Podcasts about Spurgeon

The sermon explores the Christian call to run the race of faith with endurance, as outlined in Hebrews 12, by laying aside spiritual weights and fixing one's eyes on Jesus. It emphasizes the necessity of the Holy Spirit's fire to purify, empower, and energize believers, drawing on biblical examples from the burning bush to Pentecost. The message warns against the lethargy of lukewarm faith, urging a wholehearted response to God's call for zeal and boldness. By referencing historical figures like Spurgeon and Calvin, the text highlights the church's need for divine intensity rather than superficial piety. Ultimately, it calls for a life filled with the Spirit's power, enabling believers to finish the race with victory and purpose.

The sermon explores the Christian call to run the race of faith with endurance, as outlined in Hebrews 12, by laying aside spiritual weights and fixing one's eyes on Jesus. It emphasizes the necessity of the Holy Spirit's fire to purify, empower, and energize believers, drawing on biblical examples from the burning bush to Pentecost. The message warns against the lethargy of lukewarm faith, urging a wholehearted response to God's call for zeal and boldness. By referencing historical figures like Spurgeon and Calvin, the text highlights the church's need for divine intensity rather than superficial piety. Ultimately, it calls for a life filled with the Spirit's power, enabling believers to finish the race with victory and purpose.

The sermon explores the Christian call to run the race of faith with endurance, as outlined in Hebrews 12, by laying aside spiritual weights and fixing one's eyes on Jesus. It emphasizes the necessity of the Holy Spirit's fire to purify, empower, and energize believers, drawing on biblical examples from the burning bush to Pentecost. The message warns against the lethargy of lukewarm faith, urging a wholehearted response to God's call for zeal and boldness. By referencing historical figures like Spurgeon and Calvin, the text highlights the church's need for divine intensity rather than superficial piety. Ultimately, it calls for a life filled with the Spirit's power, enabling believers to finish the race with victory and purpose.

What do you say when a family is grieving and you have been asked to preach? How do you honour the person who has died, make room for sorrow, and speak of the hope of Christ without offering easy answers?In this vintage Expositors Collective interview, Paul talks with Mike Neglia about the work that happens before a funeral sermon is written: being present with the family, listening to their memories, and understanding whom you are preaching to. They discuss the place of a eulogy, how to offer biblical hope without speaking past people's grief, and what a pastor can say when the deceased's faith is uncertain. Paul also reflects on particularly painful circumstances, including a death by suicide.This is a conversation for pastors and preachers who want to serve grieving people with honesty, tenderness, and confidence in the resurrection.About the guestDr Paul Beasley-Murray is a Baptist minister, former principal of Spurgeon's College in London, and former pastor of churches in Altrincham and Chelmsford, England. He has conducted hundreds of funerals and written extensively on pastoral ministry. His book There Is Hope: Preaching at Funerals draws on that experience to help preachers prepare biblically grounded, compassionate funeral sermons.ResourcesThere Is Hope: Preaching at Funerals — Paul Beasley-Murray, published by IVP: https://ivpbooks.com/there-is-hopeA Loved One Dies: Help in the First Few Weeks — Paul Beasley-Murray's free booklet for grieving families: https://www.paulbeasleymurray.com/wp-content/uploads/2020/11/A-Loved-One-Dies.pdfPaul Beasley-Murray's website: https://www.paulbeasleymurray.com/“Preaching the Gospel at Funerals” — Brian Croft, 9Marks: https://www.9marks.org/article/preaching-the-gospel-at-funerals/“On Funerals” — Preachers Talk, episode 56: https://open.spotify.com/episode/1IDYkfjCE7XWyvAaRvEU9m

In this episode of Kingdom Now, Pastor Karl walks through Matthew 25:1-30, where Jesus, days before the cross, tells his disciples how to live while they wait for his return. Karl opens with a personal story about the excitement of waiting on a renovation, and how it exposed how little joyful anticipation he had for Christ's return. Building on Jesus' warning in Matthew 24 that no one knows the day or the hour, he gives two reasons to live with joyful anticipation: it motivates holy living, and it recalibrates how we see our lives and the world around us. He then explores the Parable of the Ten Virgins, explaining the stages of a Jewish wedding and how they picture Christ's return, and teaching that it's possible to look ready without actually being ready. Next, through the Parable of the Talents, Karl offers five practical observations about stewardship before making the deeper point that the most precious thing entrusted to us is the gospel itself. He closes with a challenge to be ready rather than just look ready, starting with repentance and putting sin to death. Join us in person 8:00am, 9:30am & 11:00am every Sunday morning.37193 Ave 12 #3h, Madera, CA 93636For more visit us at flipside.churchFor more podcasts visit flipsidepodcasts.transistor.fm

Greene & Phillips at: https://www.greenephillips.com/

In 2 Corinthians 5:20, the apostle Paul tells God's people that “we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ's behalf, be reconciled to God.” If you want a demonstration of this spirit in a gospel preacher after the time of the apostles, you could not do much better that read this sermon from Charles Spurgeon. He begins by insisting that the voice we must hear in the sermon is not that of the prophet who first spoke these words, nor that of the preacher who repeats them, but that of the God who makes known his own gospel grace: “Incline your ear, and come to me. Hear, and your soul shall live; and I will make an everlasting covenant with you—the sure mercies of David” (Is 55:3). Here, then, we find—first—two saving precepts, to hear and to come. Then we have, for each precept, a saving promise, each of which Spurgeon explores with spiritual sensitivity and experiential insight. Then, broadening his scope to embrace the direction and tone of the whole chapter, we come to the saving pleadings, the Lord God himself calling on sinners to come, and removing all obstacles and addressing all objections. Spurgeon really climbs inside his text, and makes the voice of God his own, not with the intention of clouding the call of the Lord, but of ensuring that it is indeed Jehovah's voice alone which the congregation hears, and God alone to whom the congregation responds. Read the sermon here: https://www.mediagratiae.org/resources/gods-own-gospel-call Check out the new From the Heart of Spurgeon Book! British: https://amzn.to/48rV1OR American: https://amzn.to/48oHjft Connect with the Reading Spurgeon Community on Twitter! https://twitter.com/ReadingSpurgeon Sign up to get the weekly readings emailed to you: https://www.mediagratiae.org/podcasts-1/from-the-heart-of-spurgeon. Check out other Media Gratiae podcasts at www.mediagratiae.org Download the Media Gratiae App: https://subsplash.com/mediagratiae/app

In 2 Corinthians 5:20, the apostle Paul tells God's people that "we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ's behalf, be reconciled to God." If you want a demonstration of this spirit in a gospel preacher after the time of the apostles, you could not do much better that read this sermon from Charles Spurgeon. He begins by insisting that the voice we must hear in the sermon is not that of the prophet who first spoke these words, nor that of the preacher who repeats them, but that of the God who makes known his own gospel grace: "Incline your ear, and come to me. Hear, and your soul shall live; and I will make an everlasting covenant with you—the sure mercies of David" (Is 55:3). Here, then, we find—first—two saving precepts, to hear and to come. Then we have, for each precept, a saving promise, each of which Spurgeon explores with spiritual sensitivity and experiential insight. Then, broadening his scope to embrace the direction and tone of the whole chapter, we come to the saving pleadings, the Lord God himself calling on sinners to come, and removing all obstacles and addressing all objections. Spurgeon really climbs inside his text, and makes the voice of God his own, not with the intention of clouding the call of the Lord, but of ensuring that it is indeed Jehovah's voice alone which the congregation hears, and God alone to whom the congregation responds.

In 2 Corinthians 5:20, the apostle Paul tells God's people that "we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ's behalf, be reconciled to God." If you want a demonstration of this spirit in a gospel preacher after the time of the apostles, you could not do much better that read this sermon from Charles Spurgeon. He begins by insisting that the voice we must hear in the sermon is not that of the prophet who first spoke these words, nor that of the preacher who repeats them, but that of the God who makes known his own gospel grace: "Incline your ear, and come to me. Hear, and your soul shall live; and I will make an everlasting covenant with you—the sure mercies of David" (Is 55:3). Here, then, we find—first—two saving precepts, to hear and to come. Then we have, for each precept, a saving promise, each of which Spurgeon explores with spiritual sensitivity and experiential insight. Then, broadening his scope to embrace the direction and tone of the whole chapter, we come to the saving pleadings, the Lord God himself calling on sinners to come, and removing all obstacles and addressing all objections. Spurgeon really climbs inside his text, and makes the voice of God his own, not with the intention of clouding the call of the Lord, but of ensuring that it is indeed Jehovah's voice alone which the congregation hears, and God alone to whom the congregation responds.

In 2 Corinthians 5:20, the apostle Paul tells God's people that "we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ's behalf, be reconciled to God." If you want a demonstration of this spirit in a gospel preacher after the time of the apostles, you could not do much better that read this sermon from Charles Spurgeon. He begins by insisting that the voice we must hear in the sermon is not that of the prophet who first spoke these words, nor that of the preacher who repeats them, but that of the God who makes known his own gospel grace: "Incline your ear, and come to me. Hear, and your soul shall live; and I will make an everlasting covenant with you—the sure mercies of David" (Is 55:3). Here, then, we find—first—two saving precepts, to hear and to come. Then we have, for each precept, a saving promise, each of which Spurgeon explores with spiritual sensitivity and experiential insight. Then, broadening his scope to embrace the direction and tone of the whole chapter, we come to the saving pleadings, the Lord God himself calling on sinners to come, and removing all obstacles and addressing all objections. Spurgeon really climbs inside his text, and makes the voice of God his own, not with the intention of clouding the call of the Lord, but of ensuring that it is indeed Jehovah's voice alone which the congregation hears, and God alone to whom the congregation responds.

I greet you in Jesus' precious name! It is Thursday morning, the 24th of September, 2026, and this is your friend, Angus Buchan, with a thought for today. We start in 1 Corinthians 7:24: “Brethren, let each one remain with God in that state in which he was called.” Then we go to 1 Timothy 6:6: ‘Now godliness with contentment is great gain.' Paul was saying to the believers, you don't have to be circumcised to be a follower of Christ, you can remain in the state you are. In other words, if you are uncircumcised when you meet the Lord Jesus Christ as your personal Saviour, you don't have to go and get circumcised. No, you can remain the way you are. Don't try and be somebody you are not. Rather, remain the person that God called you to be and created you to be. Be content. I see so many people who are not happy with the way they are. There are big, stout ladies who want to be skinny. There are skinny ladies who want to be stout. There are men with curly black hair who want straight, blonde hair. I am laughing, but it is so true, isn't it? We are not content with where we are at. Paul says, “Let each one remain with God in the state in which they are.” Casting Crowns is one of my favourite Gospel bands. Don't quote me, but I think for the last 20 years, they have been the top Christian band in the world. Now, the man who leads it is a man by the name of Mark Hall. Mark Hall, folks, has dyslexia. He had that Attention Deficit at school. He couldn't concentrate on anything, and basically they thought he had no future. I want to tell you, when that man sings, I normally cry. He has given God what he has got, and God has taken it and used it.What about DL Moody, one of the greatest evangelists who has ever lived? He went to Britain for a few years and over 2 million converts came to Christ through his ministry. He struggled to speak English with a good accent. What about C. H. Spurgeon, the “Prince of Preachers”? He had no education. He had a very broad country accent, and yet folks, at the age of 21, they built the London Tabernacle for him to contain the crowds that were coming to hear him preach.Today, you and I, let us be very grateful and content with the way God has made us, because if He has made us, and He has, He will also see us through. Jesus bless you and have a wonderful day.Goodbye.

A conversation between Dewey Dovel, Gregory Mathis, and Austin McCormick on the Puritans' influence on C.H. Spurgeon. This discussion was originally featured on the Covenant Podcast.

In this conversation, we speak with Dr. Gregory Mathis on Spurgeon & Puritanism. Dr. Mathis explains how the Puritans influenced Spurgeon's ministry, then gives some examples of how Spurgeon diverged from their teachings when he thought they were unscriptural. For more information, visit CBTSeminary.org

In this conversation, we speak with Dr. Gregory Mathis on Spurgeon & Puritanism. Dr. Mathis explains how the Puritans influenced Spurgeon's ministry, then gives some examples of how Spurgeon diverged from their teachings when he thought they were unscriptural. For more information, visit CBTSeminary.org

Do we really dwell upon the fullness of God's love for us in Christ? How much have we grasped the freeness of divine grace? In a sermon of almost relentless focus and intensity, Spurgeon insists upon the freeness of God's grace, of his grace upon grace. He first considers the things the things which are freely given to us by God, ranging across salvation in all its fulness, and concluding with the crowning blessing, which is God giving himself—Father, Son, and Holy Spirit—to his chosen ones. However, there is grace upon grace, for not only are these things given, but God also gives us the power to receive them! We could never have grasped these blessings unless the Lord in his mercy had given us grace to receive his grace. However, there is again grace upon grace, for not only do we receive grace to receive grace, but the Spirit also graciously gives us the knowledge of these things, a saving, experiential knowledges of them. With this goes a particular warning, too, about the spirit of the world which contends against the Spirit of God, a spirit which we cannot entertain if we are to receive these blessings. So we come into true possession of “the things that have been freely given to us by God” (1Cor 2:12). Read the sermon here: https://www.mediagratiae.org/resources/grace-for-grace Check out the new From the Heart of Spurgeon Book! British: https://amzn.to/48rV1OR American: https://amzn.to/48oHjft Connect with the Reading Spurgeon Community on Twitter! https://twitter.com/ReadingSpurgeon Sign up to get the weekly readings emailed to you: https://www.mediagratiae.org/podcasts-1/from-the-heart-of-spurgeon. Check out other Media Gratiae podcasts at www.mediagratiae.org Download the Media Gratiae App: https://subsplash.com/mediagratiae/app

Greene & Phillips at: https://www.greenephillips.com/Check out Crain & Co. at: https://podcasts.apple.com/us/podcast/crain-cone/id1507349475

Do we really dwell upon the fullness of God's love for us in Christ? How much have we grasped the freeness of divine grace? In a sermon of almost relentless focus and intensity, Spurgeon insists upon the freeness of God's grace, of his grace upon grace. He first considers the things the things which are freely given to us by God, ranging across salvation in all its fulness, and concluding with the crowning blessing, which is God giving himself—Father, Son, and Holy Spirit—to his chosen ones. However, there is grace upon grace, for not only are these things given, but God also gives us the power to receive them! We could never have grasped these blessings unless the Lord in his mercy had given us grace to receive his grace. However, there is again grace upon grace, for not only do we receive grace to receive grace, but the Spirit also graciously gives us the knowledge of these things, a saving, experiential knowledges of them. With this goes a particular warning, too, about the spirit of the world which contends against the Spirit of God, a spirit which we cannot entertain if we are to receive these blessings. So we come into true possession of "the things that have been freely given to us by God" (1Cor 2:12).

BD Fleming wrote a book about cigars, and it ends up being about so many good things: Christian liberty, masculine fellowship, fear of man, and whether the weaker brother should be idolized or discipled into health. Justin and Jesse bring their own receipts: a movie Bible study that got Jesse hauled into the senior pastor's office, and a youth group incident involving alcohol that got them temporarily removed from ministry. BD walks through Romans 14, 1 Corinthians 8–10, and Psalm 16:11 as they discuss the two ditches of legalism and antinomianism, why Spurgeon and CS Lewis and Tolkien and Chesterton all smoked and didn't hide it, and what it actually means to bring all of life under the Lordship of Christ. If you've ever driven two towns over to the liquor store so nobody would recognize you, this episode is both your conviction and your permission slip. LINKS Grab BD's new book here for the sweet, sweet price of $16.89 Visit carpefide.com and check out our BRAND NEW SITE, hunt for our Easter Egg to win a sticker! Use code CARPE FIDE for 10% off your book purchase at Mud Hen Mama's main site Check out the discounted Men's and Women's bundles for our listeners at Old Forge Press We have RELAUNCHED our store! New shirts, colorways, and shipping options are YOURS for the taking (well, buying really, but you know what I'm talking about...) Head to carpefide.com/shop today to grab your new gear! Visit offgridwarehouse.com and use code CF10 for 10% off your offgrid order!! LIKE, SUBSCRIBE, REVIEW! This year we're making an effort to grow our podcast without being cringey. That said, some cringe must happen, and that's happening now. Please head over to iTunes to leave a rating and a comment, subscribe to us on YouTube, and follow us on all the socials to keep up to date, and most of all, leave us some feedback and dialogue with us. You can also drop us a line at hello@carpefide.com

Do we really dwell upon the fullness of God's love for us in Christ? How much have we grasped the freeness of divine grace? In a sermon of almost relentless focus and intensity, Spurgeon insists upon the freeness of God's grace, of his grace upon grace. He first considers the things the things which are freely given to us by God, ranging across salvation in all its fulness, and concluding with the crowning blessing, which is God giving himself—Father, Son, and Holy Spirit—to his chosen ones. However, there is grace upon grace, for not only are these things given, but God also gives us the power to receive them! We could never have grasped these blessings unless the Lord in his mercy had given us grace to receive his grace. However, there is again grace upon grace, for not only do we receive grace to receive grace, but the Spirit also graciously gives us the knowledge of these things, a saving, experiential knowledges of them. With this goes a particular warning, too, about the spirit of the world which contends against the Spirit of God, a spirit which we cannot entertain if we are to receive these blessings. So we come into true possession of "the things that have been freely given to us by God" (1Cor 2:12).

Do we really dwell upon the fullness of God's love for us in Christ? How much have we grasped the freeness of divine grace? In a sermon of almost relentless focus and intensity, Spurgeon insists upon the freeness of God's grace, of his grace upon grace. He first considers the things the things which are freely given to us by God, ranging across salvation in all its fulness, and concluding with the crowning blessing, which is God giving himself—Father, Son, and Holy Spirit—to his chosen ones. However, there is grace upon grace, for not only are these things given, but God also gives us the power to receive them! We could never have grasped these blessings unless the Lord in his mercy had given us grace to receive his grace. However, there is again grace upon grace, for not only do we receive grace to receive grace, but the Spirit also graciously gives us the knowledge of these things, a saving, experiential knowledges of them. With this goes a particular warning, too, about the spirit of the world which contends against the Spirit of God, a spirit which we cannot entertain if we are to receive these blessings. So we come into true possession of "the things that have been freely given to us by God" (1Cor 2:12).

One day while Jesus is teaching, an expert in religious law asks a question – “Teacher, what should I do to inherit eternal life.” Today we think of eternal life solely as life after death – heaven. But this word ‘eternal’ was used as a particular QUALITY of life that comes from God. Eternal life was a life that could be had living right here and right now when living God’s way. This man was asking Jesus, how do I get God’s quality of life? How do I live better? The answer was, “you must love the LORD your God with all your heart, all your soul, all your strength, and all your mind – AND – Love your neighbor as yourself”. And then Jesus is asked an important question – WHO IS MY NEIGHBOR? It’s an honest question. If I’m going to follow Jesus’ instructions to love my neighbor as myself, I first need to understand who my neighbor is – then I need to understand what it would mean to love them as myself. And that’s where our next parable comes in. To explain who our neighbor is and how we are supposed to love them, Jesus tells the story of the Good Samaritan. Luke 10: 30-37: “A Jewish man was traveling from Jerusalem down to Jericho, and he was attacked by bandits. They stripped him of his clothes, beat him up, and left him half dead beside the road. “By chance a priest came along. But when he saw the man lying there, he crossed to the other side of the road and passed him by. A Temple assistant walked over and looked at him lying there, but he also passed by on the other side. “Then a despised Samaritan came along, and when he saw the man, he felt compassion for him. Going over to him, the Samaritan soothed his wounds with olive oil and wine and bandaged them. Then he put the man on his own donkey and took him to an inn, where he took care of him. The next day he handed the innkeeper two silver coins, telling him, ‘Take care of this man. If his bill runs higher than this, I'll pay you the next time I'm here.' “Now which of these three would you say was a neighbor to the man who was attacked by bandits?” Jesus asked. The man replied, “The one who showed him mercy.” Then Jesus said, “Yes, now go and do the same.” So here we have a Jewish man who is attacked and left dying beside the road. The locals see him and walk by. They’re not only locals, but one is a priest and one is a temple assistant – they literally work for God – but they pass by the man in desperate need and don’t get involved. Then comes a “despised Samaritan”. To really understand this story, you have to understand why he would have been despised. A Samaritan was from the region of Samaria. Samaritans and Jews had a long history of hostility. They had deep religious and cultural differences, and there was tremendous prejudice and mistrust between them. They didn't associate with one another the way you might expect neighbors to. So when Jesus tells a story about a Jewish man in need and makes a Samaritan the one who stops to help him, there is serious shock factor. The most unlikely one was the neighbor. The outsider was the neighbor. The one who was different and disliked was the neighbor. The one kept at a distance was the neighbor. And the people who saw the need, crossed to the other side of the road, and kept walking? They were not acting like neighbors. Remember, the original question was, “Who is my neighbor?” Jesus turns that question completely upside down. The question isn’t simply, “Who qualifies to receive my love?” The better question is, “Am I willing to become a neighbor to the person in front of me?” And that brings us right back to the command: “Love your neighbor as yourself.” My friends, how many times are we failing to love our neighbors as ourselves? And is it because we don’t know how to first love ourselves? Nope. That’s cheap. Don’t settle for that answer. This isn’t a self-love message. Quite honestly, most of us are so totally selfish, so completely wrapped up in our own feelings and desires that we only think of ourselves. Here’s the truth – you know how to care about yourself. You know how to make sure you have food to eat. You know how to protect yourself. You know how to make sure you’re comfortable. You know how to avoid things that inconvenience you. We really don’t have a problem loving ourselves. We have a unique way of making everything about ourselves. We take the command of loving others as ourselves and twist it into a self-love lesson on putting ourselves first so we can then love others better. Don’t twist this. Jesus is simply telling us to take that same concern we naturally have for ourselves and extend it outward. Loving our neighbor as ourself is having the same concern for others as we do for ourselves. We care about us eating dinner – we should care about them eating dinner. We care about us being warm – we should care about them being warm. The Samaritan didn’t just notice the man’s need. He allowed the man’s need to interrupt his own life. That’s the part that gets me. The Samaritan was traveling this road because he had somewhere to go. This wasn’t a road you just took a joy walk on. He wasn’t out getting in his steps. He had things to do. He had his own life. And yet, when he saw someone hurting, he stopped. He got close. He got involved. He gave his time. He gave his resources. He gave his attention. He gave what he had. He’s the neighbor. He’s caring. He’s loving. Love isn’t always convenient. In fact, sometimes love is wildly inconvenient. Sometimes loving your neighbor means crossing the road instead of crossing your arms. It means noticing instead of ignoring. It means stopping instead of rushing. It means getting involved when it would be easier to mind your own business. Imagine the excuses the first 2 people had walking by this man laying on the side of the road bleeding to death. Maybe justified excuses. It was dangerous. They weren’t medically trained to save a life. They didn’t know how to help. Wow – how many times is that our leading excuse for not stopping, for not getting involved – I just don’t know how to help. What – girl, you don’t know how to just CARE about someone else? Jesus knows better. And sometimes the person God is asking you to love isn’t the person you naturally like. That’s the whole point of the Samaritan. Jesus wasn’t impressed by proximity to God. The priest was close to the temple. The temple assistant worked in the temple. They knew the Scriptures. They knew the commands. But when love required something of them, they walked away. The Samaritan may have been the last person anyone expected Jesus to put in the hero role, but he understood something the religious insiders had missed: Love doesn’t just know what is right. Love does what is right. We get so hung up on “who is my neighbor” – here’s the better question – “Who is God putting in front of me that I am tempted to walk past?” Who is hurting that I’ve learned not to notice? Who is difficult that I’ve decided isn’t my responsibility? Who is different from me that I’ve kept at a distance? Who is inconvenient? Who requires more of me than I’m comfortable giving? Love your neighbor. Even when it’s inconvenient. Even when they’re different. Even when they wouldn’t be your first choice. Even when you don’t get anything back. I know we can’t help everyone. I know our job isn’t to save everyone. I know sometimes it’s even dangerous to get involved. So how do we know? Really, on a practical level, how do we get started with this? I read this quote by Spurgeon, “When we see innocent people suffering as the result of the sin of others, our pity should be excited.” Maybe this is a good way to start getting involved. Is that an innocent person suffering as a result of the sin of someone else – STOP AND CARE ABOUT THEM. We don’t have to run after every need we see. However, when we see the innocent suffering, we are supposed to get involved! And what do we receive as a result? Remember where this story started? It started with the question of eternal life. The word ‘eternal’ here meaning God’s kind of life – a God QUALITY life. Here it is! Care about your neighbor – the innocent one in need right in front of you. Follow Pamela on Instagram – https://instagram.com/headmamapamela Or Facebook – https://www.facebook.com/pamela.crim Find out more about BIG Life – http://biglifehq.com

Contact us. We'd love to serve youRequest a stay at a Shepherd's House LocationGive financially to support the work of helping pastors thriveWrite a review on Apple Podcasts or Spotify(01:30) The Listener Question: Topical to Expository(03:01) The Anchor Text: 2 Timothy 3-4(05:08) The Case for Expository Preaching(07:56) Broad Exposure to the Whole Bible(09:02) Teaching People How to Read Their Bibles(10:19) Brian's Own Church: 70 Years of Topical Preaching(12:20) Start Short, Familiar, and Compelling(14:18) Larger Chunks, Shorter Series(16:49) "Why Are You Giving Us a Bible Study?"(18:28) The Band of Brothers Illustration(19:48) Sermon Length as the Hidden Variable(21:10) Simplicity, Spurgeon, and Ryle(22:43) Patience — A Multi-Year Horizon(25:19) Preacher and Congregation Growing Together(26:39) They're Being Patient With You, Too(27:30) Sprinkling Topical Sermons Back In(28:34) Don't Preach a Commentary — Point to Christ(30:02) Working on the Craft of Communication(31:37) Final word and Prayer

Contact us. We'd love to serve youRequest a stay at a Shepherd's House LocationGive financially to support the work of helping pastors thriveWrite a review on Apple Podcasts or Spotify(01:30) The Listener Question: Topical to Expository(03:01) The Anchor Text: 2 Timothy 3-4(05:08) The Case for Expository Preaching(07:56) Broad Exposure to the Whole Bible(09:02) Teaching People How to Read Their Bibles(10:19) Brian's Own Church: 70 Years of Topical Preaching(12:20) Start Short, Familiar, and Compelling(14:18) Larger Chunks, Shorter Series(16:49) "Why Are You Giving Us a Bible Study?"(18:28) The Band of Brothers Illustration(19:48) Sermon Length as the Hidden Variable(21:10) Simplicity, Spurgeon, and Ryle(22:43) Patience — A Multi-Year Horizon(25:19) Preacher and Congregation Growing Together(26:39) They're Being Patient With You, Too(27:30) Sprinkling Topical Sermons Back In(28:34) Don't Preach a Commentary — Point to Christ(30:02) Working on the Craft of Communication(31:37) Final word and Prayer

Final speaker of the Fall Quarterly "Free Grace Broadcaster" speaking on the topic "Predestination." Spurgeon explores the "why" of our predestination as only he could do.

Final speaker of the Fall Quarterly "Free Grace Broadcaster" speaking on the topic "Predestination." Spurgeon explores the "why" of our predestination as only he could do.

Final speaker of the Fall Quarterly "Free Grace Broadcaster" speaking on the topic "Predestination." Spurgeon explores the "why" of our predestination as only he could do.

To paraphrase a quote from C. H. Spurgeon, "God has made all things within the world to be our teachers". We can learn spiritual lessons from God's creative hand.

To paraphrase a quote from C. H. Spurgeon, "God has made all things within the world to be our teachers". We can learn spiritual lessons from God's creative hand.

Are you a gospel trumpet? That is the dominant image which Spurgeon employs for his sermon from 1 Thessalonians 1:8 about sounding forth the word of the Lord. The sermon builds to some applications which are very specific to the Metropolitan Tabernacle in Spurgeon's time, and we need to take that into account as we reach them. However, they can easily be turned to help us in our own situations, and the principles which lie behind them are broadly true. So, we are urged to consider the trumpeters themselves, the kind of men who make God's word to sound out, with Spurgeon ranging across Paul's description of the Thessalonian believers in his letters to them. This is really a brief study in Christian character. Then we turn to the trumpets, and see how it is that they give forth such a penetrating sound, and here we are in the realm of Christian experience and obedience. Thirdly, Spurgeon insists that there was a pressing present need for just such a trumpet-blast as sounded from the Thessalonian believers, and here the flavour of the hour begins to bleed through, but in a way that I think makes the modern reader add his, “Amen!” to the preacher's assessment. Finally comes the question of whether or not his immediate congregation had an obligation to sound forth that trumpet-note. While some of the qualities and opportunities Spurgeon identifies are very tightly tied to the Tabernacle gathering, they raise questions and challenges for every church and each believer as to how we respond to the need of the present hour. Read the sermon here: https://www.mediagratiae.org/resources/sounding-out-the-word-of-the-lord Check out the new From the Heart of Spurgeon Book! British: https://amzn.to/48rV1OR American: https://amzn.to/48oHjft Connect with the Reading Spurgeon Community on Twitter! https://twitter.com/ReadingSpurgeon Sign up to get the weekly readings emailed to you: https://www.mediagratiae.org/podcasts-1/from-the-heart-of-spurgeon. Check out other Media Gratiae podcasts at www.mediagratiae.org Download the Media Gratiae App: https://subsplash.com/mediagratiae/app

Are you a gospel trumpet? That is the dominant image which Spurgeon employs for his sermon from 1 Thessalonians 1:8 about sounding forth the word of the Lord. The sermon builds to some applications which are very specific to the Metropolitan Tabernacle in Spurgeon's time, and we need to take that into account as we reach them. However, they can easily be turned to help us in our own situations, and the principles which lie behind them are broadly true. So, we are urged to consider the trumpeters themselves, the kind of men who make God's word to sound out, with Spurgeon ranging across Paul's description of the Thessalonian believers in his letters to them. This is really a brief study in Christian character. Then we turn to the trumpets, and see how it is that they give forth such a penetrating sound, and here we are in the realm of Christian experience and obedience. Thirdly, Spurgeon insists that there was a pressing present need for just such a trumpet-blast as sounded from the Thessalonian believers, and here the flavour of the hour begins to bleed through, but in a way that I think makes the modern reader add his, "Amen!" to the preacher's assessment. Finally comes the question of whether or not his immediate congregation had an obligation to sound forth that trumpet-note. While some of the qualities and opportunities Spurgeon identifies are very tightly tied to the Tabernacle gathering, they raise questions and challenges for every church and each believer as to how we respond to the need of the present hour.

Are you a gospel trumpet? That is the dominant image which Spurgeon employs for his sermon from 1 Thessalonians 1:8 about sounding forth the word of the Lord. The sermon builds to some applications which are very specific to the Metropolitan Tabernacle in Spurgeon's time, and we need to take that into account as we reach them. However, they can easily be turned to help us in our own situations, and the principles which lie behind them are broadly true. So, we are urged to consider the trumpeters themselves, the kind of men who make God's word to sound out, with Spurgeon ranging across Paul's description of the Thessalonian believers in his letters to them. This is really a brief study in Christian character. Then we turn to the trumpets, and see how it is that they give forth such a penetrating sound, and here we are in the realm of Christian experience and obedience. Thirdly, Spurgeon insists that there was a pressing present need for just such a trumpet-blast as sounded from the Thessalonian believers, and here the flavour of the hour begins to bleed through, but in a way that I think makes the modern reader add his, "Amen!" to the preacher's assessment. Finally comes the question of whether or not his immediate congregation had an obligation to sound forth that trumpet-note. While some of the qualities and opportunities Spurgeon identifies are very tightly tied to the Tabernacle gathering, they raise questions and challenges for every church and each believer as to how we respond to the need of the present hour.

Are you a gospel trumpet? That is the dominant image which Spurgeon employs for his sermon from 1 Thessalonians 1:8 about sounding forth the word of the Lord. The sermon builds to some applications which are very specific to the Metropolitan Tabernacle in Spurgeon's time, and we need to take that into account as we reach them. However, they can easily be turned to help us in our own situations, and the principles which lie behind them are broadly true. So, we are urged to consider the trumpeters themselves, the kind of men who make God's word to sound out, with Spurgeon ranging across Paul's description of the Thessalonian believers in his letters to them. This is really a brief study in Christian character. Then we turn to the trumpets, and see how it is that they give forth such a penetrating sound, and here we are in the realm of Christian experience and obedience. Thirdly, Spurgeon insists that there was a pressing present need for just such a trumpet-blast as sounded from the Thessalonian believers, and here the flavour of the hour begins to bleed through, but in a way that I think makes the modern reader add his, "Amen!" to the preacher's assessment. Finally comes the question of whether or not his immediate congregation had an obligation to sound forth that trumpet-note. While some of the qualities and opportunities Spurgeon identifies are very tightly tied to the Tabernacle gathering, they raise questions and challenges for every church and each believer as to how we respond to the need of the present hour.

"Tethered to the cross" is how the renowned nineteenth-century English Baptist minister Charles H. Spurgeon (1834–1892) described the task of ministry and his approach to preaching. For nearly four decades, Spurgeon served as the pastor of the church at the Metropolitan Tabernacle in London. But what specifically guided the reading of Scripture by the man known as the "Prince of Preachers"? Tracing the development of Spurgeon's thought and his approach to biblical hermeneutics throughout his ministry in Tethered to the Cross: The Life and Preaching of Charles H. Spurgeon (IVP Academic, 2020), theologian and historian Thomas Breimaier argues that Spurgeon viewed the entire Bible through the lens of the cross of Christ. This method led Spurgeon to interpret texts in a consistent fashion, resulting in sermons, articles, and instruction that employed cross-centered language, which was aimed at the conversion of unbelievers. With Breimaier as our guide, better understanding of how Spurgeon approached the task of interpreting Scripture and preaching the gospel might enable us, too, to be tethered to the cross of Christ.Author Thomas Breimaier (PhD, University of Edinburgh) is the Director for Learning and Training at Hope City Church in Edinburgh, Scotland.Host Michael Shaw is a PhD student in Historical Theology at Union College, Belfast, and a Visiting Lecturer at the Irish Baptist College. His research focuses on the thought of the Independent Puritan theologian Jeremiah Burroughs (1599–1646). His primary academic interests lie in historical theology, particularly early modern Baptist and Congregationalist theology and ecclesiology. He also serves as the Associate Pastor at Strandtown Baptist Church, Belfast. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

"Tethered to the cross" is how the renowned nineteenth-century English Baptist minister Charles H. Spurgeon (1834–1892) described the task of ministry and his approach to preaching. For nearly four decades, Spurgeon served as the pastor of the church at the Metropolitan Tabernacle in London. But what specifically guided the reading of Scripture by the man known as the "Prince of Preachers"? Tracing the development of Spurgeon's thought and his approach to biblical hermeneutics throughout his ministry in Tethered to the Cross: The Life and Preaching of Charles H. Spurgeon (IVP Academic, 2020), theologian and historian Thomas Breimaier argues that Spurgeon viewed the entire Bible through the lens of the cross of Christ. This method led Spurgeon to interpret texts in a consistent fashion, resulting in sermons, articles, and instruction that employed cross-centered language, which was aimed at the conversion of unbelievers. With Breimaier as our guide, better understanding of how Spurgeon approached the task of interpreting Scripture and preaching the gospel might enable us, too, to be tethered to the cross of Christ.Author Thomas Breimaier (PhD, University of Edinburgh) is the Director for Learning and Training at Hope City Church in Edinburgh, Scotland.Host Michael Shaw is a PhD student in Historical Theology at Union College, Belfast, and a Visiting Lecturer at the Irish Baptist College. His research focuses on the thought of the Independent Puritan theologian Jeremiah Burroughs (1599–1646). His primary academic interests lie in historical theology, particularly early modern Baptist and Congregationalist theology and ecclesiology. He also serves as the Associate Pastor at Strandtown Baptist Church, Belfast.Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Pastor Mark Hogan teaches on sanctifying the Lord's Day (Revelation 1:10) as the Christian Sabbath, taking a positive approach—asking what the day is for rather than listing prohibitions—drawing on Spurgeon, Jonathan Edwards, and Puritans like Ezekiel Hopkins. He outlines three categories of duty: acts of piety, with corporate worship as the chief part (Acts 20:7; 1 Cor 16; Heb 10; Ps 122), making the day 'church-shaped' with prayer meeting, Sunday school, and fellowship, plus private and family worship where fathers lead catechism and devotions (Isaiah 58:13–14); acts of charity such as hospitality (Rom 12:13; 1 Pet 4:9) and visiting the sick (Matt 12:12); and acts of necessity like eating and genuine emergencies. Applications from Reformed writers include preparing on Saturday night (J.I. Packer), delighting in the day as the Puritans' 'market day for the soul' (Ps 118), improving the day, and anticipating eternal rest, since Hebrews 4:9 says a sabbatismos remains for God's people—Spurgeon called it a 'dress rehearsal for eternity.' Finally, citing Thomas Shepard's warning against both profaneness and pharisaical strictness, Hogan urges guarding against legalism, closing with Christopher Wordsworth's hymn 'O Day of Rest and Gladness.'

Spurgeon attempts to startle his congregation into awaking from spiritual stupor.

Greene & Phillips at: https://www.greenephillips.com/

Spurgeon attempts to startle his congregation into awaking from spiritual stupor.

One of the enduring elements of Spurgeon's public ministry, reflective of his private life, is his delight in and dependence on the Holy Spirit. He mentions him often, prays to him regularly, delights in him personally, and depends on him resolutely. He is a good guide for us, then, concerning intimate knowledge of the Holy Spirit. As often, Spurgeon is not afraid of his own experience, but his starting point and guiding principle is the Word of God, as he considers what it is to have the Holy Spirit dwelling with us and in us. I think that the personality and operations of the Holy Spirit is a fairly significant weak point in modern Reformed evangelicalism, perhaps because of an over-reaction to Charismatic excess, but I also wonder if we have downplayed his presence and influence because we do not know him very well. Whatever the case, Spurgeon is corrective and instructive as he guides us through the truth of John 14:17, helping us to understand who we know, and how, and what it means to have this intimacy with the Third Person of the Godhead. As one who needs him, and wants him more than I have him, I hope it will be a blessing to you. Read the sermon here: https://www.mediagratiae.org/resources/intimate-knowledge-of-the-holy-spirit Check out the new From the Heart of Spurgeon Book! British: https://amzn.to/48rV1OR American: https://amzn.to/48oHjft Connect with the Reading Spurgeon Community on Twitter! https://twitter.com/ReadingSpurgeon Sign up to get the weekly readings emailed to you: https://www.mediagratiae.org/podcasts-1/from-the-heart-of-spurgeon. Check out other Media Gratiae podcasts at www.mediagratiae.org Download the Media Gratiae App: https://subsplash.com/mediagratiae/app

One of the enduring elements of Spurgeon's public ministry, reflective of his private life, is his delight in and dependence on the Holy Spirit. He mentions him often, prays to him regularly, delights in him personally, and depends on him resolutely. He is a good guide for us, then, concerning intimate knowledge of the Holy Spirit. As often, Spurgeon is not afraid of his own experience, but his starting point and guiding principle is the Word of God, as he considers what it is to have the Holy Spirit dwelling with us and in us. I think that the personality and operations of the Holy Spirit is a fairly significant weak point in modern Reformed evangelicalism, perhaps because of an over-reaction to Charismatic excess, but I also wonder if we have downplayed his presence and influence because we do not know him very well. Whatever the case, Spurgeon is corrective and instructive as he guides us through the truth of John 14:17, helping us to understand who we know, and how, and what it means to have this intimacy with the Third Person of the Godhead. As one who needs him, and wants him more than I have him, I hope it will be a blessing to you.

One of the enduring elements of Spurgeon's public ministry, reflective of his private life, is his delight in and dependence on the Holy Spirit. He mentions him often, prays to him regularly, delights in him personally, and depends on him resolutely. He is a good guide for us, then, concerning intimate knowledge of the Holy Spirit. As often, Spurgeon is not afraid of his own experience, but his starting point and guiding principle is the Word of God, as he considers what it is to have the Holy Spirit dwelling with us and in us. I think that the personality and operations of the Holy Spirit is a fairly significant weak point in modern Reformed evangelicalism, perhaps because of an over-reaction to Charismatic excess, but I also wonder if we have downplayed his presence and influence because we do not know him very well. Whatever the case, Spurgeon is corrective and instructive as he guides us through the truth of John 14:17, helping us to understand who we know, and how, and what it means to have this intimacy with the Third Person of the Godhead. As one who needs him, and wants him more than I have him, I hope it will be a blessing to you.

If you enjoy the work of CH Spurgeon and you haven't yet subscribed to the Spurgeon Legacy Podcast, give it a search in your player and subscribe. Here's the latest episode of my conversation with Ray Rhodes, Jr, author of Susie (on Spurgeon's wife Susannah), Yours, Till Heaven (on their marriage), and now a major new biography, Spurgeon: The Man Beyond the Pulpit.We talk about why the world needed another Charles Spurgeon biography, how Rhodes researched the man behind the "Prince of Preachers," and some surprising things about Spurgeon's life he uncovered along the way.Get a free trial of Logos at ReasonableTheology.org/Logos Support the showGET THE NEWSLETTEREach edition of the Reasonable Theology newsletter contains my latest article or podcast episode PLUS:A Theological Word or Phrase Explained Quickly and ClearlyA Painting Depicting a Scene from Scripture or Church HistoryAudio of a Hymn or other Musical Selection to EnjoyA Recommended Book or Resource to Expand Your LibrarySUBSCRIBE HERE

9/3/2026 | Today's daily devotional by C. H. Spurgeon on SermonAudio: Title: Out of Spiritual Death Subtitle: Faith's Checkbook by Spurgeon Speaker: C. H. Spurgeon Broadcaster: Prince of Preachers Event: Audiobook Date: 9/3/2026 Bible: Ezekiel 37:13 Length: 1 min.

9/3/2026 | Today's evening devotional by C. H. Spurgeon on SermonAudio: Title: Spurgeon's Morning & Evening - Sep 3 PM Subtitle: Spurgeon's Daily Devotional Speaker: C. H. Spurgeon Broadcaster: Prince of Preachers Event: Audiobook Date: 9/3/2026 Bible: Psalm 11:5 Length: 3 min.

9/3/2026 | Today's morning devotional by C. H. Spurgeon on SermonAudio: Title: Spurgeon's Morning & Evening - Sep 3 AM Subtitle: Spurgeon's Daily Devotional Speaker: C. H. Spurgeon Broadcaster: Prince of Preachers Event: Audiobook Date: 9/3/2026 Bible: Song of Solomon 1:7 Length: 3 min.

He was known as the Prince of Preachers. He wrote 135 books. He was a philanthropist and a man who still casts a long shadow on the Church. Author and pastor, Ray Rhodes, gives a sweeping view of the life and ministry of Charles Haddon Spurgeon. What was he like at home? What was it like to experience one of his messages? Don’t miss the conversation on Chris Fabry Live. Featured resource:Spurgeon by Ray Rhodes Jr. August thank you gift:Resolve Conflict and Find Peace and Hope with Adult Children by Kathy Koch Chris Fabry Live is listener-supported. To support the program, click here.Become a Back Fence Partner: https://moodyradio.org/donateto/chrisfabrylive/partnersSee omnystudio.com/listener for privacy information.

https://anchorbaptist1611.com/

God's chosen will persevere to the end. Spurgeon's personal appeal to all listeners to meet him in Heaven!

This is a lovely sermon, grounded in the Lord's second appearance to Solomon, and our Sovereign's answer to his humble servant. Spurgeon takes Solomon's prayer as a model for our own, and looks to God's answer as a pattern for our faith to expect. He shows us our proper place in prayer, coming before the Lord, and what that means, and how to find him. He explains that the great desire of the praying man is to be heard of the Lord in our prayer and supplication, and what it really means to be heard. He stirs us up to an assurance of answer to prayer, and the ways in which the Lord gives that confidence to his people. Finally, how should we pray? Spurgeon's counsels to his own people may need a little massaging to fit us, but it is not hard work! He guides us through Solomon's petitions and their answers, demonstrating how these are the very things that we desire in the church of Jesus Christ. And so, we are taught to pray, being led to the throne of grace, and with our souls stirred to seek a blessing and to look for its coming from the heart and hand of our gracious God. Read the sermon here: https://www.mediagratiae.org/resources/idols-found-wanting-but-jehovah-found-faithful Check out the new From the Heart of Spurgeon Book! British: https://amzn.to/48rV1OR American: https://amzn.to/48oHjft Connect with the Reading Spurgeon Community on Twitter! https://twitter.com/ReadingSpurgeon Sign up to get the weekly readings emailed to you: https://www.mediagratiae.org/podcasts-1/from-the-heart-of-spurgeon. Check out other Media Gratiae podcasts at www.mediagratiae.org Download the Media Gratiae App: https://subsplash.com/mediagratiae/app

On this episode of Theologically Driven, we talk with Dr. Aloisi about Spurgeon and his fight against the downgrade in the Baptist Union.Learn more about DBTS at https://dbts.edu