Charles Spurgeon on Lordship
October 13th, 2006
The following are excerpts from four of Spurgeon’s sermons. They outline the lordship salvation position in a way that only Spurgeon can.
Excerpt 1: To repent does mean a change of mind; but then it is a thorough change of the understanding and all that is in the mind, so that it includes an illumination, an illumination of the Holy Spirit; and I think it includes a discovery of iniquity and a hatred of it, without which there can hardly be a genuine repentance. We must not, I think, undervalue repentance. It is a blessed grace of God the Holy Spirit, and it is absolutely necessary unto salvation. …
The repentance which is here commanded is the result of faith; it is born at the same time with faith—they are twins, and to say which is the elder-born passes my knowledge. It is a great mystery; faith is before repentance in some of its acts, and repentance before faith in another view of it; the fact being that they come into the soul together. Now, a repentance which makes me weep and abhor my past life because of the love of Christ which has pardoned it, is the right repentance. When I can say, “My sin is washed away by Jesus’ blood,” and then repent because I so sinned as to make it necessary that Christ should die—that dove-eyed repentance which looks at his bleeding wounds, and feels that her heart must bleed because she wounded Christ—that broken heart that breaks because Christ was nailed to the cross for it—that is the repentance which bringeth us salvation. …
Faith means trust in Christ. Now, I must again remark that some have preached this trust in Christ so well and so fully, that I can admire their faithfulness and bless God for them; yet there is a difficulty and a danger; it may be that in preaching simple trust in Christ as being the way of salvation, that they omit to remind the sinner that no faith can be genuine but such as is perfectly consistent with repentance for past sin; for my text seems to me to put it thus: no repentance is true but that which consorts with faith; no faith is true but that which is linked with a hearty and sincere repentance on account of past sin. So then, dear friends, those people who have a faith which allows them to think lightly of past sin, have the faith of devils, and not the faith of God’s elect. (“Faith and Repentance Inseparable,” Sermon #460)
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Excerpt 2: 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 thou wilt with me. If I can the better glorify thee by patient endurance or by active service, only give me the needful grace, and I will not fail to own thee 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 reckon that aught 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, if that word be used in the sense of Christ having unlimited monarchy and supreme sway over the soul. Yea, O “Jesus our Lord,” thou shalt be the autocratic, imperial Master of our heart, and of the whole dominion of our manhood! (“Jesus Our Lord!” Sermon #2806)
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Excerpt 3: It is a faith which produces works which saves us; the works do not save us; but a faith which does not produce works is a faith that will only deceive, and cannot lead us into heaven. …
There never was in this world such a thing as an impenitent believer in Jesus Christ, and there never can be. Faith and repentance are born in a spiritual life together, and they grow up together. The moment a man believes he repents, and while he believes he both believes and repents, and until he shall have done with faith he will not have done with repenting. If thou hast believed, but hast never repented of thy sins, then beware of thy believing. If thou pretendest now to be a child of God, and if thou hast never clothed thyself in dust and ashes; if thou hast never hated the sins which once thou didst love: if thou dost not now hate them, and endeavour to be rid of them, if thou dost not humble thyself before God on account of them, as the Lord liveth, thou knowest nothing about saving faith, for faith puts a distance between us and sin; 
in a moment it leads us away from the distance between us and Christ; nearer to Christ, we are now far off from sin. But he that loves his sin, thinks little of his sin, goes into it with levity, talks of it sportively, speaks of sin as though it were a trifle, hath the faith of devils, but the faith of God’s elect he never knew. True faith purges the soul, since the man now hunts after sin that he might find out the traitor that lurks within his nature; and though a believer is not perfect, yet the drift of faith is to make him perfect; and if it is faith to be perfected, the believer shall be perfected, and then shall he be caught up to dwell before the throne. Judge yourselves, my hearers. Have you brought forth the fruits of repentance? If not, your faith without them is dead. (“Fruitless Faith,” Sermon #3434)
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Excerpt 4: Are you born again? Have you passed from death unto life? Are you “a new creature in Christ Jesus?” Is all your trust put in the Lord Jesus Christ? Has his life become your model, and does his Spirit dwell in your mortal body? If so, peace be unto you; this promise is yours. You may have been the worst of men; but if you have faith in Christ those sins are all forgiven, and you may take this promise to be yours for ever. But if you are self-righteous, self-sufficient, ungodly, careless, worldly, there is no such promise for you; you are in the snare, you shall be there, and you shall perish, unless you repent; for it is written, “Except ye repent ye shall all likewise perish.” May God save you from perishing, by giving you an interest in the blood of Christ; and to the Father, the Son, and the Holy Ghost, be glory for ever and ever. (“The Snare of the Fowler,” Sermon #124)
That was so straitforward, so hard-hitting. Thank you.
Amen!
Nathan,
Since due to your busy day you didn’t have time to respond to my comments on apostacy which related to yesterday’s post, I thought I’d “relate” them to today’s.
Do you know how Spurgeon handled texts that seem to describe apostacy? How do you handle them?
Paul said, “That is why many among you are weak and sick, and a number of you have fallen asleep.” (1 Cor 11:30) What can the word apostasy mean if it doesn’t include this type of behavior? In God’s eyes, these people had, like King Solomon, betrayed the Lord by their actions. They needed to be brought home, though this was unlike God’s treatment of Solomon. Paul also speaks of those who failed to “hold on to” faith and a good conscience: “Timothy, my son, I give you this instruction in keeping with the prophecies once made about you, so that by following them you may fight the good fight, holding on to faith and a good conscience. Some have rejected these and so have shipwrecked their faith. Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme.(1 Tim. 1:18-20) If ever there was a place in Scripture for one of the NT writers to articulate some of your theology it is here. But here again the English and American Puritan idea has to be read into the text. In his next letter to Timothy, Paul writes, “Avoid godless chatter, because those who indulge in it will become more and more ungodly. Their teaching will spread like gangrene. Among them are Hymenaeus and Philetus, who have wandered away from the truth. They say that the resurrection has already taken place, and they destroy the faith of some.”
(2 Timothy 2:16-18) If anything this is even more clearly a discussion about a man, the Hymenaeus of both passages, that Paul considers to be a believer “wandering” (dramatically) from the faith. The passage even referrs of those with “destroyed” faith. While you may again take the opportunity to read your theology into this passage, isn’t the clearest teaching which actually does address the illegitimacy issue still one that fails to validate your premise:
“If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons.” Heb 12:7-8
There is a sense in which true Christians are left off the hook by focusing on being saved vs not being saved. The NT teaches there are many danagers which must carefully be avoided with diligence toward God.
Blessings,
Jodie
Yes, great article. I especially like the part about repentance and faith being twins and not knowing which came first.
The repentance which is here commanded is the result of faith; it is born at the same time with faith—they are twins, and to say which is the elder-born passes my knowledge. It is a great mystery;
john
Jodie, could you expand on what your objection is as related in your last post? For focus, let me ask my quesion this way. Let’s take Hymenaeus. It seems like there are several ways to look at it, depending on your theological presuppositions:
1. Hymenaeus was a true Christian who had backslidden, but was still saved.
2. Hymenaeus was a true Christian at one time, but had fallen to non-Christian status.
3. Hymenaeus was never a true Christian, as his behavior showed.
Which one of these is most reflective of FG? Do any tweaking you have to. Thanks!
What is the FG understanding of Mark 8:34-38? Who is Jesus talking to? What is He talking about? I have been studying this passage to teach to my SS class and would like to accuratelt represent the FG position on this. I have done the exegetical work and have really been excited to teach this passage!
Hayden
One true case history……..
I became a Christian rather late in life and I was amazed at the conviction of sin I experienced over things that I had done earlier in my life. Things I once felt no remorse over and in fact saw no wrong in doing caused me great sorrow and repentance. My outlook and attitude was so drastically changed that, even though I know I am forgiven by God, It pains me to think about my former attitude and actions.
I have experienced what Spurgeon is speaking about here and it came upon me like a geyser spewing up hot water. I had no control over it and though it may be denied in theological discussions and called works salvation by FG advocates, it was real, up-close, and personel in my life.
W.H.
Hi Jsb,
In our view, because of human pride there has been an unfortunate bias that sees the true apostacy we see in the NT as if it were either fake Christians or simple backsliding. I use the term “true” apostate to connote someone who has fallen from real faith not false faith, either in his actions or doctrine. The examples I gave you in my comment were examples where apostacy is described in the text. Falling away is one of the dangers a true Christian must avoid at all costs by hating sin and devoting himself to good doctrine and good works. A “true” apostate, so to speak, will be saved eternally. But at the Judgment Seat of Christ, of which Paul speaks of “knowing the terror of the Lord”, the apostate will be treated like the wicked and lazy servant. A servant being an awkward way to describe an unbeliever. Clearly, Solomon was an apostate. He was worshipping all the God’s of the region. Hymenaeus was as well.
Blessings.
Hayden,
You wonder about the FG view on the Lords’s words…
When He had called the people to Himself, with His disciples also, He said to them, “Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me. 35 For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it. 36 For what will it profit a man if he gains the whole world, and loses his own soul? 37 Or what will a man give in exchange for his soul?
I actually believe that most of the confusion and debate have come out of the way Christians have over simplified the word “salvation” in its NT use. The word in both Greek and English is another way of saying deliverance and doesn’t have to concern eternal salvation. (see Roman 13:11 for proof)
Also the word translated “soul” can also be translated “life”, and in this case, IMO that translation is preferrable.
The Lord is teaching that you will squander your life by chasing after it selfishly, but by investing it in works of charity for His sake, you will “find it”.
Since our time on earth is precious and withers like the grass…
For what will it profit a man if he gains the whole world, and loses his own life? 37 Or what will a man give in exchange for his life?
Blessings.
Jazzy,
I’m not sure why you would think that we would see that as works salvation. Since, the Holy Spirit convicts the world of sin righteousness and judgment.
Blessings.
Hayden
I notice the next verse seems to aim at His people within the world’s system:
38 For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels.”
Jodie,
Thanks for the interpretation.
I just spent some time looking up the Greek and though the word translated “save” can be translated “delivereance” it can also be translated “rescue” or “keep safe” or “preserve” or “make well”, so which one do we choose? How do we figure out how to translate “sosai” (aorist active infinitive)? Context.
The next word is translated “lose” in most translations and has the meaning of “destroy” or “kill” as alternatives. That helps us to translate the word “save” because it would make it in contrast to “lose”.
Every translation that I looked at (ESV, NASB, NASU, KJV, NKJV, NIV adn RSV) translate it “save” not “deliver”. What reason de we have to go against that translation?
(BTW, the Romans 13:11 passage you gave me has “save” translated “salvation” and is the subject of what has come. You are mixing the use of a noun with a verb. Fro example “cross” can mean something different as a noun than it does a verb. (Noun) Look at the beautiful cross in the church. (Verb) Look both ways before you cross the street)
The word translated “soul” (NAS, KJV, NKJV, NIV) can be translated “life” (ESV & RSV) but it does not change the meaning of the passage at all. “Psuche” is tied to the “inner life” according to the Greek lexicons, so whether you translate it “soul” or “life” it makes little difference.
By the way, I am not considered a Greek scholar nor do I play one on tv, so if I didn’t explain myself well forgive me. I took 2 years of Greek and am still learning alot!
I really appreciate you willingness to express your view accurately and to learn during interaction. The interactions on this debate have sharpened my thinking much!
Hayden
Jodie, let me ask a follow up:
“A “true” apostate, so to speak, will be saved eternally. But at the Judgment Seat of Christ, of which Paul speaks of “knowing the terror of the Lord”, the apostate will be treated like the wicked and lazy servant.”
Does this “treated like a wicked servant” last for eternity? IOW, this sounds like a “position” between the torment of hell and the eternal bliss of Heaven. Is that right?
Thanks Hayden,
Well put. You’re right that because it is being contrasted with lose that save would be a possible meaning, but I’m not sure preserve wouldn’t fit as well. What I meant by comparing it to deliverance was that it was a general term and not always referring to eternal salvation, or to save eternally. It shouldn’t be treated as a term of art that is always tightly focused. That’s why the verse in Romans is helpful.
I’ll close my comments and quote Charlie Bing (a Free Grace writer), who has commented…
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Here some point to the phrase “save his life” and “loses his own soul,” and the consequence “destroyed” or “lost” (in Luke) to say that the passage speaks of eternal salvation. However, the verb save (sozo) often does not refer to eternal salvation. It is probably used here in the general sense of “rescue, preserve from danger” or “deliver,” i.e., save from a life of self-denial and cross-bearing, for this thought explains (”For,” gar) the impact of the previous conditions.
Likewise, “life” (psyche) does not automatically refer to the eternal soul only. The parallel in Luke 9:25 replaces Matthew and Mark’s “life” with “himself” (heauton). The noun psyche is frequently used in Scripture in the sense of the essential life of man. Contrary to other Lordship proponents, Stott recognizes this meaning. Speaking of the word psyche he correctly observes,
The word for “life” here means neither our physical existence, nor our soul, but our self. The psyche is the ego, the human personality which thinks, feels, plans and chooses… The man who commits himself to Christ, therefore, loses himself, not by the absorption of his personality in Christ’s personality but by the submission of his will to Christ’s will.
Furthermore, unless the context is clearly proved to be soteriological, the verbs “destroyed” (apollymi in Matthew) and “lost” (zemioo, in Matthew and Luke) should retain their respective general meanings of “ruin, destroy, lose” and “suffer damage or loss, forfeit, sustain injury.” When Jesus says “whoever loses his life for My sake,” the sense is certainly not eternal destruction, for He says this one will then “find it,” which is something good. Conversely, it fits well that what one may lose when he tries to save his life (preserve himself from the hardships of self-denial and cross-bearing) is life in the essential qualitative sense (i.e., experiencing God’s life in this life, John 17:3), not the eternal soul.
The paradox Jesus used has great meaning. What He appears to be saying is this: “Whoever desires to preserve himself from the hardships of God’s will of self-denial and cross-bearing will in fact forfeit the essential quality (= true spiritual value) of the present life he is trying to preserve. On the other hand, whoever forfeits himself to God’s will of self-denial and hardships will discover the greater essential quality (spiritual value) of the present life he was willing to forfeit.” This interpretation would therefore not describe eternal salvation, but a higher quality of experience with God in this life, with implications for the eschatological life, as the next section will show.
Hayden,
I thought that “preserve himself from the hardships of self-denial and cross-bearing” was a good expression for what I think I see in the passage.
Hey, thanks for the interaction. I agree very much about the discussion(s). I’ve broadened my understanding during this whole series.
(so thanks Nate!)
Blessings.
Hi jsb,
You ask a very perceptive question. As a former RCC I don’t want another “limbo/purgatory”!
You comment:
Does this “treated like a wicked servant” last for eternity? IOW, this sounds like a “position” between the torment of hell and the eternal bliss of Heaven. Is that right?
Based on my general perceptions of the issue, I think two things are pertinent. One is that rewards in general may turn out to be 100% relational. They may have to do with proximity to Jesus Christ Himself. Maybe the idea of “reigning with Him” has its emphasis on the “with Him”, meaning there will be greater amounts of access to Christ if we have suffered with Him. This to me especially makes sense in the case of martyrs. But therefore there will be for some a lack of access.
Two, I think the specifics of some sort of punishment may be related to a) humiliation of hearing a negative comment from the Lord, and in front of a great cloud of witnesses. And b), missing out, not on the wedding of the Lamb, but on the reception, the marriage feast of the lamb. The idea is that some people may not be in the beautiful (and brightly lit) banqueting hall, but outside in the well tended gardens so to speak. Free Grace writers have speculated on the “darkness outside” perhaps being a better translation than “outer darkness”.
I want to be forthcoming, so you get a good idea of how we interpret various things. The outer darkness is probably the most controversial thing GES and Hodges teach.
After that, there will continue to be ramifications but they will fade into the background in the supreme thrill of serving and worshiping in the visible Kingdom. But positionally are there second-class citizens? To be honest, I’m ok with this non-egalitarian concept being what God’s Kingdom will be like. Historically and internationally, some Christians suffer far more than others. But without the sin nature everyone will be more than satisfied with God’s system, whatever it is.
Blessings.
I’ve linked to you in this post & my recommended reading list. Thanks for the gray matter workout.
http://www.everydaymommy.net/everyday-mommy/2006/10/14/catch-up-on-your-reading.html
Jodie,
What gets my gander is that Spurgeon was consistent in his seperation from apostacy while those that post these articles are caught up in this ecumenical movement and deny it.
You are trying to be honest about the scriptures and they cant see that they are violating what even Spurgeon was unwilling to violate. This has long been a bug in my chest. Spurgeon was consistent in steering clear of apostacy. Many today yoke up with it and deny it at the same time.
They talk big and carry a small stick. I have little respect anymore for this.
Follow God….not men.
Brian,
I agree that the Roman Catholic has a distorted Gospel, to the point of being a false Gospel, and while I do reach out in friendship and humility with individuale Catholics. I too am uncomfortable with the wisdom of unifying in evangelistic work with Catholics, as some Evangelicals have done, and perhaps are still doing.
It’s trying to get points with the world.
Jodie
Am I the only one that thinks it’s absurd for Jodie to interpret the lexical meanings of Greek terms and comment on the practice of Greek lexicons when she freely admits she doesn’t know Greek?
Been three days. I guess I am.
I am with you, Paul