2673. Christ Crucified

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Christ Crucified

No. 2673-46:205. A Sermon Delivered On Lord’s Day Evening, Early In The Year 1858, By C. H. Spurgeon, At New Park Street Chapel, Southwark.

A Sermon Intended For Reading On Lord’s Day, May 6, 1900.

For I determined not to know anything among you, except Jesus Christ, and him crucified. {1Co 2:2}

 For other sermons on this text:
   {See Spurgeon_Sermons No. 1264, “Man of One Subject, The” 1255}
   {See Spurgeon_Sermons No. 2673, “Christ Crucified” 2674}

1. Corinth was situated in the midst of a people who admired eloquence and wisdom. This Epistle was written in the age of orators and philosophers. The apostle Paul was a man of profound learning; he had been educated at the feet of Gamaliel in all the wisdom of the East. We are quite sure he was a man of a very capacious mind; for, although his writings were inspired by the Holy Spirit, yet the Holy Spirit chose as his instrument a man evidently possessing the capacity for strong and vigorous thought and argument; and as for his oratorical powers, I believe that, if he had chosen to cultivate them, they would have been of the very first order, for we have in some of his Epistles eloquence more sublime than ever fell from the lips of Cicero or Demosthenes. {a}

2. The temptation would exist, in the mind of any ordinary man entering into such a city as Corinth, to say within himself, “I will endeavour to excel in all the graces of oratory; I have a blessed gospel to preach that is worthy of the highest talents that ever can be consecrated to it.” “I am,” Paul might have said to himself, “greatly gifted in the matter of eloquence, I must now endeavour carefully to polish my phrases, and so to make my address excel all the orators who now attract the Corinthians to listen to them. This I may do very laudably, for I will still keep in view my intention of preaching Jesus Christ; and I will preach Jesus Christ with such a flow of noble language that I shall be able to win my audience to consider the subject.”

3. But the apostle resolved to do no such thing. “No,” he said, “before I enter the gates of Corinth, this is my firm determination; if any good is to be done there, if any are led to believe in Christ the Messiah, their belief shall be the result of hearing the gospel, and not of my eloquence. It shall never be said, ‘Oh! no wonder that Christianity spreads, see what an able advocate it has’; but it shall be said, ‘How mighty must be the grace of God which has convinced these people by such simple preaching, and brought them to know the Lord Jesus Christ by such humble instrumentality as that of the apostle Paul!’ ” He resolved to put a curb on his fiery tongue, he determined that he would be slow in speech in the midst of them; and, instead of magnifying himself, he would magnify his office, and magnify the grace of God by denying himself the full use of those powers, which had they been dedicated to God, — as indeed they were, — but had they been fully employed, as some would have used them, might have achieved for him the reputation of being the most eloquent preacher on the face of the earth.

4. Again, he might have said, “These philosophers are very wise men; if I would be a match for them, I must be very wise, too. These Corinthians are a very noble class of people; they have been for a long time under the tuition of these talented men. I must speak as they speak, in enigmas and with many sophisms; I must always be propounding some dark problem. I need not live in the tub of Diogenes; {b} but if I take his lantern, I may do something with it; I must try and borrow some of his wisdom. I have a profound philosophy to preach to these clever people; and if I liked to preach that philosophy, I should dash in pieces all their theories concerning mental and moral science. I have discovered a wonderful secret, and I might stand in the midst of the market-place, and cry, ‘Eureka, Eureka,’ ‘I have found it,’ but I do not care to build my gospel on the foundation of human wisdom. No, if any are brought to believe in Christ, it shall be from the simple unadorned gospel, plainly preached in unpolished language. The faith of my hearers, if they are converted to God, shall not stand in the wisdom of men, but in the power of God.”

5. Can you not see, dear friends, that the apostle had very good reasons for coming to this determination? When a man says that he is determined to do a certain thing, it looks as if he knew that it was a difficult thing to do. So, I think it must have been a hard thing for the apostle to determine to keep to this one subject. “Jesus Christ, and him crucified.” I am sure that nine-tenths of the ministers of this age could not have done it. Imagine Paul going through the streets of Corinth, and hearing a philosopher explain the current theory of creation. He is telling the people something about the world springing out of certain things that previously existed, and the apostle Paul thinks, “I could easily correct that man’s mistakes; I could tell him that the Lord created all things in six days, and rested on the seventh, and show him in the Book of Genesis the inspired account of the creation.” “But, no,” he says to himself, “I have a more important message than that to deliver.” Still, he must have felt as if he would have liked to set him right; for, you know, when you hear a man uttering a gross falsehood, you feel as if you would like to go in, and do battle with him. But instead of that, the apostle just thinks, “It is not my business to set the people right about their theory of the creation of the world. All that I have to do is to know nothing but Jesus Christ, and him crucified.”

6. Besides, in Corinth, there was now and then sure to be a political struggle, and I have no doubt that the apostle Paul felt for his people, the Jews, and he would have liked to see all his Jewish kindred have the privilege of citizenship. Sometimes the Corinthians would hold a public meeting, in which they would support the opinion that the Jews ought not to have citizenship in Corinth; might not the apostle have made a speech at such a gathering? If he had been asked to do so, he would have said, “I know nothing about such matters; all I know is Jesus Christ, and him crucified.” They had political lectures, no doubt, in Corinth; and one man delivered a lecture on this subject, and another on that; in fact, all kinds of wonderful themes taken from the ancient poets were expounded on by different men. Did not the apostle Paul take one of the lectures? Did he not say, “I may throw a little gospel into it, and so do some good?” No, he said, “I come here as Christ’s minister, and I will never be anything else but Christ’s minister; I will never address the Corinthians in any other character than that of Christ’s ambassador. For I have determined to know only one thing, and that is, Jesus Christ, and him crucified.” Oh that all the ministers of this age had determined to do the same!

7. Do you not sometimes find a minister who takes a prominent part in an election, who thinks it his business to stand out on the political platform of the nation; and did it ever strike you that he was out of his place, that it was his business to know nothing among men except Jesus Christ, and him crucified? Do we not see, at every corner of our streets, a lecture advertised to be delivered on this and that and the other subject, by this minister and that, who leave their pulpits in order that they may be enabled to deliver lectures on all kinds of subjects? “No,” Paul would have said, “if I cannot spread the gospel of Christ legitimately, by preaching it openly, I will not do it by taking an absurd title for my sermon; for the gospel shall stand or fall on its own merits, and I will preach it with no enticing words of man’s wisdom.” Let anyone say to me, “Come and give able advocacy for this or that reform,” and my answer would be, “I do not know anything about that subject, for I have determined not to know anything among you, except Jesus Christ, and him crucified.” As Albert Barnes very well says, “This should be the resolution of every minister of the gospel. This is his business; — not to be a politician; not to engage in the strifes and controversies of men; not to be merely a good farmer, or scholar; not to mingle with his people in festive circles and enjoyments; not to be a man of taste and philosophy, and distinguished mainly for refinement of manners; not to be a profound philosopher or metaphysician, but to make Christ crucified the grand object of his attention, and to seek always and everywhere to make him known. He is not to be ashamed anywhere of the humbling doctrine that Christ was crucified. In this, he is to glory. Though the world may ridicule, though philosophers may sneer, though the rich and the carefree may deride it, yet this is to be the grand object of interest to him; and at no time, and in no company, is he to be ashamed of it. It does not matter what the amusements of society around him are; what fields of science, or gain, or ambition, are open before him; the minister of Christ is to know only Christ and him crucified. If he cultivates science, it is to be so that he may all the more successfully explain and vindicate the gospel. If he becomes in any way familiar with the works of art and of taste, is that he may all the more successfully show to those who cultivate them the superior beauty and excellence of the cross. If he studies the plans and the occupations of men, it is so that he may all the more successfully meet them in those plans, and more successfully speak to them of the great plan of redemption. The preaching of the cross is the only kind of preaching that will be accompanied with success. What has in it much respecting the divine mission, the dignity, the works, the doctrines, the person, and the atonement of Christ, will be successful. So it was in the time of the apostles; so it was in the Reformation; so it was in the Moravian missions; so it has been in all revivals of religion. There is a power about that kind of preaching which philosophy and human reason do not have. Christ is God’s great ordinance for the salvation of the world; and we meet the crimes and alleviate the woes of the world just in proportion as we hold the cross up as appointed to overcome the one, and to pour the balm of consolation into the other.”

8. Oh that all ministers would keep this in mind, that they should do nothing outside the office of the ministry, that to be once a minister is to be a minister for ever, and never to be a politician, never to be a lecturer; that to be once a preacher is to be a preacher of Christ’s holy gospel until Christ takes us to himself to begin to sing the new song before the throne.

9. Now, brothers and sisters, I have discharged my duty in saying these things. If they apply to any ministers whom you admire, I cannot help it. There is the text, and what do we learn from it but this, that the apostle Paul determined to do everything as a minister of Christ? And, my dear brothers and sisters, it is your duty to do this as hearers. As Christians, it is your duty and privilege to know nothing but Jesus Christ, and him crucified.

10. I. And first, with regard to THE DOCTRINES WHICH YOU BELIEVE, I beseech you, do not know anything except Jesus Christ, and him crucified.

11. You are told by one person that such and such a system of theology is based on the soundest principles of reason. You are told by another that the old doctrines which you have believed are not consistent with these advanced times. You will now and then encounter a smart young gentlemen who will tell you, that to be what is called a Calvinist, is to be a long way behind this progressive age; “for you know,” they say, “that intellectual preachers are rising up, and that it would be good if you would become a little more intellectual in the matter of preaching and hearing.” When such a remark as that is made to any one of you, I beseech you to give this answer, “I know nothing but Jesus Christ, and him crucified. If you can tell me more about Christ than I know, I will thank you; if you can instruct me concerning how I may become more like Christ, how I may live nearer in fellowship with him, how my faith in him may become stronger, and my belief in his holy gospel may become more firm, then I will thank you; but if you have nothing to tell me except some intellectual lore which you have with great pains accumulated, I will tell you that, although it may be a very good thing for you to preach, and for others who are intellectual to hear, I do not belong to your class, nor do I wish to belong to it; I belong to that sect which is everywhere spoken against, who after the way that men call heresy worship the Lord God of their forefathers: believing all things that are written in the law and in the prophets. I belong to a class of people who believe that it is not the pride of intellect, nor the pomp of knowledge that can ever teach men spiritual things. I belong to those who think that out of the mouths of babes and sucklings God has ordained strength, and I do not believe that out of your mouth God has ordained any strength at all. I belong to the men who like to sit, with Mary, at the feet of Jesus, and to receive just what Christ said, as Christ said it, and because Christ said it. I want no truth but what he says is truth, and no other basis for believing it but that he says it, and no better proof that it is true than that I feel and know it to be true as applied to my own heart.”

12. Now, dear friend, if you can do that, I will trust you anywhere, — even among the wisest heretics of the age. You may go where false doctrines are rife, but you will never catch the plague of heresy while you have this golden preservative of truth, and can say, “I know nothing but Jesus Christ, and him crucified.” As for myself, I can truly say, that Jesus Christ, and him crucified, is the sum of all knowledge to me; he is the highest intellectualism; he is the grandest philosophy to which my mind can attain; he is the pinnacle that rises loftier than my highest aspirations; and deeper than this great truth I wish never to fathom. Jesus Christ and him crucified is the sum total of all I want to know, and of all the doctrines which I profess and preach.

13. II. Next, it must be just the same IN YOUR EXPERIENCE. Brethren, I beseech you, in your experience, know nothing except Jesus Christ, and him crucified.

14. You may go out tomorrow, not merely into the outside world, but into the church, the nominal church, and you will find a class of people who take you by the ear, and who invite you into their houses, and the moment you are there, they begin to talk to you about the doctrines of the gospel. They say nothing about Christ Jesus; but they begin at once to talk about the eternal decrees of God, about election, and about the high mysteries of the covenant of grace. While they are talking to you, you say in your hearts, “What they are saying is true, but there is one lamentable defect in it all; their teaching is truth apart from Christ.” Conscience whispers, “The election that I believe is election in Christ. These men do not talk anything about that, but only of election. The redemption that I believe always has a very special reference to the cross of Christ. These men do not mention Christ; they talk of redemption as a commercial transaction, and say nothing about Jesus. With regard to final perseverance, I believe all that these men say; but I have been taught that the saints only persevere as a result of their relationship to Christ, and these men say nothing about that.” This minister, they say, is not sound, and that other minister is not sound; and let me tell you that, if you get among this class of people, you will learn to rue the day that you ever looked them in the face. If you must come into contact with them, I beseech you to say to them, “I love all truths that you hold, but my love for them can never overpower and supersede my love for Jesus Christ, and him crucified; and I tell you plainly, while I could not sit to hear erroneous doctrine, I could just as soon do that as sit to hear the truthful doctrine apart from the Lord Jesus Christ. I could not go to a place where I saw a man, dressed in gorgeous robes, who pretended to be Christ, and was not; and, on the other hand, I could not go to a place where I saw Christ’s real robes, but the Master himself was absent; for what I want is, not his robe, not his dress, I want the Master himself; and if you preach to me dry doctrine without Jesus Christ, I tell you it will not suit my experience; for my experience is just this: that while I know my election, I can never know it unless I know my union with the Lamb. I tell you plainly that I know I am redeemed, but I cannot bear to think of redemption without thinking of the Saviour who redeemed me. It is my boast that I shall endure to the end, but I know — each hour makes me know — that my endurance depends on my standing in Christ, and I must have that truth preached in connection with the cross of Christ.” Oh! have nothing to do with these people, unless it is to set them right; for you will find that they are full of the gall of bitterness, the poison of asps is under their tongue; instead of giving you things on which your soul can feed, they will make you full of all kinds of bitterness, and malice, and evil speaking against those who truly love the Lord Jesus, but who differ from them in some slight matter.

15. You may encounter another class of people who will take you by the other ear, and say to you, “We, too, love Christ’s doctrines, but we believe that our friends on the other side of the road are wrong. They do not preach enough experience”; and you say, “Well, I think I have gotten among the people who will suit me now”; and you hear the minister insisting that the most precious experience in the world is to know your own corruption, to feel the evil of the human heart, to have that filthy dunghill turned over and over in all its reeking offensiveness, and exposed before the sun; and after hearing the sermon, which is full of pretended humility, you rise from your seats more proud than you ever were in your lives, determined now that you will begin to boast in that very thing which you once counted as dross. The things which you were once ashamed to speak of, you now think should be your boast. That deep experience which was your disgrace shall now become the crown of your rejoicing. You speak to the dear brothers and sisters who imbibe this view, and they tell you to seek first, not the kingdom of God and his righteousness, but the hidden things of the prison, the discovery of the unrighteousness and unholiness of the soul. Oh my dear friends, if you wish to have your lives made miserable, if you want to be led back to the bondage of Egypt, if you want to have Pharaoh’s rope put around your necks once again, take their motto for your motto; but if you wish to live as I believe Christ would have you live, I would entreat you to say, “No, it does me good sometimes to hear of the evil heart, but I have made a determination to know nothing but Jesus Christ, and him crucified, and you do not tell me anything about him.” These men preach one Sunday on the leper; but do they preach, the next Sunday, on the leper healed? These men tell all about the filthy state of the human heart, but they say little or nothing about that river that is to cleanse and purify it. They say much about the disease, but not so much about the Physician; and if you attend their ministry for very long, you will be obliged to say, “I shall get into such a doleful condition, that I shall be tempted to imitate Judas, and go out, and hang myself. So, good morning to you, for I have determined to know nothing in my experience but Jesus Christ, and him crucified.”

16. I would be very earnest in trying to warn you about this matter, for there is a growing tendency, among a certain order of professing Christians, to set up something in experience except Jesus Christ, and him crucified. Tell me that your experience is all concerned with the Lord Jesus Christ, and I will rejoice in it; the more of Christ there is in it, the more precious it is. Tell me that your experience is full of the knowledge of your own corruptions, and I answer, “If there is not in it a mixture also of the knowledge of Christ, and unless the knowledge of Christ predominates to a large degree, your experience is wood, hay, and stubble, and must be consumed, and you must suffer loss.”

17. By the way, let me tell you a little story about Bunyan’s Pilgrim’s Progress. I am a great lover of John Bunyan, but I do not believe him to be infallible; and the other day I read a story about him which I think is a very good one. There was a young, man, in Edinburgh, who wished to be a missionary. He was a wise young man; so he thought, “If I am to be a missionary, there is no need for me to transport myself far away from home; I may as well be a missionary in Edinburgh.” There is a hint to some of you ladies, who give away tracts in your district, and never give your servant Mary one. Well, this young man started, and determined to speak to the first person he met. He met one of those old fishwives; those of us who have seen them can never forget them, they are extraordinary women indeed. So, stepping up to her, he said, “Here you are, coming along with your burden on your back; let me ask you if you have another burden, a spiritual burden.” “What!” she asked; “do you mean that burden in John Bunyan’s Pilgrim’s Progress? Because, if you do, young man, I got rid of that many years ago, probably before you were born. But I went a better way to work than the pilgrim did. The evangelist that John Bunyan talks about was one of your parsons that do not preach the gospel; for he said, ‘Keep that light in your eye, and run to the wicket-gate.’ Why, man alive! that was not the place for him to run to. He should have said, ‘Do you see that cross? Run there at once!’ But, instead of that, he sent the poor pilgrim to the wicket-gate first; and much good he got by going there! He got tumbling into the slough, and was likely to have been killed by it.” “But did you not,” the young man asked, “go through any Slough of Despond?” “Yes, I did; but I found it a great deal easier going through with my burden off than with it on my back.” The old woman was quite right. John Bunyan put the getting rid of the burden too far off from the beginning of the pilgrimage. If he meant to show what usually happens, he was right; but if he meant to show what ought to have happened, he was wrong. We must not say to the sinner, “Now, sinner, if you will be saved, go to the baptismal pool; go to the wicket-gate; go to the church; do this or that.” No, the cross should be right in front of the wicket-gate; and we should say to the sinner, “Throw yourself down there, and you are safe; but you are not safe until you can cast off your burden, and lie at the foot of the cross, and find peace in Jesus.”

18. III. Let me conclude by saying, brothers and sisters, determine, from this hour, that IN YOUR FAITH you will know nothing but Jesus and him crucified.

19. I am perfectly certain that I do not have a grain of my own merit to trust in, and not so much as an atom of creature strength to rely on; but I find myself often, during the seven days of the week, relying on merit of my own that does not exist, and depending on strength of my own which I at the same time confess has no existence at all. You and I often call the Pope antichrist; but do we not ourselves often play the antichrist, too? The Pope sets himself up as the head of the Church; but do we not go further by setting ourselves up sometimes to be our own saviours? We do not say so, except in a kind of still small voice, like the mutterings of the old wizards. It is not a loud, out-spoken lie, because we should know then how to answer it; “but now,” whispers the devil, “how well you did that!” and then we begin to rely on our works, and Satan says, “You prayed so well yesterday, you will never be cold in your prayers again; and you will be so strong in your faith that you will never doubt your God again.” It is the old golden calf that is set up once more; for, although it was ground to powder, it seems to have the art of coming together again. After we have been told, ten times over, that we cannot have any merit of our own, we begin to act as if we had; and the man who tells you, in his doctrine, that all his fresh springs are in Christ, still thinks and acts just as if he had fresh springs of his own. He mourns as if all his dependence were on himself, and groans as if his salvation depended on his own merits. We often get talking, in our own souls, as if we did not believe the gospel at all, but were hoping to be saved by our own works, and our own creature performances. Oh, for a stronger determination to know nothing from now on but Jesus Christ, and him crucified! I wish that I could make that resolution myself, and that you would all make it with me. I heard once of a countryman, who was preaching, one day, and he preached very nicely the first half of his sermon, but towards the end he entirely broke down, and his brother said to him, “Tom, I can tell you why you did not preach well at the end of your sermon. It was because you got on so nicely at first that the devil whispered, ‘Well done, Tom, you are getting along very well’; and as soon as the devil said that, you thought ‘Tom is a very fine fellow,’ and then the Lord left you.” It would have been better for Tom if he could have determined to know nothing but Jesus Christ and him crucified, and not to have known Tom at all. That is what I desire to know myself; for if I know nothing but the power which comes from on high, I never can be less powerful at one time than at another, and I can boast in my infirmity because it makes room for Christ’s power to rest on me.

    I glory in infirmity,
    That Christ’s own power may rest on me:
    When I am weak, then am I strong,
    Grace is my shield, and Christ my song.

20. It would be a good resolution for you, brethren, and for myself, to determine to know nothing about ourselves, and nothing about our own doings. Now friend John, begin to think nothing about yourself, and to know nothing but Jesus Christ. Let John go where he likes, and do not be relying on John’s strength, but on Christ’s. And you, Peter, know nothing about Peter at all, and do not boast, “Though all men should deny you, yet I will never deny you”; but know that Peter’s Lord Jesus is living inside Peter, and then you may go on comfortably enough.

21. Determine, Christian, that, by the grace of God, it shall be your endeavour to keep your eye good, to keep your faith fixed only on the Lord Jesus, without any addition of your own works, or your own strength; and determining that, you may go on your way rejoicing, singing of the cross of Christ as your boast, your glory, and your all. We are now coming to the table of our Master, and I hope that this will be our determination there, to know nothing except Jesus Christ, and him crucified; and may the Lord give us his blessing! Amen.

{a} Demosthenes (384-322 BC) was a prominent Greek statesman and orator of ancient Athens. See Explorer "http://en.wikipedia.org/wiki/Demosthenes" {b} Diogenes: The name of a famous Greek Cynic philosopher, who according to tradition showed his contempt for the amenities of life by living in a tub. OED. He used to stroll about in full daylight with a lamp; when asked what he was doing, he would answer, “I am just looking for an honest man.” Diogenes looked for a human being but reputedly found nothing but rascals and scoundrels. See Explorer "http://en.wikipedia.org/wiki/Diogenes_of_Sinope"

Exposition By C. H. Spurgeon {Ps 22}

This Psalm is entitled, “To the chief Musician on Aijeleth Shahar,” — or, as the margin renders it, “the hind of the morning,” — “A Psalm of David,” It begins in the very depths of the Master’s sorrow, when this great and bitter cry escaped his lips, —

1. My God, my God, why have you forsaken me?

Every word is emphatic: “My God, my God, why have you forsaken me?” “All others may forsake me, and I need not be greatly troubled by their absence; but ‘why have you forsaken me?’ ” “ ‘Why have you forsaken me?’ I understand why you do strike me, for I am the Shepherd predestined to be struck for the flock, but ‘why have you forsaken me?’ ” “Why have you forsaken me? — your only-begotten, your well-beloved Son, — ‘why have you forsaken me?’ ”

1. Why are you so far from helping me, and from the words of my roaring?

“Why have I no inflowings of your love, — no enjoyment of your presence, — no whispers from your heart? I am left alone, — left utterly, — left on the cross, — left in my direst need.” God’s adopted children do not usually talk like this; such a lament as this has not often come even from the martyrs for the faith, for, as a rule, they have had God with them in their hour of deepest agony; but here was One, who was far greater than they, who still had to endure suffering from which they were exempted; — the only perfect One was forsaken by God. You know that it was because he stood in our place that the Saviour had this preeminence in suffering and sorrow.

2. Oh my God, I cry in the daytime, but you do not hear; and in the night season, and am not silent.

Think of what a weight that unanswered prayer was on the soul of the Well-Beloved. Have you ever felt such a burden as that? Then, you are not alone in that experience, for he who is infinitely better than you can ever be had to think over his day prayers and his night prayers which, for a while, were not answered.

3. But you are holy, oh you, who inhabit the praises of Israel.

Follow the example of your Lord, poor troubled soul. Find no fault with your God, even though he should forsake you. Call him holy, even though he should leave you; and when he does not seem to hear your prayers, still do not forget his praises.

4-6. Our forefathers trusted in you: they trusted, and you delivered them. They cried to you, and were delivered: they trusted in you, and were not confounded. But I am a worm, and not a man; a reproach of men, and despised by the people.

Think of our Divine Lord taking the very lowest place, and becoming, as it were, something less than a man, — just that little crimson worm which has simply a life made up of blood. Christ compares himself to it as he says, “I am a worm, and not a man.”

7, 8. All those who see me laugh me to scorn: they shoot out the lip, they shake the head, saying, “He trusted in the LORD that he would deliver him: let him deliver him, since he delighted in him!”

Oh! these were cruel and cutting words. Like a sharp razor, they cut to the very heart of our divine Master as he heard his enemies exalting even over his faith, as though it had come to nothing, for now Jehovah himself had forsaken him, and left him to die alone on the tree.

9, 10. But you are he who took me out of the womb: you made me hope when I was on my mother’s breasts. I was cast on you from the womb: you are my God from my mother’s belly.

Sometimes, we also may derive great comfort from this truth which our Saviour refers to here. When we could not help ourselves in the least degree, the Lord preserved us, so will he not again help us when we are at our worst? You who have reached your second childhood may reflect with gratitude and hope on the way in which God took care of you in your first childhood. Then, you certainly were entirely dependent on him, yet you fared well; and so you shall if each sense shall fail you, — if the power of mobility shall be taken away, and the power of sight, and the power of hearing, yet the Lord, who blessed you when you were just born, will still preserve you right to the end. You remember how the Lord expresses this truth: “Even to your old age I am he; and even to hoar hairs I will carry you: I have made, and I will bear; even I will carry, and will deliver you.” {Isa 46:4}

Our Saviour, having comforted himself like this, starts praying again: —

11, 12. Do not be far from me; for trouble is near; for there is no one to help. Many bulls have surrounded me: strong bulls of Bashan have beset me all around.

These were the Pharisees, the chief priests, and the strong Roman soldiers who surrounded our Saviour when he was on the cross.

13, 14. They gaped on me with their mouths, as a ravening and a roaring lion. I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted within me.

Can you not see your Saviour hanging on the accursed tree, — every bone of him as it were loosened from its fellow by the fever raging in his whole being, and the anguish and deep depression of his spirit?

15. My strength is dried up like a potsherd; and my tongue cleaves to my jaws;

Such was the intensity of his anguish that the fever within him turned his mouth into an oven, and his tongue was so dried up that it could scarcely stir.

15. And you have brought me into the dust of death.

As if his whole body were prepared to go back into its primary elements. He feels in himself the sentence pronounced on the first Adam, “Dust you are, and to dust you shall return.”

16. For dogs have surrounded me: the assembly of the wicked have enclosed me:

These were the common people, the rabble, the multitude who thronged around, barking at him like a pack of hungry hounds.

16. They pierced my hands and my feet.

This little sentence shows that this Psalm must relate to the Lord Jesus. Truly David saw him in vision. It did not happen to David to have his hands and feet pierced; but this was the portion of David’s Master and Lord; he could indeed say, “They pierced my hands and my feet.”

17. I may count all my bones: they look and stare at me.

He is emaciated through his fasting and all the agony he has endured, and his bones seem to break through his skin by reason of the cruel scourging to which he had been subjected.

18, 19. They part my garments among them, and cast lots on my vesture. But do not be far from me, oh LORD: oh my strength, —

That is, El, — the name he gave to God in the first verse: “Oh my strong One,” —

19-21. Hurry to help me. Deliver my soul from the sword; my darling from the power of the dog. Save me from the lion’s mouth: for you have heard me from the horns of the unicorns.

Did you notice that flash of light gleaming through the darkness, “You have heard me?” Perhaps it was at that moment that the sun again shone out; at any rate, it is clear that the lost light had returned to our suffering Lord, for the rest of this divine soliloquy is full of comfort and confidence.

22. I will declare your name to my brethren:

His first thought, even in his agony on the cross, was about them; and he seemed to say, “When I have risen from the dead, I will tell them all about this time of trial; and through the ages to come, I will tell my people how you helped me, — the greatest of all sufferers, — and that you will help them also. I was left for a time, and yet I was not finally left. I cried, ‘Lama sabachthani,’ and yet I triumphed, even then, and so shall they. They shall do as I have done, — confide and conquer.”

22. In the midst of the congregation I will praise you.

And you know that he did so; he stood in the midst of his people, and told them what God had done; and, spiritually, he stands in our midst at this moment, and he leads our songs of praise to Jehovah.

23, 24. You who fear the LORD, praise him; all you the seed of Jacob, glorify him; and fear him, all you the seed of Israel. For he has not despised nor abhorred the affliction of the afflicted; neither has he hid his face from him; but when he cried to him, he heard.

What a change of note! If men could hear us speak when we are in the depths of sorrow, they might conclude that God had forsaken us; but when we get out again, how quickly we eat our words, and how soon we begin to tell about the goodness of the Lord! Then we lift up the joyful strain, “Oh give thanks to the Lord; for he is good: for his mercy endures for ever.”

25. My praise shall be of you in the great congregation: I will pay my vows before those who fear him.

Christ still praises God in the great congregation. On my way to this evening’s service, I called in to see one of our dear brethren who is very ill, and I was much refreshed with a sweet thing that he said: — “When we all get to heaven, we shall feel quite at home there, for you know, sir, we have worshipped in a great congregation for these many years.” And so we shall. There is something most exhilarating and refreshing in going with a multitude to keep holy day; the more, the merrier; but what shall be the joy in heaven, where the number of the redeemed cannot be counted, and all shall be continually praising God? This was one of the joys that was set before Christ, for which “he endured the cross, despising the shame.”

26. The meek shall eat and be satisfied:

Even in the time of his great agony, our Lord was thinking of you hidden ones, you little ones, who think yourselves worth nothing. Christ says that he was finding bread for you, for he gives us his flesh to eat, that flesh which is meat indeed.

26. They shall praise the LORD who seek him: your heart shall live for ever.

Because he died, all who trust in him shall live for ever. Oh! how sweetly does he die, with the thought of their eternal bliss on his mind!

27. All the ends of the world shall remember and turn to the LORD: and all the kindreds of the nations shall worship before you.

He sees the result of his death; he beholds the fruit of his soul’s labour; and his heart is glad within him.

28-31. For the kingdom is the LORD’S: and he is the governor among the nations. All those who are fat on earth shall eat and worship: all those who go down to the dust shall bow before him: and no one can keep alive his own soul. A seed shall serve him; it shall be accounted to the Lord for a generation. They shall come, and shall declare his righteousness to a people who shall be born, that he has done this.

The Psalm really ends with almost the last cry of our Lord on the cross: “It is finished.” So the whole Psalm is a window through which we can see into the innermost heart of Christ when it was being torn on the cross.

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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