1228. How They Conquered The Dragon

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Charles Spurgeon talks about the dragon in Revelation.

A Sermon Delivered On Sunday Morning, May 30, 1875, By C. H. Spurgeon, At The Metropolitan Tabernacle, Newington. *3/25/2012

They overcame him by the blood of the Lamb, and by the word of their testimony; and they did not love their lives to the death. [Re 12:11]

For other sermons on this text:
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1. It is not my main object at this time to expound the chapter before us. I scarcely consider myself qualified to explain any part of the Book of Revelation, and none of the expositions I have ever seen entice me to attempt the task, for they are mostly occupied with a refutation of all the interpretations which have gone before, and each one seems to be very successful indeed in proving that all the rest know nothing at all about the matter. The sum total of substantial instruction in nearly all the comments upon the Revelation amounts to this, that our heavenly Father has said in his word some mysterious things which few of his children can yet comprehend. This is just what we might have expected when the infinite God speaks to finite men, and it is no doubt intended to humble us and draw out our reverent adoration. Happily there is a blessing for those who read and hear and keep the words of his prophecy, for had that blessing been confined to those who understand it, few would have obtained the benediction. The Revelation is a most blessed book, but its unfolding has yet to be accomplished. If you refer to the expositors you will find that they discover in this passage the dragon ensign of pagan Rome, and its removal from its position by Constantine, who set up the cross in its place. I do not believe the Lord took any more interest in Constantine than in any other sinner, and it seems to me little short of blasphemous to say that he was the man child who was to rule all nations with a rod of iron, and was caught up to God and to his throne. His adoption of Christianity as the state religion was not a thing for glorified spirits to rejoice in, but a dreadful calamity, suited only to make sport for Pandemonium. [a] No one ever did the church a worse turn than he who first joined her to the state. The act was a piece of state policy and kingcraft and no more, a business utterly unworthy of record by an inspired pen.

2. It would be unprofitable to follow great interpreters through the history of the Roman empire, all of which they find in the visions of John: such an exercise would be more suitable to another day, and would rather come under the title of history than theology. I can only give you what it occurs to me that you and I would have understood by the vision if it had been granted to us. It does not appear to me to be a portion of a consecutive revelation, but a kind of summary of the visions which follow it, and in some respects a preface to them. Remember that it is a vision, and is not to be interpreted in cold blood word for word, or read as if its coherence and connection would always be apparent. In this chapter we may see, as in a panorama, the entire conflict between the principles of good and evil, between God and Satan. We have before us the old original quarrel between the woman and the serpent with which the inspired volume begins, and a clear development of the first promise, “I will put enmity between you and the woman, between your seed and her seed.”

3. Woman in her innocence was attacked by “that old serpent, called the devil, and Satan,” and she readily enough fell prey to his deceptions, to the utter ruin of our race. At the end of that first crafty assault and speedy victory the dragon met his rebuff in words like these: “The seed of the woman shall bruise your head, and you shall bruise his heel”; a promise which declared that, though the woman’s seed must suffer greatly at Satan’s hand in consequence of sin, yet he would conquer in the end, and destroy the power of evil. In the Revelation the scene is changed from Eden to the heavens, and there before you stand again the woman and the serpent, in the same position of antagonism as before, the serpent still the assailant, only this time more openly so. Observe how both woman and serpent have developed; the one has become a queen crowned with celestial splendour, and the other a python with a tail so vast that he threatens to obliterate the stars with every sweep of it. The woman is no longer a simple, childlike personage, but a wonder; she does not walk among the trees and the flowers, but amid the orbs of heaven. She is clothed with the sun, the moon is under her feet, and upon her head is a coronet of twelve stars. In her you see the great cause of truth and righteousness embodied — she is, in fact, the church of God in all ages, the woman whose seed blesses all the nations of the earth. The glorious cause of holiness and God, incarnated in the church, is clothed with the splendour of light, and truth, and majesty. We will not take time to explain the details of the gorgeous imagery, for in such a matter it is almost frivolity to go into detail. The church has her greater and her lesser lights: she is covered with the underived splendour of indwelling Deity, and her walk is bright with the reflected glory of holiness, while her crown of joy is found in her complete ministry as represented by the apostolic twelve. She is fair as the moon, clear as the sun, and terrible as an army with banners. Behold, then, the typical woman, and see how glorious is the cause of truth and holiness.

4. In the vision the queenly woman is about to deliver the promised seed; she cries in her anguish, “travailing in birth, and pained to be delivered.” This, of course, may represent the church crying day and night to God in times gone by for the coming of the promised deliverer — a cry which increased in intensity and agony of desire as the time drew on; but it may also depict the constant condition of a true church, always travailing in birth until Christ is formed in the hearts of men, until the man child, namely Christ mystical, is born here below until the Christ is so proclaimed among the sons of men that he and all those who by grace are enabled to overcome the wicked one, shall rule the nations with a rod of iron. [Re 2:26,27]

5. You see, then, in a vision the woman, the church, and before her stands another wonder — the serpent mightily developed. He is called a great red dragon: huge in bulk and terrible in appearance is this emblem of evil, and he is clothed with the horrible splendour unique to himself — the splendour of deadly hate and imperious rebellion. Bright and burning, like flames of fire, the huge serpent is terrible to gaze upon. The python is red with wrath, and encrimsoned with persecuting malice. Red is the colour of Edom, the adversary of the Lord, and of his Israel, and it is still the chosen colour of the monstrous power of antichrist, which holds its court at Rome. What is the last of its evil gifts to our own country except a red hat for its archpriest? This great red dragon is full of craft, for it has seven heads. One Satanic head would be enough, but our great enemy possesses an almost perfect ingenuity of wickedness, he uses a wisdom all but infinite to effect the overthrow of the church of God and the destruction of Christ and the rest of the heaven born seed among men! These seven heads are supplemented by ten horns, the emblems of power, for the prince of the power of the air is by no means weak; he has, in fact, more power than wisdom, having only seven heads to ten horns, and yet since according to the order of nature each head should have two horns, we may also say that he does not have power enough to execute all that his wicked cunning enables him to invent. By the power wielded by the dragon, he leads men to rebel against the law of the Lord, and induces them to persecute the church. The power of evil is great in all lands, and as opposed to a defenceless woman in a sorrowful condition, it seems quite impossible that she should stand against it. The heads are also crowned, for Satan sways with more than regal power the minds of men; he is the god of this world, it lies in the wicked one. He delights to display that power, and trusts much on outward pomp, therefore he wears seven crowns upon his seven heads, as if one diadem were not sufficient to denote his kingship. His enormous energy is also illustrated by his lashing the skies in his fury and tearing down a third part of the stars — it is always his ambition to deepen darkness and destroy light, and he has been very successful in his favourite pastime.

6. See, then, before you the woman in her brightness and loveliness and the dragon in his rage and power. The dragon is watching for the expected birth, he is eager to devour the man child as soon as it is born, — the ideal man, he longs to destroy the offspring of the divine life. It was so when our Lord Jesus was born; Satan stirred up Herod to seek the young child, and hence the massacre of the innocents. But the dragon was foiled, Jesus lived until his hour was come, and then he was caught up to God, and to his throne. Thus also Satan strove to devour the newborn seed, when the converts to Christ were few, and the mystical body upon earth was like that of a little child. He persecuted the man child when the gospel was first preached; but the more his servants persecuted the saints, the more they multiplied. The method followed by Pharaoh in Egypt was a crafty one, but it did not and could not succeed. Persecution always fails.

7. Today, brethren, the man child, even our Lord Jesus, is caught up to God and sits upon his throne; and the mystical body of Christ is also there in part, far beyond the reach of the dragon. Jesus reigns with his saints in a region in which there is no more place for the dragon, a domain from which he is for ever cast out into the earth. All the power which Satan ever had in heavenly things is now ended by the finished work of our ascended Lord.

   Bruised is the serpent’s head
   Hell is vanquish’d, death is dead
   And to Christ gone up on high
   Captive is captivity.

By reason of our sin and his own power over death, Satan closed heaven against us, but now the battle in the higher regions between the dragon and the woman’s seed is over, and we are in the heavenly places, and Satan is banished for ever. There is no condemnation for us any more, nor a foot for the evil one to stand upon, now that we are in Christ. When we read here “heaven,” do not understand it to be the place of the blessed, where God dwells, but the spiritual region, the realm of spiritual things. The first battle between truth and error lies in purely spiritual matters, in those heavenly places into which Christ has lifted up his church, it is a wrestling between good and evil spirits and not a contention with flesh and blood. We find angels first entering into this strife. We know very little about it, but it would seem that the great dragon of evil has made war with angels as well as with men. Milton sang of those angelic conflicts in majestic verse, but Milton was not inspired to speak infallibly, and we must take heed not to confound poets with prophets. It is clear that good and evil spirits are at necessary variance with each other, and it is also clear that in ages gone by Satan tempted the angelic band, and those angels which kept the first estate were victorious over him once and for all; they rejected his sinful solicitations, and now he has no more power over them. Never again can he tempt them, they shall stand firm for ever, confirmed in their blessed estate. Michael and his angels have defeated the devil and his angels in one decisive battle, and by remaining true to their allegiance have chased away from angelic realms the invading power of evil.

8. Dwelling in the spirit realms there are others besides angels, our brethren who have left the body, the saints of ancient times, and the faithful of the early church; these also dwell in a region from which Satan is expelled, he cannot molest them any more. The text invites us to hear the glorified chanting the song of victory over Satan, for ever cast down from the realms of the blessed never again to enter into the spiritual domain to vex them. “And I heard a loud voice saying in heaven, ‘Now is come salvation, and strength, and the kingdom of God, and the power of his Christ: for the accuser of our brethren is cast down, who accused them before our God day and night.’ ” To the singers of this song I want to call your attention, and mainly to one point concerning them. They have conquered Satan; I want you to observe this, and to notice the weapons by which they overcame.

9. Leaving all the rest, we will pay our attention to the victors and the weapons by which they won the day. First, we shall notice that the blessed ones before the throne were all warriors and victors; secondly, they all fought with the same weapons; and thirdly, they all fought the same spirit.

10. I. First, ALL THE BLESSED ONES WHO ARE REJOICING IN HEAVEN WERE ONCE WARRIORS AND VICTORS HERE BELOW. It is a very simple truth to mention, but we need to be reminded of it.

   Once they there mourning here below,
      And wet their couch with tears;
   They wrestled hard, as we do now,
      With sins and doubts and fears.

We too often think of the saints who have gone before as if they were men of another race from ourselves, capable of nobler things, endowed with graces which we cannot reach, and adorned with holiness impossible to us. The medieval artists were accustomed to paint the saints with rings of glory around their heads, but indeed they had no such halos; their brows were furrowed with care even as ours, and their hair grew grey with grief. Their light was within, and we may have it; their glory was by grace, and the same grace is available to us. They were men of similar passions as ourselves, “our brethren,” though born before us. It is clear from our text that every one of the saints in heaven was assailed by Satan. How could there be a victory without a battle? They were all attacked by one or other of the dragon’s heads and horns. When you suffer from a fearful temptation which almost staggers you, consider it no strange thing; do not be dismayed as though a new temptation had befallen you. That fiery arrow had been aimed at other men’s hearts before it was struck your shield. If the insinuation should happen to be profane and blasphemous to a very high degree, so that you condemn yourself and say, “No other human mind could ever have been defiled with so foul a suggestion as this,” do not despond, for such suggestions have been injected into the minds of the purest, even as the worst of thieves may seek to enter the house of the most honest man in the city. Even to those who at this moment are without fault before the throne of God it happened while here below that horrible temptations assailed them. Satan always has been since his fall a tempter of the worst order, and ever since he first beguiled our mother Eve he has gone on to ensnare men’s souls with the same craft, the same cruelty, the same falsehood, the same impiety against the Lord. It will help you if you reflect that you are not alone, and the pathway which you follow was trodden by the most honoured of the elect of God. Paul, who won provinces for Christ, nevertheless had his messengers of Satan to buffet him, and had to stand against doubts and fears insinuated by the old serpent, even as you must stand. If you could have examined the celestial victors one by one as they entered within the pearly gate, you would have found them all covered with scars: though now they bear neither spot, nor wrinkle, nor any such thing, all of them had in the day of their flesh to feel the cruel tooth and fang of that infernal serpent; not one of them traversed a clear course and took his throne unchallenged; neither will you conquer without conflict. For you also if there is no cross there will be no crown; therefore, do not be astonished if you are attacked in all ways.

11. The glorified, in addition to having been attacked, were led to resist the evil one, for no one overcomes an antagonist without fighting with him. There must be, in order for a real battle, two sides of the question, but I fear there are some professors who know much about being tempted, but they do not know much about resisting. Now, brethren, however great our temptation, our resistance must be greater. To be tempted is common, even to the worst and most reprobate of men, but to resist temptation is the mark of the child of God. The verse I quoted just now says,

   They wrestled hard, as we do now
   With sins and doubts and fears.

It is not merely that they had “sins and doubts and fears,” all may have these, but they “wrestled hard” with them, they would not be put down by them, they would not yield an inch, they stood upon their guard until they drove the sword of the Spirit through the very heart of the foe. “They resisted to blood, striving against sin.” Rest assured, dear friends, that sin will never be conquered without resistance, and if we fold our arms and suppose that we shall obtain the victory by believing that we have it, we shall be mightily mistaken. We must watch, and pray, and strive and agonize, and press forward; “this kind does not go out except by prayer and fasting.” Salvation is not by works, but conquest over sin involves fighting from day to day; victory will not come to us while we lie passive, but we must be stirred up with all the energy of the eternal Spirit to vanquish evil. These Canaanites must be driven out of the land by force of arms before we can take full possession of our inheritance. Let this, then, be our prayer to our great Joshua as we gird on our harness and unsheathe our swords.

      Almighty King of saints,
      These tyrant lusts subdue;
   Drive the old dragon from his throne,
      And all his hellish crew.

12. We find that these warriors all overcame, for heaven is not for those who merely fight, but for those who overcome. “He who overcomes shall inherit all things.” “I do fight against my sin,” one says. Brother, do you overcome it? Did it seem a hard question just now when I said, “Do you resist?” It is a harder question which I now ask, “Do you overcome?” For if sin overcomes you; if as a habitual matter of fact sin is your master, then you have yet to know what true religion is, for about the saints it is said, “Sin shall not have dominion over you, for you are not under the law, but under grace.” There is a groaning and a crying which is common to the saints. “Oh wretched man that I am, who shall deliver me from the body of this death?” is not an experience of an hour, never to be repeated; it runs more or less throughout our entire life; but then remember that it is also attended with hopeful confidence in the power of divine grace, for the apostle goes on to say, “I thank God through Jesus Christ our Lord.” The believer feels the battle, but he also rejoices in the victory. He wrestles and conquers at the same time. I wish that some of my brethren could see how possible this is. We are victorious, though not without a conflict. Our victory is gained, and we are more than conquerors, but still we march on to new conflicts, and never lay aside our swords. The Christian’s position is very like that of Napoleon, who used to say, “Conquest has made me what I am, and conquest must maintain me”; and so with you, Christian; you have conquered through Jesus Christ, but you still have to conquer, and go on as he did, “conquering and to conquer.” All this is done by the power of the Holy Spirit. What if today I have been enabled by grace to overcome some one besetting sin, before an hour is over I may find another sin stirring within my heart, and I must not yield to it; I am bound to conquer each temptation as it assails me. If I overcome Satan by the blood of the Lamb I am a Christian, but not otherwise, for if any sin permanently overcomes me I cannot enter heaven. If I overcome one sin by the power or the Holy Spirit I must still be prepared to wrestle with others, for between here and heaven I may never accept a truce, or hope for a cessation of hostilities. Never may the Christian take off his harness, never say to himself, “The battle is fought, and the victory is won, and I have nothing more to do.” You are enlisted, brother, in a lifelong fight: when you shall lie down in your grave then may it be said, “The battle is over,” but as long as you are here you will be within gunshot of the enemy, and it is just possible your sharpest conflict will be upon your deathbed, even as John Knox, after conquering the devil in all shapes and forms, waged as he lay dying the sternest struggle of his entire life. Even so it may be with you, but you are bound to overcome. Attack, resistance, and victory must be yours.

13. So, then, in heaven they all rejoice because they have overcome, for the next verse after our text states, “Therefore rejoice, you heavens, and you who dwell in them.” It is a theme for gladness in heaven that they fought and resisted and overcame. Those white robes mean victories, so do those palm branches; but there could not have been victories if there had never been conflicts. There is joy among the angels, for they had their conflict when they stood firm against temptation, and did not swerve when the dragon’s tail swept away a third part of the stars of heaven: but ours will be a victory particularly sweet, a song especially melodious, because our battle has been particularly severe. We fell, we rose again, we were kept, upheld, sustained, and enabled to overcome at last, and therefore we will rejoice for ever before the throne of God.

14. I leave this point, but I would like you to make the personal application — “Are you resisting? Are you conquering? Does the life of God in you get the upper hand of sin?” Do not let us deceive ourselves. If sin is our master we shall perish; grace must reign in us, or we are in a wretched condition. Do not let us look upon victory over sin as a luxury to be enjoyed by the higher life people — it is a condition into which we must all enter, or we are not saved. Holiness is not a luxury for the few, it is a necessity for all saints; and what is preached as an accomplishment which may be obtained by a second conversion is in truth a necessary part of the first conversion, if it is of the Lord. The slaves of sin are not the children of God. If sin reigns in your mortal bodies, you are dead in it. If Satan has dominion over you, you are not in Christ Jesus, for “those who are Christ’s have crucified the flesh with the affections and lusts.” Wherever grace lives it either reigns or fights for the throne; it enters the soul on purpose to war with evil and overthrow it. Where the ark of the Lord is Dagon must fall upon his face and be broken. “He who sins has not seen him, neither known him,” says the apostle John, and he says truly. “Whoever is born of God overcomes the world,” and if you let the world get the mastery you cannot be born of God. Thus I leave the point, hoping that we may endure hardness as good soldiers of Jesus Christ, and receive a crown of life at the last.

15. II. Now, secondly, THE VICTORS ALL FOUGHT WITH THE SAME WEAPONS. They had two weapons, and these two were one, the blood and the word. “They overcame him through the blood of the Lamb and the word of their testimony.”

16. First, the blood of the Lamb: it was theirs. The blood of the Lamb will not help us until it becomes our own. They went to Jesus by faith and received the atonement, the cleansing blood was sprinkled on them, it spoke peace in their consciences, it took away their sin, they were washed in it, they were made white as the driven snow. “The blood of Jesus Christ his Son cleanses us from all sin.” They were afar off, and “They were made near by the blood of Christ”; this blood continued to give them access to God, for it gave them boldness to draw near to the throne of grace. In fact, this blood was so much theirs, that it was the life of their spirit; it was a generous wine for them, and became the highest joy of their souls. Brethren, if you and I are ever to be among these victors, the blood must be our own, appropriated by faith. How is it with you this morning? Has the blood cleansed you, my brother? Does the blood dwell in you as your life? Has the blood of the Lamb given you fellowship with God and brought you near? If so, you are on the way to overcoming by the blood.

17. The blood of the Lamb, according to the verse which precedes the text, had given them all they needed, for it gave them salvation. They were saved, completely saved. Jesus Christ, when they laid hold upon him and felt the power of his blood, redeemed them from all iniquity, and translated them from the kingdom of Satan. Then they received strength: notice that word. They had been dead, but they obtained life; they had been weak, and they were made strong in the Lord, for he who knows the power of the blood of Jesus is made strong to do great exploits. Then they obtained the kingdom, for the kingdom comes to us by the way of the conquering blood of Jesus, and he has made us kings and priests to God because he was slain. We are told, also, that they had power, or authority. Our Lord, who has risen from the dead, clothed all his disciples with authority when he said, “All power is given to me in heaven and in earth, go therefore and teach all nations, baptizing them.” Beloved, if we have participated in the blood of Jesus Christ, I hope we feel it to be all these four things to us — salvation from sin, strength out of weakness, a kingdom in fellowship with Christ, and authority to speak in his name. It is the blood of the covenant, and it secures all the covenant gifts of God for us. It is the life of our life, the all in all of all that we possess. So, then, they had the blood of the Lamb, and they possessed the privileges which the blood brings with it.

18. But the gist of the text lies in the fact that they fought with the dragon by means of the blood of the Lamb, and overcame with it. How did they do that? It is easy to discover. They overcame Satan’s terrors with the blood of atonement. Satan is the great red dragon, a hideous seven-headed python, horrible to look upon, horned, like the serpent called the Egyptian Cerastes or horned viper. Man dreads the serpent race, and would dread most a monster so dire as this, so full of poison, so red with fury. The conflict appears to be unequal enough between this horrid monstrosity and the seed of a timid woman. Yet when we are sprinkled with the blood of Jesus we are invulnerable, and do not fear the dragon, for we remember the promise which says, “You shall tread upon the lion and the adder.” When the atonement brings peace to our hearts, the great dragon is reduced down to a mere snake with a broken head, of which it is written, “You shall go upon your belly and you shall eat dust.” We can see the heel mark of Christ upon his broken head, and what is more we expect to put our own heel there, for we are told that the Lord will bruise Satan under our feet shortly. I contemplate the time when the Lord will bruise him under my foot, it shall be as heavy a bruise as I can give him, I warrant you. He has tempted and tried us all so much, that the victory we shall gain will be one which will bring to Jesus much renown, and we will not fail to sing his praises as long as we have any being. Thus our fear of Satan ceases when we see that Christ has redeemed us from the curse, and put Satan as an enemy under our feet. Our hearts rejoice in your presence, oh destroyer of the devil and his works, and we triumph in you.

   When we behold death, hell, and sin,
   Vanquish’d by that dear blood of thine,
   And see the man that groaned and died
   Sit glorious by his Father’s side.

19. By the blood of the Lamb we overcome Satan as the accuser of the brethren. The chapter expressly tells us that he accuses the brethren day and night; and there is an instructive tradition among the Jews that Satan accuses the elect of God all day and all night long, except on the day of atonement, and then he is quiet. Glory be to the dying Lamb, the atonement shuts the mouth of the lion continually, for the atonement lasts all the year round. Neither in the court of Heaven, nor in the court of conscience, can the enemy’s accusations harm us, for the blood of our Substitute is a bar to all suits against us. If we by faith are assured that Jesus has put away our sin, what reason have we for alarm? If the punishment due to our sin, and the sin itself have both been carried away by our great Surety, so that sin is plunged into the depths of the sea, and cast behind God’s back, then who is he who shall harm us? Brethren, only grasp the doctrine of the atonement, and know your own interest in it, and the accuser of the brethren will be silenced by the voice of the blood.

20. We overcome Satan by the same means concerning his craft. He has seven heads, but we tell him Jesus died, and that breaks all the seven heads, and destroys the sevenfold ingenuity of his snares. He would, if it were possible, deceive even the very elect, but the secret of the sprinkled blood prevents the elect from ever being deluded by him. Who shall separate them from the love of Christ? Does not redemption by blood hold them firmly to their Redeemer? You cannot be right anywhere if you are wrong upon the atonement, but if you are sound upon the substitutionary sacrifice there is little fear of your falling into any serious error. Just as the needle once magnetized continues to seek the pole, so those who are once touched with the love of their dying Surety are sure to remember it and cannot be turned in any other direction for long. As for the dragon’s horns of power; the power of the blood is far greater. Since we have been redeemed by Christ from under the power of Satan he cannot regain his hold of us. His power is broken. As for the crowns which he wears, what do we care about them? We are delivered from under his power by being redeemed by the blood of Jesus Christ, and Satan can never again have the rule over us. As for the energetic influence which is pictured by his tail, he may quench the very stars of heaven, and pull down the most brilliant professors and make them fall to the earth as apostates, but he cannot harm us, for because of the blood of Jesus we are kept by the power of God through faith to salvation. Cling to the cross, dear brethren, for there you are out of the reach of the old serpent’s venom; he may hiss, but he can do no more. No wave can ever wash a poor sinner off from the rock of ages, no storm can drive a penitent out of the clefts of the rock. Within the wounds of Jesus we are secure from all the rage of Satan. In our battles with Satan we need no other artillery but the atoning blood, it meets and conquers him at all points.

21. The other weapon is for use in spreading the gospel and defeating the devil in his power over our fellow men. They overcame him by the blood of the Lamb and by the word of their testimony. Now, brethren, what is the testimony of the saints? It is a testimony concerning the blood of the Lamb. If we are ever to conquer Satan in the world, we must preach the atoning blood. Whenever the doctrine of the atonement has been obscured in the church in any measure, to that extent the power of the church has declined, but you shall find that whenever there is a clear declaration of justification by faith in Jesus Christ, then the church comes out in all her glory, and bruises the dragon’s head. Dear brethren, if you want to deliver souls from the power of Satan, you must preach the sacrifice of Jesus and its power to remove sin. Does Satan entrap men with the chains of drunkenness, or uncleanness, or self-righteousness, then preach the blood of Jesus as the only way of salvation, let them see how sin was punished in him, and how ready the Lord is to forgive them, and they will arise and go to their Father. Tell the sinner that God is able to put away his sin, because Jesus died, and, touched with repentance, through the teaching of the Holy Spirit, you will find the sinner break loose from dominion of the devil. If you find that same sinner trembling with despair, accused in his conscience, alarmed as by a great red dragon, you may cheer him by the old, old story of redeeming grace and dying love. The blood of Jesus is the death of despair. There is no weapon like a testimony concerning the cleansing blood with which to kill despondency. Tell the sinner that every sin that man has done the blood can put it away; go to the very gates of hell with your testimony for remission by blood, and you will find some to welcome you upon the borders of destruction. Tell the thieves in prison and the criminals condemned to die, and the reprobates upon their deathbeds, that there is still life in a look at the Crucified One, and if you do this you will deliver them from the hardness of heart which says, “there is no hope.” If Satan deceives sinners with false hopes, and causes them to trust in priestcraft and sacramentarianism, there is no way to overcome Satan in them except by the power of the blood of Jesus. I do believe, brethren, that if the atonement of Christ had been properly preached in the churches of England some years ago, we should not now be pestered with this revived popery; but there has been a great deal of mystification upon the doctrine of satisfaction for sin, a great deal of keeping back of the grand doctrine of vicarious sacrifice, and therefore as men must have a Saviour and a sacrifice, if you do not present them with the true one they will go off to find a false one, and they do find such a false one in the priestcraft of the Roman and Anglican churches. Keep up the preaching of the one finished sacrifice and the dragon must flee. Just as St. Patrick is said to have driven out all the venomous creatures from Ireland, so let Jesus Christ come, and all the serpent’s seed flee before him — they cannot bear the great truth of the atoning death of the Son of God. Lift up the cross, young man, when you stand in the corners of the streets; whatever you do not know, know the doctrine of the atonement; whatever you cannot tell the people, tell them about Jesus Christ, who hung upon the tree for sinners, and make him the main theme of all your conversation. If you write tracts, if you cannot explain the apocalypse, and few of us can, do explain Calvary, dwell much upon Golgotha and Gethsemane, “for I, if I am lifted up,” says Christ, “will draw all men to me.” Keep to the cross, this is the main attraction; this is the tree whose leaves are for the healing of the nations: this is the central sun of the gospel, and its light will scatter the darkness, but nothing else will do it. Israel never came out of Egypt until the blood of the Lamb was sprinkled on the lintel and the two side posts of the houses: they overcame by the blood of the Lamb. The world of unredeemed sinners will never be converted until we bring out that grandest of all miracles, the Paschal Lamb and the blood sprinkled on the door by faith. Let us always proclaim salvation by the dying Lamb, and shake the power of Satan to its foundations.

22. III. I must close with this last remark, that while they all fought with the same weapons THEY ALL FOUGHT WITH THE SAME SPIRIT; for the text says, “they did not love their lives to the death.” My brethren, what does this mean? I wish we could experience it and interpret it by our lives.

23. The expression indicates dauntless courage. They were never afraid of the doctrine of a bleeding Saviour, nor ashamed to cry, “Behold the Lamb of God who takes away the sin of the world.” Let us never be ashamed of our hope. There is such a straining in these days after learned preaching, such love of word-spinning and theory-inventing; but let us be fools for Christ’s sake, and stick to the old gospel, having no banner for our war except the brazen serpent, lifted high, even Jesus Christ, and him crucified. Let us never yield to sneers or ridicule. Some of us have been called the echo of the Puritans: yes, the honourable title of “Ultimus Puritanorum,” the last of the Puritans, has been assigned to us. It is good, we need no higher degree, for the old theology is very dear to us. We nail our colours to the mast. The atoning blood is the very life, soul, and core of our ministry, and shall be as long as we live.

24. These men in addition to dauntless courage had unswerving fidelity. They “did not love their lives to the death.” They thought it was better to die than to deny the faith. They could not be tempted, or turned aside, by bribes and offers of profitable positions, and when life itself was put into the scale they did not hesitate, they stuck by the cross. Brethren, I want you all to do this, to have the courage to affirm your convictions about Christ, and then the fidelity to stand firm in evil times.

25. More than that, they were perfect in their consecration. “They did not love their lives to the death.” They gave themselves up, body, soul, and spirit, to the cause of which the precious blood is the symbol, and that consecration led them to perfect self-sacrifice. No Christian of the true type considers anything to be his own. He who really knows the power of the blood of Jesus says, “I am not my own I am bought with a price”; and to him to live or die, to be poor or rich, to be sick or in health, to be in honour or in shame, is not a matter of choice — he is his master’s own, and has given himself up unreservedly, not loving his life even to the death. I think that this is the spirit in which to preach Christ’s gospel. Brethren, we shall never see the gospel come to the forefront so as to conquer the dragon until we bring it there in this spirit. When God shall raise up among us men and women who live only to prove the power of the blood of Jesus Christ, and live for nothing else; who proclaim the Saviour’s name, and show in their lives what that blood has done for then, and are ready to die to glorify their Lord, then will come the times in which the song of victory shall be heard, then the travailing woman shall have her reward, and then the dragon shall be covered with everlasting shame! May God bless you this morning by giving you to know the power of the blood for Jesus’ sake. Amen.

[Portion Of Scripture Read Before Sermon — Isa 51:9-16 Re 12]
[See Spurgeon_Hymnal “The Christian, Aspirations for Heaven — The Church Triumphant” 852]
[See Spurgeon_Hymnal “The Christian, Conflict and Encouragement — ‘Fear Not, I Am With Thee’ ” 630]
[See Spurgeon_Hymnal “The Christian, Contrite Cries — The Penitent” 578]
[See Spurgeon_Hymnal “Extra Non-Tabernacle Hymns — Hold The Fort” 1061]

[a] Pandemonium: The abode of all the demons; a place represented by Milton as the capital of Hell, containing the council chamber of the Evil Spirits. OED.

The Christian, Aspirations for Heaven
852 — The Church Triumphant
1 Give me the wings of faith to rise
      Within the veil, and see
   The saints above, how great their joys,
      How bright their glories be.
2 Once they were mourning here below,
      And wet their couch with tears;
   They wrestled hard, as we do now,
      With sins, and doubts, and fears.
3 I ask them whence their victory came?
      They, with united breath,
   Ascribe their conquest to the Lamb,
      Their triumph to his death.
4 They mark’d the footsteps that he trod,
      His zeal inspired their breast,
   And, following their incarnate God,
      Possess the promised rest.
5 Our glorious Leader claims our praise
      For his own pattern given,
   While the long cloud of witnesses
      Show the same path to heaven.
                        Isaac Watts, 1709.

The Christian, Conflict and Encouragement
630 — “Fear Not, I Am With Thee”
1 And art thou with us, gracious Lord,
      To dissipate our fear?
   Dost thou proclaim thyself our God,
      Our God for ever near?
2 Dost thou a Father’s bowels feel
      For all thy humble saints?
   And in such tender accents speak
      To soothe their sad complaints?
3 Why droop our hearts, why flow our eyes,
      While such a voice we hear?
   Why rise our sorrows and our fears,
      While such a friend is near?
4 To all thine other favours, add
      A heart to trust thy word;
   And death itself shall hear us sing,
      While resting on the Lord.
                     Philip Doddridge, 1755.

The Christian, Contrite Cries
578 — The Penitent
1 Prostrate, dear Jesus, at thy feet
      A guilty rebel lies;
   And upwards to thy mercy seat
      Presumes to lift his eyes.
2 Oh let not justice frown me hence;
      Stay, stay, the vengeful storm:
   Forbid it that Omnipotence
      Should crush a feeble worm!
3 If tears of sorrow would suffice
      To pay the debt I owe,
   Tears should from both my weeping eyes
      In ceaseless torrents flow.
4 But no such sacrifice I plead
      To expiate my guilt;
   No tears but those which thou hast shed!
      No blood, but thou hast spilt.
5 Think of thy sorrows, dearest Lord,
      And all my sins forgive:
   Justice will well approve the word
      that bids the sinner live.
                        Samuel Stennett, 1787.

Extra Non-Tabernacle Hymns
1061 — Hold The Fort
1 Ho, my comrades!
      see the signal waving in the sky!
   Reinforcements now appearing,
      victory is nigh.
2 See the mighty host advancing,
      Satan leading on;
   Mighty ones around us falling,
      courage almost gone!
3 See the glorious banner waving!
      Hear the trumpet blow!
   In our Leader’s Name
      we triumph over ev’ry foe.
4 Fierce and long the battle rages,
      but our help is near;
   Onward comes our great Commander,
      cheer, my comrades, cheer!
   “Hold the fort, for I am coming,”
      Jesus signals still;
   Wave the answer back to Heaven,
      “By Thy grace we will.”
               Philip P. Bliss, 1870

Spurgeon Sermons

These sermons from Charles Spurgeon are a series that is for reference and not necessarily a position of Answers in Genesis. Spurgeon did not entirely agree with six days of creation and dives into subjects that are beyond the AiG focus (e.g., Calvinism vs. Arminianism, modes of baptism, and so on).

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Modernized Edition of Spurgeon’s Sermons. Copyright © 2010, Larry and Marion Pierce, Winterbourne, Ontario, Canada. Used by Answers in Genesis by permission of the copyright owner. The modernized edition of the material published in these sermons may not be reproduced or distributed by any electronic means without express written permission of the copyright owner. A limited license is hereby granted for the non-commercial printing and distribution of the material in hard copy form, provided this is done without charge to the recipient and the copyright information remains intact. Any charge or cost for distribution of the material is expressly forbidden under the terms of this limited license and automatically voids such permission. You may not prepare, manufacture, copy, use, promote, distribute, or sell a derivative work of the copyrighted work without the express written permission of the copyright owner.

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