Spurgeon on Expositional Reading and Teaching in the Worship Service?
I’ve often wondered if C.H. Spurgeon’s style of preaching (i.e. the practice of taking a single verse and then constantly repeating it throughout the sermon, while making doctrinal and applicatory expositions of it) was the product of his own conversion experience at age 15. In his Autobiography, Spurgeon explained the nature of that particular experience when he wrote:
“When I could go no further, I turned down a side street, and came to a little Primitive Methodist Chapel. In that chapel there may have been a dozen or fifteen people. I had heard of the Primitive Methodists, how they sang so loudly that they made people’s heads ache; but that did not matter to me. I wanted to know how I might be saved, and if they could tell me that, I did not care how much they made my head ache. The minister did not come that morning; he was snowed up, I suppose. At last, a very thin-looking man,* a shoemaker, or tailor, or something of that sort, went up into the pulpit to preach. Now, it is well that preachers should be instructed; but this man was really stupid. He was obliged to stick to his text, for the simple reason that he had little else to say. The text was,—”Look Unto Me, And Be Ye Saved, All The Ends Of The Earth.”
There was, I thought, a glimpse of hope for me in that text. The preacher began thus:—”My dear friends, this is a very simple text indeed. It says, ‘Look.’ Now lookin’ don’t take a deal of pains. It ain’t liftin’ your foot or your finger; it is just, ‘Look.’ Well, a man needn’t go to College to learn to look. You may be the biggest fool, and yet you can look. A man needn’t be worth a thousand a year to be able to look. Anyone can look; even a child can look. But then the text says, ‘Look untoMe.’ Ay!” said he, m broad Essex, “many on ye are lookin’ to yourselves, but it’s no use lookin’ there. You’ll never find any comfort in yourselves. Some look to God the Father. No, look to Him by-and-by. Jesus Christ says, ‘Look unto Me.’ Some on ye say, ‘We must wait for the Spirit’s workin’.’ You have no business with that just now. Look to Christ. The text says, ‘Look unto Me.'”
Then the good man followed up his text in this way :—” Look unto Me; I am sweatin’ great drops of blood. Look unto Me; I am hangin’ on the cross. Look unto Me; I am dead and buried. Look unto Me; I rise again. Look unto Me; I ascend to Heaven. Look unto Me; I am sittin’ at the Father’s right hand. O poor sinner, look unto Me! look unto Me!” When he had gone to about that length, and managed to spin out ten minutes or so, he was at the end of his tether. Then he looked at me under the gallery, and I daresay, with so few present, he knew me to be a stranger. Just fixing his eyes on me, as if he knew all my heart, he said, “Young man, you look very miserable.” Well, I did; but I had not been accustomed to have remarks made from the pulpit on my personal appearance before. However, it was a good blow, struck right home. He continued, “and you always will be miserable—miserable in life, and miserable in death,—if you don’t obey my text; but if you obey now, this moment, you will be saved.” Then, lifting up his hands, he shouted, as only a Primitive Methodist could do, “Young man, look to Jesus Christ. Look! Look! Look! You have nothin’ to do but to look and live.” I saw at once the way of salvation. I know not what else he said,—I did not take much notice of it,—I was so possessed with that one thought. Like as when the brazen serpent was lifted up, the people only looked and were healed, so it was with me. I had been waiting to do fifty things, but when I heard that word, “Look!” what a charming word it seemed to me T Oh! I looked until I could almost have looked my eyes away. There and then the cloud was gone, the darkness had rolled away, and that moment I saw the sun; and I could have risen that instant, and sung with the most enthusiastic of them, of the precious blood of Christ, and the simple faith which looks alone to Him. Oh, that somebody had told me this before, “Trust Christ, and you shall be saved.” Yet it was, no doubt, all wisely ordered, and now I can say,— “E’er since by faith I saw the stream Thy flowing wounds supply, Redeeming love has been my theme. And shall be till I die.” I do from my soul confess that I never was satisfied till I came to Christ; when I was yet a child, I had far more wretchedness than ever I have now; I will even add, more weariness, more care, more heart-ache, than I know at this day. I may be singular in this confession, but I make it, and know it to be the truth. Since that dear hour when my soul cast itself on Jesus, I have found solid joy and peace; but before that, all those supposed gaieties of early youth, all the imagined ease and joy of boyhood, were but vanity and vexation of spirit to me. That happy day, when I found the Saviour, and learned to cling to His dear feet, was a day never to be forgotten by me.”1
One does not have to read many of Spurgeon’s sermons to understand that the same approach was the modus operandi for own preaching. In fact, there were many times during my seminary education that I remember getting in arguments with students who were hyper-critical of Spurgeon’s preaching. I was so thankful for the example of one who was so spiritually-minded and Gospel-centered that I was ready to be more forgiving with regard to his lack of textual precision and for the absence of an expository approach to preaching in his ministry. On one occasion, a student was criticizing Spurgeon’s preaching openly in the class. Welling up with frustration I shot back, “When you can preach the Gospel like Spurgeon, you can criticize Spurgeon.” One of the professors at my seminary quickly agreed with me as over against the unjust criticisms being raised.
To be fair, Spurgeon is not what we would consider a model of expositional, textual or lectio continua preaching. He was often loose with the his use of the text. Though squarely within the bounds of the analogia fide, one can only wonder what a powerful treasury of expositions we would have had if he had been committed to a lectio continua approach to reading and preaching Scripture. A recent observation may prove that he actually was committed to it in a part of his services.
Terry Johnson pointed out to me a fascinating historical-theological nugget he uncovered regarding lectio continua reading of Scripture from one of the introductory sections of Charles Spurgeon’s Commenting and Commentaries. Spurgeon actually defended the practice of expositional reading and teaching through books of the Bible during the worship service. It seems–from what he said in his section “On Commenting” at the beginning of the book–that he personally practiced a lectio continua reading and exposition of books of the Bible in the service at the Metropolitan Tabernacle. He wrote:
“Having introduced you to the commentators, I must now press upon you one of the most practical uses of them, namely, your own public commenting upon the Scriptures read during divine, service. Preaching in the olden time consisted very much more of exposition than it does now. I suppose that the sermons of the primitive Christians were for the most part expositions of lengthy passages of the Old Testament; and when copies of the gospels, and the epistles of Paul had become accessible to the churches, the chief work of the preacher would be to press home the apostolical teachings by delivering an address, the back bone of which would be a complete passage of Scripture: there would probably be but faint traces of divisions, heads and points, such as we employ in modern discoursing, but the teacher would follow the run of the passage which was open before him, commenting as he read. I suppose this to have been the case, because some of the early Christian modes of worship were founded very much upon that of the synagogue. I say some of the modes, since I suppose that as the Lord Jesus left his disciples free from rubrics and liturgies, each church worshipped according to the working of the free Spirit among them; one with the open meeting of the Corinthians, and another with a presiding minister, and a third with a mixture of the two methods. In the synagogue, it was the rule of the Rabbis that never less than twenty two verses of the law should be read at one time, and the preaching consisted of notes upon a passage of that length. Such a rule would be a mere superstition if we were slavishly bound by it, but I could almost wish that the custom were reestablished, for the present plan of preaching from short texts, together with the great neglect of commenting publicly upon the word is very unsatisfactory. We cannot expect to deliver much of the teaching of Holy Scripture by picking out verse by verse, and holding these up at random. The process resembles that of showing a house by exhibiting separate bricks. It would be an astounding absurdity if our friends used our private letters in this fashion, and interpreted them by short sentences disconnected and taken away from the context. Such expositors would make us out to say in every letter all we ever thought of, and a great many things besides far enough from our minds; while the real intent of our epistles would probably escape attention. Nowadays since expository preaching is not so common as it ought to be, there is the more necessity for our commenting during the time of our reading the Scriptures. Since topical preaching, hortatory preaching, experimental preaching, and so on–all exceedingly useful in their way–have almost pushed proper expository preaching out of place, there is the more need that we should, when we read passages of Holy Writ, habitually give running comments upon them.
I support my opinion with this reason, that the public reading of the abstruser parts of Scripture is of exceedingly little use to the majority of the people listening. I can recollect hearing in my younger days long passages out of Daniel, which might have been exceedingly instructive to me if I had obtained the remotest conception of what they meant. Take again, parts of the prophecy of Ezekiel, and ask yourselves what profit can arise from their perusal by the illiterate, “unless some man shall guide them”? What more edification can come from a chapter in English which is not understood than from the same passage in Hebrew or Greek? The same argument which enforces translation demands exposition. If but a few explanatory words are thrown in by a judicious reader, it is wonderful how luminous obscure portions may be made. Two or three sentences will often reveal the drift of a whole chapter; the key of a great difficulty may be presented to the hearer in half a score words, and thus the public reading may be made abundantly profitable. I once saw a school of blind children among the charming ruins of York Abbey, and could not help pitying their incapacity to enjoy so much beauty: how willingly would I have opened their eyes! Are ignorant people wandering among the glories of Scripture much less to be pitied? Who will refuse them the light?
Abundant evidence has come before me that brief comments upon Scripture in our ordinary services are most acceptable and instructive to our people. I have often heard from working men, and their wives, and from merchants and their families, that my own expositions have been most helpful to them. They testify that when they read the Bible at home in the family, the exposition makes it doubly precious to them; and the chapter which they had unprofitably read in course at family prayers, when they pursue it the next time, recollecting what their minister has said upon it, becomes a real delight to them. The mass of our hearers, in London at least, do not, to any appreciable extent, read commentaries or any other books which throw a light upon the Scriptures. They have neither the money nor the time to do so, and if they are to be instructed in the Word of God in things which they cannot find out by mere experience, and are not likely to have explained to them by their associates, they must get that instruction from us, or nowhere else; nor do I see how we are to give them such spiritual assistance except through the regular practice of exposition.
Besides, if you are in the habit of commenting, it will give you an opportunity of saying many things which are not of sufficient importance to become the theme of a whole sermon, and therefore would probably remain unnoticed, to the great loss of the Lord’s people and others. It is astounding what a range of truth, doctrinal, practical, and experimental, Holy Scripture brings before us; and equally worthy of admiration is the forcible manner in which that truth is advanced. Hints given in the way in which the word of God offers them are always wise and opportune; as, for instance, the rebukes which the word administers might have seemed too severe had they been made by the pastor, unsustained by the word and unsuggested by it, but arising out of the chapter they cannot be resented. You can both censure sins and encourage virtues by dilating upon the histories which you read in the inspired records, whereas you might never have touched upon them had not the chapter read brought the matter before you. If you want to make full proof of your ministry, and to leave no single point of revelation untouched, your easiest mode will be to comment upon Scripture habitually. Without this much of the word will be utterly unknown to many of your people. It is a very sad fact that they do not read so much as they should at home; the ungodly, in England, scarcely read the Bible at all; and if only that part which we preach upon be expounded to them, how little of the Bible can they ever know! If you will mark your Bibles with lines under the texts from which you have spoken, as I have always done with an old copy which I keep in my study, you will discover that in twelve or fourteen years very little of the book has been gone through; a very large proportion of it remains unmarked, like a field unploughed. Try, then, by exposition to give your people a fair view of the entire compass of revelation; take them as it were to the top of Nebo, and show them the whole land from Dan to Beersheba, and prove to them that everywhere it flows with milk and honey.
Earnestly do I advocate commenting. It is unfashionable in England, though somewhat more usual beyond the Tweed. The practice was hardly followed up anywhere in England a few years ago, and it is very uncommon still. It may be pressed upon you for one other reason, namely, that in order to execute it well, the commenting minister will at first have to study twice as much as the mere preacher, because he will be called upon to prepare both his sermons and his expositions. As a rule, I spend much more time over the exposition than over the discourse. Once start a sermon with a great idea, and from that moment the discourse forms itself without much labour to the preacher, for truth naturally consolidates and crystalizes itself around the main subject like sweet crystals around a string hung up in syrup; but as for the exposition, you must keep to the text, you must face the difficult points, and must search into the mind of the Spirit rather than your own. You will soon reveal your ignorance as an expositor if you do not study; therefore diligent reading will be forced upon you. Anything which compels the preacher to search the grand old Book is of immense service to him. If any are jealous lest the labour should injure their constitutions, let them remember that mental work up to a certain point is most refreshing, and where the Bible is the theme toil is delight. It is only when mental labour passes beyond the bounds of common sense that the mind becomes enfeebled by it, and this is not usually reached except by injudicious persons, or men engaged on topics which are unrefreshing and disagreeable; but our subject is a recreative one, and to young men like ourselves the vigorous use of our faculties is a most healthy exercise. Classics and mathematics may exhaust us, but not the volume of our Father’s grace, the charter of our joys, the treasure of our wealth.
A man to comment well should be able to read the Bible in the original. Every minister should aim at a tolerable proficiency both in the Hebrew and the Greek. These two languages will give hint a library at a small expense, an inexhaustible thesaurus, a mine of spiritual wealth. Really, the effort of acquiring a language is not so prodigious that brethren of moderate abilities should so frequently shrink from the attempt. A minister ought to attain enough of these tongues to be at least able to make out a passage by the aid of a lexicon, so as to be sure that he is not misrepresenting the Spirit of God in his discoursings, but is, as nearly as he can judge, giving forth what the Lord intended to reveal by the language employed. Such knowledge would prevent his founding doctrines upon expressions in our version when nothing at all analogous is to be found in the inspired original. This has been done by preachers time out of mind, and they have shouted over an inference drawn from a shall, or an if gathered out of tim translation, with as much assurance of infallibility and sense of importance as if the same language had occurred in the words which the Holy Ghost used. At such times, we have been reminded of the story told by the late beloved Henry Craik, in his book on the Hebrew language. At one time, the Latin Vulgate was so constantly spoken of as the very word of God, that a Roman Catholic theologian thus commented upon Ge 1:10:–“The gathering together of the waters called he seas.” The Latin term for seas is Maria. On this ground, the writer asks, “What is the gathering together of waters but the accumulation of all the graces into one place, that is, into the Virgin Mary (Maria)? But there is this distinction, that Maria (the seas) has the (i) short, because that which the seas contain is only of a transitory nature, while the gifts and graces of the blessed Virgin (Maria) shall endure for ever.” Such superlative nonsense may be indulged in if we forget that translations cannot be verbally inspired, and that to the original is the last appeal.
Fail not to be expert in the use of your Concordance. Every day I live I thank God more and more for that poor half crazy Alexander Cruden. Of course you have read his life, which is prefixed to the concordance; it exhibits him as a man of diseased mind, once or twice the inmate of a lunatic asylum, but yet for all that successfully devoting his energies to producing a work of absolutely priceless value, which never has been improved upon, and probably never will be; a volume which must ever yield the greatest possible assistance to a Christian minister, being as necessary to him as a plane to the carpenter, or a plough to the husbandman. Be sure you buy a genuine unabridged Cruden, and none of the modern substitutes; good as they may be at the price, they are a delusion and a snare to ministers, and should never be tolerated in the manse library. To consider cheapness in purchasing a concordance is folly. You need only one: have none but the best. At the head of each notable word, Cruden gives you its meaning, and very often all its particular shades of meaning, so that he even helps you in sermonizing. When you have read his headings, by following out the concordance, you will observe connections in which the word occurs, which most advantageously and correctly fix its meaning. Thus will the word of God be its own key. A good textuary is a good theologian; be then well skilled in using Cruden.
I make but small account of most reference Bibles; they would be very useful if they were good for anything; but it is extremely easy to bring out a reference Bible which has verbal and apparent references, and nothing more. You will often turn to a reference, and will have to say, “Well, it is a reference, certainly, in a way, for it contains the same word, but there is no reference in the sense that the one text will explain the other.” The useful reference cuts the diamond with a diamond, comparing spiritual things with spiritual; it is a thought reference, and not a word reference. If you meet with a really valuable reference Bible, it will be to you what I once heard a countryman call “a reverence Bible”, for it will lead you to prize more and more the sacred volume. The best reference Bible is a thoroughly good concordance. Get the best, keep it always on the table, use it hourly, and you will have found your best companion.
Need I after my previous lectures commend to you the judicious reading of commentaries! These are called “dead men’s brains” by certain knowing people, who claim to give us nothing in their sermons but what they pretend the Lord reveals direct to themselves. Yet these men are by no means original, and often their supposed inspiration is but borrowed wit. They get a peep at Gill on the sly. The remarks which they give forth as the Spirit’s mind are very inferior in all respects to what they affect to despise, namely, the mind of good and learned men. A batch of poems was sent me some time ago for The Sword and the Trowel, which were written by a person claiming to be under the immediate influence of the Holy Spirit. He informed me that he was passive, and that what was enclosed was written under the direct physical and mental influence of the Spirit upon his mind and hand. My bookshelves can show many poems as much superior to these pretended inspirations as angels are to blue bottles; the miserable doggerel bore on its face the evidence of imposture. So when I listen to the senseless twaddle of certain wise gentlemen who are always boasting that they alone are ministers of the Spirit, I am ashamed of their pretensions and of them. No, my dear friends, you may take it, as a rule that the Spirit of God does not usually do for us what we can do for ourselves, and that if religious knowledge is printed in a book, and we can read it, there is no necessity for the Holy Ghost to make a fresh revelation of it to us in order to screen our laziness. Read, then, the admirable commentaries which I have already introduced to you. Yet be sure you use your own minds too, or the expounding will lack interest. Here I call to mind two wells in the courtyard of the Doge’s palace at Venice, upon which I looked with much interest. One is filled artificially by water brought in barges from a distance, and few care for its insipid contents; the other is a refreshing natural well, cool and delicious, and the people contend for every drop of it. Freshness, naturalness, life, will always attract, whereas mere borrowed learning is flat and insipid. Mr. Cecil says his plan was, when he laid a hold of a Scripture, to pray over it, and get his own thoughts on it, and then, after he had so done, to take up the ablest divines who wrote upon the subject, and see what their thoughts were. If you do not think and think much, you will become slaves and mere copyists. The exercise of your own mind is most healthful to you, and by perseverance, with divine help, you may expect to get at the meaning of every understandable passage. So to rely upon your own abilities as to be unwilling to learn from others is clearly folly; so to study others as not to judge for yourself is imbecility.
What should be the manner of your public commenting? One rule should be always to point out very carefully wherever a word bears a special sense; for rest assured in Holy Scripture the same word does not always mean the same thing. The Bible is a Book meant for human beings, and therefore it is written in human language; and in human language the same word may signify two or three things. For instance, “a pear fell from the tree”; “a man fell into drunken habits”. There the meaning of the second word, “fell”, is evidently different from the first, since it is not literal, but metaphorical. Again, “the cabman mounted the box”; “the child was pleased with his Christmas box”; “his lordship is staying at his shooting box”. In each case there is the same word, but who does not see that there is a great difference of meaning? So it is in the word of God. You must explain the difference between a word used in a peculiar sense, and the ordinary meaning of the word, and thus you will prevent your people falling into mistakes. If people will say that the same word in Scripture always means the same thing, as I have heard some assert publicly, they will make nonsense of the word of God, and fall into error through their own irrational maxims. To set up canons of interpretation for the Book of God which would be absurd if applied to other writings is egregious folly: it has a show of accuracy, but inevitably leads to confusion.
The obvious literal meaning of a Scripture is not always the true one, and ignorant persons are apt enough to fall into the most singular misconceptions–a judicious remark from the pulpit will be of signal service. Many persons have accustomed themselves to misunderstand certain texts; they have heard wrong interpretations in their youth, and will never know better unless the correct meaning be indicated to them.
We must make sure in our public expositions that obscure and involved sentences are explained. To overleap difficulties, and only expound what is already clear, is to make commenting ridiculous. When we speak of obscure sentences, we mean such as are mostly to be found in the prophets, and are rendered dark through the translation, or the Orientalism of their structure, or through their intrinsic weight of meaning. Involved sentences most abound in the writings of Paul, whose luxuriant mind was not to be restrained to any one line of argument. He begins a sentence, and does not finish it perhaps until eight verses further on, and all the interstices between the commencement and the end of the sentence are packed full of compressed truth, which it is not always easy to separate from the general argument. Hints consisting of but two or three words will let your hearers know where the reasoning breaks off, and where it is taken up again. In many poetical parts of the Old Testament the speakers change; as in Solomon’s Song, which is mostly a dialogue. Here perfect nonsense is often made by reading the passage as if it were all spoke, by the same person. In Isaiah the strain often varies most suddenly, and while one verse is addressed to the Jews, the next may be spoken to the Messiah or to the Gentiles. Is it not always well to notify this to the congregation? If the chapters and verses had been divided with a little common sense, this might be of less importance, but as our version is so clumsily chopped into fragments, the preacher must insert the proper paragraphs and divisions as he reads aloud. In fine, your business is to make the word plain. In Lombardy I observed great heaps of huge stones in the fields, which had been gathered out from the soil by diligent hands to make room for the crops; your duty is to “gather out the stones”, and leave the fruitful field of Scripture for your people to till. There are Orientalisms, metaphors, peculiar expressions, idioms, and other verbal memorabilia which arise from the Bible having been written in the East; all these you will do well to explain. To this end be diligent students of Oriental life. Let the geography of Palestine, its natural history, its fauna and its flora, be as familiar to you as those of your own native village. Then as you read you will interpret the word, and your flock will be fed thereby. 33
The chief part of your commenting, however, should consist in applying the truth to the hearts of your hearers, for he who merely comprehends the meaning of the letter without understanding how it bears upon the hearts and consciences of men, is like a man who causes the bellows of an organ to be blown, and then fails to place his fingers on the keys; it is of little service to supply men with information unless we urge upon them the practical inferences therefrom. Look, my brethren, straight down into the secret chambers of the human soul, and let fall the divine teaching through the window, and thus light will be carried to the heart and conscience. Make remarks suitable to the occasion, and applicable to the cases of those present. Show how a truth which was first heard in the days of David is still forcible and pertinent in these modern times, and you will thus endear the Scriptures to the minds of your people, who prize your remarks much more than you imagine. Clean the grand old pictures of the divine masters; hang them up in new frames; fix them on the walls of your people’s memories, and their well instructed hearts shall bless you.
Is a caution needed amongst intelligent men? Yes, it must be given. Be sure to avoid prosiness. Avoid it everywhere, but especially in this. Do not be long in your notes. If you are supremely gifted do not be long; people do not appreciate too much of a good thing; and if your comments are only second rate, why, then be shorter still, for men soon weary of inferior talking. Very little time in the service can be afforded for reading the lessons; do not rob the prayer and the sermon for the sake of commenting. This robbing Peter to pay Paul is senseless. Do not repeat commonplace things which must have occurred even to a Sunday School child. Do not remind your hearers of what they could not possibly have forgotten. Give them something weighty if not new, so that an intelligent listener may feel when the service is over that he has learned at least a little.
Again, avoid all pedantry. As a general rule, it may be observed that those gentlemen who know the least Greek are the most sure to air their rags of learning in the pulpit; they miss no chance of saying, “The Greek is so and so.” It makes a man an inch and a half taller by a foolometer, if he everlastingly lets fall bits of Greek and Hebrew, and even tells the people the tense of the verb and the case of the noun, as I have known some do. Those who have no learning usually make a point of displaying the pegs on which learning ought to hang. Brethren, the whole process of interpretation is to be carried on in your study; you are not to show your congregation the process, but to give them the result; like a good cook who would never think of bringing up dishes, and pans, and rolling pin, and spice box into the dining hall, but without ostentation sends up the feast.
Never strain passages when you are expounding. Be thoroughly honest with the word: even if the Scriptures were the writing of mere men, conscience would demand fairness of you; but when it is the Lord’s own word, be careful not to pervert it even in the smallest degree. Let it be said of you, as I have heard a venerable hearer of Mr. Simeon say of him, “Sir, he was very Calvinistic when the text was so, and people thought him an Arminian when the text was that way, for he always stuck to its plain sense.” A very sound neighbor of ours once said, by way of depreciating the grand old reformer, “John Calvin was not half a Calvinist”, and the remark was correct as to his expositions, for in them, as we have seen, he always gave his Lord’s mind and not his own. In the church of St. Zeno, in Verona, I saw ancient frescoes which had been plastered over, and then covered with other designs; I fear many do this with Scripture, daubing the text with their own glosses, and laying on their own conceits. There are enough of these plasterers abroad, let us leave the evil trade to them and follow all honest calling. Remember Cowper’s lines–
“A critic on the sacred text should be
Candid and learn’d, dispassionate and free;
Free from the wayward bias bigots feel,
From fancy’s influence and intemperate zeal;
For of all arts sagacious dupes invent,
To cheat themselves and gain the world’s assent,
The worst is–Scripture warped from its intent.”
Use your judgment more than your fancy. Flowers are well enough, but hungry souls prefer bread. To allegorize with Origen may make men stare at you, but your work is to fill men’s mouths with truth, not to open them with wonder.
Do not be carried away with new meanings. Plymouth Brethren delight to fish up some hitherto undiscovered tadpole of interpretation, and cry it round the town as a rare dainty; let us be content with more ordinary and more wholesome fishery. No one text is to be exalted above the plain analogy of faith; and no solitary expression is to shape our theology for us. Other men and wiser men have expounded before us, and anything undiscovered by them it were well to put to test and trial before we boast too loudly of the treasure trove.
Do not needlessly amend our authorized version. It is faulty in many places, but still it is a grand work taking it for all in all, and it is unwise to be making every old lady distrust the only Bible she can get at, or what is more likely, mistrust you for falling out with her cherished treasure. Correct where correction must be for truth’s sake, but never for the vainglorious display of your critical ability. When reading short psalms, or connected passages of the other books, do not split up the authors utterances by interjecting your notes. Read the paragraph through, and then go over it again with your explanations; breaking it up as you may think fit at the second reading. No one would dream of dividing a stanza of a poet with an explanatory remark; it would be treason to common sense to do so: sound judgment will forbid your thus marring the word of God. Better far never to comment than to cut and carve the utterances of inspiration, and obscure their meaning by impertinently thrusting in untimely remarks of your own. Upon many passages comments would be gross folly: never think of painting the lily or gilding refined gold; leave the sublime sentences alone in their glory. I speak as unto wise men; prove your wisdom in this thing also.
If I were bound to deliver a sermon upon the subject in hand, I could not desire a better text than Ne 8:8: “So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading.” Here is a hint for the reader as to his reading. Let it always be distinct. Aim to be good readers, and be the more anxious about it because few men are so, and all preachers ought to be so. It is as good as a sermon to hear our best men read the Scriptures; they bring out the meaning by their correct emphasis and tone. Never fall into the idea that the mere utterance of the words before you is all that is required of you in reading; good reading is: a high, but rare attainment. Even if you do not comment, yet read the chapter previously, and become familiar with it; it is inexcusable for a man to betray the fact that he is out of his latitude in the reading, traversing untrodden ground, floundering and picking his way across country, like a huntsman who has lost his bearings. Never open the Bible in the pulpit to read the chapter for the first time, but go to the familiar page after many rehearsals. You will be doubly useful if in addition to this you “gave the sense.” You will then, by God’s blessing, be the pastor of an intelligent, Bible loving people. You will hear in your meeting house that delightful rustle of Bible leaves which is so dear to the lover of the Word; your people will open their Bibles, looking for a feast. The Word will become increasingly precious to yourself, your knowledge will enlarge, and your aptness to teach will become every day more apparent. Try it, my brethren, for even if you should see cause to discontinue it, at least no harm will come of the attempt.
In all that I have said I have given you another reason for seeking the aid of the Holy Spirit. If you do not understand a book by a departed writer you are unable to ask him his meaning, but the Spirit, who inspired Holy Scripture, lives forever, and he delights to open up the Word to those who seek his instruction. He is always accessible: “He dwells with you and shall be in you.” Go to him for yourselves and cry, “Open thou mine eyes that I may behold wondrous things out of thy law”; and, this being granted you, entreat him to send forth his light and power with the Word when you expound it, that your hearers also may be led into all truth. Commentaries, expositions, interpretations, are all mere scaffolding; the Holy Ghost himself must edify you and help you to build up the church of the living God.”2
1. C.H. Spurgeon The Autobiography of Charles H. Spurgeon (Cincinnati Curts and Jennings, 1898) pp. 105-106
2. C. H. Spurgeon Commenting and Commentaries pp. 27-38
Good stuff bro.
Spurgeon absorbed Puritan expositions and commentaries played a prominent role in his sermon preparation (A Typical Week’s Work, autobiography).
Paul Washer said, “I’d take a Leonard Ravenhill over 20 dead Calvinists.”
To nick pickers, I echo that sentiment here and say, I’d take a Spurgeon over 100 dead expositors.
Grace and peace!
blame it on auto correct LOL
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I’ve always loved this fact about Spurgeon and have often pointed it out to his critics. He was far more brilliant than most pastors are today and was capable of working through a text off the cuff as he read it. AND before thousands of people! It says a lot about listeners and preachers today. He was a rare gift–one of a kind!
Almost as wonderfully delightful is that my closest Presbyterian brethren are reading Spurgeon! 😉 Most of my books are all Presby, so it’s nice to see the most prominent 1689 Baptist getting his due!
This practice of Spurgeon’s has recently captured my interest. We have taken to reading through Scripture consecutively as part of our worship, but presently without comment. I wondered about Spurgeon’s practice.
But I’ve learned that — if I have this right — he did not read through consecutively. Nor (again, if I’ve found it out correctly) did he necessarily read the passage he was about to expound. So I don’t know on what principle he selected readings. Do you?
I also wonder how long his services were. The sermons were usually about 45 minutes. I think they sang two hymns, each introduced, then read, then led by Spurgeon. Of course, prayer as well. So how long was the reading, and how long did it all add up to?
I am not sure about the question concerning consecutive readings of Scripture. Spurgeon certainly seems to indicate that he did in the statements above. However, this is the only place where I have found him mentioning the reading of Scripture in worship. I also do not know the answer to your other question. I would love to know the length of his services as well. Please let me know if you find out. We have an hour and a half service at New Covenant, due to the fact that we observe weekly communion and have a very full liturgy. I preach about 40-45 minutes as well. How long are your services?