. Whenever we have been tempted to step aside from the path of faith, we have been like the foolish Galatians, and we have smarted for our folly.

I trust we have not “suffered so many things in vain.” (Gal. 3:4). We began in the Spirit, and if we have sought to be made perfect in the flesh, we have soon discovered ourselves to be sailing upon the wrong tack, and nearing sunken rocks.

“The just shall live by faith,” is a truth which has worked itself out in our experience, for often and often have we felt that, in any other course, death stares us in the face; and, therefore, “we through the Spirit wait for the hope of righteousness by faith.” (Gal. 5:5).

Now, brethren, as our pedigree is of faith, and our claim to the privileges of the covenant is of faith, and our life in its beginning and continuance is all of faith, so may I boldly say that our ministry is of faith, too.

We are heralds to the sons of men, not of the law of Sinai, but of the love of Calvary.

We come to them, not with the command, “This do, and thou shalt live,” but with the message, “Believe on the Lord Jesus Christ, and thou shalt be saved.” (Acts 16:31)

Ours is the ministry of gracious faith, and is not after man, nor according to the law of a carnal commandment.

We preach not man’s merit, but Christ crucified.”

–Charles H. Spurgeon, An All-Round Ministry: Addresses to Ministers and Students (Carlisle, PA: Banner of Truth, 1900/1960), 2.

“This pattern is a primal one” by Jeremy M. Kimble and Ched Spellman

“With the explicit reference to the promise to Abraham, Moses indicates that this hope for the future worship and obedience of the people is not a generic hope.

Rather, it is tied to specific promises that we find at strategic places in the story of the Pentateuch. In other words, we can ask:

Where does this hope originate? Where can we find out more information about the content of this hope?

As we see from the story of the Pentateuch, the ability of the people to follow the law and maintain obedience from a willing heart is an insufficient place to put our hope.

In fact, this is the theme explicitly articulated by a pessimistic Moses at the climax of the Pentateuch. In his book-length closing speech, Moses argues that the Mosaic covenant has failed to bring about the obedience that the Lord requires in the hearts of the people.

What hope is there for the second generation? For the reader of the Pentateuch?

Reading and rereading the story of the Pentateuch as a whole highlights that the pattern that Moses identifies on the plains of Moab began in Eden.

This pattern is a primal one. So too, the hope that Moses anticipates has its roots in that same garden.

The forward momentum of this narrative progression is a primary way that the Pentateuch functions. Throughout this sweeping narrative storyline, though, there are strategically placed poetic sections that provide reflective commentary on the story.

These carefully arranged and strategically composed poems function like windows into the meaning of the Pentateuch’s purpose and also offer a glimpse into the author’s meaning.

Within these poems, we find a cluster of images that profile the promises that bind the major themes of the Pentateuch together.

Within these poetic compositions, an individual is described who will one day defeat God’s enemies and bring about blessing for the people rather than despair.

A future hope is promised, and the proof is in the poetry. A brief survey of these textual locations can orient us to this aspect of the story and the message of the Pentateuch.”

–Jeremy M. Kimble and Ched Spellman, Invitation to Biblical Theology: Exploring the Shape, Storyline, and Themes of Scripture, Invitation to Theological Studies Series (Grand Rapids, MI: Kregel Academic, 2020), 133-134.

“Taking a canonical line to the cross” by Jeremy M. Kimble and Ched Spellman

“For the biblical theologian, the role of the reader is never to make a path to Christ, but always to follow the path to Christ that the biblical authors have laid down. This route requires patience, but only the patience necessary to get you to the text.

Once you are there, your journey awaits. There you will find the biblical author waiting, by the Spirit revealing God in Christ to you. The grand storyline of the Bible and its network of covenant promises and expectations find their end in Christ.

This path is long and winding, but will lead you to your destination. This line is not as the crow flies, but is the one where the cross lies. Taking a canonical line to the cross may not be straight or fast, but it’s true.

The discipline of biblical theology aims to navigate this balance of unity and diversity. The gospel of Jesus Christ is to be proclaimed from all of the Scriptures.

The gospel according to Genesis will have a different shape, tone, and feel than the gospel according to Galatians.

This sensitivity to the details of the biblical texts, the theological developments of the biblical storyline, and the unity of God’s work in the divine plan of redemption will ably equip us to reckon with the gospel wherever we might find ourselves in our travels to and fro across the literary landscape of the biblical canon.”

–Jeremy M. Kimble and Ched Spellman, Invitation to Biblical Theology: Exploring the Shape, Storyline, and Themes of Scripture, Invitation to Theological Studies Series (Grand Rapids, MI: Kregel Academic, 2020), 101–102.

“We are not to be always going about the world searching out heresies like terrier dogs sniffing for rats” by Charles Spurgeon

“We should avoid everything like the ferocity of bigotry.

There are religious people about, who, I have no doubt, were born of a woman, but appear to have been suckled by a wolf.

I have done them no dishonour: were not Romulus and Remus, the founders of the city of Rome, so fed?

Some warlike men of this order have had power to found dynasties of thought; but human kindness and brotherly love consort better with the kingdom of Christ.

We are not to be always going about the world searching out heresies, like terrier dogs sniffing for rats, and to be always so confident of one’s own infallibility, that we erect ecclesiastical stakes at which to roast all who differ from us.

And, dear brethren, we must acquire certain moral faculties and habits, as well as put aside their opposites. He will never do much for God who has not integrity of spirit.

If we be guided by policy, if there be any mode of action for us but that which is straightforward, we shall make shipwreck before long.

Resolve, dear brethren, that you can be poor, that you can be despised, that you can lose life itself, but that you cannot do a crooked thing.

For you, let the only policy be honesty.

May you also possess the grand moral characteristic of courage.

By this we do not mean impertinence, impudence, or self-conceit; but real courage to do and say calmly the right thing, and to go straight on at all hazards, though there should be none to give you a good word.

I am astonished at the number of Christians who are afraid to speak the truth to their brethren.

I thank God I can say this, there is no member of my church, no officer of the church, and no man in the world to whom I am afraid to say before his face what I would say behind his back.

Under God I owe my position in my own church to the absence of all policy, and the habit of saying what I mean.

The plan of making things pleasant all round is a perilous as well as a wicked one. If you say one thing to one man, and another to another, they will one day compare notes and find you out, and then you will be despised.

The man of two faces will sooner or later be the object of contempt, and justly so.

Now, above all things, avoid that. If you have anything that you feel you ought to say about a man, let the measure of what you say be this— ‘How much dare I say to his face?’

We must not allow ourselves a word more in censure of any man living.

If that be your rule, your courage will save you from a thousand difficulties, and win you lasting respect.”

–Charles H. Spurgeon, The Sword and Trowel: 1874 (London: Passmore & Alabaster, 1874), 78-79.