Posts Tagged ‘sermon’




Spurgeon at age 23.
Spurgeon at age 23. (Photo credit: Wikipedia)

C. H. Spurgeon, "The Prince of Preachers&...

C. H. Spurgeon, “The Prince of Preachers” (Photo credit: Wikipedia)


Charles Spurgeon Sermon – Special Thanksgiving to the Father (audio video and transcript)

spurgeonCharles Haddon (C.H.) Spurgeon (June 19, 1834 January 31, 1892) was a British

Reformed Baptist preacher who remains highly influential among

Christians of different denominations, among whom he is still known as

the “Prince of Preachers.” In his lifetime, Spurgeon preached to around

10,000,000 people, often up to 10 times a week at different places. His

sermons have been translated into many languages. Spurgeon was the

pastor of the New Park Street Chapel in London for 38 years. In 1857, he

started a charity organization called Spurgeon’s which now works globally. He also founded Spurgeon’s College, which was named after him after his death.

Spurgeon was a prolific author of many types of works including sermons, an autobiography, a commentary, books on prayer,

a devotional, a magazine, and more. Many sermons were transcribed as he

spoke and were translated into many languages during his lifetime.

Arguably, no other author, Christian or otherwise, has more material in

print than C.H. Spurgeon.

Special Thanksgiving to the Father

This message was preached on February 15,

1860. The sermon is prefaced by a letter, which Mr. Spurgeon wrote in

June of that same year, as he was on the continent. This is the letter:


    I have journeyed happily to the borders of Switzerland, and already feel

that the removing of the yoke from the shoulder is one of the readiest

means of restoring the metal powers. Much of Popish superstition and

idolatry has passed under my observation, and if nothing else could make

me a Protestant, what I have seen would do so. One thing I have learned

anew, which I would have all my brethren learn, the power of a personal

Christ. We Protestants are too apt to make doctrine everything, and the

person of Christ is not held in sufficient remembrance; with the Roman

Catholic doctrine is nothing, but the person is ever kept in view. The

evil is, that the image of Christ before the eye of the Papist is carnal

and not spiritual; but could we always keep o’er Lord before our eyes,

his spiritual sense, we should be better men than any set of doctrines

can ever make us. The Lord give to us to abide in him and so to bring

forth much fruit.

Baden-Baden, June 15th, 1860                     C. H. Spurgeon

You can read the sermon, from Spurgeon.org below this video, or you can listen to the sermon being read here, on this VIDEO by Christian Praise and Worship in Songs, Sermons, and Audio Books

There is also a video playlist of Spurgeon sermons available here –

Charles Spurgeon Sermons Playlist 2: http://www.youtube.com/playlist?list=…

A Sermon(No. 319)

Delivered on Sabbath Evening, January 15th, 1860, by the


At New Park Street Chapel, Southwark.

Published on Nov 26, 2013

Charles Spurgeon Sermon – Special Thanksgiving to the Father

Charles Spurgeon Sermons Playlist 2: http://www.youtube.com/playlist?list=…

Link to my “Christian Devotional Readings” Facebook page: https://www.facebook.com/pages/Christ…


Colossians 1:12

Giving thanks unto the Father, which hath made us meet to be partakers

of the inheritance of the saints in light: 13 Who hath delivered us from

the power of darkness, and hath translated us into the kingdom of his

dear Son

Charles Haddon (C.H.) Spurgeon (June 19, 1834 January

31, 1892) was a British Reformed Baptist preacher who remains highly

influential among Christians of different denominations, among whom he

is still known as the “Prince of Preachers.” In his lifetime, Spurgeon

preached to around 10,000,000 people, often up to 10 times a week at

different places. His sermons have been translated into many languages.

Spurgeon was the pastor of the New Park Street Chapel in London for 38

years. In 1857, he started a charity organization called Spurgeon’s

which now works globally. He also founded Spurgeon’s College, which was

named after him after his death.

Spurgeon was a prolific author

of many types of works including sermons, an autobiography, a

commentary, books on prayer, a devotional, a magazine, and more. Many

sermons were transcribed as he spoke and were translated into many

languages during his lifetime. Arguably, no other author, Christian or

otherwise, has more material in print than C.H. Spurgeon.


“Giving thanks unto the Father, which hath made us meet

to be partakers of the inheritance of the saints in light: who hath

delivered us from the power of darkness, and hath translated us into the

kingdom of his dear Son.”—Colossians 1:12, 13.

THIS PASSAGE IS A MINE of riches. I can anticipate the difficulty in

preaching and the regret in concluding we shall experience this evening

because we are not able to dig out all the gold which lies in this

precious vein. We lack the power to grasp and the time to expatiate upon

that volume of truths which is here condensed into a few short


    We are exhorted to “give thanks unto the Father.” This counsel is at once

needful and salutary. I think, my brethren, we scarcely need to be told

to give thanks unto the Son. The remembrance of that bleeding body

hanging upon the cross is ever present to our faith. The nails and the

spear, his griefs, the anguish of his soul, and his sweat of agony, make

ouch tender touching appeals to our gratitude—these will prevent us

always from ceasing our songs, and sometimes fire our hearts with

rekindling rapture in praise of the man Christ Jesus. Yes we will bless thee, dearest Lord; our souls are all on fire. As we survey the, wondrous cross, we cannot but shout—

“O for this love let rocks and hills

Their lasting silence break,

And all harmonious human tongues

The Savior’s praises speak.”

It is in a degree very much the same with the Holy Spirit. I think we

are compelled to feel every day our dependence upon his constant

influence. He abides with us as a present and personal Comforter and

Counsellor. We, therefore, do praise the Spirit of Grace, who hath made

our heart his temple, and who works in us all that is gracious,

virtuous, and well-pleasing in the sight of God. If there be any one

Person in the Trinity whom we are more apt to forget than another in our

praises, it is God the Father. In fact there are some who even get a

wrong idea of Him, a slanderous idea of that God whose name is LOVE.

They imagine that love dwelt in Christ, rather than in the Father, and

that our salvation is rather due to the Son and the Holy Spirit, than to

our Father God. Let us not be of the number of the ignorant, but let us

receive this truth. We are as much indebted to the Father as to any

other Person of the Sacred Three. He as much and as truly loves us as

any of the adorable Three Persons. He is as truly worthy of our highest

praise as either the Son or the Holy Spirit.


remarkable fact, which we should always bear in mind, is this:—in the

Holy Scriptures most of the operations which are set down as being the

works of the Spirit, are in other Scriptures ascribed to God the Father.

Do we say it is God the Spirit that quickens the sinner who is dead in

sin? it is true; but you will find in another passage it is said “The

Father quickeneth whom he will.” Do we say that the Spirit is the

sanctifier, and that the sanctification of the soul is wrought by the

Holy Ghost? You will find a passage in the opening of the Epistle of St.

Jude, in which it is said, “Sanctified by God the Father.” Now, how are

we to account for this? I think it may be explained thus. God the

Spirit cometh from God the Father, and therefore whatever acts are

performed by the Spirit are truly done by the Father, because he sendeth

forth the Spirit. And again, the Spirit is often the instrument—though I

say not this in any way to derogate from his glory—he is often the

instrument with which the Father works. It is the Father who says to the

dry bones, live; it is the Spirit who, going forth with the divine

word, makes them live. The quickening is due as much to the word as to

the influence that went with the word; and as the word came with all the

bounty of free grace and goodwill from the Father, the quickening is

due to him. It is true that the seal on our hearts is the Holy Spirit,

he is the seal, hut it is the Eternal Father’s hand that stamps the

seal; the Father communicates the Spirit to seal our adoption. The works

of the Spirit are, many of them, I repeat it again, attributed to the

Father, because he worketh in, through, and by the Spirit.


works of the Son of God, I ought to observe are every one of them in

intimate connection with the Father. If the Son comes into the world, it

is because the Father sends him; if the Son calls his people, it is

because his Father gave this people into his hands. If the Son redeems

the chosen race, is not the Son himself the Father’s gift, and doth not

God send his Son into the world that we may live through him? So that

the Father, the great Ancient of Days, is ever to be extolled; and we

must never omit the full homage of our hearts to him when we sing that

sacred doxology,

“Praise Father, Son, and Holy Ghost.”

    In order to excite your gratitude to God the Father to-night, I propose to

dilate a little upon this passage, as God the Holy Spirit shall enable

me. If you will look at the text, you will see two blessings in it. The

first has regard to the future; it is a meetness for the inheritance of

the saints in light. The second blessing, which must go with the first,

for indeed it is the cause of the first, the effective cause, has

relation to the past. Here we read of our deliverance from the

power of darkness. Let us meditate a little upon each of these

blessings, and then, in the third place, I will endeavor to show the relation which exists between the two.


The first blessing introduced to our notice is this—”God the Father has

made us meet to be partakers of the inheritance of the saints in

light.” It is a PRESENT BLESSING. Not a mercy laid up for us in the

covenant, which we have not yet received, but it is a blessing which

every true believer already has in his hand. Those mercies in the

covenant of which we have the earnest now while we wait for the full

possession, are just as rich, and just as certain as those which have

been already with abundant lovingkindness bestowed on us, but still they

are not so precious in our enjoyment. The mercy we have in store, and

in hand is after all, the main source of our present comfort. And oh

what a blessing this! “Made meet for the inheritance of the saints in

light.” The true believer is fit for heaven; he is meet to be a partaker

of the inheritance—and that now, at this very moment. What does this

mean? Does it mean that the believer is perfect; that he is free from

sin? No, my brethren, where shall you ever find such perfection in this

world? If no man can be a believer but the perfect man, then what has

the perfect man to believe? Could he not walk by sight? When he is

perfect, he may cease to be a believer. No, brethren, it is not such

perfection that is meant although perfection is implied, and assuredly

will be given as the result. Far less does this mean that we have a

right to eternal life from any doings of our own. We have a fitness for

eternal life, a meetness for it, but we have no desert of it. We deserve

nothing of God even now, in ourselves. but his eternal wrath and his

infinite displeasure. What, then, does It mean? Why, it means just this:

we are so far meet that we are accepted in the Beloved, adopted into

the family, and fitted by divine approbation to dwell with the saints in

light There is a woman chosen to be a bride; she is fitted to be

married, fitted to enter into the honorable state and condition of

matrimony; but at present she has not on the bridal garment, she is not

like the bride adorned for her husband. You do not see her yet robed in

her elegant attire, with her ornaments upon her, but you know she is

fitted to be a bride, she is received and welcomed as such in the family

of her destination. So Christ has chosen his Church to be married to

him; she has not yet put on her bridal garment, beautiful array in which

she shall stand before the father’s throne, but notwithstanding, there

is such a fitness in her to be the bride of Christ, when she shall have

bathed herself for a little while, and lain for a little while in the

bed of spices—there is such a fitness in her character, such a grace

given adaptation in her to become the royal bride of her glorious Lord,

and to become a partaker of the enjoyments of bliss—that it may be said

of the church as a whole, and of every member of it, that they are “meet

for the inheritance of the saints in light.”

    The Greek word, moreover, bears some such meaning as this though I cannot

give the exact idiom, it is always difficult when a word is not used

often. This word is only used twice that I am aware of, in the New

Testament. The word may be employed for “suitable,” or, I think,

“sufficient” “He hath made us meet”—sufficient—”to be partakers of the

inheritance of the saints in light.” But I cannot give my idea without

borrowing another figure. When a child is born, it is at once endowed

with all the faculties of humanity. If those powers are awanting at

first, they will not come afterwards. It has eyes, it has hands, it has

feet, and all its physical organs. These of course are as it were in

embryo. The senses though perfect at first, must be gradually developed,

and the understanding gradually matured. It can see but little, it

cannot discern distances. it can hear, but it cannot hear distinctly

enough at first to know from what direction the sound comes; but you

never find a new leg, a new arm, a new eye, or a new ear growing on that

child. Each of these powers will expand and enlarge, but still there is

the whole man there at first, and the child is sufficient for a man. Let but God in his infinite providence cause it to feed, and give it strength and increase, it has sufficient

for manhood. It does not want either arm or leg, nose or ear. you

cannot make it grow a new member; nor does it require a near member

either; all are there. In like manner, the moment a man is regenerated,

there is every faculty in his new creation that there shall be, even

when he gets to heaven. It only needs to be developed and brought out:

he will not have a new power, he will not have a new grace, he will have

those which he had before, developed and brought out. Just as we are

told by the careful observer, that in the acorn there is in embryo every

root and every bough and every leaf of the future tree, which only

requires to be developed and brought out in their fullness. So, in the

true believer, there is a sufficiency or meetness for the inheritance of

the saints in light. All that he requires is, not that a new thing

should be implanted, but that that which God has put there in the moment

of regeneration, shall be cherished and nurtured, and made to grow and

increase, till it comes unto perfection and he enters into “the

inheritance of the saints in light.” This is, as near as I can give it

to you, the exact meaning and literal interpretation of the text, as I

understand it.


you may say to me, “In what sense is this meetness or fitness for

eternal life the work of God the Father? Are we already made meet for

heaven? How is this the rather’s work?” Look at the text a moment, and I

will answer you in three ways.

    What is heaven? We read it is an inheritance. Who are fit for an inheritance? Sons. Who makes us sons? “Behold what manner of love the Father

hath bestowed upon us, that we should be called the sons of God.” A son


fitted for an inheritance. The moment the son is born he is fitted

to be an heir. All that is wanted is that he shall grow up and be

capable of possession. But he is fit for an inheritance at first. If he

were not a son he could not inherit as an heir. Now as soon as ever we

become sons we are meet to inherit. There is in us an adaptation, a

power and possibility for us to have an inheritance. This is the

prerogative of the Father, to adopt us into his family, and to “beget us

again unto a lively hope by the resurrection of Jesus Christ from the

dead.” And do you not see, that as adoption is really the meetness for

inheritance, it is the Father who hath made us meet to be partakers of

the inheritance of the saints in light?”

    Again, heaven is an inheritance; but whose inheritance is it? It is an inheritance of the saints.

It is not an inheritance of sinners, but of saints—that is, of the holy

ones—of those who have been made saints by being sanctified. Turn then,

to the Epistle of Jude, and you will see at once who it is that

sanctified. You will observe the moment you fix your eye upon the

passage that it is God the Father. In the first verse you read, “Jude,

the servant of Jesus Christ, and brother of James, to them that are

sanctified by God the Father.” It is an inheritance for saints: and who

are saints? The moment a man believes in Christ, he may know himself to

have bean truly set apart in the covenant decree; and he finds

consecration, if I may so speak, verified in his own experience, for he

has now become “a new creature in Christ Jesus,” separated from the rest

of the world, and then it is manifest and made known that God has taken

him to be his son for ever. The meetness which I must have, in order to

enjoy the inheritance of the saints in light, is my becoming a son. God

hath made me and all believers sons, therefore we are meet for the

inheritance; so then that meetness has come from the Father. How meetly

therefore doth the Father claim our gratitude, our adoration and our


    You will however observe, it is not merely said that heaven is the

inheritance of the saints, but that it is “the inheritance of the saints

in light.” So the saints dwell in light—the light of knowledge,

the light of purity, the light of joy, the light of love, pure ineffable

love, the light of everything that is glorious and ennobling. There

they dwell, and if I am to appear meet for that inheritance, what

evidence must I have? I must have light shining into my own soul. But

where can I get it? Do I not read that “every good gift and every

perfect gift is from above, and Cometh down”—yea verily, but from whom?

From the Spirit? No—”from the Father of lights, with whom is no

variableness, neither shadow of turning.” The preparation to enter into

the inheritance in light is light. and light comes from the Father of

lights; therefore, my meetness, if I have light in myself, is the work

of the Father, and I must give him praise. Do you see then, that as

there are three words used here—”the inheritance of the saints in light,”

so we have a threefold meetness? We are adopted and made sons. God hath

sanctified us and set us apart. And then, again, he hath put light into

our hearts. All this, I say, is the work of the Father, and in this

sense, we are “meet to be partakers of the inheritance of the saints in


    A few general observations here. Brethren, I am persuaded that if an

angel from heaven were to come to-night and single out any one believer

from the crowd here assembled, there is not one believer that is unfit

to be taken to heaven. You may not be ready to be taken to heaven now;

that is to say, if I foresaw that you were going to live, I would tell

you you were unfit to die, in a certain sense. But were you to die now

in your pew, if you believe in Christ, you are fit for heaven. You have a

meetness even now which would take you there at once, without being

committed to purgatory for a season. You are even now fit to be

“partakers of the inheritance of the saints in light.” You have but to

gasp out your last breath and you shall be in heaven, and there shall

not be one spirit in heaven more fit for heaven than you, nor one soul

more adapted for the place than you are. You shall be just as fitted for

its element as those who are nearest to the eternal throne.

    Ah! this makes the heirs of glory think much of God the Father. When we

reflect, my brethren, upon our state by nature, and how fit we are to be

fire-brands in the flames of hell—yet to think that we are this night,

at this very moment if Jehovah willed it, fit to sweep the golden harps

with joyful fingers, that this head is fit this very night to wear the

everlasting crown, that these loins are fit to be girded with that fair

white robe throughout eternity, I say, this makes us think gratefully of

God the Father; this makes us clap our hands with joy, and say, “thanks

be unto God the Father, who hath made us meet to be partakers of the

inheritance of the saints in light.” Do ye not remember the penitent

thief? It was but a few minutes before that he had been cursing Christ. I

doubt not that he had joined with the other, for it is said, “They that were crucified with him reviled him.” Not one, but both; they

did it. And then a gleam of supernatural glory lit up the face of

Christ, and the thief saw and believed. And Jesus said unto him, “Verily

I say unto thee, this day,” though the sun is setting, “this day

shalt thou be with me in Paradise.” No long preparation required, no

sweltering in purifying fires. And so shall it be with us. We may have

been in Christ Jesus to our own knowledge but three weeks, or we may

have been in him for ten years, or threescore years and ten—the date of

our conversion makes no difference in our meetness for heaven, in a

certain sense. True indeed the older we grow the more grace we have

tasted, the riper we are becoming, and the fitter to be housed in

heaven; but that is in another sense of the word,—the Spirit’s meetness

which he gives. But with regard to that meetness which the Father gives,

I repeat, the blade of corn, the blade of gracious wheat that has just

appeared above the surface of conviction, is as fit to be carried up to

heaven as the full-grown corn in the ear. The sanctification wherewith

we are sanctified by God the Father is not progressive, it Is complete

at once, we are now adapted for heaven, now fitted for it, and we shall

enter into the joy of our Lord.


this subject I might have entered more fully; but I have not time. I am

sure I have left some knots untied, and you must untie them if you can

yourselves; and let me recommend you to untie them on your knees—the

mysteries of the kingdom of God are studied much the best when you are

in prayer.


The second mercy is A MERCY THAT LOOKS BACK. We sometimes prefer the

mercies that look forward, because they unfold such a bright prospect.

“Sweet fields beyond the swelling flood.”

But here is a mercy that looks backward; turns its back, as it were,

on the heaven of our anticipation, and looks back on the gloomy past,

and the dangers from which we have escaped. Let us read the account of

it—”Who hath delivered us from the power of darkness, and hath

translated us into the kingdom of his dear Son.” This verse is an

explanation of the preceding, as we shall have to show in a few minutes.

But just now let us survey this mercy by itself. Ah! my brethren, what a

description have we here of what matter of men we used to be. We were

under “the power of darkness.” Since I have been musing on this text, I

have turned these words over and over in my mind—”the power of

darkness!” It seems to me one of the most awful expressions that man

ever attempted to expound. I think I could deliver a discourse from it,

if God the Spirit helped me, which might make every bone in your body

shake. “The power of darkness!” We all know that there is a moral

darkness which exercises its awful spell over the mind of the sinner.

Where God is unacknowledged the mind is void of judgment. Where God is

unworshipped the heart of man becomes a ruin. The chambers of that

dilapidated heart are haunted by ghostly fears and degraded

superstitions. The dark places of that reprobate mind are tenanted by

vile lusts and noxious passions, like vermin and reptiles, from which in

open daylight we turn with disgust. And even natural darkness is

tremendous. In the solitary confinement which is practiced in some of

our penitentiaries the very worst results would be produced if the

treatment were prolonged. If one of you were to be taken to-night and

led into some dark cavern, and left there, I can imagine that for a

moment, not knowing your fate, you might feel a child-like kind of

interest about it;—there might be, perhaps, a laugh as you found

yourselves in the dark; there might for the moment, from the novelty of

the position, be some kind of curiosity excited. There might, perhaps,

be a flush of silly joy. In a little time you might endeavor to compose

yourself to sleep; possibly you night sleep; but if you should awake,

and still find yourself down deep in the bowels of earth, where never a

ray of sun or candle light could reach you; do you know the next feeling

that would come over you? It would be a kind of idiotic

thoughtlessness. You would find it impossible to control your desperate

imagination. You heart would say, “O God I am alone, alone, alone, in

this dark place.” How would you cast your eyeballs all around, and never

catching a gleam of light, your mind would begin to fail. Your next

stage would be one of increasing terror. You would fancy that you saw

something, and then you would cry, “Ah! I would I could see something,

were it foe or fiend!” You would feel the dark sides of your dungeon.

You would begin to “scribble on the walls,” like David before king

Achish. Agitation would cease hold upon you, and it you were kept there

much longer, delirium and death would be the consequence. We have heard

of many who have been taken from the penitentiary to the lunatic asylum;

and the lunacy is produced partly by the solitary confinement, and

partly by the darkness in which they are placed. In a report lately

written by the Chaplain of Newgate, there are some striking reflections

upon the influence of darkness in a way of discipline. Its first

effect is to shut the culprit up to his own reflections, and make him

realize his true position in the iron grasp of the outraged law.

Methinks the man that has defied his keepers, and come in there cursing

and swearing, when he has found himself alone in darkness, where he

cannot even hear the rattling of carriages along the streets, and can

see no light whatever, is presently cowed; he gives in, he grows tame.

“The power of darkness” literally is something awful. If I had time, I

would enlarge upon this subject. We cannot properly describe what “the

power of darkness” is, even in this world. The sinner is plunged into

the darkness of his sins, and he sees nothing, he knows nothing. Let him

remain there a little longer, and that joy of curiosity, that hectic

joy which he now has in the path of sin, will die away, and there will

come over him a spirit of slumber. Sin will make him drowsy, so that he

will not hear the voice of the ministry, crying to him to escape for his

life. Let him continue in it, and it will by-and-bye make him

spiritually an idiot. He will become so in sin, that common reason will

be lost on him. All the arguments that a sensible man will receive, will

be only wasted on him. Let him go on, and he will proceed from bad to

worse, till he acquires the raving mania of a desperado in sin; and let

death step in, and the darkness will have produced its full effect; he

will come into the delirious madness of hell. Ah! it needs but the power

of sin to make a man more truly hideous than human thought can realize,

or language paint. Oh “the power of darkness!”

    Now, my brethren, all of us were under this power once. It is but a few

months—a few weeks with some of you—since you were under the power of

darkness and of sin. Some of you had only got as far as the curiosity of

it; others had got as far as the sleepiness of it; a good many of you

had got as far as the apathy of it; and I do not know but some of you

had got almost to the terror of it. You had so cursed and swore; so

yelled ye out your blasphemies, that you seemed to be ripening for hell;

but, praised and blessed be the name of the Father, he has “translated

you from the power of darkness, into the kingdom of his dear Son.”


thus explained this term, “the power of darkness,” to show you what you

were, let us take the next word, “and hath translated us.” Whet a

angular word this—”translated”—is. I dare say you think it means the

process by which a word is interpreted, when the sense is retained,

while the expression is rendered in another language. That is one

meaning of the word “translation,” but it is not the meaning here. The

word is used by Josephus in this sense—the taking away of a people who

have been dwelling in a certain country, and planting them in another

place. This is called a translation. We sometimes hear of a bishop being

translated or removed from one see to another. Now, if you want to have

the idea explained, give me your attention while I bring out an amazing

instance of a great translation. The children of Israel were in Egypt

under taskmasters that oppressed them very sorely, and brought them into

iron bondage. What did God do for these people? There were two millions

of them. He did not temper the tyranny of the tyrant; he did not

influence his mind, to give them a little more liberty; but he

translated his people; he took the whole two millions bodily, with a

high hand and outstretched arm, and led them through the wilderness, and

translated them into the kingdom of Canaan; and there they were

settled. What an achievement was that, when, with their flocks and their

Spurgeon near the end of his life.

Spurgeon near the end of his life. (Photo credit: Wikipedia)

herds, and their little ones, the whole host of Israel went out of

Egypt, crossed the Jordan, and came into Canaan! My dear brethren, the

whole of it was not equal to the achievement of God’s powerful grace,

when he! brings one poor sinner out of the region of sin into the

kingdom of holiness and peace. It was easier for God to bring Israel out

of Egypt, to split the Red Sea, to make a highway through the pathless

wilderness, to drop manna from heaven, to send the whirlwind to drive

out the kings; it was easier for Omnipotence to do all this, than to

translate a man from the power of darkness into the kingdom of his dear

Son. This is the grandest achievement of Omnipotence. The sustenance of

the whole universe, I do believe, is even less than this—the changing of

a bad heart, the subduing of an iron will. But thanks be unto the

Father, he has done all that for you and for me. He has brought us out

of darkness, he has translated us, taken up the old tree that has struck

its roots never so deep—taken it up, blessed be God, roots and all, and

planted it in a goodly soil. He had to cut the top off, it is true—the

high branches of our pride; but the tree has grown better in the near

soil than it ever did before. Who ever heard of moving so huge a plant

as a man who has grown fifty years old in sin? Oh! what wonders hath our

Father done for us I He has taken the wild leopard of the wood, tamed

it into a lamb, and purged away its spots. He has regenerated the poor

Ethiopian—oh, how black are were by nature—our blackness was more than

skin deep; it went to the center of our hearts; but, blessed be his

name, he hath washed us white, and is still carrying on the divine

operation, and he will yet completely deliver us from every taint of

sin, and will finally bring us into the kingdom of his dear son. Here,

then, in the second mercy, we discern from what we were delivered, and

how we were delivered—God the Father hath “translated” us.


where are we now? Into what place is the believer brought, when he is

brought out of the power of darkness? He is brought into the kingdom of

God’s dear Son. Into what other kingdom would the Christian desire to be

brought? Brethren. a republic may sound very well in theory, but in

spiritual matters, the last thing we want is a republic. We want a

kingdom. I love to have Christ an absolute monarch in the heart. I do

not want to have a doubt about it. I want to give up all my liberty to

him. for I feel that I never shall be free till my self-control is all

gone; that I shall never have my will truly free till it is bound in the

golden fetters of his sweet love. We are brought into a kingdom—he is

Lord and Sovereign, and he has made us “kings and priests unto our God,”

and we shall reign with him. The proof that we are in this kingdom must

consist in our obedience to our King. Here, perhaps, we may raise many

causes and questions, but surely we can say after all, though we have

offended our King many times, yet our heart is loyal to him. “Oh, thou

precious Jesus! we would obey thee, and yield submission to every one of

thy laws, our sins are not wilful and beloved sins, but though we fall

we can truly say, that we would be holy as thou art holy, our heart is

true towards thy statutes; Lord, help us to run in the way of thy



you see, this mercy which God the Father hath given to us, this second

of these present mercies, is, that he hath “translated us out of the

power of darkness into the kingdom of his dear Son.” This is the

Father’s work. Shall we not love God the Father from this day forth?

Will we not give him thanks, and sing our hymns to him, and exalt and

triumph in his great name?

    III. Upon the third point, I shall be as brief as possible; it is to SHOW THE CONNECTION BETWEEN THE TWO VERSES.


I get a passage of Scripture to meditate upon, I like, if I can, to see

its drift, then I like to examine its various parts, and see if I can

understand each separate clause; and then I want to go back again, and

see what one clause has to do with another. I looked and looked again at

this text, and wondered what connection there could be between the two

verses. “Giving thanks unto God the Father, who hath made us meet to be

partakers of the inheritance of the saints in light.” Well, that is

right enough; we can see how this is the work of God the Father, to make

us meet to go to heaven. But has the next verse, the 13th, anything to

do with our meetness?—”Who hath delivered us from the power of darkness,

and hath translated us into the kingdom of his dear Son.” Well, I

looked it over and I said I will read it in this way. I see the 12th

verse tells me that the inheritance of heaven is the inheritance of

light. Is heaven light? Then I can see my meetness for it as described

in the 13th verse.—He hath delivered me from the power of darkness. Is

not that the same thing? If I am delivered from the power of darkness,

is not that being made meet to dwell in light? If I am now brought out

of darkness into light, and am walking in the light, is not that the

very meetness which is spoken of in the verse before? Then I read again.

It says they are saints. Well, the saints are a people that obey the

Son. Here is my meetness then in the 13th verse, where it says “He hath

translated me from the power of darkness into the kingdom of his dear

Son.” So that I not only have the light, but the sonship too, for I am

in “the kingdom of his dear Son.” But how about the inheritance? Is

there anything about that in the 13th verse? It is an inheritance; shall

I find anything about a meetness for it there? Yes, I find that I am in

the kingdom of his dear Son. How came Christ to have a kingdom? Why, by

inheritance. Then it seems I am in his inheritance; and if I am in his

inheritance here, then I am meet to be in it above, for I am in it

already. I am even now part of it and partner of it, since I am in the

kingdom which he inherits from his Father, and therefore there is the



do not know whether I have put this plainly enough before you. If you

will be kind enough to look at your Bible, I will just recapitulate. You

see, heaven is a place of light; when we are brought out of darkness,

that, of course, is the meetness for light. It is a place for sons; when

we are brought into the kingdom of God’s dear Son, we are of course

made sons, so that there is the meetness for it. It is an inheritance;

and when we are brought into the inherited kingdom of God’s dear Son, we

enjoy the inheritance now, and consequently are fitted to enjoy it for



thus shown the connection between these verses, I propose now to close

with a few general observations. I like so to expound the Scripture,

that we can draw some practical inferences from it. Of course the first

inference is this: let us from this night forward never omit God the

Father in our praises. I think I have said this already six times over

in the sermon. Why I am repeating it so often, is that we may never

forget it. Martin Luther said he preached upon justification by faith

every day in the week and then the people would not understand. There

are some truths, I believe, that need to be said over and over again,

either because our silly hearse will not receive, or our treacherous

memories will not hold them. Sing, I beseech you, habitually, the

praises of the Father in heaven, as you do the praises of the Son

hanging upon the cross. Love as truly God, the ever-living God, as you

love Jesus the God-man, the Savior who once died for you. That is the

great inference.


another inference arises. Brothers and sisters, are you conscious

to-night that you are not now what you once were? Are you sure that the

power of darkness does not now rest upon you, that you love divine

knowledge, that you are panting after heavenly joys? Are you sure that

you have been “translated into the kingdom of God’s dear Son?” Then

never be troubled about thoughts of death, because, come death whenever

it may, you are meet to be a “partaker of the inheritance of the saints

in light.” Let no thought distress you about death’s coming to you at an

unseasonable hour. Should it come to-morrow should it come now, if your

faith is fixed on nothing less than Jesu’s blood and righteousness, you

shall see the face of God with acceptance. I have that consciousness in

my soul, by the witness of the Holy Spirit, of my adoption into the

family of God, that I feel that though I should never preach again, but

should lay down my body and my charge together, ere I should reach my

home, and rest in my bed, “I know that my Redeemer liveth,” and more,

that I should be a “partaker of the inheritance of the saints in light.”

It is not always that one feels that but I would have you never rest

satisfied till you do, till you know your meetness, till you are

conscious of it; until, moreover, you are panting to be gone, because

you feel that you have powers which never can be satisfied short-of

heaven—powers which heaven only can employ.


more reflection lingers behind. There are some of you here that cannot

be thought by the utmost charity of judgment, to be “meet for the

inheritance of the saints in light.” Ah! if a wicked man should go to

heaven without being converted, heaven would be no heaven to him. Heaven

is not adapted for sinners; it is not a place for them. If you were to

take a Hottentot who has long dwelt at the equator up to where the

Esquimaux are dwelling, and tell him that you would show him the aurora,

and all the glories of the North Pole, the poor wretch could not

appreciate them; he would say, “It is not the element for me; it is not

the place where I could rest happy! And if you were to take, on the

other hand, some dwarfish dweller in the north, down to the region where

trees grow to a stupendous height, and where the spices give their

balmy odours to the gale, and bid him live there under the torrid zone,

he could enjoy nothing; he would say, “This is not the place for me,

because it is not adapted to my nature.” Or if you were to take the

vulture, that has never fed on anything but carrion, and put it into the

noblest dwelling you could make for it, and feed it with the daintiest

meals, it would not be happy because it is not food that is adapted for

it. And you, sinner, you are nothing but a carrion vulture; nothing

makes you happy but sin, you do not want too much psalm singing, do you?

Sunday is a dull day to you; you like to get it over, you do not care

about your Bible; you would as soon there should be no Bible at all, You

find that going to a meeting-house or a church is very dull work

indeed. Oh then you will not be troubled with that in eternity; do not

agitate yourself. If you love not God, and die as you are, you shall go

to your own company, you shall go to your jolly mates, you shall go to

your good fellows; those who have been your mates on earth shall be your

mates for ever; but you shall go to the Prince of those good fellows,

unless you repent and be converted. Where God is you cannot come. It is

not an element suited to you. As well place a bird at the bottom of the

sea, or a fish in the air, as place an ungodly sinner in heaven. What is

to be done then? You must have a new nature. I pray God to give it to

you. Remember if now you feel your need of a Savior, that is the

beginning of the new nature. “Believe on the Lord Jesus Christ;” cast

yourselves simply on him, trust in nothing but his blood, and then the

new nature shall be expanded, and you shall be made meet by the Holy

Spirit’s operations to be a “partaker of the inheritance of the saints

in light.” There is many a man who has come into this house of prayer,

many a man is now present, who has come in here a rollicking fellow,

fearing neither God nor devil. Many a man has come from the ale house up

to this place. If he had died then, where would his soul have been? But

the Lord that very night met him, There are trophies of that grace

present here to-night. You can say, “Thanks be to the Father, who hath

brought us out of the power of darkness, and translated us into the

kingdom of his dear Son.” And if God has done that for some, why cannot

he do it for others? Why need you despair, O poor sinner? If thou art

here to-night, the worst sinner out of hell, remember, the gate of mercy

stands wide open, and Jesus bids thee come, Conscious of thy guilt,

flee, flee to him. Look to his cross, and thou shalt find pardon in his

veins, and life in his death.


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Ten Indictments {A Historical 21st Century Message} (Paul Washer)






Ten Indictments Against the Modern Church

In DEUTSCH hier!

Paul Washer’s sermon The Ten Indictments against the Modern Church addresses the issues of our day. In it, Paul takes up why some of our churches are suffering and unfruitful. He draws our minds to the fact that

  1. First, there is a denial of the sufficiency of Scripture.

  2. Second, there is an ignorance of who God is.

  3. Third, there is a failure to address man’s desperate condition.

  4. Fourth, there is an ignorance concerning the Gospel of Christ.

  5. Fifth, there is an unbiblical invitation system.

  6. Sixth, there is an ignorance regarding the nature of the church.

  7. Seventh, there is a lack of loving and compassionate church discipline.

  8. Eighth, there is a silence on separation from the world.

  9. Ninth, there is a replacement of Scripture with Psychology regarding the family.

  10. Tenth, there are pastors who are malnourished in the Word.

Watch and listen to the sermon – and be aware that this sermon is no “fast food”, but that it will need two full hours of your time — two hours which will be very well invested!)

Or get the sermon as a free booklet (download link at the end).

CHAPEL LIBRARY provides the sermon as PDF and E-Book for free. Download it by using the following links::

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5:27 Joel Osteen, it’s just the Truth – Paul Washerby illbehonest310,939 views

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Isus Hristos este TOTUL – Paul Washer


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Free eBook

Download and share this eBook with your church members. They can use this eBook as an evangelistic tool to invite their neighbors and family to church.

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 Free Back to Church Evangelistic eBook

“Unlike many modern preachers, Paul refused to edit out the difficult parts of the message. He insisted on preaching the whole gospel.”

It is increasingly common today to hear parts of the gospel proclaimed. The same was happening in the early church. In Acts 20, Paul says to the Ephesian church elders, I declare to you today that I am innocent of the blood of any of you.  For I have not hesitated to proclaim to you the WHOLE WILL OF GOD (Acts 20:26, 27).

Unlike many modern preachers, Paul refused to edit out the difficult parts of the message. He insisted on preaching the whole gospel.

In 604, Pope Gregory wrote about the “Seven Deadly Sins” which included pride, gluttony, envy, lust, anger, greed, and laziness. In the spirit of the Pope’s top seven, here’s my list of “Seven Deadly Sins of the Pulpit.” 

1. Preaching Christ Without the Cross.

No-cost Christianity. Paul was determined to know and preach nothing except Christ and Christ crucified (1 Corinthians 2:2). Today it seems we preach everything but Christ and the cross, causing many to live as enemies of the cross (Philippians 3:18).

2. Preaching Salvation Without Sanctification.

No-change Christianity. So many claim Christ today with no evidence or change in their lives, and the pulpit is at least partially to blame.

3. Preaching Decisions Without Discipleship.

No-commitment Christianity. I know we are getting crowds and decisions, but are we making disciples?

4. Preaching Love Without Lordship.

No-compliance Christianity. Jesus is Lord, and because He is Lord, He heals, delivers, provides, and saves.  

5. Preaching Prosperity Without Purpose.

No-cause Christianity. God blesses us so that we can be a blessing.

6. Preaching Blessing Without Birthright.

No-covenant Christianity. Esau threw away his birthright and still expected a blessing. It does not work that way. If we want the blessing, we must accept the covenantal responsibilities that go with the birthright. 

7. Preaching Revival Without Reformation.

No-transformation Christianity. We are called to be salt and light, to impact individuals and cultures, families and nations. The gospel is supposed to be transformational.

I have certainly been guilty of all of above at different times in my life as a preacher. As I have matured, hopefully, I’m being more and more faithful to preaching the WHOLE WILL OF GOD. How about you? 

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A. W. Tozer – Succesul si crestinul – 06.Unitatea care aduce trezire






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HE IS RISEN -Leonard Ravenhill-sermon


He is Risen
From a Sermon

By Leonard Ravenhill

Matthew 28:1-7

“In the end of the Sabbath, as it began to dawn toward the first day of the week, come Mary Magdalene and the other Mary to see the sepulcher.
And behold, there was a great earthquake; for the angel of the Lord descended form heaven, and came and rolled back the stone from the door, and sat upon it.
His countenance was like lightning, and his raiment white as snow;
And for fear of him the keepers did shake, and became as dead men.
And the angel answered and said to the women, Fear not ye; for I know that ye seek Jesus, which was crucified.
He is not here; for he is risen, as he said. Come, see the place where the Lord lay.
And go quickly, and tell his disciples that he is risen from the dead; and behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.”

I think it was Campbell Morgan who said that the resurrection is the most stupendous, supernatural miracle that the world has ever known. It supercedes everything else – because if He is not risen from the dead then everything else collapses!

Think of this as a great pyramid the apostle built through the writing of his fourteen epistles, including Hebrews: then he turns that great pyramid over and he balances the fine point on one thing! It is this awesome verse in the 15th chapter of first Corinthians. He says, “if in this life only we have hope in Christ, we are of all men most miserable.”

There are many philosophies about the resurrection of Jesus Christ, but the Scripture is the first, the foremost, and the final word.
There are those who say that Jesus never died. All He did was faint, because He had been up all night, and pushed around, and He had lost some blood. They put Him into a tomb and then He revived in the cool tomb and He came out again. Well, the apostles, of course, shatter all that argument absolutely.

Remember that this is the thing that got the apostles into trouble! If Jesus wasn’t risen from the dead, I think they could have gone back to the temple and said, “Look, He was a good man, we saw miracles, and He was a marvelous man, but He didn’t come through on the last thing. He said, ‘I’m going to rise from the dead under My own power.’ – we’re sorry He didn’t make it. And we feel that we have something that we should share with you…” You know, I think in the temple they could have started a new school, and a new sect of Jesus followers, and had no trouble. But the thing right out in the open was that these men who had trembled and run away, who forsook Him and fled, become as bold as lions.

Why? Because they knew that Jesus had risen from the dead, that’s why!It says in the Acts of the Apostles concerning Jesus, first chapter and verse three, “To whom also He showed Himself alive after His passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God.” Now look, if it was a fallacy, as the world says, why do this bunch of men stand up and live in danger of their lives. Can these men have had hallucination for forty days in succession? “He showed Himself alive after His passion by many infallible proofs.” I can’t find one modern version of scripture that includes the word infallible. Man hates that word infallible. He showed himself alive. To who? Oh, to a whole bunch of people; as many as five hundred in broad daylight. Can you see visions in broad daylight? Suffer hallucinations? He showed Himself alive, by many infallible proofs!

What were the infallible proofs? The infallible proofs were,
“we have touched Him, we have seen Him.”
Peter testifies to that later in his first epistle, doesn’t he? He says, “We don’t follow cunningly devised fables, we have seen Him, we handled Him, we heard Him.” For forty days He confirmed their faith.

Oh, that’s wonderful.
Yes, it’s wonderful! But to me it’s also terrible, you see, because the world hadn’t believed Him for three years, for the next forty days He said, “Get out of it, world, I am not appearing to you.”
He could have won the world in a day!
All He had to do was go to Pontius Pilate at one o’clock in the morning and tap
him and say, “Hey, what are you going to do now?”
Then go down the road to Caiaphas house, stand by his bed and only say,
“Well? Well?” Oh, he’d have shuddered in his bed and had to say, “Oh, My
God, have mercy on me.”
Or go to the village cemetery and shout over the wall, “I am
the resurrection and the Life.”

Now it says in the Emmaus walk that He appeared unto them in another form. That’s right and they didn’t understand. How many forms did He appear in?
He appeared as a little baby. GOD appeared as a babe.
He appeared as a great teacher. Their ears must have burned when He
preached the Sermon on the Mount. They said, “This is the most
marvelous thing man has ever uttered. Is this possible?” He appeared
as their teacher, as He had appeared as a babe.
He appeared as a servant, to their embarrassment. One day He put a towel
around His waist, and took some water, and He knelt, and washed their feet.
He appeared one day on a cross, as the atoning Lamb to take away the
sin of the world.

And now He appears in another form. They are walking down that road, just seven miles from Jerusalem on the Emmaus road and He overtook them. Their feet were heavy, but their hearts were heavier still.

You know what? I think the resurrection morning was the most
disappointing morning in the life of the Son of God.
You know why? Because if one
of them had believed Him they would have been lined up
outside of the tomb waiting for Him, but not one of them turned up.

He’ll appear to you in different forms… the way you need Him.
Sometimes He comes in tenderness and compassion when you have a wounded
heart and a wounded spirit, and He binds up the brokenhearted.
Sometimes He will come and pierce the heart. Because He loves us,
He will come and pierce us.
Sometimes He will come in overwhelming majesty, you have to bow at
His feet in adoration.
He doesn’t have to come in one form or another, He appears as He wants to appear.

He showed Himself alive unto His disciples with many infallible proofs. Oh, I think they enjoyed it when He broke bread, you know, when He called one morning and they were tired after fishing, “Hi boys!” Actually the Greek says, “lads, come here.” And they went, and as the hymn says, “they met their heart’s desire, bread and fish upon the fire.” That was the greatest breakfast ever cooked.

I think He took some rocks and put them down and said, “Become bread.”
Then He said to the devil, “I’ll do it when I want, not when you want.”
Because the devil once said to Him, “If you are the Son of God,
turn those rocks into bread.” Well, you can never do the wrong thing
at the right time, but you can do the right thing at the wrong time, and He said, “No.”
I guess He collected fish the same way Peter did under His instruction when they needed to pay taxes. So, He
made breakfast for His disciples.

Do you think they ever forgot that breakfast?
Did Peter ever forget when Jesus looked on him in compassion?
Did Thomas ever forget when He said, “Put your hands in…”
Those were wonderful appearances.

But I’ll tell you the thing that was most wonderful of all: you know why they were strong enough to do what God told them? He BREATHED on them.
He BREATHED on a piece of clay. Oh, Adam was very beautiful when he was first made. As beautiful as a corpse, because he had no life in him. Beautiful eyes, fingernails were perfect, body perfect, and then finally, God BREATHED in him, and he became a living soul.

Remember, He took a man called Abram A B R A M, and He BREATHED into Abram and Abram became AbraHam. Changed his whole life.
He breathed on them in the upper room, BEFORE Pentecost, and said, “Receive ye the Holy Ghost.” And they received the Holy Ghost! Because if a man has not the Spirit of Christ he is none of His. But they received an enduement of power, a Baptism, in that upper room.

Many infallible proofs of His Resurreccion!
Again, this is the key to the apostolic church.
This is the key to the apostolic church of Jesus Christ today.
All the warranties of the future are in Jesus Christ and the resurrection.

Copyright (c) 1994 by Leonard Ravenhill – http://www.ravenhill.org/

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Salvation by Francis Chan39:42 Salvation by Francis Chanby sermonindex15,582 views

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The Glory of God, the Lostness of Man, and the Gospel of Christ



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A W Pink – Christian Fools – Preached in Sydney, Australia 1927


“Then He said unto them, O fools and slow of heart
to believe all that the prophets have spoken.”
Luke 24:25

Those of you who read the religious announcements in the newspapers of yesterday would see the subject for my sermon this evening is “Christian Fools.” Possibly some of you thought there was a printer’s error and that what I really meant to announce was “Professing Christian fools.” The paper gave it quite correctly. My subject tonight is “Christian Fools.” Probably some of you think that this is a most unsuitable title for a servant of God to give to his sermon, and yet I make no apology whatever for it. It fits exactly my subject for tonight: it expresses accurately what I am going to speak about: and—“what is far more to the point—it epitomizes our text: “Then He said unto them, O fools, and slow of heart to believe all that the prophets have spoken.”

Those words were spoken by Christ on the day of His resurrection: spoken not to worldlings but to Christians. That which occasioned them was this. The disciples to whom He was speaking were lopsided in their theology: they believed a certain part of God’s truth and they refused to believe another part of the truth that did not suit them; they believed some Scriptures but they did not believe all that the prophets had spoken, and the reason they did not was because they were unable to harmonize the two different parts of God’s truth. They were like some people today: when it comes to their theology; they walk by reason and by logic rather than by faith.

In the Old Testament there were many prophecies concerning the coming Messiah that spoke of His glory. If there was one thing the Old Testament prediction made plain, it was that the Messiah of Israel should be glorious. It spoke of His power, His honor, His majesty, His dominion, His triumphs. But on the other hand, there were many prophecies in the Old Testament that spoke of a suffering Messiah, that portrayed His humiliation, His degradation, His rejection, His death at the hands of wicked men. And these disciples of Christ believed the former set of prophecies, but they would not believe in the second: they could not see how it was possible to harmonize the two. If the coming Messiah was to be a glorious Messiah, possessing power and majesty and dominion: if He would be triumphant, then how could He, at the same time, be a suffering Messiah, despised, humiliated, rejected of men? And because the disciples could not fit the two together, because they were unable to harmonize them, they refused to believe both, and Christ told them to their faces that they were fools. He says, “O fools, and slow of heart to believe all that the prophets have spoken.”

I suppose some of us have wondered how it was possible for these disciples, these followers of Christ, who had been privileged to be with Him during His public ministry and those who had been so intimate with Him, had been instructed by Him, had witnessed His wonderful miracles; how it was possible for such men to err so grievously and to act so foolishly. And yet we need not be surprised; the same thing is happening all around us today. Christendom tonight is full of men and women who believe portions of God’s truth, but who do not believe all that the prophets have spoken. In other words, my friends, Christendom tonight is full of men and women that the Son of God says are “fools” because of their slowness of heart to believe.

Now very likely, the sermon tonight will make some of my hearers angry: probably they are the ones who most need the rebuke of the text. When a servant of God wields the sword of the Spirit, if he does his work faithfully and effectively, then some of his hearers are bound to get cut and wounded: and, my friends, that is always God’s way. God always wounds before He heals.  And I want to remind you at the outset that this text is no invention of mine.  These are the words of One who never wounded unnecessarily, but they are also the words of the True and Faithful Witness who never hesitated to preach the whole truth of God, whether men would receive it or whether they would reject it. I know it is not a pleasant thing to be called a fool, especially if we have a high regard for ourselves and rate our own wisdom and orthodoxy very highly—it wounds our pride. But we need to be wounded, all of us. We need to be humbled; we need to be rebuked; we need to have that word from the lips of Christ which is as a two-edged sword.

the Gospel of Matthew

Now  notice, dear friends, that Christ did not upbraid these disciples because they did not understand, but because of their lack of faith. The trouble with them was they reasoned too much. Very likely they prided themselves on their logical minds and said, Well, surely we are not asked to believe impossibilities and absurdities: both of these cannot be true; one is true and the other cannot be. Either the Messiah of Israel is going to be a glorious and a triumphant Messiah, or else He is going to be a rejected and a humiliated one: they cannot both be true. That is why Christ said to them—not because of their failure to understand, but because of their lack of faith—“O fools, and slow of heart to believe all that the prophets have spoken.”

I am afraid that today there are many who only believe what they can understand, and if there is something else that they cannot understand, they do not believe it. If they have devised to themselves a systematized theology (or more probably they have adopted someone else’s system of theology), and they hear a sermon (no matter how much Scripture there may be in it) which they cannot fit into their little system of theology, they won’t have it. They place a higher value on consistency than they do on fidelity. That is just what was the matter with these disciples: they could not see the consistency of the two things and therefore they were only prepared to believe the one.

The same thing, my friends, is true today with many preachers. There are multitudes of preachers in Australia tonight whose theology is narrower than the teaching of this Book. Then away to the winds with theology! —I mean human systems of theology which are narrower than Scripture. For example, there are men today who read God’s Word, and they see that the gospel is to be preached to every creature, and that God commands all who hear that gospel to believe in Christ; then they come across some texts on election, predestination:“Many are called but few are chosen,” and they say, Well, I cannot harmonize this, I cannot see how it is possible to preach, unhampered, a gospel to every creature, and yet for election to be true. And because they cannot harmonize the two things, they neither believe the two nor will they preach both. They cannot harmonize election with a gospel that is to be preached to every creature, and so the Arminians preach the gospel but they leave out election.

Yes, but there are many Calvinists who equally come under the rebuke of our text. They believe in the sovereignty of God, but they refuse to believe in the responsibility of man. I read a book by a hyper-Calvinist only a few weeks ago, by a man whose shoe-latchet the present speaker in many things is not fit to stoop down and unloose—a man of God, a faithful servant of His, one from whom I have learned not a little—and yet he had the effrontery to say, that responsibility is the most awful word in the English language, and then went on to tirade against human responsibility. They cannot understand how that it is possible for God to fix the smallest and the greatest events, and yet not to infringe upon man’s accountability—men themselves choosing the evil and rejecting the good—and therefore because they cannot see both they will only believe in one.

Listen! If man were nothing more than clay in the hands of the Potter there would be no difficulty. Scripture affirms in Romans 9 that man is clay in the hands of the Potter, but that only gives you one aspect of the truth. That emphasizes the absoluteness of God’s control over all the works and creatures of His hands; but from other Scriptures we learn that man is something more than lifeless clay. Man has been endowed with understanding; man has been given a will. Yes, I freely admit that his understanding is darkened; I fully allow that his will is in bondage; but they are still there; they have not been destroyed. If man was nothing more than a block of wood or a block of stone, it would be easy to understand how that God could fix the place that he was to occupy and the purpose that he was to fulfil; but, my friends, it is very far from easy to understand how that God can shape and direct all history and yet leave man fully responsible and not infringe upon his accountability.

Now there are some who have devised a very simple but a most unsatisfactory method of getting rid of the difficulty, and that is to deny its existence.  There are Arminians who have presented the “free-will” of man in such a way as to virtually dethrone God, and I have no sympathy whatever with their system.  On the other hand, there have been some Calvinists who have presented a kind of fatalism (I know not what else to term it) reducing man to nothing more than a block of wood, exonerating him of all blame and excusing him for his unbelief. But they are both equally wrong, and I scarcely know which is the more mischievous of the two. When the Calvinist says, All things happen according to the predestination of God. I heartily say Amen, and I am willing to be called a Calvinist; but if the Arminian says that when a man sins the sin is his own, and that if he continues sinning he will surely perish, and that if he perishes his blood is on his own head, then I believe the Arminian speaks according to God’s truth; though I am not willing to be called an Arminian. The trouble is when we tie ourselves down to a theological system.

Now listen a little more closely still. When the Calvinist says that faith is the gift of God and that no sinner ever does or can believe until God gives him that faith, I heartily say Amen; but when the Arminian says that the gospel commands all who hear it to believe, and that it is the duty of every sinner to believe, I also say Amen. What? you say, You are going to stand up and preach faith-duty-duty-faith? I know that is jolting to some of you. Now bear with me patiently for a moment and I will try and not shock you too badly. Whose is the gospel? It is God’s. Whose voice is it that is heard speaking in the gospel? It is God’s. To whom has God commanded the gospel to be preached? To every creature. What does the gospel say to every creature? It says, “Believe on the Lord Jesus Christ.” It says, “Whosoever believeth in Him should not perish but have everlasting life.” It says, “The gospel of Christ is the power of God unto salvation to everyone that believeth.” God commands, not invites. God commands every man, woman and child that hears that gospel to believe it, for the gospel is true; therefore it is the duty of every man to believe what God has said. Let me give you the alternative. If it is not the duty of every sinner to believe the gospel, then it is his duty not to believe it—one or the other. Do you mean to tell me it is the duty of an unconverted sinner to reject the gospel? I am not talking now about his ability to believe it.

Some of you say, Well how can it be his duty to believe it, when he cannot do so? Is it his duty to do an impossibility? Well, listen! Is my duty, is my responsibility measured by my ability, by my power to perform? Here is a man who has ordered a hundred pounds’ worth of furniture; he receives it, and he is given thirty days’ credit in which to pay for it; but during the next thirty days he squanders his money, and at the end of the month he is practically bankrupt. When the firm presents their bill to him, he says, “I am sorry but I am unable to pay you.” He is speaking the truth. “I am unable, it does not lie within my power to pay you.” Would the head of that business house say, “All right, that ends the matter then: sorry to hear that you do not have the power, but evidently we cannot do anything.” No, my friend, ability does not measure our responsibility. Man is responsible to do many things that he is not able to do. You that are Christians are responsible to live a sinless life, for God says to you, “Awake to righteousness and sin not,” and in the first Epistle of John we read, “These things write I unto you, that ye sin not.” God sets before you and me a standard of holy perfection. There is not one of us that is capable of measuring up to it, but that is our responsibility, and that is what we are going to be measured by when we stand before the judgment-seat of Christ.

Now then there are many Arminian preachers who are afraid to preach sermons on certain texts of the Bible. They would be afraid to stand up and preach from John 6:44—“No man can come to Me, except the Father which hath sent Me draw him.” They would be afraid to stand up and preach from Romans 9:18—“Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth.” Yes, and it is also true that there are many Calvinist preachers who are equally afraid to preach from certain texts of the Scriptures lest their orthodoxy be challenged and lest they be called Freewillers. They are afraid to stand up and preach, for example, on the words of the Lord Jesus: —“How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” Or on such a verse as this: —“The kingdom of heaven suffereth violence, and the violent take it by force;” or “Strive (agonize) to enter in at the Strait Gate.” And to show you that I am not imagining things, I am just going to read you three lines. Listen! “At the meeting at. . . [I will leave out the name] on January 15th last, the question was asked to the effect: Had not some of our ministers for the sake of orthodoxy abstained from preaching from certain texts, and the answer was in the affirmative.” I am reading now from a Strict Baptist magazine! That was a meeting of Strict Baptist preachers and they were honest enough to admit, themselves, that because they were afraid of their orthodoxy being challenged, they were silent on certain texts of Scripture. O may God remove from all of us the fear of man.

Some of you perhaps are thinking right now in your own minds, Well, Brother Pink, I do not see how you are consistent with yourself. My friends, that does not trouble me one iota, and it won’t cause one hair in my head to go gray if I am inconsistent with any Calvinistic creed: the only thing that concerns me is to be consistent with the Holy Spirit, and to teach as the Holy Spirit shall enable, the whole counsel of God; to leave out nothing, to withhold nothing, and to give a proportionate presentation of God’s truth. Do you know, I believe that most of the theological errors of the past have grown out of, not so much a denial of God’s truth, as a disproportionate emphasis of it. Let me give you a simple illustration. The most comely countenance with the most beautiful features would soon become ugly if one feature were to grow while the others remained undeveloped. You can take the most beautiful baby there is in the world tonight and if that baby’s nose were to grow while its eyes and its cheeks and its mouth and its ears remained undeveloped, it would soon become unsightly. The same is true with every other member of its face.

Beauty is mainly a matter of proportion and this is true of God’s Word. It is only as truth is presented in its proper proportions that the beauty and blessedness to it are maintained in the hearts and lives of God’s people. The sad thing is that almost everywhere today there is just one feature of truth being disproportionately emphasized.

And listen again! If God’s truth is to be presented proportionately and effectively then each truth of God’s Word must be presented separately. If I am speaking upon the humanity of Christ, if I am seeking to emphasize the reality of His manhood, how that He was made like unto His brethren in all things, how that He was tempted in all points as they were—sin excepted—I would not bring into my sermon a reference to His Godhood; and if you were to hear me preach the next twelve Sunday nights on the manhood of Christ and never refer to His Deity in those sermons, I hope none of you brethren would be so foolish as to draw the conclusion, Oh dear me, Brother Pink no longer believes in the Godhood of our Savior.

Again, if I am preaching on the wrath of God, the holy hatred of God for sin and His vengeance upon it, I would be weakening my sermon to bring in at the close a reference to His tenderness, mercy and love, for in my judgment that would be to blunt the point of the special truth I was seeking to press on the unconverted. And, in the same way, if I am pressing on the unconverted their need, their duty and importance of seeking the Lord, calling upon, coming to and believing on Him for themselves, I would not bring in or explain the work of the Holy Spirit in conversion.

Each truth needs to be presented separately that it may have its clear outline presented to the heart and to the mind. And after all, my friends, we are not saved by believing in the Spirit, we are saved by believing in Christ. We are not saved by believing in the work of the Spirit within us (no man was ever saved by believing that); we are saved by trusting in the work of Christ outside of us. O may God help us to maintain the balance of truth. There is something more in this Book, brethren and sisters, beside election, particular redemption and the new birth. They are there, and I would not say one word to weaken or to repudiate them, but that is not all that is in this Book. There is a human side. There is man’s responsibility. There is the sinner’s repentance. There is the sinner’s believing in Christ. There is the pressing of the gospel upon the unsaved; and I want to tell you frankly that is a church does not evangelize it will fossilize: and, if I am not much mistaken, that is what happened to some of the Strict Baptist Churches in Australia.  Numbers of them that once had a healthy existence are now no more; and some others are already dead but they are not yet buried; and I believe one of the main reasons for that is this—they failed at the vital point of evangelism. If a church does not evangelize it will fossilize. That is God’s method of perpetuating His work and of maintaining His churches. God uses means, and the means that the Holy Spirit uses in His work is the preaching of the gospel to the unconverted, to every creature. True, the preaching will avail nothing without the Spirit’s blessing and application. True, no sinner will or can believe until God has quickened him. Yet he ought to, and is commanded to.

Now I meant, if time had allowed me, to come back again to the text and give you a few striking examples of where many have failed in holding the balance of God’s truth. Take for example the Unitarians. I have met numbers of Unitarians who believe this Book is God’s word, and believe that they can prove their creed from this Book. They appeal to such Scriptures as Deuteronomy 6:4—“The Lord our God is one Lord.” Their creed is the unity of God and they argue that if there be three divine persons there must be three Gods; they cannot harmonize them, they cannot reconcile three persons with one God; so what do they do? Well, they hold fast to the one and they let go the other. They say the two won’t mix—either God is one or else He is three; He cannot be both.  When they come to the Person of Christ they emphasize such passages as—“He grew in wisdom.” Well, they say, if He was a divine person, how could He grow in wisdom? They emphasize such passages as “He prayed,” and they say it is an absurdity to think of God praying to God. They say, He died—how could God die?  No, He cannot be divine: He is a good man; He is a holy man; He is a perfect man; and because they cannot reconcile the two classes of Scriptures they believe the one and reject the other. And Christ says to them, Ye are fools because ye are slow of heart to believe all.

Take the Universalists. I have met numbers of Universalists—several here in Sydney. I was going to say that I have less suspicion of the reality of their own salvation than I have of some of yours. At any rate they seem to give such evidence in their daily walk that they commune with Christ that it really makes one wonder where they are. Well now, the Universalists are staggered by the doctrine of eternal punishment. They say “God is love.” “The mercy of God endureth forever.” God is good: how can a merciful, loving God send any to eternal suffering? The Universalist say they cannot both be true: if there is such a thing as eternal punishment, then God can’t be love: if God is love, there cannot be such a thing as eternal punishment. You see what they are doing? They are reasoning: they are walking by logic: they have drawn up their own scheme and system of theology and that which they cannot fit exactly into that scheme, somewhere, well, away with it!

But the Unitarians and the Universalists and the Arminians are not the only ones who are guilty of that. I am sorry to say that it is equally true, in some respects, of many Calvinists. They are unsound when it comes to the gospel. They are all at sea when it comes to the matter of believing. I am not going to keep you very much longer, but listen closely now. There are many Calvinists who say, Believing is an evidence of our salvation, but it is not a condition or the cause of salvation. But, my friends, I make so bold as to say that those who so teach take issue with this Book. Now I want you to turn with me to four passages in the New Testament. I am not asking you to take my word for anything. You turn with me now to four passages in God’s own word. First of all Romans l:16-17—“For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation.” The power of God unto salvation to whom? —“the power of God unto salvation to everyone that believeth.” Now I have no hesitation whatever in saying to every grown-up person in this room tonight, if you had read that verse just now for the first time in your life, and had never read a page of either Calvinistic or Arminian literature; if you read that verse without any bias one way or the other, it would only mean one thing to you.

Now turn to Romans 13:11—“And that, knowing the time, that now it is high time to awake out of sleep, for now is our salvation nearer than when we believed.” The salvation that is spoken of there is the salvation of the body, the glorification of the believer, the final consummation of our redemption: but what I want you to notice is where the Holy Spirit Himself puts the starting point. “Now is our salvation nearer than when we believed.” THAT is when it begins, so far as our actual experience is concerned.

Now turn to Hebrews 10:39, and you have one there that is plainer still—that is outside the realm of debate—that has no ambiguity about it: “But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.” You cannot get around that if you live to be a thousand years old.  “Them that believe to the saving of the soul.” The sinner’s believing does have something to do with his salvation: God says so! If you deny it you are taking issue with God. “Believe to the saving of the soul.”

Now turn to Luke 7:50“And he said to the woman, Thy faith hath saved thee.” He did not say thy faith is an evidence that you have been saved. “Thy faith hath saved thee.” Now in the light of those last two verses I make this assertion, that believing in Christ is the cause of the sinner’s salvation.  But listen closely to this qualification. It is neither the meritorious cause nor is it the effectual cause! You must put these three things together to get the complete thing. The blood of Christ is the meritorious cause of salvation; the regenerating work of the Spirit is the effective cause of salvation; but the sinner’s own believing is the instrumental cause of his salvation. We believe to the saving of the soul. I repeat that. The blood of Christ is the meritorious cause: without that all the believing in the world could not save a soul. The regenerating work of the Spirit is the effectual cause: without this, no sinner would come or will believe with the heart. But the believing of the sinner in Christ is the instrumental cause—that which extends the empty hand to receive the gift that the gospel presents to him—and where there is no personal trust in Christ there is no salvation—“I did not say “quickening.”

Now I want to make this very plain and I am going to weigh my words. If instead of you trusting in the sacrificial blood of Christ, you are trusting in something that you believe the Spirit has done in you, you are building your house upon the sand, which in time of testing will fall to the ground.

“On Christ the solid Rock I stand, All other ground is sinking sand.”

If you are building your hope for eternity on what you think or feel that the Spirit of God has done in you, instead of putting your trust in what Christ did for sinners, you are building your house on the sand. And that may apply to some church-members here tonight. O my friends, the gospel of God does not invite you to look inside and pin your faith to what you think the Holy Spirit has done in you; the gospel of God commands you to look outside of yourself, away from all your feelings and frames, to what the Lord Jesus Christ did on the cross for sinners as sinners.

Now my last word tonight is directed to the unconverted, for my text also applies directly to them. Last Sunday evening I said a good deal about the necessity of being quiet, of standing still, of waiting upon God; but I want to supplement those remarks in concluding tonight by saying that those are all admonitions that are given to the converted, and that the Holy Scriptures speak in very different terms to those of you who are unconverted. The Bible does not bid you to sit still, to wait and be quiet; the Bible commands you to flee from the wrath to come. It bids you to strive to enter in at the strait gate. I am quoting Scripture now. It bids you seek the Lord. It bids you come unto Him. It bids you believe in Him, and if you do not you will be damned, whoever you are.

I am very much afraid that there are some here tonight who entertain the notion that all they have to do is just to sit still and wait until God comes and saves you. My friends, I do not know of a single promise of God that He will do so. I do not know of a single line in this Book that encourages you to continue in your sinful inactivity. I am going to speak very plainly now. The devil will tell you there is no cause for you to be concerned: there is not a bit of need for you to worry: if your name is in the Lamb’s Book of Life you will be saved, whether you believe or no. That is the devil’s lie! It is not God’s truth. The devil will tell you that if you have been elected to salvation there is not a bit of need for you to be alarmed, disturbed or exercised; no need at all for you to seek and search after the Lord; that when God’s good time comes He is going to do it all for you: not a bit of good for you to read the Bible and cry out to Him: and if He has not elected you, well, there is no need for sure, for it’s useless.

Yes, the devil will speak in those tones and terms and he will come quoting Scripture to you. But there is no salvation for the sinner apart from his believing in Christ. I close with this quotation—2 Thessalonians 2:13, “God hath from the beginning chosen you to salvation through—Through what?  “Sanctification of the Spirit and belief of the truth.” That is how God saves.  That is how God carries out His purpose—by the sanctification of the Spirit and by your belief of the truth.

And my friends, I have not limited God. God could, if He so chose, make the fields to grow crops without the farmer plowing them and sowing the seed, but that is not His way; that is not the method He selects. God could keep us in health and strength without our taking any food at all or wasting time in sleeping if He so chose, but that is not His way. And God could save every sinner on earth tonight without them believing if He wanted to, but it is not His way! I am not limiting God, I am describing to you the plan and method that God Himself has set forth in His Word, and if you would be saved, sinner, you have got to believe in the Lord Jesus Christ for yourself. I say it reverently: the Holy Spirit won’t believe for you. The Holy Spirit may put it into your heart and give you the desire to believe. If you have the desire it is because He has put it there, but He won’t believe for you: believing is a human act. It is the sinner himself, in all his wretchedness and need, coming to Christ, as a drowning man clutches a straw, and as the old hymn says—“Just as I am without one plea, But that thy blood was shed for me.”

O sinner, Christ is saying to you tonight, “O fools and slow of heart to believe all.” You do believe much as you sit there. There are some of you who believe that Jesus is the Son of God. There are some of you who believe that He is the only Savior who can save any sinner. You believe that, then why not believe all? Why not believe in Him for yourself? Why not trust His precious blood for yourself; and why not tonight? God is ready to save you now if you believe on Him. The blood has been shed, the sacrifice has been offered, the atonement has been made, the feast has been spread. The call goes out to you tonight, “Come, for all things are now ready.” And I say again, the devil will tell you as you are sitting there, “There is no need for me to come tonight; I will just wait till God gets ready to come and save me.” How do you know that while you are waiting death may not come and smite you down. “Boast not thyself of tomorrow for thou knowest not what a day may bring forth.” The Holy Spirit saith, “Today if ye will hear His voice harden not your hearts.” Yes, man can “harden” his heart: God says so; and God calls to you: “Harden not your heart.” That is something you do yourself—not the devil—you do it. God is speaking to you through His Word tonight. O may His grace forbid that He shall say our text to any of you after you have left this room—O God forbid that you should be among those “fools” who believe not all. You do believe that Christ is God’s appointed Savior for sinners, why not your Savior? O may the Spirit draw you by the cords of love to that One who has said, “Him that cometh to Me I will in no wise cast out.”

Preached by Arthur W. Pink in Sydney, Australia—1927.

via pbministries.org



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