Facts you may not know about C. H. Spurgeon

Charles Haddon Spurgeon is history’s most widely read preacher (apart from the biblical ones). Today, there is available more material written by Spurgeon than by any other Christian author, living or dead. He is known as ‘The Prince Of Preacher’s’.

* One woman was converted through reading a single page of one of Spurgeon’s sermons wrapped around some butter she had bought.

* Spurgeon read The Pilgrim’s Progress at age 6 and went on to read it over 100 times.

* The New Park Street Pulpit and The Metropolitan Tabernacle Pulpit—the collected sermons of Spurgeon during his ministry with that congregation—fill 63 volumes. The sermons’ 20-25 million words are equivalent to the 27 volumes of the ninth edition of the Encyclopedia Britannica. The series stands as the largest set of books by a single author in the history of Christianity.

* Spurgeon’s mother had 17 children, nine of whom died in infancy.

* When Charles Spurgeon was only 10 years old, a visiting missionary, Richard Knill, said that the young Spurgeon would one day preach the gospel to thousands and would preach in Rowland Hill’s chapel, the largest Dissenting church in London. His words were fulfilled.

* Spurgeon missed being admitted to college because a servant girl inadvertently showed him into a different room than that of the principal who was waiting to interview him. (Later, he determined not to reapply for admission when he believed God spoke to him, “Seekest thou great things for thyself? Seek them not!”)

* Spurgeon’s personal library contained 12,000 volumes—1,000 printed before 1700. (The library, 5,103 volumes at the time of its auction, was housed at William Jewell College in Liberty, Missouri, until being moved to Midwestern Baptist Theological College & Seminary in 2006.)

* Before he was 20, Spurgeon had preached over 600 times.

* Spurgeon drew to his services Prime Minister W. E. Gladstone, members of the royal family, Members of Parliament, as well as author John Ruskin, Florence Nightingale, and General James Garfield, later president of the United States.

* The New Park Street Church invited Spurgeon to come for a 6-month trial period, but Spurgeon asked to come for only 3 months because “the congregation might not want me, and I do not wish to be a hindrance.”

* When Spurgeon arrived at The New Park Street Church, in 1854, the congregation had 232 members. By the end of his pastorate, 38 years later, that number had increased to 5,311. (Altogether, 14,460 people were added to the church during Spurgeon’s tenure.) The church was the largest independent congregation in the world.

* Spurgeon typically read 6 books per week and could remember what he had read—and where—even years later.

* Spurgeon once addressed an audience of 23,654—without a microphone or any mechanical amplification.

* Spurgeon began a pastors’ college that trained nearly 900 students during his lifetime—and it continues today.

* In 1865, Spurgeon’s sermons sold 25,000 copies every week. They were translated into more than 20 languages.

* At least 3 of Spurgeon’s works (including the multi-volume Metropolitan Tabernacle Pulpit series) have sold more than 1,000,000 copies. One of these, All of Grace, was the first book ever published by Moody Press (formerly the Bible Institute Colportage Association) and is still its all-time bestseller.

* During his lifetime, Spurgeon is estimated to have preached to 10,000,000 people.

* Spurgeon once said he counted 8 sets of thoughts that passed through his mind at the same time while he was preaching.

* Testing the acoustics in the vast Agricultural Hall, Spurgeon shouted, “Behold the Lamb of God which taketh away the sin of the world.” A worker high in the rafters of the building heard this and became converted to Christ as a result.

* Susannah Thompson, Spurgeon’s wife, became an invalid at age 33 and could seldom attend her husband’s services after that.

* Spurgeon spent 20 years studying the Book of Psalms and writing his commentary on them, The Treasury of David.

* Spurgeon insisted that his congregation’s new building, The Metropolitan Tabernacle, employ Greek architecture because the New Testament was written in Greek. This one decision has greatly influenced subsequent church architecture throughout the world.

* The theme for Spurgeon’s Sunday morning sermon was usually not chosen until Saturday night.

* For an average sermon, Spurgeon took no more than one page of notes into the pulpit, yet he spoke at a rate of 140 words per minute for 40 minutes.

* The only time that Spurgeon wore clerical garb was when he visited Geneva and preached in Calvin’s pulpit.

* By accepting some of his many invitations to speak, Spurgeon often preached 10 times in a week.

* Spurgeon met often with Hudson Taylor, the well-known missionary to China, and with George Muller, the orphanage founder.

* Spurgeon had two children—twin sons—and both became preachers. Thomas succeeded his father as pastor of the Tabernacle, and Charles, Jr., took charge of the orphanage his father had founded.

* Spurgeon’s wife, Susannah, called him Tirshatha (a title used of the Judean governor under the Persian empire), meaning “Your Excellency.”

* Spurgeon often worked 18 hours a day. Famous explorer and missionary David Livingstone once asked him, “How do you manage to do two men’s work in a single day?” Spurgeon replied, “You have forgotten that there are two of us.”

* Spurgeon spoke out so strongly against slavery that American publishers of his sermons began deleting his remarks on the subject.

Occasionally Spurgeon asked members of his congregation not to attend the next Sunday’s service, so that newcomers might find a seat. During one 1879 service, the regular congregation left so that newcomers waiting outside might get in; the building immediately filled again.

The Gift of Healing Today

“Jesus did not go up and down Palestine healing lower back pain, heart palpitations, headaches, and other invisible ailments. He healed the most obvious kinds of organic disease – crippled legs, withered hands, blind eyes, palsy – all healings that were undeniably miraculous. Unlike healers today, Jesus did not leave long lines of disappointed people who had to return home in their wheelchairs…[Today’s] healers rarely if ever come out of their tents…[and] television studios. They always seem to exercise their gift only in a controlled environment, staged their way, run according to their schedule. Why do we seldom hear of the gift of healing being used in hospital hallways? Why aren’t more healers using their gift on the streets in India and Bangladesh? Why aren’t they in the leper colonies and AIDS hospices where masses of people are racked by disease? It’s not happening. Why? Because those who claim the gift of healing do not really have it.” (John MacArthur)

The use of Genesis in the New Testament

Article by Lita Cosner (original source here)

I am often asked why someone specializing in the New Testament would care about the “Old Testament” issue of creation. After all, one’s view on the first chapters of Genesis seems peripheral at best when it comes to interpreting the New Testament. But I believe that one’s interpretation of Genesis has implications for many doctrines which are taught most clearly in the New Testament.

First, a New Testament scholar’s view of creation matters because Genesis was important to the New Testament authors. Every New Testament author quotes or alludes to Genesis. The New Testament has a total of 60 allusions to Genesis 1–11 specifically, and when we widen the search to include all of Genesis, the number grows to 103. For such a tiny body of literature, the New Testament has a staggering amount of references back to Genesis (see the list below).

But simply giving a list of references to Genesis proves nothing—we must look at how the New Testament authors used Genesis in order to discern their view. Overwhelmingly, it is presumed to be a historical document; the only place where it could even be argued that it is not necessarily used historically is in the borrowing of Edenic symbols in Revelation to describe the New Jerusalem (depending on one’s eschatological view1). But this is the exception, and in any case, even a symbolic use has an underlying literal reality—the figurative “strong as an ox” would mean nothing unless an ox were literally strong, and the allusion to an Edenic paradise underscores the reality of this pre-Fall world without a curse.

Jesus and the Gospels

Jesus’ use of Genesis sets the tone for how it will be used in the rest of the New Testament. He uses it both to explain doctrine and to draw historical analogies. An example of the former use is in Matthew 22:15–22 (parallels in Mark 12:13–17 and Luke 20:20–36) where the Pharisees and Herodians questioned Him about taxes. For Jesus, because the coin bears Caesar’s image, it is Caesar’s property and should be rendered to him—but He adds the command to give to God what is God’s. In the context, the image on the coin determines who owns it, so specifically what is in view here is that which is in God’s image. Jesus is referring back to Genesis 1:26–27:

“In the present, proper humility before God requires the payment of Roman taxes, but if it is true that some of one’s money should go to the Caesar, it is so much more true that all that one is needs to be handed over to the God in whose image one is made.”2
Of course, if humanity had not actually been made in the image of God like Genesis teaches, the whole precedent would fall apart.

Luke’s genealogy back to Adam, who is called a son of God (not the son of ape-like creatures or pond scum). There is absolutely no evidence that Luke takes the earliest ancestors to be less historical than the more recent ones. Continue reading

Christian Meditation

Article: 10 Things You Should Know About Christian Meditation by Dr. Sam Storms (original source here)

The word “meditation” has developed something of a bad reputation in certain Christian circles. In this article I want to reclaim it as one of the essential spiritual disciplines for all believers.

(1) Meditation begins, but by no means ends, with thinking on Scripture. To meditate properly our souls must reflect upon what our minds have ingested and our hearts must rejoice in what our souls have grasped. We have truly meditated when we slowly read, prayerfully imbibe and humbly rely upon what God has revealed to us in his Word. All of this, of course, in conscious dependence on the internal, energizing work of the Spirit.

(2) Meditation, then, is being attentive to God. It is one way we “keep seeking the things above where Christ is” (Col. 3:1). It is a conscious, continuous engagement of the mind with God. This renewing of the mind (Rom. 12:1-2) is part of the process by which the word of God penetrates the soul and spirit with the light of illumination and the power of transformation.

(3) Meditation on Scripture is essential to Christian living. Just consider a handful of texts that make this clear.

“This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success” (Joshua 1:8).

“Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the Lord, and on his law he meditates day and night” (Ps. 1:1-2).

“I have stored up your word in my heart, that I might not sin against you” (Ps. 119:11).

“I will meditate on your precepts, and fix my eyes on your ways” (Ps. 119:15).

In addition, consider numerous other exhortations and examples of meditation on God’s word from Psalm 119:23, 48, 78, 97, 99, 103, 148.

(4) We should also train our souls to meditate on the glory and majesty of God as revealed in natural creation. Jonathan Edwards describes the impact of one particular encounter with the power and wonder of creation:

“And as I walking there [in his father’s pasture], and looked up on the sky and clouds; there came into my mind, a sweet sense of the glorious majesty and grace of God, that I know not how to express. . . . The appearance of everything was altered: there seemed to be, as it were, a calm, sweet cast, or appearance of divine glory, in almost everything. God’s excellency, his wisdom, his purity and love, seemed to appear in everything; in the sun, moon and stars; in the clouds, and blue sky; in the grass, flowers, trees; in the water, and all nature; which used greatly to fix my mind. I often used to sit and view the moon, for a long time; and so in the day time, spent much time in viewing the clouds and sky, to behold the sweet glory of God in these things: in the mean time, singing forth with a low voice, my contemplations of the Creator and Redeemer. And scarce any thing, among all the works of nature, was so sweet to me as thunder and lightning. Formerly, nothing had been so terrible to me. I used to be a person uncommonly terrified with thunder: and it used to strike me with terror, when I saw a thunder-storm rising. But now, on the contrary, it rejoiced me. I felt God at the first appearance of a thunder-storm. And used to take the opportunity at such times to fix myself to view the clouds, and see the lightnings play, and hear the majestic and awful voice of God’s thunder: which often times was exceeding entertaining, leading me to sweet contemplations of my great and glorious God. And while I viewed, used to spend my time, as it always seemed natural to me, to sing or chant forth my meditations; to speak my thoughts in soliloquies, and speak with a singing voice” (Extractions from his Private Diary, 27-28).

(5) We should also regularly reflect and meditate on God himself and his many works.

“One thing I have asked of the Lord, that will I seek after: that I may dwell in the house of the Lord all the days of my life, to gaze upon the beauty of the Lord and to inquire [meditate, NASB] in his temple” (Ps. 27:4).

“when I remember you upon my bed, and meditate on you in the watches of the night” (Ps. 63:6). Continue reading

Josephus on Genesis

Article: Josephus says, ‘Genesis means what it says!’ by Frank Luke (original source here)

Many people who compromise on the plain meaning of Genesis claim that the literal interpretation is a modern invention. Instead, they claim that most commentators in the past took a long-age view.

On the contrary, the vast majority interpreted the days of Genesis 1 as ordinary days. Furthermore, even those who did not, such as Origen and Augustine, vigorously attacked long-age ideas and affirmed that the world was only thousands of years old.1 Among the Jewish commentators, the first-century historian Flavius Josephus (AD 37–ca. 100) stands out from the rest.

Having been born in Judea and living there in his formative years, Josephus is unquestionably the most important Jewish historian outside of Scripture. Were it not for Josephus, entire periods of Jewish history would have been lost in the mists of time. Like any good Jew, Josephus recognized that one could not understand Jewish history without first understanding its religion. As Scripture defines Judaism, Josephus first explained Judaism by defining Scripture and the Jewish love of their holy books.

“For we have not an innumerable multitude of books among us, disagreeing from, and contradicting one another, [as the Greeks have], but only twenty-two books, which contain the records of all the past times; which are justly believed to be divine;2 and of them five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death. This interval of time was little short of three thousand years; … the prophets … in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life.”3

As always, Josephus cuts to the heart of the matter. No further explanation is needed to clarify his plain words. He explicitly states that man had been around for only 3,000 years by the time of Moses. He goes on to say that Jews hold Scripture so sacred that they would rather die than add to, subtract from, or change any of the divine doctrines of Scripture!4

In the preface to Antiquities, easily his most important work, Josephus further explains his interpretation of Scripture. When explaining why Moses began with the creation account, Josephus records that Moses taught humanity that God blesses those who love and serve Him.

“Now when Moses was desirous to teach this lesson to his countrymen, he did not begin the establishment of his laws after the same manner that other legislators did; I mean, upon contracts and other rights between one man and another, but by raising their minds upward to regard God, and his creation of the world; and by persuading them, that we men are the most excellent of the creatures of God upon earth. Now when once he had brought them to submit to religion, he easily persuaded them to submit in all other things; … while our legislator speaks some things wisely, but enigmatically, and others under a decent allegory,5 but still explains such things as required a direct explanation plainly and expressly.”6

After explaining his methodology, Josephus launches into the Creation account. He quickly established that he considers Moses’ account to be quite literal. He comments, ‘And this was indeed the first day’7 and ‘in just six days the world, and all that is therein, was made.’8 Josephus gives no indication that he considers these words to be enigmatic or allegorical. His comments are as plain in their meaning as Moses’ words in Genesis. Continue reading

Knowing Christ

Dr. Mark Jones: Knowing Christ

1. Christ’s Humiliation and Ours

2. The Incarnation: God’s Greatest Wonder

3. The Holy Spirit and Christ

4. Christ and the Church

“Cultivating Awe, Christian Meditation, and Knowing Christ”

Listen in to J.I. Packer and Mark Jones discuss some helpful Christian practices that they believe have been forgotten today. Also, learn more about Mark Jones’ new book ‘Knowing Christ’, which is available now at banneroftruth.org.

Covenant Theology Series

Dr. Derek Thomas – The God of Promise – Understanding Covenant in God’s Plan

Lecture 1 – Do This And Live – God’s Covenant with Adam

Lecture 2 – The Just Shall Live By Faith – God’s Covenant with Abraham

Lecture 3 – Under The Law – God’s Covenant with Moses

Lecture 4 – Not Under Law But Under Grace – God’s New Covenant

Lecture 5 – Questions And Answers

Sunday Sermon – Jesus: Mediator of the New Covenant

Meaningful Membership

Article: Why Churches Should Have Meaningful Membership by Erik Raymond – original source here:

Church membership is a concept that while not explicitly articulated in the Scriptures is assumed and supported. Many of the New Testament letters were written to local congregations with instructions as to how they were to deal with their life together (for example, 1 and 2 Corinthians, Galatians, and Philippians). Even though church membership is common in churches today and throughout history, I’ve found it helpful to broaden out the answer to help fill out my reasons for why we have church membership.

Is church membership biblical? Is it important? Yes, I believe so. Here are four main reasons why.

First, there are theological reasons. In other words, there are certain truths about who God is and what he has done that require membership language and the practice of membership.

When God caused you to be born-again, he established a new relationship with you. Formerly, you and I were separated from God in our rebellion, but God, being rich in mercy (Eph. 2:4), has made us alive and brought us into his family by “adopting us to himself as sons through Jesus Christ” (Eph 1:5). By grace, “He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son” (Col. 1.13). Those who were formerly far off “have been brought near by the blood of Christ” (Eph. 2:13). To say that we are part of the kingdom of Christ, the body of Christ, the people of God, or God’s family is another way of saying we have become members of the church. This is why 1 Corinthians 12:13 tells us that “in one Spirit we were all baptized into one body.”

Membership in God’s universal or collective church happens when God the Holy Spirit unites us spiritually to the body of Christ throughout history. However, membership in the local church happens when we unite together with other believers in a physical location. This is what I am emphasizing here. Church membership in a local church presupposes and necessitates membership in the universal church through conversion. Church membership reflects the theological truth of the gospel.

Second, there are covenantal reasons. A covenant is an agreement or a relationship with obligations. Most commonly we think of the marriage covenant. There is an agreement between a husband and a wife that has obligations pledged or vowed to one another. The relationship is undergirded by an oath. When we become a Christians, we become a part of the New Covenant. The New Covenant is the legal oath that God has made with his people. In a nutshell, God promises to be our God, forgive our sin, give us his Spirit, write his law upon our hearts, and dwell with us forever. Our response, upon entering into this covenant, is that we will follow him and be faithful to him. In other words, to use the language of Jeremiah, “I will be their God, and they shall be my people.” (Jer. 31:34)

This probably seems straight-forward. You become a Christian, and things change. You have a relationship with God that brings a responsibility to follow him. But we often forget that this covenantal relationship with God also brings us into a relationship with others, where we also have responsibilities. In other words, God has not only called us into a covenantal relationship with himself but also with others. This is why we must have church membership. When we join a church, we agree, or pledge, or promise together to take responsibility for one another. We agree to a set of doctrinal specifics. We agree to work together to advance the gospel. Membership expresses our covenantal relationship.

Third, there are evangelistic reasons. By this, I mean that meaningful membership in a church actually communicates something of the value and shape of the gospel. What do I mean? Membership is a congregation’s declaration to one another and to a watching world what a true confession and confessor of the gospel looks like. One of the primary responsibilities of the gathered congregation is to evaluate the profession of faith in its prospective members and then to regularly evaluate it in the lives of their current members (Mt. 18:15ff; 1 Cor. 5:1-13; 2 Cor. 2:6-11). In other words, the congregation, the members, declare to a watching world, This is a right confession of the gospel. And, by virtue of their ongoing membership, We stand with this brother or sister in how they are representing Jesus in the world.

Meaningful membership attends our gospel witness. Membership communicates the people and the message of the gospel to a watching world.

Fourth, there are practical reasons. To do the things that we need to do as a church, there must be some way to discern who we are talking about. I mentioned your responsibility as a Christian; does that extend in the same way to every single Christian living on the planet? No, of course not. You and I can’t possibly fulfill the covenantal obligations with brothers in sisters living in Beijing, Baghdad, Toronto, and Omaha. Our church can’t even fulfill the requirements to every Christian in Omaha. Similarly, pastors are called to keep watch over the flock, knowing they will give an account (Heb. 13.17). Whose flock? What flock? How do we know who we are going to give an account for? Peter says to shepherd the flock of God that is among you (1 Pet. 5).

This is also seen in the concept of church discipline. “When Jesus instructed his followers to seek out the brother who has sinned (Matt 18: 15- 21), he was presupposing such an integrated conception of body membership. Actions of reproach and, ultimately, exclusion are to occur within the arena of a specific and identifiable group of people” (Dever, The Church).

In our church, we do this with a physical list and a membership directory. This helps us as members with a resource to pray through and be reminded who we are responsible for.

Some may bristle at the concept of formal membership, but, in addition to the obvious practical benefits, there seems to be a historical and biblical practice.

“[P]hysical lists of members may well have existed in the earliest Christian churches. Clearly, the keeping of lists was not unknown in churches. The early church kept lists of widows (1 Tim. 5: 9). God himself keeps a list of all who belong to the universal church in his book of life (Rev. 20: 12). Paul assumed that the Corinthians had identified a “majority” of a particular set of church members who were eligible to vote. (Dever, The Church)

Meaningful membership helps us to see who we have this day-to-day New Covenant relationship with and who we are immediately responsible for. Knowing who we accountable to and to helps to clarify what and how we are doing. Membership helps us to see who we are accountable to and responsible for.

Church membership must be a priority for Christians because God has not only called us into a covenantal relationship with himself, but also with others. Is church membership biblical? Is it important? Yes, I believe so.