2806. “Jesus Our Lord.”

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“Jesus Our Lord.”

No. 2806-48:553. A Sermon Delivered On Lord’s Day Evening, April 1, 1877, By C. H. Spurgeon, At The Metropolitan Tabernacle, Newington.

A Sermon Intended For Reading On Lord’s Day, November 23, 1902.

Jesus our Lord. {Ro 4:24}

 For other sermons on this text:
   {See Spurgeon_Sermons No. 2806, “Jesus Our Lord” 2807}
   Exposition on Ro 3; 4:16-25 {See Spurgeon_Sermons No. 2357, “Two Pillars of Salvation, The” 2358 @@ "Exposition"}
   Exposition on Ro 4:1-5:2 {See Spurgeon_Sermons No. 3154, “Concerning the Forbearance of God” 3155 @@ "Exposition"}

1. “Jesus our Lord” is a somewhat unusual form of expression to be used in the Scriptures. We have many references to “Jesus Christ,” and to “our Lord Jesus Christ”; but there is only one other passage in which it occurs. Yet, to me, it seems to be inexpressibly sweet. I shall be devoutly grateful to God if, in my sermon, I am able to convey to you even a tithe of the sweetness which I have drawn from this expression for my own enjoyment.

2. It is the part of faith to accept very great contrasts; and if we look, for a moment, at the words of our text, “Jesus our Lord,” and, especially, if we look at the context, we shall see a great contrast; Jesus, the “Man of sorrows,” and yet “our Lord.” Jesus! Thoughts of sorrow, and rejection, and shame, cluster around that blessed and ever-musical name; yet he is “our Lord” in the highest and most divine sense; our Lord, and our God. Faith has learned to think of him, even before his birth, as the Christ of God, and to give heed to the angel’s message to Joseph, “You shall call his name Jesus: for he shall save his people from their sins.” Faith also bows at the manger with the shepherds worshipping, and with the wise men from the East presenting gifts, realizing that the infant is the Infinite, and that the babe of Bethlehem is the King of kings and Lord of lords. Faith sees Jesus, in the humble garb of a Galilean peasant, moving around in the company of a band of fishermen; she sees that he is a friend of tax collectors and sinners, yet she believes him to be the Son of the Highest, though flesh and blood have not revealed that great truth to her. Even in his humiliation, she knows him as Lord of the sea, who made the stormy waves lie still at his command; and as the master of diseases, before whom all kinds of sicknesses, and even demons themselves, fled. She knows him to have been a suffering man, yet she calls him “Lord.” Yes, even though, on the cross, she beholds, with tearful eye, his agony and death; yet even there she greets him as Lord. She did so in the dying thief’s prayer, “Lord, remember me when you come into your kingdom”; and she has done it thousands of times since. And now, today, though the name of Jesus of Nazareth is bandied about, and to many it is only a byword, and the despised Galilean has, as yet, only a partial sway over the sons of men, yet faith sees him exalted to the highest heavens, and she acknowledges him as both Lord and God.

3. And these things, which I said were contrasts which it was the part of faith to accept, have ceased to be contrasts with her now, for now faith sees very little contrast between Christ’s death and his reigning in glory. In fact, she understands that the one is the outgrowth of the other, especially as she reads such a passage as this, “Who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took on him the form of a servant, and was made in the likeness of men: and being found in the form of a man, he humbled himself, and became obedient to death, even the death of the cross. Therefore God also has highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” Faith delights to think that Christ’s being Lord is the actual fruit of his having died, and having risen again from the dead, for she comprehends the meaning of the apostle Peter, at Pentecost, when he said to the Jews, “This Jesus God has raised up, of which we all are witnesses. … Therefore let all the house of Israel know assuredly, that God has made that same Jesus, whom you have crucified, both Lord and Christ.” Faith has keen ears, and she has heard Jehovah speaking in the same language as what greeted David’s ear, “Jehovah said to my Lord, ‘Sit at my right hand, until I make your enemies your footstool.’ ” Even when faith sees Jesus Christ under the most humiliating circumstances, she perceives how, out of that very humiliation, his mediatorial kingdom has grown, and she delights to acknowledge that glorious fact, and with adoring reverence she calls him, “Jesus our Lord.”

4. Before I finish this introduction to my discourse, I want to remind you, beloved, that, notwithstanding all the sweetness with which the name of Jesus is associated, and the blessed condescension by which he has brought himself so near to us, yet our faith never takes liberties with him, or forgets that he is “Jesus our Lord.” He is “Jesus.” Oh, the ineffable sweetness of that dear, and precious, and consoling name! But he is also “Jesus our Lord”; and you will always find that, in proportion as faith grows, reverence grows. Unbelief is presumptuous, but faith is always humble. The more you know of Jesus as your Saviour, saving you from sin, the more you will recognise him also as your Lord. No one rebels against Christ because he believes in him; but, because we believe in him, he becomes our Lord, and we learn to obey him. That is the spirit I long to have reigning in all our hearts, the spirit of devout, worshipful reverence towards “Jesus our Lord.”

5. First, I shall try to show you that Christ’s tender condescensions endear this title to us, secondly, that our loving hearts read that title with special emphasis; and, thirdly, that we find special sweetness in that word “our, ” — “Jesus our Lord.”

6. I. First, then, I want to show you that CHRIST’S TENDER CONDESCENSIONS ENDEAR TO US THIS TITLE, “Jesus our Lord.”

7. First, dear friends, we claim to give him this title especially because he is man. “Jesus our Lord,” says the apostle, “who was delivered for our offences, and was raised again for our justification.” We worship him all the more reverently and affectionately because he is man as well as God. We call him “Jesus our Lord” as if we meant by it to appropriate him especially to ourselves. We can say even to the angels, “He is your Lord, for he created you, and he sustains you, and you delight to do him homage; yet he is not an angel. He did not take on him the nature of angels. He never redeemed you with his precious blood, neither is he so near akin to you as he is to us; he never called you his brethren; but he is ‘Jesus our Lord,’ for he was born of a woman, and made under the law, and became a partaker of our human nature, therefore he is not ashamed to call us brethren, and he is bone of our bone, and flesh of our flesh.”

8. It is a delightful thought to us that the kingdom of “Jesus our Lord” has no bounds to it. Indeed, we can hardly imagine how wide is his dominion, or how numerous are his subjects. It may be that there are innumerable beings, in those starry worlds, as countless as the sands on the sea-shore, and that Jesus is Lord over all these; yet he bears such a special relationship towards this little planet, and this poor race of fallen men and women, that this round earth calls him hers as no other world can call him; and we his people call him ours as no other creatures can, for, just as truly as he is God, so he is also man. Behold, on the very throne of God above, there sits a man like ourselves. The men of Israel said that they had ten parts in the king, and more right in David than Judah had; and we have ten parts in the Son of David, and more right in him than all the rest of his creatures have. His tender condescension, in becoming man, endears to us the title, “Jesus our Lord.”

9. We call him Lord with all the greater willingness and delight because he loved us, and gave himself for us. You remember the argument of the apostle Paul, in writing to the Corinthians, “You are not your own, for you are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.” He who bought us with such a price claims us as his own; and none of us, I trust, will dispute his claim. We rightly sing, —

    To him that loved the souls of men,
       And washed us in his blood,
    To royal honours raised our head,
       And made us priests to God;
    To him let every tongue be praise,
       And every heart be love!
    All grateful honours paid on earth,
       And nobler songs above!

We acknowledge him as Lord because he has made us to be new creatures in him, and because, as our Shepherd, he has not only led us, and fed us, but because he has laid down his life for us who are the sheep of his flock. Now that he has done this for us, he must be our Lord, and he shall be our Lord. Every drop of his blood shall be a jewel in the crown which he shall wear as he exercises his rightful sovereignty over us. Every scar in his blessed body shall be for us a sign of his true royalty; and all that he has endured and suffered — even the wormwood and the gall — all this shall be only another sign of the gracious Sovereignty to which we most cheerfully submit ourselves. Brothers and sisters in Christ, do you not feel that, because he died for us, we do all the more, and certainly none the less, call him “Jesus our Lord?” So again his tender condescension endears the title to us.

10. Further, in all the privileges that are accorded to us in him, he is our Lord. They all remind us of his lordship, and sweetly, yet effectively, enforce that lordship over us. Are we not his Church, and is he not the Head of the Church? We acknowledge no other head. The Church of Christ finds supreme delight and satisfaction in his headship. Are we the members of his mystical body? Then, let us remember that he is never called an arm or an eye; he is always the Head, controlling the whole body. Are we the flock which he has purchased with his own blood? Then, he is the Shepherd of that flock. Does he make some of us to be the under-shepherds of his flock? Then, he is the chief Shepherd; and when he shall appear, we “shall receive a crown of glory that does not fade away.” Does he make us to be a spiritual house? Then, he will dwell in that house, as its Lord and Master. Are we, through his infinite love, united to him in the bonds of sacred marriage? Then, he is our Husband, and it becomes our delight to bow to his will, and yield ourselves absolutely to his control. Are we dead and buried with him, and do we expect to rise from the dead! He “is the beginning, the firstborn from the dead, so that in all things he might have the preeminence.” Do we expect to enter into glory? When we do, we shall see the Lamb in the midst of the throne, and we shall bow before him as Lord of all. Are we looking for the splendours of the millennial age, and expecting to share in them? We shall then behold him reigning here as King, and breaking his enemies in pieces like potters’ vessels. You cannot draw near to Jesus without being impressed with the thought of his lordship over you as well as his divine condescension towards you. In fact, it is in his condescension that his divine lordship comes out more than anywhere else.

11. Once more, in our dearest fellowship at the table of communion he is “Jesus our Lord.” Some of us are coming, presently, to the table where Jesus condescends to sit and eat with us, and there is no closer fellowship than what this memorial supper so sweetly yields us. Yet you must have noticed, I think, how Paul, in his account of the institution of this ordinance; constantly uses the expression “the Lord.” “I have received from the Lord what I also delivered to you, that the Lord Jesus the same night when he was betrayed took bread.” Why did he not simply say “Jesus?” Further on, he says, “You show the Lord’s death until he comes”; and that those, who “drink this cup of the Lord, unworthy, shall be guilty of the body and blood of the Lord, … not discerning the Lord’s body.” All through, the apostle speaks of Christ as the Lord, who sits at the head of the table as the King presides in his palace. He is our dearly beloved Spouse, of whom we may truly say, “My Beloved is mine, and I am his”; yet he is still the King; and we feel that, even in all the nearness of communion that he permits us to enjoy with him, there is still a distance as for quality and rank between him and ourselves, and we call him Master and Lord, and do well in speaking like this. Probably, we never feel how much he is our Lord until we come to the table of communion. His very condescension makes this blessed title to become more bright to us, and to be better understood by us.

12. II. I think I have said enough on that first point to make it clear, so I will turn to the second one, which is this, OUR LOVING HEARTS READ THE TITLE WITH SPECIAL EMPHASIS. Oh, that we might suck the sweetness out of these words, “Jesus our Lord!” George Herbert wrote, —

    “How sweetly doth ‘My Master’ sound! ‘My Master!’ ”

13. I may alter the words a little, and say, —

    How sweetly doth “Jesus our Lord” sound! “Jesus our Lord!”
       As ambergris {a} leaves a rich scent
             Unto the taster:
       So do these words a sweet content,
    An oriental fragrancy, “Jesus our Lord.”

14. So, our loving hearts read this title with special emphasis, for, first of all, we never yield this title to anyone but to him: “Jesus our Lord.” We say, with the prophet, “Oh Lord our God, other lords besides you have had dominion over us: but only by you will we make mention of your name.” Moses was once lord over us; we put the Lord out of his rightful place, and sought to serve the law; but now we know that, while “Moses truly was faithful in all his house, as a servant,” … Christ is “a Son over his own house.” Beloved, I charge you to let the Lord Jesus be the only Lord of your conscience. Obey no one besides him, for only he has the right to rule over you. I fear that there are some who take a thing for granted because some one of my Master’s servants said that it was so; he was an eminent servant, and highly favoured by his Master, and therefore they take what he says for law. But we, who also are our Master’s servants, beseech you never to look up to us as though we were masters, for “one is your Master, even Christ, and all of you are brethren.” It is a blessed day for any man when he is able to cast off every yoke except the yoke of Jesus Christ. Blessed shall we be if, henceforth, “Jesus our Lord,” and only he, shall receive our complete obedience, and the loyal homage of our hearts. So, we emphasize this title by reserving it only for our Master.

15. We also render it to him with the emphasis that arises from great willingness. We are not only willing, but anxious, that Jesus should be our sole Lord and Master; and we feel angry with ourselves that we did not let him be our Master years ago. We are so glad that he is our Lord that we wish never again to grieve him, — never to have a will of our own, — never to do anything except what would perfectly comply with his rule over us. I know that every saved one feels just like that, and says, “Oh Lord, rule over me; be my only Lord! I wish it with intense desire, and most cheerfully acknowledge that this is your rightful title.”

16. And every true Christian pronounces this phrase, “Jesus our Lord,” with the emphasis of unreservedness. We desire that Christ Jesus should be our Lord in everything, and Lord over every part of our being. Each one of us has said to him, “My Lord, do just what you wish with me. If I can glorify you all the better by patient endurance or by active service, only give me the required grace, and I will not fail to acknowledge you as my Lord.” Have you not, beloved, given up to the Lord Jesus everything that you have? Have you not felt that you love him better than husband, or wife, or child? Do you not feel that your spirit, soul, and body, all belong to him, and that you desire to consecrate to him all your goods, all your hours, and all your powers? Are you keeping back from him any of your substance; do you think that anything that you have is your own? If so, you are not true to Jesus your Lord, for he who truly loves Jesus, and who knows that he is one of those who are redeemed by him, says with all his heart that Jesus is his Lord, his absolute Sovereign, his Despot, only if that word is used in the sense of Christ having unlimited monarchy and supreme sway over the soul. Yes, oh “Jesus our Lord,” you shall be the autocratic, imperial Master of our heart, and of the whole dominion of our manhood!

17. The Church of God, in a very special way, calls Jesus “our Lord,” for there is not, and there cannot be any head of the Church except the Lord Jesus Christ. It is an awful blasphemy for any man on earth to call himself Christ’s vicar and the head of the church, and it is a usurpation of the crown rights of King Jesus for any king or queen to be called the head of the church, for the true Church of Jesus Christ can have no head but Jesus Christ himself. I am thankful that there is no head to the church of which I am a member except Jesus Christ himself, nor dare I be a member of any church which would consent to any headship but his. You may put some other interpretation on the title; but if it means what is meant, in Scripture, by the term “the Head of the Church,” it is an infringement of the crown rights of the King of kings and Lord of lords. The true Church of Christ keeps that title only for her Lord, and will not acknowledge another head. No one can make new laws for the true Church of Christ. You know that parliament makes laws which tell which way you shall turn when you say your prayers, and what clothes you shall put on, and I do not know what else besides; but that is a poor parody of the true Church which submits to such lordship as that. If I were a member of a church whose laws were made by a parliament that might consist of Jews and Gentiles, atheists and sceptics, I would be out of it as quickly as I could. There is no law-maker for the Church of God but Jesus Christ himself, and no one can take his place, and no one will be allowed to take it when the Lord wakes up his people to be loyal to what is written in this blessed Bible. This is our Statute-Book, and we acknowledge no other but what King Jesus has given us. “To the law and to the testimony: if they do not speak according to this word, it is because there is no light in them.”

18. Do you say that these are matters of little importance? Ah, sirs! the Covenanters of Scotland bled and died for what you call an unimportant matter, — that only Christ is Lord of his Church. You may call it a little thing if you like; but that teaching which is contrary to it is the mother of a thousand mischiefs to our beloved land, and is doing it inconceivable damage. I pray that there may come to all sections of the Church of Christ — Methodist, Presbyterian, Baptist, Episcopalian, — this one resolve, “We will get back to Holy Scripture, and to the sole headship of Christ, whatever it may cost.” If all of us should ever get to that point, we should get closer to each other than we now are, for we would be all one in Christ Jesus our Lord.

19. Once more, dear friends, we call “Jesus our Lord” for ever. When the true Church takes Jesus Christ to be her Lord, it is in a marriage bond that shall never be dissolved; and when any individual soul takes Jesus Christ to be her Lord, she takes him, to have and to hold, in life and in death, in time and throughout eternity. Is it not so? Then, a very precious thought, which arises out of this truth, is that, however poorly we do our duty as his servants, he will carry out to the full his character as our Lord. A lord, you know, takes care of his servants, he sees that they do not die of starvation, and he protects them, and, as far as he can, sees that they do not lack any good thing. I always feel quite certain that, if we faithfully serve our Lord, he will keep us in livery; and, having food and clothing, we ought to be content with it. His promise to the upright is, “Bread shall be given to him; his waters shall be certain.” If you get anything over and above bread and water, you may know that he has given you more than he promised; and he will keep you in livery until you need it no more, and then he will give you those spotless garments of light and joy in which you shall serve him for ever and ever. “Jesus our Lord” is not like that Amalekite who, when his Egyptian servant was sick, left him to die. He is not like some masters whom we have known, who, the moment a servant is taken ill, send him off, not caring whether he shall live or die. Our Lord and Master never discharges his old servants; he never turns them out. Remember the psalmist’s testimony and petition: “Oh God, you have taught me from my youth: and so far I have declared your wondrous works. Now also when I am old and grey-headed, oh God, do not forsake me.” Nor will he. He is a good Master whom we serve, the best of all masters, “Jesus our Lord.”

20. III. Now I come to the third point, which is that WE FIND MUCH SWEETNESS IN THAT LITTLE WORD IN THE MIDDLE OF OUR TEXT: “Jesus our Lord.”

21. It is very sweet because it helps us to remember our personal interest in Christ. My brothers and sisters, let me remind you that you can never truly say, “Our Lord,” until you have first said, “My Lord.” It is blessed to be able to say it as David did, “The Lord said to my Lord, ‘Sit at my right hand, until I make your enemies your footstool.’ ” David claimed this blessed Son of his as his Lord, and he did well in doing so; and it is a very sweet thing when any one of us is also able to say, “Jesus Christ, the Son of David, and the Son of God, is my Lord.” It is truly blessed to be able to say, as Thomas did, “My Lord and my God.” Each one of you needs to have the personal conviction that Jesus Christ is your Lord. I would even like to say this, if I only said it as tremblingly as Mary Magdalene did when she supposed that she was talking to the gardener, “They have taken away my Lord, and I do not know where they have laid him.” It is even better if we can say this as Paul once said it, “Yes doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and consider them only as dung, so that I may win Christ, and be found in him.” This title, “Jesus our Lord,” reminds me, and I hope it also reminds you, of the time when you first said, —

    ’Tis done! the great transaction’s done;
    I am my Lord’s, and he is mine:
    He drew me, and I follow’d on,
    Charm’d to confess the voice divine.

22. There is, however, even more sweetness than this in the expression, “Jesus our Lord,” for it brings us into fellowship with all the saints. “Our Lord,” — then, David, and Thomas, and Mary Magdalene, and Paul, we have the same Lord that you had. Yes, and we seem to join with all the goodly fellowship of the prophets, and the whole company of the apostles, and the noble army of martyrs, as we say, “Jesus our Lord.” Yes, and all the great company who served their Master here with patience, and laboured for him with diligence, and have now gone to their reward, — we are one with all of them, we have “one Lord, one faith, one baptism.” This term, “Jesus our Lord,” seems to draw a circle around all the elect of God, the whole host of the redeemed out of every nation, and kindred, and tribe, and language, and people in every land and every age. It seems to remind me of a kind of clanship which exists among all believers. Just as the old Highland clansmen, when they saw the head of the clan, all felt intense enthusiasm at the very sight of him, for he was the great centre and meeting-place for all the various families in the clan, and with him leading them they rushed forward to victory or death with the utmost enthusiasm, so, when I look you in the face, beloved, we may differ very greatly in position, in ability, and in a thousand things, but your Lord is my Lord, so we are brothers and sisters in him, and we clasp hands around him, and say, “Jesus our Lord.” This one peerless name wakes us all up to enthusiasm and holy daring.

    Jesus, the name high over all,
       In hell, or earth, or sky, —

stirs our very blood as nothing else can, and we feel a closer tie than ever to all the saints. This one touch of grace has made us all akin. The blessed name of “Jesus our Lord” has banded us all together in one holy brotherhood, and we join in singing, —

    One family we dwell in him,
       One church above, beneath.

23. And, further, the example of “Jesus our Lord” will foster practical love for each other. It will if it works properly, for we shall remember what our Lord did, and seek to follow his example. Do you remember what he did on the night when he was betrayed? “He rose from supper, and laid aside his garments; and took a towel, and girded himself. After that he poured water into a basin, and began to wash the disciple’s feet, and to wipe them with the towel with which he was girded.” After he had done so, he said to them, “Do you know what I have done to you? You call me Master and Lord: and you say well; for so I am. If I then, your Lord and Master, have washed your feet; you also ought to wash each other’s feet. For I have given you an example, that you should do as I have done to you.” After such an example as that, we ought to be willing to do anything for each other; we should feel as if “Jesus our Lord” constrained us to make any sacrifice, and to take the humblest and lowliest place, as long as we might be of service to anyone else who also calls him Lord.

24. And, brethren, what a death-blow this title ought to deal to all pride! Diotrephes still loves to have the preeminence, but would he love it if he really knew “Jesus our Lord” as he has revealed himself in his Word? This brother wants more respect shown to him, that brother must have some office given to him, and that sister must be held in high esteem, or she will not be happy. Ah, yes! and you remember that there were two disciples, whose mother asked for them that they might sit, one on the right hand, and the other on the left hand of Christ, in his kingdom; and when the other disciples were moved with indignation against the two brethren, our Lord said to them, “You know that the princes of the Gentiles exercise dominion over them, and those who are great exercise authority over them. But it shall not be so among you; but whoever will be great among you, let him be your minister; (that is, your servant;) and whoever will be chief among you, let him be your servant: even as the Son of man did not come to be ministered to, but to minister, and to give his life a ransom for many.” As we recall this act, and these words, we cry, “Down, pride; you are not lord! Down, ambition; you must not wish to rule! Down, every proud thought, that only ‘Jesus our Lord’ may absolutely rule over us!”

25. Now, dear friends, are you enjoying the sweetness of this title? Do you feel as if you must roll it under your tongue as a sweet morsel? Then I will not detain you longer except to say just these two things. First, this title, “Jesus our Lord,” gives us great confidence in our common service. As a Christian church, we are all working for Jesus; I hope I may say that the members of this church are all seeking the glory of God. Then, let us remember what our Lord said to his disciples, before he went back to his Father, “All power is given to me in heaven and on earth. Go therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit: teaching them to observe all things whatever I have commanded you; and, lo, I am with you always, even to the end of the age.” March on, then, you armies of the living God, for Christ is your Lord, and he has given you your commission, and it is his power which will make your march to be victorious. Does any man think of turning his back in the day of battle when he has such a Captain as this to lead him? Does anyone dream of defeat, or talk in a half-hearted way, of what the outcome of the conflict is certain to be? “Jesus our Lord” is the world’s Creator, — he who can shake heaven, and earth, and hell, with his word. So, in his name let us set up our banners, and march onward confident of victory.

26. The thought with which I close is one that ought to yield considerable comfort to many of you. Our common joy in “Jesus our Lord” becomes an evidence of grace. Have you felt a gracious sweetness stealing over your soul because Jesus Christ is your Lord? Then, listen to these words of the apostle Paul: “Therefore I give you to understand, that no man speaking by the Spirit of God calls Jesus accursed: and that no man can say that Jesus is the Lord, except by the Holy Spirit.” Anyone can repeat these words, but you cannot say them properly — as I hope you have been saying them, with an ineffable sweetness stealing over your soul as you said them, — “but by the Holy Spirit.” Go your way, therefore, you whose heart has leaped at the very sound of those three words, and say, “I have the witness of the Holy Spirit within my spirit, that I am a saved soul, or else I should never have said, in my innermost heart, ‘Jesus our Lord.’ ” Oh brother or sister, here is a sign that cannot lead you wrong, for you have the Holy Spirit, through the apostle Paul, to tell you that you could not say that, in your innermost soul, except by the Holy Spirit. Come, then, beloved, and worship “Jesus our Lord.” Continue to worship him, continue to love him, continue to trust him, continue to serve him, continue to magnify him among the sons of men.

27. But to you who do not love him, and who have not accepted him as your Lord, I can only say, in God’s own words, “Kiss the Son, lest he is angry, and you perish from the way, when his wrath is kindled only a little. Blessed are all those who put their trust in him”; and this other verse, which is, to my mind, the most awful in the whole Book of God, yet it was uttered by one who loved the souls of men beyond all conception, “If any man does not love the Lord Jesus Christ, let him be Anathema Maranatha”; that is, “let him be accursed at Christ’s coming.” May God save you from that terrible doom, for Jesus Christ’s sake! Amen.

{a} Ambergris: A wax-like substance of marbled ashy colour, found floating in tropical seas, and as a morbid secretion in the intestines of the sperm-whale. It is odoriferous and used in perfumery; formerly in cookery. OED.

Expositions By C. H. Spurgeon {Ps 2; 110}

2:1-3. Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his Anointed, saying, “Let us break their bands asunder, and cast away their cords from us.”

This was what they did when they took the Lord of life and glory, dragged him to the judgment seat, and then nailed him to the accursed tree. “This is the heir,” they said, “let us kill him, and the inheritance shall be ours.” They thought that they had destroyed the power of Christ, the appointed and anointed King, and that he would never reign among the sons of men.

4. He who sits in the heavens shall laugh: the Lord shall have them in derision.

God might well laugh at their folly, for they were really executing his will all the while they were rebelling against him. They were really laying the foundation-stones of his mediatorial throne in fair colours, and cementing them with his own most precious blood, for it was by his cross that he climbed to his crown. Well did Peter say to the Jews, on the day of Pentecost, “Him, being delivered by the determinate counsel and foreknowledge of God, you have taken, and by wicked hands have crucified and slain.”

5,6. Then he shall speak to them in his wrath, and vex them in his severe displeasure. Yet I have set my king on my holy hill of Zion.

In the resurrection, God lifted up the head of Christ above all the sons of men, and made them see that all their craft and cruelty had been displayed in vain.

7, 8. I will declare the decree: the LORD has said to me, “You are my Son; today I have begotten you. Ask me, and I shall give you the heathen for your inheritance, and the uttermost parts of the earth for your possession.

The risen Christ is pleading, and pleading successfully, before the throne of God on high; and his plea is that the heathen may be given to him for his inheritance, and the uttermost parts of the earth for his possession.

9. You shall break them with a rod of iron; you shall dash them in pieces like a potter’s vessel.”

He does this even now in the working of his providence; but he will do it even more obviously at the second advent, when Christ will not allow the kings of the earth any longer to set themselves against him, but he will finally destroy their power, and prove himself to be the King of kings and Lord of lords even here below.

10-12. Be wise now therefore, oh you kings: be instructed, you judges of the earth. Serve the LORD with fear, and rejoice with trembling. Kiss the Son, —

That is the Lord Jesus Christ: “Kiss the Son,” —

12. Lest he is angry, and you perish from the way, when his wrath is kindled only a little. Blessed are all those who put their trust in him.

110:1. The LORD said to my Lord, “Sit at my right hand, until I make your enemies your footstool.”.

Here we see the Christ, — whom we just now saw as risen from the dead, and acknowledged as the Son of God, — seated on the throne: “Jehovah said to my Adoni, ‘Sit at my right hand, until I make your enemies your footstool.’ ”

2. The LORD shall send the rod of your strength out of Zion: rule in the midst of your enemies.

No sooner was Christ ascended into heaven than, out of the midst of his Church, — the earthly Zion, — the sceptre of his power was stretched out, and its might was displayed among the sons of men. Witness what happened on the day of Pentecost, which was only the beginning of Christ’s ruling in the very midst of his enemies, who then became his friends, and yielded their hearts and lives to him; so that Jerusalem, where he had been crucified, became the very centre of his kingdom on earth, from which his servants went out to evangelize the world.

3. Your people shall be willing —

They shall be willingness itself —

3. In the day of your power, in the beauties of holiness from the womb of the morning: you have the dew of your youth.

That is, as soon as the ascended Christ began his reign in heaven, and the power of his Church began to be felt on earth, there was a willing people coming forward, in the beauty of holiness, like priests clad in their sacred robes. Such the early Christians truly were; and they were as numerous, and as refreshing, and as bright to the world as the sparkling dew of the morning. Then, indeed, Christ had the dew of his youth most clearly revealed. Multitudes of young hearts yielded to him, and his Church on earth seemed to have had a new birthday when he ascended up on high, and led captives captive.

4. The LORD has sworn, and will not relent, “You are a priest for ever after the order of Melchizedek.”

That is, a priest without predecessor or successor, — a priest who was at the same time a king, — a priest of the Most High God, who was greater even than Abraham, the friend of God. Jesus our Lord is not a priest after the order of Aaron, for he did not come from that line, but he was “a priest for ever after the order of Melchizedek.”

5. The Lord at your right hand shall strike through kings in the day of his wrath.

When that last great day shall come, Christ shall no longer patiently wait for the overthrow of his enemies; but he shall win the complete victory over them.

6. He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries.

So you will, oh Lord, cut down all evil principles, and everything that is opposed to you!

7. He shall drink from the brook in the way:

That is, he shall not be wearied with thirst, as Samson was, but he shall hurry on in his mighty achievements, without pausing to rest, until he has fully accomplished all of his great task.

7. Therefore he shall lift up the head.

 {See Spurgeon_Hymnal “Jesus Christ, Resurrection and Ascension — Sing, Oh Heavens” 317}
 {See Spurgeon_Hymnal “Jesus Christ, Names and Titles — High Priest” 382}

One can only marvel at the fertility of the “prince of preachers.” Here is refreshment, suggestion, warning, awaking, and comfort. Years ago, it was one of the weekly duties of the writer of this review to read to an aged relative one of Spurgeon’s sermons. He still has vivid memories of the help and comfort afforded to the old pilgrim by these readings. This volume is full of gracious memories for old and young alike. Here is a perfect treasury of suggestion and inspiration for teacher and preacher. Every page is alive with earnestness of purpose, and afire with zeal for God and Man. — The Methodist Times, in Review of Vol. XLVII of the Metropolitan Tabernacle Pulpit.

Jesus Christ, Resurrection and Ascension
317 — Sing, Oh Heavens <7s.>
1 Sing, Oh heavens! Oh earth, rejoice!
   Angel harp, and human voice,
   Round him, as he rises, raise
   Your ascending Saviour’s praise.
2 Bruised is the serpent’s head,
   Hell is vanquish’d, death is dead
   And to Christ gone up on high,
   Captive is captivity.
3 All his work and warfare done
   He into his heaven is gone,
   And beside his Father’s throne,
   Now is pleading for his own:
4 Asking gifts for sinful men,
   That he may come down again,
   And, the fallen to restore,
   In them dwell for evermore.
5 Sing, Oh heavens! Oh earth, rejoice!
   Angel harp, and human voice,
   Round him, in his glory, raise
   Your ascended Saviour’s praise.
                  John S. B. Monsell, 1863.

Jesus Christ, Names and Titles
382 — High Priest
1 Now let our cheerful eyes survey
   Our great High Priest above,
   And celebrate his constant care,
   And sympathetic love.
2 Though raised to a superior throne,
   Where angels bow around,
   And high o’er all the shining train,
   With matchless honours crown’d;
3 The names of all his saints he bears
   Deep graven on his heart;
   Nor shall the meanest Christian say,
   That he hath lost his part.
4 Those characters shall fair abide,
   Our everlasting trust,
   When gems, and monuments, and crowns,
   Our moulder’d down to dust.
5 So, gracious Saviour, on my breast
   May thy dear name be worn,
   A sacred ornament and guard,
   To endless ages borne.
                  Philip Doddridge, 1755.

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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