Daily Sermon Station

Spurgeon uses the ancient prophecy against Babylon — consumed as stubble, leaving not a single coal for warmth — to build a three-part portrait of eternal punishment: first, that it will be easily inflicted, because sinners carry the materials of their own destruction within themselves, in a conscience that will finally be fully awake, a memory that will replay every sin and every rejected...

Spurgeon takes God's searching question to the Jews — "Did you at all fast unto Me, even to Me?" — as a scalpel for examining every form of religious activity, arguing that God accepts no worship and no deed that is not genuinely aimed at his glory rather than the worshipper's own benefit, and he surveys the many ways self quietly hijacks religion: careless churchgoers who sit in pews with...

Spurgeon opens by cataloging the many ways fallen human beings refuse to face their own sin — hiding it like Achan, making excuses like Aaron, blaming others like Adam and Eve, flatly denying it like Ananias, or covering it with religious performance like the Pharisees — and argues that until a person stops all these evasions and truly confesses their guilt, they will never seek a Savior, never...

Spurgeon opens with a long celebration of the promises of God as the believer's mine of wealth, armory, surgery, storehouse, and title deed to Heaven — arguing that since every single blessing in the Covenant of Grace comes not by earning but by promise, knowing how to actually obtain those promises is the most important practical skill a Christian can develop. He then distinguishes two meanings...

Spurgeon opens by insisting that all three persons of the Trinity cooperate in sanctification — cautioning against the common errors of picturing the Father as harsh judge, or of magnifying Christ's work while despising the Spirit's — and works through three distinct biblical meanings of the word "sanctify": being set apart for holy use (as the tabernacle vessels were consecrated, and as...

Spurgeon opens with the observation that wholeheartedness is the universal law of success — in business, science, medicine, and law alike — and argues it is no less true in religion, illustrating this by pointing to how Islam spread by the sword-swinging zeal of its earliest followers and how Francis Xavier carried Roman Catholicism to India, Burma, China, and Japan through sheer burning energy,...

Spurgeon opens by placing the beatitude "Blessed are the peacemakers" in its context — sandwiched between purity of heart and the willingness to be persecuted — and carefully describing the peacemaker in every role of life: as a citizen who resists the popular drumbeat for war (applying this directly to rising tensions between Britain and America), as a man who absorbs personal insults rather...

Spurgeon opens by marveling at the extraordinary clarity of Christ's mind on the cross — that even while being crucified in agony, he could survey and comprehend the entire sweep of Scripture, every type from the red heifer to Solomon's temple, every prophecy from Eden to Malachi, and declare with perfect understanding that all of it was now fulfilled in him, an intellectual feat so staggering...

Spurgeon opens by insisting that Satan is a real, active, personal adversary — not a myth or superstition — and traces the terrifying scope of his activity: following believers into every place (sanctuary, family circle, prayer closet, business), into every spiritual duty (where he leaves the imprint of his foot like a dog's paw-print on wet Egyptian brick), and into every frame of mind...

Spurgeon opens with a lesson on providence drawn from Israel's forty years of eating manna — arguing that the sustaining power behind all food is not in the food itself but in God's direct command, so that he could just as easily nourish his people through any other means if he chose, as proved by long fasts, miraculous deliverances without any visible intervention, and the stories of Henry...