Justice Satisfied

An Earnest Invitation

Spurgeon unpacks the command "Kiss the Son" through four progressively deeper meanings — a kiss of reconciliation that ends the sinner's rebellion against God, a kiss of homage that acknowledges Christ as king, a kiss of worship that bows before his full divinity, and a kiss of affectionate gratitude like Mary Magdalene weeping at Christ's feet — arguing that each aspect of this single command encompasses the entire movement from enmity to love, and that Christ stands ready to receive every sinner who comes with any one of these intentions. He then turns to the warning with thunder and urgency: Christ the Lamb can become angry, and when he does it is the most fearful anger in the universe — the wrath of the very one who is "mighty to save" — and even a little of that anger is enough to destroy the sinner forever, while death may come without warning at any moment, so that delay is not merely foolish but potentially fatal. He closes with the benediction as a second and sweeter argument: those who trust Christ are not merely promised blessing but receive it really, consciously, and increasingly, growing from the first ray of faith all the way to eternal glory — and he urges every trembling sinner to simply trust Christ now, since no soul that ever cast itself on Christ has perished, the door of mercy stands wide open, and the only qualification required is to feel your own need. Sermon delivered by Charles Spurgeon on July 3rd, 1859.

A Home Mission Sermon

Spurgeon argues that God keeps his people in this world for one reason — to do good to others and glorify him — and the ruling principle for that work is the text: do whatever your hand finds, meaning the work that is near and possible right now, not the grand scheme miles away or the imaginary ministry you would have if circumstances were different, and the moment you find it, do it promptly, wholeheartedly, and in God's strength, since procrastination robs Christ of today's service and listless half-heartedness is an insult to the One who gave everything. He enforces this with two great arguments: first, that death is nearer than we think and the grave ends all service — no second chances, no posthumous warnings, no deferred generosity — so that every hour of idleness or delay is an hour permanently lost; and second, that if we truly believe men are perishing in hell, our stillness is a moral absurdity, since no one who genuinely believed a neighbor was running toward a cliff would stand idly watching. He closes with three specific charges: parents must teach their own children while they still can, Sunday school teachers must give their whole hearts to their classes, and ministers must preach with urgency — and he holds up Whitfield's story as the model, a man who returned from death's door resolved not to go home until he could bring souls with him. Sermon delivered by Charles Spurgeon on June 26th, 1859.

His Name—the Mighty God

Spurgeon opens with a sharp defense of Christ's full divinity, arguing that those who deny it have implicitly accused every Christian of idolatry, that Christ himself spoke and acted in ways that make him either truly God or a deceiver deserving his condemnation, and that if he is merely a man then his crucifixion was a just execution for blasphemy and the entire Christian faith collapses into delusion. He then turns to show how believers already call Christ "the mighty God" in practice rather than just in words — by ascribing to him eternity, immutability, omnipresence, and omniscience in their hymns, prayers, and daily trust, and by treating him as Mediator and Savior, both of which roles require deity since no mere creature can bridge the infinite gap between God and man or be the legitimate object of eternal faith. He closes by tracing how Christ has proved his Godhead through history and experience: by standing sinless through temptations that felled angels and Adam, by bearing the entire accumulated weight of his people's sins without being destroyed, by shattering death's chains on the third day, and by doing for individual souls what no creature could — forgiving freely, bearing patiently, enriching infinitely — so that the only fitting crown for such a Savior is the one the prophet gave him: "the mighty God." Sermon delivered by Charles Spurgeon on June 19th, 1859.

The Scales of Judgment

Spurgeon warns that every person—like Belshazzar—will one day be weighed by God and may hear the dreadful verdict, “You are weighed in the balances, and are found wanting.” He begins by showing that God weighs nations as well as individuals, citing the bloodshed of ancient Babylon and the persecutions in Piedmont as proof that national sins bring national judgment. Turning to the personal level, Spurgeon urges hearers to judge themselves now through several “preliminary weighings”: the opinion of honest men, the divine law—which exposes even the most respectable person as light as “the dust of the balance”—the scale of conscience, the scale of Scripture, and the scales of providence, whether adversity, prosperity, or temptation. He illustrates how adversity tests whether we can say, “Though he slay me, yet will I trust in him,” while prosperity often melts superficial religion like “the palace of ice,” and temptation reveals whether we truly resist sin or merely wear a mask of piety. Spurgeon warns that many professing Christians fear to examine themselves, like bankrupts who keep no books, and urges them to test their souls honestly before the final judgment. Only the true believer, clothed in Christ’s perfect righteousness, can step into God’s scales without fear, for Christ’s obedience and atonement give him “full weight” where the law would otherwise condemn. Sermon delivered by Charles Spurgeon on June 12th, 1859.

The Believer's Challenge

Spurgeon proclaims that a Christian can stand before heaven, earth, and hell without fear of condemnation because of four unshakable pillars of assurance: Christ has died, Christ is risen, Christ sits at the right hand of God, and Christ makes intercession for us. He explains that Christ’s death fully satisfied divine justice—“the black cloud of vengeance emptied out itself upon the cross”—and that His resurrection is the Father’s public receipt showing the debt is paid, the bond torn in two. Christ’s enthronement at God’s right hand proves the work is finished, for unlike the standing priests of the Old Testament, Jesus sits because the atonement is complete and believers are accepted in Him. Finally, Spurgeon exalts Christ’s ongoing intercession as the strongest argument of all, noting that the Savior pleads with “my Father and your Father,” presenting His own blood on the mercy seat as the believer’s unanswerable defense. With these four foundations intertwined, Spurgeon says the Christian may echo Paul’s bold cry—“Who is he that condemns?”—for no accusation from conscience, man, or Satan can stand against those secured by the death, resurrection, exaltation, and intercession of Christ. Sermon delivered by Charles Spurgeon on June 5th, 1859.