SPURGEONS VIEW OF THE MILLENNIUM

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A Paper Presented to Dr. Samuel A. Dawson Central Baptist Theological Seminary

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In Partial Fulfillment of the Requirements for the Course Theology of the Kingdom ST 824

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by Matthew C. Shrader August 2010

CONTENTS

INTRODUCTION ...............................................................................................................1 I. SPURGEONS MILLENNIAL POSITION ............................................................2 A. Eschatology in Spurgeons Day B. Spurgeon on Eschatology 1. The Second Coming of Christ 2. The Resurrection 3. The Judgment 4. Israel in Eschatology 5. The Church in Eschatology C. The Debate on Spurgeons Millennial Position II. SPURGEONS THEOLOGY ................................................................................15 A. The Focus of Theology to Spurgeon B. The Purpose of Theology III. SPURGEON AS PASTOR-EVANGELIST-EXEGETE ......................................19 A. The Ministry of Spurgeon B. The Writing and Preaching of Spurgeon C. Millennialism in Spurgeons Ministry CONCLUSION ..................................................................................................................24 BIBLIOGRAPHY ..............................................................................................................25

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SPURGEONS VIEW OF ESCHATOLOGY Introduction Charles Haddon Spurgeon (1834-1892) has been claimed by many, because of his distinction and celebrity, as an advocate for a number of particular theological positions and debates. One such debate centers on the understanding of the millennium. Spurgeon did not specialize in eschatology, but supporters of almost every eschatological position have appealed to him as an authority to support their views.1 For instance, Hulse and others within the postmillennial camp have claimed Spurgeon as an ally.2 Also, Masters claims that Spurgeon would have stood much closer to amillennialism than to either of the other scenarios recognized today.3 Murray insists that Spurgeons millennial view is fundamentally uncertain.4 However, most would place Spurgeon in the premillennial camp.5 It is the thesis of this essay that Spurgeon said enough about eschatology and millennialism to label him a premillennialist; but also, Spurgeons own words reveal that it was not an eschatological viewpoint which was of prime importance to him. The importance of

Dennis M. Swanson, The Millennial Position of Spurgeon, The Masters Seminary Journal 7/2 (Fall 1996), 183.
2 3 4

Erroll Hulse, The Restoration of Israel (London: Henry E. Walter Ltd., 1968), 154. Peter Masters, Spurgeons Eschatology, The Sword and Trowel (December 1989), 39.

Iain H. Murray, The Puritan Hope: A Study in Revival and the Interpretation of Prophecy (London: The Banner of Truth Trust, 1971), 256-165. David W. Bebbington, The Dominance of Evangelicalism: The Age of Spurgeon and Moody (Downers Grove: InterVarsity Press, 2005), 194; Lewis A. Drummond, Spurgeon: Prince of Preachers (Grand Rapids: Kregel Publications, 1992), 650; and John C. Whitcomb, C. H. Spurgeon, Biblical Inerrancy, and Premillennialism: A Review Article, Grace Theological Journal 7/2 (Fall 1986), 229-234).
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eschatology was when an eschatological theme affected another doctrine especially important to Spurgeon. This becomes evident when one understands Spurgeons eschatological position along with the debate surrounding it, when one understands Spurgeons theology as a whole, and when one understands Spurgeon as a pastor-evangelist-exegete rather than a theologian. Spurgeons Millennial Position Spurgeon spoke substantially concerning eschatology. Spurgeons own words show that not only did Spurgeon write enough to be sure which millennial position he took, he was also clear on the importance of such eschatological doctrine. While Spurgeon was not willing to be overly dogmatic on the issues of eschatology, and was in fact critical of those who were, he found certain issues of eschatology important. Eschatology in Spurgeons Day6 In Spurgeons day, eschatology, and more specifically millennialism, was a widespread issue. There were many who wrote on the subject and therefore many viewpoints. It is important to see that the major millennial viewpoints of today were also apparent in Spurgeons day. Whitcomb presents evidence that though the eschatology of Spurgeons day was less developed than today, Spurgeon could have still had reading access to a highly developed premillennial eschatology. Even in Spurgeons day, however, Henry Alford (1810-1871), the dean of Canterbury, in his monumental four-volume edition of the Greek New Testament,

Much of the structure of this section is adapted from Swanson, The Millennial Position of Spurgeon, 186-188. 2

insisted that the thousand-year reign of Christ following his Second Coming as described in Revelation 20 be understood literally.7 Writing in the nineteenth century, West gave a History of Pre-Millennial Doctrine and mentioned the doctrines which premillennialism opposed: Thus does pre-millennialism become a protest against the doctrine of the unbroken evolution of the Kingdom of God to absolute perfection on earth, apart from the visible and miraculous intervention of Christ. And equally is it a protest against that vapid idealism which volatizes the perfect kingdom into a spiritual abstraction, apart from the regenesis of the earth. It asserts that the literal is always the last and highest fulfillment of prophecy.8 Thus, premillennialism, postmillennialism, and amillennialism were all identified in 1878, by West, as millennial options. Before Spurgeons lifetime, in the eighteenth century, amillennialism and postmillennialism were the two prevailing eschatological views. What could be identified as amillennialism represented the official positions of the Roman Catholic Church and the Church of England, although there was latitude within Anglicanism for a wide spectrum on eschatological views.9 Postmillennialism was the more influential among the evangelicals. It is clear that the Evangelical world was far from unanimous on the matter. Yet William Carey, explicitly appealing to Edwards, held that no fulfillment of prophecy would intervene before the conversion of the heathen that would usher in the millenniumThe postmillennial theory was evidently widespread. Evangelicals shared high hopes for the future with their contemporaries.10 Whitcomb, C. H. Spurgeon, Biblical Inerrancy, and Premillennialism: A Review Article, 233. Nathaniel West, History of the Pre-Millennial Doctrine, Premillennial Essays of the Prophetic Conference held in the Church of the Holy Trinity, New York City, with an Appendix of Critical Testimonies, Nathaniel West, ed. (reprint of F. H. Revell, 1879, Minneapolis: Bryant Baptist Publications, 1981), 315.
9 8 7

Swanson, The Millennial Position of Spurgeon, 187.

David W. Bebbington, Evangelicalism in Modern Britain: A History from the 1730s to the 1980s (New York: Routledge, 2005), 62-63. 3

10

The nineteenth century saw a significant shift to the premillennial camp. 11 The significance of the emerging premillennial position lay less in its expectation of a coming millennium than in its confidence in the imminent return of Christ.12 Premillennialism was making inroads into the established churches which had been largely amillennial. By the end of the [nineteenth] century premillennialism was part of Evangelical Anglican Orthodoxy.13 Premillennialism was split into two groups, the historicist premillennial and the futurist premillennial.14 The historicist most clearly identified with the historical/covenantal premillennial position and the futurist with the dispensational premillennialist.15 The dispensational view, following J. N. Darby, was the minority viewpoint.16 Because of his wide reading Spurgeon interacted with the prevailing eschatological viewpoints held during the nineteenth century. The theological debates of the nineteenth century encompassed millennial positions and Spurgeon himself was evidently aware of this in his book Commenting and Commentaries.17

Cf. Ernest R. Sandeen, The Roots of Fundamentalism: British and American Millenarianism, 1800-1930 (Chicago: University of Chicago Press, 2009). Also, George M. Marsden, Fundamentalism and American Culture, 2nd ed. (New York: Oxford University Press, 2006), 4-7; Idem, Understanding Fundamentalism and Evangelicalism (Grand Rapids: William B. Eerdmans Publishing Company, 1991), 39-41. Ibid, 83. Bebbington attributes the rise of premillennialism and Adventism to the prevailing Romantic temperament. Adventism was a symptom of Romanticism (85).
13 14 15 16 17 12

11

Idem, The Dominance of Evangelicalism, 193. Idem, Evangelicalism in Modern Britain, 85-86. Swanson, The Millennial Position of Spurgeon, 188. Bebbington, Evangelicalism in Modern Britain, 86.

C. H. Spurgeon, Commenting and Commentaries: Two Lectures Addressed to the Students of The Pastors College, Metropolitan Tabernacle, together with a Catalogue of 4

Spurgeon on Eschatology The focus of Spurgeons theology, preaching, writing, and overall ministry was largely on Christ and seeing people come to Christ. Eschatology was not the focus of Spurgeon, yet because it was a biblical topic, Spurgeon spoke on it. It is clear that even if Spurgeons statement on matters of the second advent, the millennial reign, or the first and second resurrection were infrequent, they were not imprecise. Spurgeon understood all the features of eschatology presented in Scripture, although he did not devote much time to their chronological arrangement.18 Spurgeon was clear on his attitude toward prophecy: I am no prophet, nor the son of a prophet; neither do I profess to be able to explain all the prophecies in this blessed BookYet there are some things which are plain even to the most superficial readerIt is also certain that the Jews, as a people, will yet own Jesus of Nazareth, the Son of David, as their King, and that they will return to their own landIt is also certain that our Lord Jesus Christ will come again to this earth, and that he will reign amongst his ancients gloriously, and that there will be a thousand years of joy and peace such as were never known on this earth before. It is also certain that there will be a great and general judgment, when all nations shall be gathered before the Son of man sitting upon the throne of his gloryHow all these great events are to be chronologically arranged, I cannot tell. This I knowfor I have read a multitude of books upon this subject, and of making them there is practically no end,---all the authors seem to me to be wonderfully wise in confuting one another, but not to be so successful in establishing their own theories. Therefore am I content to believe what I see to be clearly taught in the Scriptures, and to leave to abler minds than my own the arrangement of the various events in some sort of historical sequence.19 Spurgeon was willing to hold to certain eschatological points, yet he was cautious concerning which ones he was willing to elaborate upon. Drummond makes the point that Spurgeon refused to spend an inordinate amount of time discussing, for example, the Biblical Commentaries and Expositions (London: Passmore & Alabaster, 1887). Spurgeon gives four categories of apocalyptic prophecy: preterists, continuists, simple futurists, and extreme futurists.
18 19

Swanson, The Millennial Position of Spurgeon, 189.

C. H. Spurgeon, The Harvest and the Vintage, The Metropolitan Tabernacle Pulpit 50:553-554. 5

relationship of the rapture to the tribulation period, or like points of eschatological nuanceHe kept to the basics of future things.20 Yet, we are still able to piece together what many of Spurgeons views were. Hayden notes that Spurgeon did not elaborate on many issues of eschatology because he thought it better to keep to the gospel plan of salvation in his preaching,21 Hayden notes that Spurgeon emphasized the need to be ready for Christs imminent pre-millennial return.22 Drummond acknowledges Spurgeons premillennialism but adds that there are several qualifications that need to be made concerning C. H. Spurgeons premillennialism.23 Drummond further presents five eschatological themes in Spurgeons writings: the resurrection, the second coming of Christ, judgment, hell and heaven.24 Swanson posits that Spurgeon has an identifiable position on four eschatological points. These four points are: the church would experience the tribulation, the millennial kingdom would be the culmination of Gods program for the church, a thousand years would separate the resurrection of the just from that of the unjust, and the Jews in the kingdom would be part of the

Drummond, Spurgeon, 650. In Drummonds exposition of Spurgeons theology in: Charles Haddon Spurgeon, Theologians of the Baptist Tradition, Timothy George and David S. Dockery, eds. (Nashville: B & H Publishing Group, 2001), 115-136, Drummond does not mention Spurgeons eschatology. Eric W. Hayden, Searchlight on Spurgeon: Spurgeon Speaks For Himself (Pasadena: Pilgrim Publications, 1973), 231-232. Ibid, 232. Such was his simple faith, then: the Lord was coming again and he, Charles Haddon Spurgeon, must be found waiting, watching and working. Beyond that he did not go. He did not consider himself an eschatological expert (233). Drummond, Spurgeon, 650. Drummond notes Spurgeon was anti-dispensational and he firmly opposed those who were date-setters and predictors.
24 23 22 21

20

Ibid, 651. 6

one people of God with the church.25 Furthermore, Swanson argues these four points place Spurgeon within the historic premillennial camp. Spurgeon spoke, however sparingly, specifically about millennial views, although mainly premillennialism. It is because he spoke about a number of specific eschatological issues, as indicated above, that Spurgeons eschatological position can be determined. The Second Coming of Christ Of all the eschatological themes found in Spurgeons works, the second coming of Christ was of particular importance to Spurgeon because of its relationship to the individuals salvation. It was one of the few eschatological themes of which Spurgeon was confident: The more I study the Bible, the more sure I am of two things which I cannot reconcile; first, that Christ will come at such an hour as men look not for him, and may come now; and secondly, that the gospel is to be preached in all nations, and that all the ends of the earth shall remember and turn unto the Lord. I do not know which of the two things I am surest of; neither do I know how to reconcile them; but they are both in the Word, and in due time they will be reconciled by history itself.26 Spurgeon repeatedly spoke on the second coming of Christ. He believed, on the authority of the Word of God, that Christ Jesus would one day return to earth literally, corporally, visibly, in power and great glory. He delighted to set this forth as the Blessed Hope of the Church, and to call his people to preparedness and watchfulness for their Returning King.27 Spurgeons own words show his belief in the second coming. The whole earth shall yet be

25 26

Swanson, The Millennial Position of Spurgeon, 183.

C. H. Spurgeon, The Sure Triumph of the Crucified One, The Metropolitan Tabernacle Pulpit 21:249. Ernest W. Bacon, Spurgeon: Heir of the Puritans (Grand Rapids: William B. Eerdmans Publishing Company, 1968), 118-119. 7
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subdued for Christ, and honoured are they, who shall, through grace, have a share in the conquestthese shall reign with Christ at his coming.28 Spurgeon stated many times that the second coming of Christ would be premillennial. Some think that this descent of the Lord will be post-millennialthat is, after the thousand years of his reign. I cannot think so. I conceive that the advent will be pre-millennial; that he will come first; and then will come the millennium as the result of his personal reign upon the earth.29 In his sermons, Spurgeon repeatedly taught a premillennial return of Christ to the earth.30 When going through the Down-Grade Controversy, Spurgeon signed a doctrinal statement which closed: Our hope is the Personal Pre-Millennial Return of the Lord Jesus in glory.31 The clear statements of Spurgeon, as well as numerous inferences, show that he identified himself as looking forward to the premillennial return of Christ.

C. H. Spurgeon, The Treasury of David: An Original Exposition of the Book of Psalms; a Collection of Illustrative Extracts From the Whole Range of Literature; A Series of Homiletical Hints upon Almost Every Verse; And Lists of Writers upon Each Psalm, 6 Vols. (Grand Rapids: Zondervan Publishing House, 1950, 3:322.
29 30

28

C. H. Spurgeon, Justification and Glory, The Metropolitan Tabernacle Pulpit 11:249.

Cf., e.g., C. H. Spurgeon, The Holy GhostThe Great Teacher, The New Park Street Pulpit 1:385; Israel in Egypt, The New Park Street Pulpit, 2:237; Plenteous Redemption, The Metropolitan Tabernacle Pulpit, 7:30; The Two Advents of Christ, The Metropolitan Tabernacle Pulpit 8:39; Things to Come, The Metropolitan Tabernacle Pulpit 15:329; The Unbroken Line of True Nobles, The Metropolitan Tabernacle Pulpit, 21:595; The Divine Call for Missionaries, The Metropolitan Tabernacle Pulpit, 23:246-247; Receiving the Holy Ghost, The Metropolitan Tabernacle Pulpit 30:395; The Ascension and The Second Advent Practically Considered, The Metropolitan Tabernacle Pulpit 31:23; The Form of Godliness Without the Power, The Metropolitan Tabernacle Pulpit 35:301; Mr. Spurgeons Confession of Faith, The Sword and Trowel 26 (August 1891): 446. Cf. Iain H. Murray, The Forgotten Spurgeon (London: The Banner of Truth Trust, 1966), 218220. Debate has risen as to whether this confession is a true statement of the belief of Spurgeon. Masters, Spurgeons Eschatology, 28, downplays the significance of the signing. However, doubting Spurgeons sincerity is unfounded. Cf. Swanson, The Millennial Position of Spurgeon, 200; Whitcomb, C. H. Spurgeon, Biblical Inerrancy, and Premillennialism, 234. 8
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The Resurrection Spurgeon looked upon resurrection as a great promise given to the believer and condemnation to the unbeliever. He absolutely believed in the resurrection of the dead, both of the just and the unjust. That is to say, he believed in the resurrection of the saints, and secondly in a resurrection of sinners.32 Spurgeons words make this clear: Many of you believe you will have a body in heaven, but you think it will be an airy fantastic body, instead of believing that it will be a body like to thisflesh and blood (although not the same kind of flesh, for all flesh is not the same flesh), a solid, substantial body, even such as we have here. And there are yet fewer of you who believe that the wicked will have bodies in hellBut if ye were Christians as ye profess to be, ye would believe that every mortal man who ever existed shall not only live by the immortality of his soul, but his body shall live again, that the very flesh in which he now walks the earth is as eternal as the soul, and shall exist forever.33 It is also clear that Spurgeon saw a period of time between the resurrection of the just and unjust. I think that the Word of God teaches, and teaches indisputably, that the saints shall rise first. And be the interval of time whatever it may, whether the thousand years are literal years, or a very long period of time, I am not now about to determine; I have nothing to do except with the fact that there are two resurrections, a resurrection of the just, and afterwards of the unjust,--a time when the saints of God shall rise, and after time when the wicked shall rise to the resurrection of damnation.34 Again, the statements of Spurgeon himself show that he firmly believed in a resurrection of the just followed by a resurrection of the unjust, supporting Spurgeon as premillennial. The Judgment Given the previous statements regarding the resurrection of the just and unjust, it is easy to see that Spurgeon also saw a judgment. Speaking on the resurrections and the judgments to follow, Spurgeon said:
32 33 34

Drummond, Spurgeon, 651. C. H. Spurgeon, The Resurrection of the Dead, The New Park Street Pulpit, 2:98. Idem, The First Resurrection, The Metropolitan Tabernacle Pulpit, 7:346. 9

Now we believe and hold that Christ shall come a second time suddenly, to raise his saints at the first resurrection; this shall be the commencement of the grand judgment, and they shall reign with him afterwards. The rest of the dead live not till the thousand years are finished. Then they shall rise from their tombs and they shall receive the deeds which they have done in the body.35 Part of the judgment is the resultant dwelling of the individual. Spurgeon had much to say about heaven for the believer and hell for the unbeliever. He considered heaven and hell both literal places where people will dwell eternally.36 Speaking on the topic of hell, Spurgeon said: I am not like yon flatterers who tell you that there is a little hell and a little God, from which you naturally infer that you may live as you like. Both you and they will perish everlastingly if you believe them. There is a dreadful hell, for there is a righteous God. Turn ye to him, I entreat you, while yet in Christ Jesus he sets mercy before you. He is the God of salvation, and entreats you to come and accept of his great grace in Christ Jesus.37 Spurgeon spoke on the topic of eternal destiny often, with the majority of instances describing heaven. He believed both were real places to be contemplated. Israel in Eschatology Spurgeon also spoke upon the future of Israel.38 Spurgeon agreed that the people of Israel would literally return to their land. Preaching on Ezekiel 37:1-10, Spurgeon said: The meaning of our text, as opened up by the context, is most evidently, if words mean anything, first, that
35 36

Idem, The Two Advents of Christ, The Metropolitan Tabernacle Pulpit, 8:39.

Hayden, Searchlight on Spurgeon, 197-209. Hayden makes the point that Spurgeon did not preach on hell near as much as he did on heaven. The solemn alternatives of heaven or hell were fairly and fearlessly placed before his congregation but he did not attempt to frighten people into the kingdom by vivid descriptions of hell (206).
37

C. H. Spurgeon, The Royal Prerogative, The Metropolitan Tabernacle Pulpit,

26:120. Cf. Dennis M. Swanson, Charles Spurgeon and the Restoration of Israel: A NonDispensational Approach (paper presented at the annual meeting of the Evangelical Theological Society, Nashville, TN, November 15-17, 2000). Swanson argues that Spurgeon believed in a literal, national restoration to the Promised Land. Swanson also shows that Spurgeon was influenced by the Restoration Movement begun by some Puritans. 10
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there shall be a political restoration of the Jews to their own land and to their own nationality; and then, secondly, that there shall be a spiritual restoration, a conversion in fact, of the tribes of Israel.39 Spurgeon clarifies that there will be a king ruling literally over the people of Israel in their land. The Church in Eschatology It is significant that Spurgeon rejected the dispensational understanding of the distinction between Israel and the church. Distinctions have been drawn by certain exceedingly wise men (measured by their own estimate of themselves), between the people of God who lived before the coming of Christ, and those who lived afterwards. We have even heard it asserted that those who lived before the coming of Christ do not belong to the Church of God! We never know what we shall hear next, and perhaps it is a mercy that these absurdities are revealed one at a time, in order that we may be able to endure their stupidity without dying of amazementThese who knew Christs day before it came, had a great difference as to what they knew, and perhaps in the same measure a difference as to what they enjoyed while on earth meditating upon Christ; but they were all washed in the same blood, all redeemed with the same ransom price, and made members of the same body.40 Spurgeon clearly rejected and considered harmful this distinction of dispensationalism. It is evident that we have enough evidence to formulate which position Spurgeon took on the millennium. Recent research has shown that Spurgeon can be confidently placed within the premillennial camp.41 Spurgeon taught that the premillennial kingdom would follow after the return of Christ to the earth. He taught a clear delineation between the resurrections of the just and unjust separated by the kingdom of Christ. Spurgeon taught that Israel would be part of the

C. H. Spurgeon, The Restoration and the Conversion of the Jews, The Metropolitan Tabernacle Pulpit, 10:428, italics his.
40 41

39

Idem, Jesus Christ Immutable, The Metropolitan Tabernacle Pulpit, 15:8.

The most thorough and convincing treatment advocating any viewpoint is for premillennialism contained in: Dennis M. Swanson, Charles H. Spurgeon and Eschatology: Did He Have a Discernable Millennial Position? (M.Div. thesis: The Masters Seminary, 1994). 11

one people of God along with the church. Spurgeon was clear that dispensationalism, which distinguishes between Israel and the Church, was absurd. With these points considered we can say that Swanson is correct in identifying Spurgeon as part of the historic premillennial position. What then is to be made of the debate surrounding Spurgeons millennial position? The Debate on Spurgeons Millennial Position Masters claims Spurgeon to be amillennial. Masters presents a large number of quotations of Spurgeon and concludes that Spurgeon would have stood much closer to amillennialism.42 There are a couple issues with Masters article. In presenting Spurgeons position, Masters notes that Spurgeon rejected dispensational millennialism. According to Spurgeon, as the saints took up their everlasting abode on the glorified earth with their savior, the millennial reign would begin. This, however, would not be a millennium like that expected by dispensationalists. Spurgeons millennium would not be interrupted by any resurgence of evil.43 As Swanson notes, Masters falsely concludes that this means a rejection of all premillennialism.44 The more serious problem with Masters article pertains to the quotations of Spurgeon. Most of the statements of Mr. Spurgeon are plain enough and one of our chief worries about the article is that Dr. Masters frequently distorts and reinterprets the plain meaning to fit the

42 43 44

Masters, Spurgeons Eschatology, 28. Ibid, 39.

Swanson, The Millennial Position of Spurgeon, 202. However, dispensationalists are not the only ones that foresee a rebellion at the end of the millennium (Rev. 20:7-9); historic premillennialists do too, and even postmillenarian Charles Hodge taught a rebellion at the end of the thousand years to be quelled by the personal return of Christ! 12

conjecture about his prophetical views.45 Swanson presents numerous instances of Masters editing quotations of Spurgeon and changing the meaning of what Spurgeon was saying to be more conducive to Masters thesis.46 On these grounds Masters thesis is rejected. Considering this and considering the premillennial characteristics of Spurgeon, Spurgeon cannot be identified as amillennial. The disagreement over classifying Spurgeon has also led Murray to claim that Spurgeon did not hold to a discernable position. There was, as he admits, a fundamental uncertainty in his mind which showed itself in various ways.47 Therefore, as Spurgeon would himself have been the first to say, no one should go to him to clarify their thinking on unfulfilled prophecy.48 Contrary to Murrays claim of uncertainty, Spurgeon can be confidently called a premillennialist. Murray claims that there is another strand running through [Spurgeons] sermonswhat may be called the main strand of Puritan prophetic thought.49 Murray argues that the Puritan influence upon Spurgeon shows itself in the emphasis upon gospel preaching and the Christians expectation of triumph in Spurgeon. Murray further claims that this is consistent with postmillennialism but not premillennialism. Murray offers three reasons which may explain this uncertainty. First, Spurgeon experienced large numbers of conversions in his early ministry which caused Spurgeon to be more inclined to emphasize and preach the traditional Puritan C. W. H. Griffiths, Spurgeons Eschatology, Watching and Waiting 23/15 (JulySeptember 1990), 228. Swanson, The Millennial Position of Spurgeon, 202-204. See also Swanson, Charles H. Spurgeon and Eschatology: Did He Have a Discernable Millennial Position?, for more examples of Masters mishandling of Spurgeons work.
47 48 49 46 45

Murray, The Puritan Hope, 263. Ibid, 264. Ibid, 257. 13

hope which he had imbibed during his upbringing and youth.50 Second, Murray shows that Spurgeon disliked certain premillennialists, namely the Plymouth Brethren.51 Third, Spurgeon was deliberately open in acknowledging the limitations of his understanding.52 Murrays thesis that Spurgeon had uncertainty over which position to take has been criticized.53 Murray ignores the many clear statements of Spurgeon rejecting postmillennialism. Also, to reject dispensationalism does not conclude a rejection of premillennialism in some form.54 Griffiths conclusion concerning Murray is correct: Unable to claim him as a postmillennialist, [Murray] was unwilling to concede him to be a pre-millennialist.55 The difference of opinion upon Spurgeons eschatological position and the evidence needed to determine Spurgeons position offers important evidence supporting the thesis of this essay. Spurgeon repeatedly claimed that he did not consider himself an authority on eschatological issues. He derided those who were overly dogmatic on certain eschatological themes. Furthermore, Spurgeon found prophetic preaching to be distracting to the preaching of
50 51

Ibid, 260.

Swanson notes: Spurgeon was not against all Brethren. The Plymouth Brethren split between John Nelson Darby and B. W. Newton, Darby and his followers being called the Exclusive Brethren and Newtons group the Open Brethren or Bethesda Group. Spurgeons differences with the Exclusive branch were larger, but he maintained warm relations with many in the Open school, including B. W. Newton and George Mueller. Even among the Exclusive group he respected the commentaries William Kelly and C. H. Mackintosh, though he usually differed with their conclusions. Swanson, The Millennial Position of Spurgeon, 207, n. 98.
52 53

Murray, The Puritan Hope, 262.

Cf. Swanson, The Millennial Position of Spurgeon, 206. Also, Masters, Spurgeons Eschatology, The Problem with Mr. Murrays assessment is that it is based on too few of Spurgeons eschatological statements (28).
54 55

Ibid, 207-208. Griffiths, Spurgeons Eschatology, 226. 14

the Gospel. Therefore, it can be said that Spurgeon did not consider ones eschatological position to be of primary significance. Spurgeons eschatological position may be delineated, but it became of prime importance to Spurgeon only when it crossed the border into issues central in the theology of Spurgeon, to which we must now turn. Spurgeons Theology Spurgeon understood theology to be an essential part of ministry. Spurgeon obviously held strong theological convictions.56 Within that theology, Spurgeon held a few doctrines supreme. While Spurgeons vast writings contain references to nearly all theological discussion, certain doctrines were primary to Spurgeon. These primary doctrines were the driving force behind the rest of his theology and also his ministry. These issues will be discussed and will show that eschatology and the millennium must be understood as a resultant part of Spurgeons overall theology, but not as a primary motivator. The Focus of Theology to Spurgeon Like many in the last few centuries, Spurgeon was heavily influenced by the Puritans. Charles Haddon Spurgeon was completely moulded and fashioned by those spiritual giants of the sixteenth and seventeenth centuries, the Puritans. He stood in their noble tradition, in the direct line of their theology and outlook.57 Many agree that Spurgeon was heavily influenced by the Puritans spirituality and theology.58 As a result, Spurgeon was fiercely committed to

Drummond, Charles Haddon Spurgeon, 120. Drummond highlights the influence of the Puritans upon Spurgeon and remarks that it influenced key aspects of his theology.
57 58

56

Bacon, Spurgeon: Heir of the Puritans, 102.

Ibid, 108. He was a great reader and collector of Puritan works and at his death there were 12,000 volumes in his library, among which 7,000 were Puritan books. 15

Calvinism.59 This became his system of theology, yet he refused to be limited to a system. While many of the Puritans were considered to be high Calvinists, Spurgeon held to a moderate view of Calvinism and was very understanding of Arminian views.60 He firmly believed that the Bible taught election as well as the need to evangelize. Perhaps that is why he prayed in the Metropolitan Tabernacle, Lord, call out your elect, and then elect some more. Well known is the pungent retort to a person who asked him how he reconciled the ideas: I do not try to reconcile friends.61 The key theological tenets of Calvinism, as Spurgeon understood them, became central in his theology. He firmly believed in divine election and predestination. He was convinced the Bible taught it, so he preached it. At the same time he tenaciously held to the necessity of human responseand human responsibility to respond. He firmly believed that people must repent and believe.62 Spurgeons emphasis upon these few issues made him effective and popular. To those Baptists who are in sympathy with the combination of Calvinistic theology, Puritan

Cf. William H. Brackney, A Genetic History of Baptist Thought: With Special Reference to Baptists in Britain and North America (Macon: Mercer University Press, 2004), 152-153. Hayden, Searchlight on Spurgeon, 70-76. See also Bebbington, Evangelicalism and Modern Britain, 63-65, Bebbington points especially to Andrew Fuller and his Gospel Worthy of All Acceptance as a British formulation of moderate Calvinism in the midst of Puritan influence. Fuller was heavily influenced by Jonathan Edwards in his own thinking on this subject (E. P. Clipsham, Andrew Fuller and Fullerism: a Study in Evangelical Calvinism, The Baptist Quarterly 20, 1963-64).
61 62 60

59

Drummond, Charles Haddon Spurgeon, 122. Ibid. 16

morality, and evangelistic fervor which they discover in him, Spurgeon has become something of an ideal.63 Another key factor in his theology was that he heavily relied upon the Scriptures as the source of his power. If one seeks a summary of Spurgeons tremendous power in ministry and the essence of his theology, one must obviously look to his confidence in and use of the Bible.64 The source of authority was a central issue for Spurgeon and he found his authority in the Bible. To me a sentence of Scripture is the essence of logic, the proof positive, the word which may not be questioned. Eyes and ears may be doubted, but not the written word, inspired of the Holy Ghost.65 The Bible was the source of all theology for Spurgeon and the true test for all other sources. He found much of Puritan theology to be in accord with the Bible and thus profitable.66 The Bible and the Puritans formed his theology, and he did not depart from it one hairsbreadth all his life.67 Puritan spirituality/theology, Calvinism, and Biblical authority were central in Spurgeons theology. The Purpose of Theology While theology had a focus for Spurgeon, he also considered theology to have a purpose. This purpose is shown through the logical outflow of his theological emphases. Theology was

63

Robert G. Torbet, A History of the Baptists, 3rd ed. (Valley Forge: Judson Press, 2009), Ibid, 134.

115.
64 65

C. H. Spurgeon, Jehovah Hath Spoke: Will Ye Not Hear? The Metropolitan Tabernacle Pulpit, 29:605. Drummond, Charles Haddon Spurgeon, 120. He confessed, I have been charged with being a mere echo of the Puritans, but I had rather be the echo of truth than the voice of falsehood.
67 66

Bacon, Spurgeon: Heir of the Puritans, 109. 17

not to consume you with details, but rather theology was to lead you to change and to conform your life to Jesus Christ. Spurgeon, though, was not first of all a theologian. The first sermon which Spurgeon preached at the Metropolitan Tabernacle shows Spurgeons approach: ...if I am asked to say what is my creed, I think I must replyIt is Jesus Christ. My venerable predecessor, Dr. Gill, has left a body of divinity, admirable and excellent in its way; but the body of divinity to which I would pin and bind myself for ever, God helping me, is not his system of divinity or any other human treatise, but Jesus Christ, who is the sum and substance of the gospel; who is in himself all theology, the incarnation of every precious truth, the all-glorious embodiment of the way, the truth, and the life.68 This quote shows the influence of his theology in the mind of Spurgeon. Central issues in his theology gave purpose to his ministry. This was consistent through the duration of Spurgeons ministry.69 Spurgeons focus was always upon Christ and seeing others come to know the Savior who was so real to him. He really believed, as all the Calvinistic Puritans before him; that everyone needed Christ and he was absolutely convinced the Lord Jesus Christ stood as sufficient for all the elect. That constitutes the core of his theology.70 It was also the significant theological motivation for his ministry. Eschatology and millennialism were a part of Spurgeons theology because he was so well read and because he preached on such a broad range of topics. When Spurgeon preached from a text containing eschatological issues, he would comment briefly on what he thought it

C. H. Spurgeon, The First Sermon in the Tabernacle, The Metropolitan Tabernacle Pulpit, 7:169. Cf. C. H. Spurgeon, The Child Samuels Prayer, The Metropolitan Tabernacle Pulpit, 10:484; The Great Attraction, The Metropolitan Tabernacle Pulpit, 13:575; The Fulness of Jesus the Treasury of the Saints, The Metropolitan Tabernacle Pulpit, 15:124; SoulSatisfying Bread, The Metropolitan Tabernacle Pulpit, 19:286-287; The Apple Tree in the Wood, The Metropolitan Tabernacle Pulpit, 19:381; Shiloh, The Metropolitan Tabernacle Pulpit, 20:94.
70 69

68

Drummond, Charles Haddon Spurgeon, 124. 18

meant, but he always sought the chance to turn the subject back to Christ. Of the vast number of sermons that Spurgeon preached, he mostly stayed away from key eschatological passages. Interestingly and in keeping with his avoidance of prophetic preaching, he only preached two sermons in his entire ministry with a primary text in Revelation 20, admittedly the key passage on the millennium. He preached on Revelation 20:4-6, 12 (skipping over verses one might have wished him to comment upon) in an 1861 sermon and Revelation 20:11 in 1866. He also never preached from any portion of Daniel 12 and the interpretation of the first two verses.71 Spurgeon spoke enough to be able to determine his stance on certain eschatological issues. He also spoke enough to determine his attitude toward eschatological issues. However, Spurgeon found evangelism to be a much more pressing issue to preach and focus upon. Spurgeon as Pastor-Evangelist-Exegete Millennialism was not a driving factor on the theology of Spurgeon; therefore it was also not a driving factor upon his ministry. A brief look at Spurgeons ministry will evidence as much. Because of his Puritanical influence and his outlook upon Scripture, Spurgeons theology was a theology driven toward evangelism. This theology, then, provided the motivation for his consuming ministry. Spurgeons ministry grew out of his basic theology.72 Spurgeon was not first of all a theologian, which is not to say that he was no theologian. Spurgeon was at heart a pastor, evangelist, and exegete. Spurgeon had a well-rounded grasp on literature and theology,73 but it was a theology of the road (that is, it must work in practical

71 72 73

Swanson, The Millennial Position of Spurgeon, 194. Drummond, Charles Haddon Spurgeon, 124.

The man who never reads will never be read; he who never quotes will never be quoted. He who will not use the thoughts of other mens brains, proves that he has no brains of his own. C. H. Spurgeon, Paul-His Cloak and His Books, The Metropolitan Tabernacle Pulpit, 9:668. 19

ministry).74 Theology without practical ramification comprised vanity in the eyes of Spurgeon. This practical focus led Spurgeons theology and ministry. The Ministry of Spurgeon Spurgeon was a man of immense talent and responsibility. The various ministries of Spurgeon demanded a great amount of work from him which he was able to keep up with all his life.75 The multi-faceted ministry of Spurgeon has become legend. Spurgeon was more than a pastor. He established a theological school, founded an orphanage, fostered hundreds of churches, directed the operations of twenty-one city mission halls, counseled with innumerable inquirers, and baptized ten thousand persons into his London congregation. He published about four thousand sermons, sales of individual sermons totaled about 25,000 copies per week, and the sermons were translated into forty languages. They remain in print today as the greatest body of evangelical literature by any one author in the English-speaking world and still outsell most others.76 Spurgeon sought to have a ministry that reached the spiritual needs of a person as well as the physical needs. Spurgeon was a great philanthropist who encouraged others in their work, people like John Groom working for disabled people and Charles Montacute who worked in

74 75

Drummond, Charles Haddon Spurgeon, 124.

Cf. Charles H. Spurgeon, The Autobiography of Charles H. Spurgeon: Compiled from His Diary, Letters, and Records by His Wife and His Private Secretary: Four Volumes (Philadelphia: American Baptist Publication Society, nd.), IV: 63-91. These pages highlight A Typical Weeks Work. Spurgeons wife notes: The week must consist of seven days, for the Day of Rest was, in many respects, the beloved preachers busiest time; and, although he often tried hard to get a Sabbath for himself on the Wednesday. The ever-increasing and not always reasonable requests for services, all over the kingdom, frequently encroached upon the brief period of relaxation to which he was rightfully entitled, and which the claims of health imperatively demanded. He was, perhaps, all the more willingly to take a long holiday in the winter because he had toiled so strenuously and almost continuously through all the other months of the year; though it must be recorded that, during his seasons of rest, he probably did as much as most men do when in full work (64). Craig Skinner, The Preaching of Charles Haddon Spurgeon, Baptist History and Heritage 19 no 4 Oct 1984, 17. 20
76

London for forty years among the destitute slum children.77 He knew that a ministry such as a well-run orphanage could provide growth on both physical and spiritual levels. He knew that handicapped boys and girls needed more than a roof and four walls; they needed a homely atmosphere with Christian supervision that would develop and foster Christian character and values.78 At the heart of Spurgeons ministries was the need for people to know Jesus Christ. Spurgeon used many evangelistic means and methods of addressing people with the Gospel, but nothing replaced the actual preaching of Christ.79 The core of Spurgeons theology drove his ministry. Seeing a sinner come to know Christ was the focus of Spurgeon. His ministries, and much of his energy, were geared toward accomplishing that end. He cared above all else to fulfill his evangelistic mission, the natural result of his theology. The Writing and Preaching of Spurgeon Spurgeons writing and preaching also evidenced his theological emphasis. The published sermons of The New Park Street and The Metropolitan Tabernacle Pulpit form sixtythree volumes of between fifty-two to sixty sermons in each volume. New sermons were published consistently until 1917, twenty-five years after his death. Despite this voluminous resource, it must be remembered that he preached at his Church three times every week and only one of the three messages reached the press each week during his life. Thus a great backlog of his sermons sat ready for publication. Even today there have been reports of other sermon

Roger Hayden, English Baptist History and Heritage, Second Edition (Milton under Wychwood, United Kingdom: Nigel Lynn Publishing & Marketing Ltd, 2005), 147. Eric W. Hayden, A Centennial History of Spurgeons Tabernacle (Pasadena, TX: Pilgrim Publications, 1992), 22.
79 78

77

Drummond, Spurgeon, 289. 21

manuscripts being unearthed.80 In addition to the sermons of Spurgeon, he produced one hundred thirty-five books and edited another twenty-eight.81 The output of Spurgeons ministry was staggering. At heart, Spurgeon was a preacher and evangelist. Spurgeon was an expository preacher par excellence. He preached from every book of the Bible and from some passages many times. A study of the index of texts of any of the annual volumes will show how he drew his themes from all parts of Scripture.82 The preaching of Spurgeon covered a vast array of topics; however, the preaching of Spurgeon always came back to the cross of Christ and the grace made available to the sinner.83 Spurgeon committed himself to a clear communication of the biblical doctrine of grace.84 As has been said already, the person of Jesus Christ was at the center of everything that Spurgeon did, especially preaching.85 It can be said that the theological core that permeated Spurgeons preaching from beginning to end centered in the Christocentric nature of his theology. The preaching of Christ stood at the very heart of his preaching ministry.86
80 81 82 83

Drummond, Spurgeon, 320. Skinner, The Preaching of Charles Haddon Spurgeon, 18. Bacon, Spurgeon: Heir of the Puritans, 81.

R. Albert Mohler Jr., A Bee-Line to the Cross: The Preaching of Charles H. Spurgeon, Preaching 8 (Nov/Dec 1992), 25-26, 28-30.
84 85

Skinner, The Preaching of Charles Haddon Spurgeon, 16.

Hayden, Searchlight on Spurgeon, 83. It was, of course, the apostolic pattern of preaching Christ and Him crucified that he recommended and practiced himself (those words were also incorporated upon the insignia upon the cover of the bound volumes of The Metropolitan Tabernacle PulpitWe preach Christ and Him crucifiedwith a picture of Moses holding up the brass serpent on the pole.
86

Drummond, Spurgeon, 288. 22

The work of Spurgeon was focused on evangelism and practical ministry. His preaching was similarly focused. Spurgeon sought to proclaim Christ. Spurgeon has never been seen as a systematic theologian in the strict sense; yet, something of a systematic Christology can be derived from his many sermons and writings. At the same time, it must be held in mind that shot through it all a very practical and experiential element predominated. He did not preach doctrine merely for doctrines sake. He did not declare his views on the person of Jesus Christ as a simple display of orthodoxy. He always lifted up who Jesus Christ was and what He did so that people might be attracted to Him as Lord and Savior.87

Millennialism in Spurgeons Ministry The place of millennialism within his overall ministry was very low. Spurgeon did not see millennialism as a prime theological motivator and he considered practical ministry and the preaching of the gospel to be of infinite more worth than ruminating upon prophecy. My dear friends, if you have any time to spare, and cannot find any practical work for Jesus, study the dark places of prophecy, but do not read modern prophetical works, for that is a sheer waste of time and nothing better. Hold off as you would from a serpent from the idea that the study of prophecy or preaching of prophecy is the gospel, for the belief that it is so, is mischievous beyond conception. The gospel which is to be vehemently declared is this:--God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. So long as London is reeking with sin, and millions are going down to hell, let us leave others to prophesy, let us go with anxious hearts to seek after souls, and see if we cannot by the Spirits power win sinners from going down into the pit.88 It is clear that Spurgeon prioritized evangelism and practical work above that of theological meticulousness. Prophecy and millennialism were not significant concerns in the mind of Spurgeon. Spurgeon was often criticized from certain quarters because he was not more definite in his utterances about Biblical prophecy and the Second Coming of Jesus Christ. This did
87 88

Ibid, 291.

C. H. Spurgeon, The Great Mystery of Godliness, The Metropolitan Tabernacle Pulpit 13:707. Cf. The First Cry from the Cross, The Metropolitan Tabernacle Pulpit, 15:599; The Lords Supper, Simple but Sublime, The Metropolitan Tabernacle Pulpit 55:318. 23

not mean that he did not hold decided views about those subjects. He did, but he thought it better to keep to the gospel plan of salvation in his preaching.89 Conclusion That Spurgeon was premillennial is confidently asserted. However, it must be understood that Spurgeon did not find millennial and eschatological debates of prime importance. The importance of Spurgeons millennialism and eschatology has to be understood in relation to the important theological issues according to Spurgeon. Furthermore, the overall ministry of Spurgeon has to be understood in relation to the core theology of Spurgeon. The center of Spurgeons theology was the person and work of Christ. This drove Spurgeon in his ministry and in the rest of his theology. These were the issues of central importance to him. Spurgeon would find it interesting indeed to know that he is claimed as an authority on millennial issues because he did not consider himself to be a leader in millennial debates and also because he did not find eschatological debates of primary significance.

89

Hayden, Searchlight on Spurgeon, 231-232. 24

BIBLIOGRAPHY Bacon, Ernest W. Spurgeon: Heir of the Puritans. Grand Rapids: William B. Eerdmans Publishing Company, 1968. Bebbington, David W. The Dominance of Evangelicalism: The Age of Spurgeon and Moody. Downers Grove: InterVarsity Press, 2005. ______. Evangelicalism in Modern Britain: A History from the 1730s to the 1980s. New York: Routledge, 2005. Brackney, William H. A Genetic History of Baptist Thought: With Special Reference to Baptists in Britain and North America. Macon: Mercer University Press, 2004. Clipsham, Ernest F. Andrew Fuller and Fullerism: a Study in Evangelical Calvinism, The Baptist Quarterly 20, 1963-64. Dallmore, Arnold. Spurgeon. Chicago: Moody Press, 1984. Drummond, Lewis A. Charles Haddon Spurgeon, Theologians of the Baptist Tradition, Timothy George and David S. Dockery, eds. Nashville: B & H Publishing Group, 2001: 115-136. ______. Spurgeon: Prince of Preachers. Grand Rapids: Kregel Publications, 1992. Griffiths, C. W. H. Spurgeons Eschatology, Watching and Waiting 23/15 (July-September 1990). Hayden, Eric W. A Centennial History of Spurgeons Tabernacle. Pasadena, TX: Pilgrim Publications, 1992. ______. Searchlight on Spurgeon: Spurgeon Speaks For Himself. Pasadena: Pilgrim Publications, 1973. Hayden, Roger. English Baptist History and Heritage, Second Edition. Milton under Wychwood, United Kingdom: Nigel Lynn Publishing & Marketing Ltd, 2005. Hulse, Erroll. The Restoration of Israel. London: Henry E. Walter Ltd., 1968. Marsden, George M. Fundamentalism and American Culture, 2nd ed. New York: Oxford University Press, 2006.

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______. Understanding Fundamentalism and Evangelicalism. Grand Rapids: William B. Eerdmans Publishing Company, 1991. Masters, Peter. Spurgeons Eschatology, The Sword and Trowel (December 1989). Mohler Jr., R. Albert. A Bee-Line to the Cross: The Preaching of Charles H. Spurgeon, Preaching 8 (Nov/Dec 1992), 25-26, 28-30. Murray, Iain H. The Forgotten Spurgeon. London: The Banner of Truth Trust, 1966. ______. The Puritan Hope: A Study in Revival and the Interpretation of Prophecy. London: The Banner of Truth Trust, 1971. ______. Spurgeon v. Hyper-Calvinism: The Battle for Gospel Preaching. Edinburgh: Banner of Truth Trust, 1997. Sandeen, Ernest R. The Roots of Fundamentalism: British and American Millenarianism, 18001930. Chicago: University of Chicago Press, 2009. Skinner, Craig. The Preaching of Charles Haddon Spurgeon. Baptist History and Heritage 19 no 4 Oct 1984, 16-26. ______. Spurgeon & Son: The Forgotten Story of Thomas Spurgeon and His Famous Father, Charles Haddon Spurgeon. Grand Rapids: Kregel Publications, 1999. Spurgeon, Charles Haddon. The Autobiography of Charles H. Spurgeon: Compiled from His Diary, Letters, and Records by His Wife and His Private Secretary: Four Volumes. Philadelphia: American Baptist Publication Society, nd. ______. Commenting and Commentaries: Two Lectures Addressed to the Students of The Pastors College, Metropolitan Tabernacle, together with a Catalogue of Biblical Commentaries and Expositions. London: Passmore & Alabaster, 1887. ______. Lectures to My Students: A Selection from Addresses Delivered to the Students of the Pastors College, Metropolitan Tabernacle. London: Passmore & Alabaster, 1890. ______. The Metropolitan Tabernacle Pulpit, 57 vols. Pasadena: Pilgrim Publications, 1970. ______. Mr. Spurgeons Confession of Faith, The Sword and Trowel 26 (August 1891): 444446. ______. The New Park Street Pulpit. 6 vols. Pasadena: Pilgrim Publications, 1975. ______. The Treasury of David: An Original Exposition of the Book of Psalms; a Collection of Illustrative Extracts From the Whole Range of Literature; A Series of Homiletical Hints upon Almost Every Verse; And Lists of Writers upon Each Psalm, 6 Vols. Grand Rapids: Zondervan Publishing House, 1950.

Swanson, Dennis M. Charles H. Spurgeon and Eschatology: Did He Have a Discernable Millennial Position? M.Div. thesis: The Masters Seminary, 1994. ______. Charles Spurgeon and the Restoration of Israel: A Non-Dispensational Approach. Paper presented at the annual meeting of the Evangelical Theological Society, Nashville, TN, November 15-17, 2000. ______. The Millennial Position of Spurgeon, The Masters Seminary Journal 7/2 (Fall 1996): 183-212. Torbet, Robert G. A History of the Baptists. 3rd ed. Valley Forge: Judson Press, 2009. West, Nathaniel. History of the Pre-Millennial Doctrine, Premillennial Essays of the Prophetic Conference held in the Church of the Holy Trinity, New York City, with an Appendix of Critical Testimonies, Nathaniel West, ed. (reprint of F. H. Revell, 1879, Minneapolis: Bryant Baptist Publications, 1981): 313-404. Whitcomb, John C. C. H. Spurgeon, Biblical Inerrancy, and Premillennialism: A Review Article, Grace Theological Journal 7/2 (Fall 1986): 229-234.