Preaching and the Gospel Call

The gospel call is the public, authoritative announcement that God has set forth Christ as the propitiation for sin, so that whoever believes in him will be saved. This doctrine matters because preaching is the ordinary means by which God brings sinners to faith, and the content and manner of that preaching determine whether it is a true gospel call or something else. Charles Spurgeon, Jonathan Edwards, and Matthew Henry all insist that the message must be declared exactly as God gave it, centered on Christ, offered freely to all, and carried by the power of God rather than by human eloquence.

The message must be declared exactly as God gave it

Spurgeon is emphatic that preachers are not free to adjust the gospel to suit their hearers. The message is God's own, and the preacher's duty is to deliver it without softening or altering it. If you wish it, I shall not; what God says I will say; far be it from me to alter the messages from the Most High; I will, if he help me, declare his truth without altering Charles Spurgeon, sermon “Love's Commendation” The gospel message itself is simple and fixed: whoever believes and is baptized will be saved, and whoever does not believe will be damned (Mark 16:16). This is not one option among many, but the historic gospel preached by Paul, Luther, Whitefield, Augustine, Chrysostom, and commanded by Christ himself. Is not this the doctrine Whitfield preached? Pray what else did Luther thunder, when he shook the Vatican? what else was proclaimed by Augustine and Chrysostom, but this one doctrine of salvation in Christ by faith alone Charles Spurgeon, sermon “Love's Commendation”

Edwards agrees that the gospel's authoritative declaration is that whoever believes shall be saved, and whoever does not believe shall be condemned (Mark 16:16; John 3:18). He argues that because all gospel appeals are addressed to men as moral agents who must choose how to obtain acceptance with God, justification by faith is the great point argued in the apostolic writings. Gospel ministers should therefore strenuously urge justification by faith alone, answering those who ask how to be saved with the apostle's words that faith is counted for righteousness to him who does not work but believes (Romans 4:5). And it further appears, that justification by faith alone should be strenuously urged by all gospel ministers, while they have to do continually with persons whose inquiry is, “What shall we do to be saved?” To such as thus inquire after the way of salvation, who seek acceptance with God, who are about to choose for themselves “the way they will take,” what answer can be given, in effect, but what is contained in the apostle’s words? Romans 4:5 “To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness Jonathan Edwards, “Justification by Faith Alone”

Henry adds that the gospel way of justification is openly revealed and made plain to us, not hidden (Romans 3:21). The content of preaching must conform to the doctrine of faith revealed in Scripture, using clear truths as the standard for examining darker ones (Romans 12:6). Preachers must first believe and apply the truth to their own heart before they preach it to others. Let him that preaches set all the faith he hath on work, to impress the truths he preaches upon his own heart in the first place. As people cannot hear well, so ministers cannot preach well, without faith Matthew Henry, “Exposition of the Old and New Testaments”

Christ himself must be set forth

The central content of the gospel call is not a set of abstract doctrines but a person. Spurgeon insists that God sets forth Christ himself, not human substitutes such as priestly offerings, dogmas, feelings, or efforts (Romans 3:25). The Romish priest sets forth this and that; our own Romish hearts set forth such-and-such-another thing, but God sets forth Christ. The preacher of doctrine sets forth a dogma. The preacher of experience sets forth a feeling. The preacher of practice often sets forth an effort. But God puts before you, Christ Charles Spurgeon, sermon “Christ Set Forth As A Propitiation” God sets forth Christ in the preaching of the Word and in Scripture as the anointed one who suffered in the place of all who believe on him. He has set forth Christ before every one of you, in the daily preaching of the Word, and in this Inspired Book as His anointed to do His work, suffering in the place of all who believe on Him Charles Spurgeon, sermon “Christ Set Forth As A Propitiation” Preachers must set forth Christ as the propitiation for sin, because God looks upon and blesses only the ministry that presents Christ. If in this pulpit Christ is set forth, God will look down upon that Christ set forth, and honor and bless the Word Charles Spurgeon, sermon “Christ Set Forth As A Propitiation”

This has a sharp negative implication. Doctrines that omit Christ as the propitiation for sin are unattractive and cannot prevail, because God will not bless a ministry that does not set forth what God sets forth. Those flimsy doctrines never can prevail because no one will listen to them—they are not attractive. They look as if they would attract all—but none can receive them; the secret being that God will not look down on any man's ministry unless that man sets forth what God sets forth— Christ Jesus as the Propitiation of our sins Charles Spurgeon, sermon “Christ Set Forth As A Propitiation” If souls are not saved, the reason is either that Christ is not preached, or he is preached coldly and without zeal. if there are not souls saved, there is always some reason for it; and the reason to which I would look—leaving now the inscrutable Sovereignty of God out of the question for a moment—the reason would be either that Christ is not preached, or else He is preached in such a way as He never ought to be preached—with cold-heartedness, with lack of zeal, with want of tenderness Charles Spurgeon, sermon “Christ Set Forth As A Propitiation”

Henry makes the same point from a different angle. The gospel is the preaching of Jesus Christ, both because Christ first proclaimed it and because Christ is its central subject (Romans 16:25). The purpose of the gospel is not only to be believed but to bring people to obedience (Romans 15:18). Paul's aim in his ministry was the conversion and salvation of souls, not his own wealth or honor. This Paul aimed at in all his travels; not his own wealth and honour (if he had, he had sadly missed his aim), but the conversion and salvation of souls: this his heart was upon, and for this he travailed in birth again Matthew Henry, “Exposition of the Old and New Testaments”

The gospel is offered to all kinds of people

Spurgeon is careful to say that Paul's statement that there is no difference does not mean there are no differences in how ready people are to receive the Word of God (Romans 3:22). Some hearers are like good ground ready to receive the seed, while others are like stony ground or the hard-trodden highway. There are some who are like the "honest and good ground" which is already plowed and harrowed—all that is needed is the handful of good Seed—and as soon as it is sown, they will take it in and, in due time, yield a harvest in return. Others are like the stony-ground hearers—apparently ready and prepared for the good Seed Charles Spurgeon, sermon “There Is No Difference” Yet the same gospel message is to be preached to every kind of person, regardless of social rank, education, or moral condition. Go where you may, my dear Brothers, you need not puzzle your head about the sort of Gospel you are bound to preach. To the jailor at Philippi, to the Areopagites on Mars' Hill, to the Sanhedrim at Jerusalem, to Nero at Rome, to barbarian, Scythian, bond, or free—to the very chief of sinners, to the greatest or the least of mankind, you have to deliver but one message Charles Spurgeon, sermon “There Is No Difference” The one message to all people is that God has set forth Christ as the propitiation for sin, so that whoever believes in him will have everlasting life. God has set forth His Son, Jesus Christ, to be the propitiation for sin, that whoever believes in Him should not perish, but should have everlasting life Charles Spurgeon, sermon “There Is No Difference”

Because Christ died for the ungodly, ungodly people have no excuse for refusing to come to him and believe (Romans 5:6). Despair is a crime because the gate of salvation is wide open and none are excluded except those who exclude themselves. Self-righteousness is a folly, and despair is a crime, since Christ died for the ungodly. None are excluded hence but those who do themselves exclude; this great gate is set so wide open that the very worst of men may enter, and you, dear hearer, may enter now Charles Spurgeon, sermon “For Whom Did Christ Die?” The message should be taken to the most sinful and degraded people, and it should humble believers in their attitude toward sinners. Speak it also down in the dark corners of the city, in the haunts of debauchery, in the home of the thief, in the den to the depraved. Tell it in the gaol; and sit down at the dying bed and read in a tender whisper’’Christ died for the ungodly.’ When you pass the harlot in the street, do not give a toss with that proud head of yours, but remember that ‘Christ died for the ungodly Charles Spurgeon, sermon “For Whom Did Christ Die?”

Henry observes that Paul was obligated to bring the gospel to all kinds of people, both the cultured Greeks and the uncultured barbarians (Romans 1:14). Paul adapted his preaching to the capacity of his hearers while remaining a debtor to all. You may observe a difference between his sermon at Lystra among the plain Lycaonians (Acts xiv. 15, &c.) and his sermon at Athens among the polite philosophers, Acts xvii. 22, &c. He delivered both as debtor to each, giving to each their portion Matthew Henry, “Exposition of the Old and New Testaments” The gospel was first offered to the Jews, but after their refusal it went to the Gentiles, and now both stand on equal terms before God (Romans 1:16). God will have a church in the world, and if one people refuses the gospel, another will receive it (Romans 11:11). God will have a church in the world, will have the wedding furnished with guests; and, if one will not come, another will, or why was the offer made? The Jews had the refusal, and so the tender came to the Gentiles Matthew Henry, “Exposition of the Old and New Testaments”

The power belongs to God, not to the preacher

Spurgeon is blunt about the limits of human ability in gospel work. A worker must recognize that the work of winning souls is beyond human reach and requires the power of God (Romans 4:19–21). Without God's aid, even prayer and preaching are powerless and empty (Romans 4:19). If God helps us we can pray, but without His aid our prayer will be mockery! If God helps us we can preach, but apart from Him our preaching is but a weary tale told without power or energy Charles Spurgeon, sermon “Unstaggering Faith” Even the gospel preached by a minister cannot by itself bring relief to a sinner who refuses to believe that Christ is for him (Romans 5:21). In vain even the minister, himself, who knowing the blessings of the Gospel, sets before that man the Grace of Christ, and the riches of His love! All that the minister can say, though sent of God, seems but to plunge him deeper in the mire! "Ah," groans the mourner, "Christ is merciful, but I have no part in Him. Yes, I know He is able to save the chief of sinners, but not such an one as I am. My heart is too hard, too vile Charles Spurgeon, sermon “Reigning Grace”

Yet this does not make the message weak. The gospel message is not weak because the messenger is weak; even an angel could tell no better news than that God has chosen a fellow mortal to bear this message of infinite affection (Romans 5:6). I am a poor weak man like yourselves, but my gospel is not weak; and it would be no stronger if one of ‘the mailed cherubim, or sworded seraphim’ could take the platform and stand here instead of me. He could tell to you no better news. God, in condescension to your weakness, has chosen one of your fellow mortals to bear to you this message of infinite affection Charles Spurgeon, sermon “For Whom Did Christ Die?” The three thousand baptisms at Pentecost demonstrate that God can use the weakest instrument to produce the mightiest results (Romans 5:21). He comes forward—and he begins to speak. Soon the heavenly fire descends from Him, upon the multitude, and that day, 3,000 Baptisms tell what God can do, and how Grace can reign in the feeblest instrumentality Charles Spurgeon, sermon “Reigning Grace” Peter's restoration and powerful preaching at Pentecost show that grace can overcome a believer's shameful failure and use him mightily. Peter, who denied his Master, must come forth to acknowledge Him afresh! And here he comes. I think I see him. Perhaps as he ascends the place where he is to speak, his heart whispers to him, "Simon, son of Jonas, what are you doing here Charles Spurgeon, sermon “Reigning Grace”

Henry agrees that the gospel salvation is effective only through the power of God; without that power the gospel is a dead letter (Romans 1:16). The word preached is the ordinary means by which God works faith, and faith comes by hearing the word of God (Romans 10:17). But hearing that works faith is hearing the word of God as the word of God, not hearing the enticing words of human wisdom. Hearing (that hearing which works faith) is by the word of God. It is not hearing the enticing words of man's wisdom, but hearing the word of God, that will befriend faith, and hearing it as the word of God Matthew Henry, “Exposition of the Old and New Testaments” Ministers should pray for the success of their preaching, because only God can make the word effective in the heart (Romans 15:5). Faithful ministers water their preaching with their prayers, because, whoever sows the seed, it is God that gives the increase. We can but speak to the ear; it is God's prerogative to speak to the heart Matthew Henry, “Exposition of the Old and New Testaments”

The manner of preaching matters

Spurgeon insists that the message should be proclaimed with solemnity, joy, firmness, and earnestness because it is an indisputable fact (Romans 5:6). Speak it solemnly, it is not a thing for jest. Speak it joyfully; it is not a theme for sorrow, but for joy. Speak it firmly; it is indisputable fact. Facts of science, as they call them, are always questioned: this is unquestionable. Speak it earnestly; for if there be any truth which ought to arouse all a man’s soul it is this: ‘Christ died for the ungodly Charles Spurgeon, sermon “For Whom Did Christ Die?” The gospel should be preached plainly, like a signpost, so that people can clearly find the way of salvation (Romans 4:16). So let those who will, indulge in poetical thoughts and express them in high-flown language—it shall be ours to set up the signposts marking out the way of salvation and to keep them painted in letters large and plain—so that he who runs may read Charles Spurgeon, sermon “How Is Salvation Received?” The gospel must be repeated often because people are forgetful and easily deceived by false teaching. Men are so forgetful about the things of Christ and their minds are so apt to step aside from the Truth of God, that when they have learned the Gospel they are very easily bewitched by falsehood and are readily deceived by that "other gospel" which is not another Charles Spurgeon, sermon “How Is Salvation Received?” Preaching salvation by faith makes the truth of salvation by grace conspicuous, even to the outside world. Through the prominence given to faith, the Truth of God of salvation by Grace is so conspicuously revealed that even the outside world is compelled to see it, though the only result may be to make them raise trivial objections Charles Spurgeon, sermon “How Is Salvation Received?”

Henry distinguishes between teaching and exhorting. Teaching requires a clearer head while exhorting requires a warmer heart, and where these gifts are separated it is edifying to divide the work accordingly (Romans 12:7–8). The one who teaches should devote himself diligently and constantly to the work of explaining and proving gospel truths (Romans 12:7). The one who exhorts should give himself to applying gospel truths practically and pressing them upon the people's condition (Romans 12:8). Let him that exhorteth wait on exhortation. Let him give himself to that. This is the work of the pastor, as the former of the teacher; to apply gospel truths and rules more closely to the case and condition of the people, and to press upon them that which is more practical Matthew Henry, “Exposition of the Old and New Testaments”

Henry also notes that the apostle urges duty with affectionate entreaty rather than apostolic authority, because the gospel works by kindness and persuasion (Romans 12:1). The exhortation is here introduced very pathetically: I beseech you, brethren. Though he was a great apostle, yet he calls the meanest Christians brethren, a term of affection and concern. He uses entreaty; this is the gospel way: As though God did beseech you by us, 2 Cor. v. 20 Matthew Henry, “Exposition of the Old and New Testaments” Paul wrote boldly not to teach the Romans new things, but only to remind them of what they had already been instructed in, since people need to know truth better and be put in mind of it (Romans 15:15). Even if people already know what a minister says, they still need to know it better and to be reminded of it, so the excuse that they have heard it before is not valid. People commonly excuse themselves from hearing the word with this, that the minister can tell them nothing but what they knew before. If it be so, yet have they not need to know it better, and to be put in mind of it Matthew Henry, “Exposition of the Old and New Testaments”

The gospel call requires a sent preacher

Henry is especially clear that no one may rightly preach unless he is sent by God with both commission and qualification, which requires a regular mission and ordination in the church (Romans 10:15). They cannot preach except they be sent, except they be both commissioned and in some measure qualified for their preaching work. How shall a man act as an ambassador, unless he have both his credentials and his instructions from the prince that sends him? This proves that to the regular ministry there must be a regular mission and ordination Matthew Henry, “Exposition of the Old and New Testaments” People cannot believe in God unless the divine revelation is first made known to them, ordinarily through hearing or reading (Romans 10:14). Hearing requires a preacher, since someone must tell people what they are to believe. They cannot hear without a preacher; how should they? Somebody must tell them what they are to believe Matthew Henry, “Exposition of the Old and New Testaments” The work of ministers is to preach the gospel as evangelists, carrying the news and treating as ambassadors. What the work of ministers is: To preach this gospel, to bring these glad tidings; to evangelize peace (so the original is), to evangelize good things. Every good preacher is in this sense an evangelist: he is not only a messenger to carry the news, but an ambassador to treat Matthew Henry, “Exposition of the Old and New Testaments”

This does not mean the preacher's own strength carries the work. The Spirit's power working through weak ministers encourages faithful ministers, since God perfects strength in weakness (Romans 15:19). This is an encouragement to faithful ministers, who labour under the sense of great weakness and infirmity, that it is all one to the blessed Spirit to work by many, or by those that have on power. The same almighty Spirit that wrought with Paul often perfects strength in weakness, and ordains praise out of the mouths of babes and sucklings Matthew Henry, “Exposition of the Old and New Testaments” Paul labored diligently, preaching the gospel in many places from Jerusalem as far as Illyricum (Romans 15:19). He did not do his work by halves but fully preached the gospel, giving a complete account of its truth and terms and keeping back nothing necessary. Now it might be suspected that if Paul undertook so much work, surely he did it by the halves. "No," says he, "I have fully preached the Gospel of Christ—have given them a full account of the truth and terms of the gospel, have not shunned to declare the whole counsel of God (Acts xx. 27), have kept back nothing that was necessary for them to know Matthew Henry, “Exposition of the Old and New Testaments”

Spurgeon adds that every Christian, whatever their sphere of influence, should make proclaiming this message their life's work (Romans 5:6). Those of us who can address thousands should be diligent to cry aloud’’Christ died for the ungodly’; but those of you who can speak to one, or write a letter to one, must keep on at this’’Christ died for the ungodly Charles Spurgeon, sermon “For Whom Did Christ Die?” Believers should pray for, witness to, and live consistently before those who do not believe (Romans 3:3). Christians should make it a habit to speak of Christ to others in order to bring them to faith. I heard of a Christian who always spoke about Christ to, at least, one person every day. I commend the example for your imitation. How many of us could say that we do that? I know there are some here who do 10 times as much as that. It has grown to be a habit with them to speak of Christ to everyone they meet, but it is not the habit of all who believe Charles Spurgeon, sermon “God Justified, Though Man Believes Not”

The gospel has opposite effects on different hearers

Henry observes that the same gospel has opposite effects on different people, softening believers but hardening unbelievers (Romans 11:7). The gospel, which to those that believed was the savour of life unto life, to the unbelieving was the savour of death unto death. The same sun softens wax and hardens clay Matthew Henry, “Exposition of the Old and New Testaments” Some are effectually called and chosen, while others are left in unbelief and made worse by the gospel. Some are chosen and called, and the call is made effectual. But others are left to perish in their unbelief; nay, they are made worse by that which should have made them better Matthew Henry, “Exposition of the Old and New Testaments” The widespread unbelief of the gospel was foretold by Isaiah, so it is sad but not strange when few believe the report (Romans 10:16). This little success of the word was likewise foretold by the prophet (Isa. liii. 1): Who hath believed our report? Very few have, few to what one would think should have believed it, considering how faithful a report it is and how well worthy of all acceptation,—very few to the many that persist in unbelief Matthew Henry, “Exposition of the Old and New Testaments”

Spurgeon makes a similar point. Unbelief attacks the gospel, but the gospel destroys those who oppose it while giving life to those who receive it (Romans 3:3). Thus will unbelievers do with the Gospel. They growl at it today, but if they ever join together and really make an attack upon it, the Gospel will be a savor of death unto death to those who oppose it, as it is a savor of life to those who receive it Charles Spurgeon, sermon “God Justified, Though Man Believes Not” The Christian church often resembles the period of the judges, with people heeding the word while faithful preachers live but turning aside after they are gone. I almost think that the Christian Church is now in the period of the judges. When the Lord raises up, here, one, and there, another, to preach His Word faithfully, the people seem to take heed to it—but when the faithful preachers are gone, many of their hearers turn aside again Charles Spurgeon, sermon “God Justified, Though Man Believes Not”

Edwards warns that rejecting the gospel makes a person judicially unworthy of everlasting life, as when the Jews rejected Paul's message and he turned to the Gentiles (Acts 13:46). It was necessary that the word of God should first have been spoken unto you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles Jonathan Edwards, “Justification by Faith Alone” Despite such allowances, teaching and spreading contrary doctrines about justification has a pernicious and fatal tendency. though it is manifest, from what has been said, that the teaching and propagating contrary doctrines and schemes, is of a pernicious and fatal tendency Jonathan Edwards, “Justification by Faith Alone”

Yet the preaching of the gospel has not been in vain, since a great multitude in heaven and a company on earth have believed (Romans 3:3). Beloved, we thank God that the preaching of the Gospel has not been in vain! Up yonder, more numerous than the stars are they that walk in white robes which they have washed in the blood of the Lamb! And down here, in spite of our mourning, there is a glorious company who still follow the Lamb—who is to them, their only hope Charles Spurgeon, sermon “God Justified, Though Man Believes Not” Even a powerful preacher like Paul could hope to save only some, and ministers should count their labors well bestowed if they save some (Romans 11:14). See what was Paul's business, to save souls; and yet the utmost he promises himself is but to save some. Though he was such a powerful preacher, spoke and wrote with such evidence and demonstration of the Spirit, yet of the many he dealt with he could but save some. Ministers must think their pains well bestowed if they can but be instrumental to save some Matthew Henry, “Exposition of the Old and New Testaments” The harder and darker a place is, the more it needs the gospel, so believers should be willing to serve where they can be of most use rather than choosing easy fields (Romans 3:22–23). The worse the region is, the more it needs the Gospel of Jesus Christ Charles Spurgeon, sermon “There Is No Difference” Workers for Christ should not be discouraged by difficult mission fields, because all people must be saved the same way and God's omnipotence is sufficient to save anyone. And wherever your sphere of service is, do not be discouraged, for over all men there hangs this motto, "There is no difference." They have all to be saved in the same way and the Omnipotence that can save one will abundantly suffice for the salvation of another Charles Spurgeon, sermon “There Is No Difference”