The Death of Christ | 1 Dramatic Sermon by Charles Spurgeon

The Death of Christ is a dramatic sermon by Charles Spurgeon that that talks about the final hours of Christ’s life and His generous self-sacrifice. The Death of Christ sermon is not only a great encouragement for believers to fix their gaze on what the Lord Jesus has done for their lives, but also for non-believers to understand the Christian message. The Death of Christ sermon has immense power in conveying the message of the cross.

The Death of Christ sermon by Charles Spurgeon, one of the greatest preachers of the nineteenth century, allows you to experience the magnitude of Jesus’ death. Spurgeon employs rich word pictures and thought-provoking insights to draw us into the scriptures for the Death of Christ sermon. His straightforward, practical style, broad range of themes, and biblical-based conversations provide a wealth of information that is still effective and relevant today.

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A SERMON
DELIVERED ON SABBATH MORNING, JANUARY 24, 1858,
BY THE REV. C. H. SPURGEON,
AT THE MUSIC HALL, ROYAL SURREY GARDENS

WHAT myriads of eyes are casting their glances at the sun! What multitudes of men lift up their eyes, and behold the starry orbs of heaven! They are continually watched by thousands—but there is one great transaction in the world’s history, which every day commands far more spectators than that sun which goeth forth like a bridegroom, strong to run his race. There is one great event, which every day attracts more admiration than do the sun, and moon, and stars, when they march in their courses. That event is, the death of our Lord Jesus Christ. To it, the eyes of all the saints who lived before the Christian era were always directed; and backwards, through the thousand years of history, the eyes of all modern saints are looking.

Upon Christ, the angels in heaven perpetually gaze. “Which things the angels desire to look into,” said the apostle. Upon Christ, the myriad eyes of the redeemed are perpetually fixed; and thousands of pilgrims, through this world of tears, have no higher object for their faith, and no better desire for their vision, than to see Christ as he is in heaven, and in communion to behold his person. Beloved, we shall have many with us, whilst this morning we turn our face to the Mount of Calvary. We shall not be solitary spectators of the fearful tragedy of our Saviour’s death: we shall but dart our eyes to that place which is the focus of heaven’s joy and delight, the cross of our Lord and Saviour Jesus Christ.

Taking our text, then, as a guide, we propose to visit Calvary, hoping to have the help of the Holy Spirit whilst we look upon him who died upon the cross. I would have you notice this morning, first of all, the cause of Christ’s death—”It pleased the Lord to bruise him.” “It pleased Jehovah to bruise him,” saith the original; “he hath put him to grief.” Secondly, the reason of Christ’s death—”When thou shalt make his soul an offering for sin.” Christ died because he was an offering for sin. And then, thirdly, the effects and consequences of Christ’s death.” He shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand.” Come, Sacred Spirit, now, whilst we attempt to speak on these matchless themes.

I. First, we have here THE ORIGIN OF CHRIST’S DEATH. “It pleased Jehovah to bruise him; he hath put him to grief.” He who reads Christ’s life, as a mere history, traces the death of Christ to the enmity of the Jews, and to the fickle character of the Roman governor. In this he acteth justly, for the crime and sin of the Saviour’s death must lay at the door of manhood. This race of ours became a deicide and slew the Lord, and nailed its Saviour to a tree. But he who reads the Bible with the eye of faith, desiring to discover its hidden secrets, sees something more in the Saviour’s death than Roman cruelty, or Jewish malice: he sees the solemn decree of God fulfilled by men, who were the ignorant, but guilty instruments of its accomplishment.

He looks beyond the Roman spear and nail, beyond the Jewish taunt and jeer, up to the Sacred Fount, whence all things flow, and traces the crucifixion of Christ to the breast of Deity. He believes with Peter—”Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.” We dare not impute to God the sin, but at the same time the fact, with all its marvelous effects in the world’s redemption, we must ever trace to the Sacred Fountain of divine love. So doth our prophet. He says, “It pleased Jehovah to bruise him. He overlooks both Pilate and Herod, and traces it to the heavenly Father, the first Person in the Divine Trinity. “It pleased the Lord to bruise him, he hath put him to grief.”

Now, beloved, there be many who think that God the Father is at best but an indifferent spectator of salvation. Others do belie him still more. They look upon Him as an unloving, severe Being, who had no love to the human race, and could only be made loving by the death and agonies of our Saviour. Now, this is a foul libel upon the fair and glorious grace of God the Father, to whom for ever be honor: for Jesus Christ did not die to make God loving, but he died because God was loving.

“Twas not to make Jehovah’s love
Toward his people flame,
That Jesus from the throne above,
A suffering man became.

“Twas not the death which he endured,
Nor all the pangs he bore,
That God’s eternal love procured,
For God was love before.”

Christ was sent into the world by his Father, as the consequence of the Father’s affection for his people. Yea, he “so loved the world, that he gave his only begotten Son that whosoever believeth in him should not perish, but have everlasting life. The fact is, that the Father as much decreed salvation, as much effected it, and as much delighted in it, as did either God the Son, or God the Holy Spirit. And when we speak of the Saviour of the world, we must always include in that word, if we speak in a large sense, God the Father, God the Son, and God the Holy Ghost, for all these three, as one God, do save us from our sins. The text puts away every hard thought concerning the Father, by telling us that it pleased Jehovah to bruise Jesus Christ. The death of Christ is traceable to God the Father. Let us try if we can see it is so.

1. First it is traceable in decree. God, the one God of heaven and earth, hath the book of destiny entirely in his power. In that book there is nothing written by a stranger’s hand. The penmanship of the solemn book of predestination is from beginning to end entirely divine.

“Chained to his throne a volume lies,
With all the fates of men,
With every angel’s form and size
Drawn by th’ eternal pen.”

No inferior hand hath sketched even so much as the most minute parts of providence. It was all, from its Alpha to its Omega, from its divine preface to its solemn finis, marked out, designed, sketched, and planned by the mind of the all-wise, all-knowing God. Hence, not even Christ’s death was exempt from it. He that wings an angel and guides a sparrow, he that protects the hairs of our head from falling prematurely to the ground, was not likely, when he took notice of such little things, to omit in his solemn decrees the greatest wonder of earth’s miracles, the death of Christ. No; the blood-stained page of that book, the page which makes both past and future glorious with golden words,— that blood-stained page, I say, was as much written of Jehovah, as any other.

He determined that Christ should be born of the Virgin Mary, that he should suffer under Pontius Pilate, that he should descend into Hades, that thence he should rise again, leading captivity captive, and then should reign for ever at the right hand of the Majesty on high. Nay, I know not but that I shall have Scripture for my warrant when I say, that this is the very core of predestination, and that the death of Christ is the very center and main-spring by which God did fashion all his other decrees, making this the bottom and foundation-stone upon which the sacred architecture should be builded. Christ was put to death by the absolute foreknowledge and solemn decree of God the Father, and in this sense “it pleased the Lord to bruise him; he hath put him to grief.”

2. But a little further, Christ’s coming into the world to die was the effect of the Father’s will and pleasure. Christ came not into this world unsent. He had laid in Jehovah’s bosom from before all worlds, eternally delighting himself in his Father, and being himself his Father’s eternal joy. “In the fullness of time” God did rend his Son from his bosom, his only-begotten Son, and freely delivered him up for us all. Herein was matchless, peerless love, that the offended judge should permit his co-equal Son to suffer the pains of death for the redemption of a rebellious people.

I want your imaginations for one minute to picture a scene of olden times. There is a bearded patriarch, who rises early in the morning and awakes his son, a young man full of strength, and bids him arise and follow him. They hurry from the house silently and noiselessly, before the mother is awake. They go three days, journey with their men; until they come to the Mount, of which the Lord hath spoken. You know the patriarch. The name of Abraham is always fresh in our memories. On the way, that patriarch speaks not one solitary word to his son. His heart is too full for utterance. He is overwhelmed with grief. God has commanded him to take his son, his only son, and slay him upon the mountain as a sacrifice. They go together; and who shall paint the unutterable anguish of the father’s soul, whilst he walks side by side with that beloved son, of whom he is to be the executioner? The third day has arrived; the servants are bidden to stay at the foot of the hill, whilst they go to worship God yonder.

Now, can any mind imagine how the father’s grief must overflow all the banks of his soul, when, as he walked up that hill-side, his son said to him, “Father, behold the fire and the wood; but where is the lamb for a burnt-offering?” Can you conceive how he stifled his emotions, and, with sobs, exclaimed, “My son, God will provide himself a lamb.” See! the father has communicated to his son the fact that God has demanded his life. Isaac, who might have struggled and escaped from his father, declares that he is willing to die, if God hath decreed it. The father takes his son, binds his hands behind his back, piles up the stones, makes an altar, lays the wood, and has his fire ready. And now where is the artist that can depict the anguish of the father’s countenance, when the knife is unsheathed, and he holds it up, ready to slay his son? But here the curtain falls. Now the black scene vanishes at the sound of a voice from heaven. The ram caught in the thicket supplies the substitute, and faith’s obedience need go no further.

Ah! my brethren, I want to take you from this scene to a far greater one. What faith and obedience made man do, that love constrained God himself to do. He had but one son, that son his own heart’s delight: he covenanted to yield him up for our redemption, nor did he violate his promise; for, when the fullness of time was come, he sent his Son to be born of the Virgin Mary, that he might suffer for the sins of man. O! can ye tell the greatness of that love, which made the everlasting God not only put his Son upon the altar, but actually do the deed, and thrust the sacrificial knife into his Son’s heart? Can you think how overwhelming must have been the love of God toward the human race, when he completed in act what Abraham only did in intention? Look ye there, and see the place where his only Son hung dead upon the cross, the bleeding victim of awakened justice! Here is love indeed; and here we see how it was, that it pleased the Father to bruise him.

3. This allows me to push my text just one point further. Beloved, it is not only true that God did design and did permit with willingness the death of Christ; it is moreover, true that the unutterable agonies that clothed the death of the Saviour with superhuman terror, were the effect of the Father’s bruising of Christ in very act and deed. There is a martyr in prison: the chains are on his wrists, and yet he sings. It has been announced to him that to-morrow is his burning day. He claps his hands right merrily, and smiles while he says, “It will be sharp work to-morrow, I shall breakfast below on fiery tribulations, but afterward I will sup with Christ. Tomorrow is my wedding-day, the day for which I have long panted, when I shall sign the testimony of my life by a glorious death.” The time is come; the men with the halberts precede him through the streets. Mark the serenity of the martyrs countenance. He turns to some who look upon him, and exclaims, “I value these iron chains far more than if they had been of gold; it is a sweet thing to die for Christ. There are a few of the boldest of the saints gathered round the stake, and as he unrobes himself, ere he stands upon the fagots to receive his doom, he tells them that it is a joyous thing to be a soldier of Christ, to be allowed to give his body to be burned; and he shakes hands with them, and bids them “Good by” with merry cheer. One would think he were going to a bridal, rather than to be burned. He steps upon the fagots; the chain is put about his middle; and after a brief word of prayer, as soon as the fire begins to ascend, he speaks to the people with manful boldness. But hark! he sings whilst the fagots are crackling and the smoke is blowing upward. He sings, and when his nether parts are burned, he still goes on chanting sweetly some psalm of old. “God is our refuge and strength, a very present help in trouble; therefore will we not fear, though the earth be removed and the mountains be carried into the midst of the sea.”

Picture another scene. There is the Saviour going to his cross, all weak and wan with suffering; his soul is sick and sad within him. There is no divine composure there. So sad is his heart, that he faints in the streets. The Son of God faints beneath a cross that many a criminal might have carried. They nail him to the tree. There is no song of praise. He is lifted up in the air, and there he hangs preparatory to his death. You hear no shout of exultation. There is a stern compression of his face, as if unutterable agony were tearing his heart—as if over again Gethsemane were being acted on the cross—as if his soul were still saying, “If it be possible let this cross pass from me; nevertheless, not as I will, but as thou wilt.” Hark! he speaks. Will he not sing sweeter songs than ever came from martyr’s lips? Ah! no; it is an awful wail of woe that can never be imitated. “My God, my God, why hast thou forsaken me?” The martyrs said not that: God was with them. Confessors of old cried not so, when they came to die. They shouted in their fires, and praised God on their racks. Why this? Why doth the Saviour suffer so? Why, beloved, it was because the Father bruised him. That sunshine of God’s countenance that has cheered many a dying saint, was withdrawn from Christ; the consciousness of acceptance with God, which has made many a holy man espouse the cross with joy, was not afforded to our Redeemer, and therefore he suffered in thick darkness of mental agony. Read the 22nd Psalm, and learn how Jesus suffered. Pause over the solemn words in the 1st, 2nd, 6th, and following verses. Underneath the church are the ever lasting arms; but underneath Christ there were no arms at all, but his Father’s hand pressed heavily against him; the upper and the nether mill-stones of divine wrath pressed and bruised him; and not one drop of joy or consolation was afforded to him. “It pleased Jehovah to bruise him; he hath put him to grief.” This, my brethren, was the climax of the Saviour’s woe, that his Father turned away from him, and put him to grief.

Thus have I expounded the first part of the subject—the origin of our Saviour’s worst sufferings, the Father’s pleasure.

II. Our second head must explain the first, or otherwise it is an insolvable mystery how God should bruise his Son, who was perfect innocence, while poor fallible confessors and martyrs have had no such bruising from him in the time of their trial. WHAT WAS THE REASON OF THE SAVIOUR’S SUFFERING? We are told here, “Thou shalt make his soul an offering for sin.” Christ was thus troubled, because his soul was an offering for sin. Now, I am going to be as plain as I can, while I preach over again the precious doctrine of the atonement of Christ Jesus our Lord. Christ was an offering for sin, in the sense of a substitute. God longed to save; but, if such a word may be allowed, Justice tied his hands. “I must be just,” said God; “that is a necessity of my nature. Stern as fate, and fast as immutability, is the truth that I must be just. But then my heart desires to forgive—to pass by man’s transgressions and pardon them. How can it be done? Wisdom stepped in, and said, “It shall be done thus;” and Love agreed with Wisdom. “Christ Jesus, the Son of God, shall stand in man’s place, and he shall be offered upon Mount Calvary instead of man. Now, mark: when you see Christ going up the Mount of Doom, you see man going there: when you see Christ hurled upon his back, upon the wooden cross, you see the whole company of his elect there; and when you see the nails driven through his blessed hands and feet, it is the whole body of his Church who there, in their substitute, are nailed to the tree. And now the soldiers lift the cross, and dash it into the socket prepared for it. His bones are every one of them dislocated, and his body is thus torn with agonies which can not be described. ‘Tis manhood suffering there; ’tis the Church suffering there, in the substitute. And when Christ dies, you are to look upon the death of Christ, not as his own dying merely, but as the dying of all those for whom he stood as the scape-goat and the substitute. It is true, Christ died really himself; it is equally true that he did not die for himself, but died as the substitute, in the room, place, and stead of all believers. When you die you will die for yourselves; when Christ died, he died for you, if you be a believer in him. When you pass through the gates of the grave, you go there solitary and alone; you are not the representative of a body of men, but you pass through the gates of death as an individual; but, remember, when Christ went through the sufferings of death, he was the representative Head of all his people.

Understand, then, the sense in which Christ was made a sacrifice for sin. But here lies the glory of this matter. It was as a substitute for sin that he did actually and literally suffer punishment for the sin of all his elect. When I say this, I am not to be understood as using any figure whatever, but as saying actually what I mean. Man for his sin was condemned to eternal fire; when God took Christ to be the substitute, it is true, he did not send Christ into eternal fire, but he poured upon him grief so desperate, that it was a valid payment for even an eternity of fire. Man was condemned to live forever in hell. God did not send Christ forever into hell; but he put on Christ, punishment that was equivalent for that. Although he did not give Christ to drink the actual hells of believers, yet he gave him a quid pro quo—something that was equivalent thereunto. He took the cup of Christ’s agony, and he put in there, suffering, misery, and anguish such as only God can imagine or dream of, that was the exact equivalent for all the suffering, all the woe, and all the eternal tortures of every one that shall at last stand in heaven, bought with the blood of Christ. And you say, “Did Christ drink it all to its dregs?” Did he suffer it all? Yes, my brethren, he took the cup, and

“At one triumphant draught of love,
He drank damnation dry.”

He suffered all the horror of hell: in one pelting shower of iron wrath it fell upon him, with hail-stones bigger than a talent; and he stood until the black cloud had emptied itself completely. There was our debt; huge and immense; he paid the utmost farthing of whatever his people owed; and now there is not so much as a doit or a farthing due to the justice of God in the way of punishment from any believer; and though we owe God gratitude, though we owe much to his love, we owe nothing to his justice; for Christ in that hour took all our sins, past, present, and to come, and was punished for them all there and then, that we might never be punished, because he suffered in our stead. Do you see, then, how it was that God the Father bruised him? Unless he had so done the agonies of Christ could not have been an equivalent for our sufferings; for hell consists in the hiding of God’s face from sinners, and if God had not hidden his face from Christ, Christ could not—I see not how he could—have endured any suffering that could have been accepted as an equivalent for the woes and agonies of his people.

Methinks I heard some one say, “Do you mean us to understand this atonement that you have now preached as being a literal fact?” I say, most solemnly, I do. There are in the world many theories of atonement; but I can not see any atonement in any one, except in this doctrine of substitution. Many divines say that Christ did something when he died that enabled God to be just, and yet the Justifier of the ungodly. What that something is they do not tell us. They believe in an atonement made for everybody; but then, their atonement is just this. They believe that Judas was atoned for just as much as Peter; they believe that the damned in hell were as much an object of Jesus Christ’s satisfaction as the saved in heaven; and though they do not say it in proper words, yet they must mean it, for it is a fair inference, that in the case of multitudes, Christ died in vain, for he died for them all, they say; and yet so ineffectual was his dying for them, that though he died for them they are damned afterward. Now, such an atonement I despise—I reject it. I may be called Antinomian or Calvinist for preaching a limited atonement; but I had rather believe a limited atonement that is efficacious for all men for whom it was intended, than an universal atonement that is not efficacious for anybody, except the will of man be joined with it. Why, my brethren, if we were only so far atoned for by the death of Christ that any one of us might afterward save himself, Christ’s atonement were not worth a farthing, for there is no man of us can save himself—no, not under the gospel; for if I am to be saved by faith, if that faith is to be my own act, unassisted by the Holy Spirit, I am as unable to save myself by faith as to save myself by good works. And after all, though men call this a limited atonement, it is as effectual as their own fallacious and rotten redemptions can pretend to be. But do you know the limit of it? Christ hath bought a “multitude that no man can number.” The limit of it is just this: He hath died for sinners; whoever in this congregation inwardly and sorrowfully knows himself to be a sinner, Christ died for him; whoever seeks Christ, shall know Christ died for him; for our sense of need of Christ, and our seeking after Christ, are infallible proofs that Christ died for us. And, mark, here is something substantial. The Arminian says Christ died for him; and then, poor man, he has but small consolation therefrom, for he says, “Ah! Christ died for me; that does not prove much. It only proves I may be saved if I mind what I am after. I may perhaps forget myself; I may run into sin and I may perish. Christ has done a good deal for me, but not quite enough, unless I do something.” But the man who receives the Bible as it is, he says, “Christ died for me, then my eternal life is sure. I know,” says he, “that Christ can not be punished in a man’s stead, and the man be punished afterwards. No,” says he, “I believe in a just God, and if God be just, he will not punish Christ first, and then punish men afterwards. No; my Saviour died, and now I am free from every demand of God’s vengeance, and I can walk through this world secure; no thunderbolt can smite me, and I can die absolutely certain that for me there is no flame of hell, and no pit digged; for Christ, my ransom, suffered in my stead, and, therefore, am I clean delivered. Oh! glorious doctrine! I would wish to die preaching it! What better testimony can we bear to the love and faithfulness of God than the testimony of a substitution eminently satisfactory for all them that believe on Christ? I will here quote the testimony of that pre-eminently profound divine, Dr. John Owen:— “Redemption is the freeing of a man from misery by the intervention of a ransom. Now, when a ransom is paid for the liberty of a prisoner, does not justice demand that he should have and enjoy the liberty so purchased for him by a valuable consideration? If I should pay a thousand pounds for a man’s deliverance from bondage to him that retains him, who hath power to set him free, and is contented with the price I give, were it not injurious to me and the poor prisoner that his deliverance be not accomplished? Can it possibly be conceived that there should be a redemption of men, and those men not redeemed? That a price should be paid and the ransom not consummated? Yet all this must be made true, and innumerable other absurdities, if universal redemption be asserted. A price is paid for all, yet few delivered; the redemption of all consummated, yet, few of them redeemed; the judge satisfied, the jailer conquered, and yet the prisoners inthralled! Doubtless ‘universal,’ and ‘redemption,’ where the greatest part of men perish, are as irreconcilable as ‘Roman, and ‘Catholic.’ If there be a universal redemption of all, then all men are redeemed. If they are redeemed, then are they delivered from all misery, virtually or actually, whereunto they were inthralled, and that by the intervention of a ransom. Why, then, are not all saved? In a word, the redemption wrought by Christ being the full deliverance of the persons redeemed from all misery, wherein they were inwrapped, by the price of his blood, it can not possibly be conceived to be universal unless all be saved: so that the opinion of the Universalists is unsuitable to redemption.”

I pause once more; for I hear some timid soul say—”But, sir, I am afraid I am not elect, and if so, Christ did not die for me.” Stop sir! Are you a sinner? Do you feel it? Has God, the Holy Spirit, made you feel that you are a lost sinner? Do you want salvation? If you do not want it, it is no hardship that it is not provided for you; but if you really feel that you want it, you are God’s elect. If you have a desire to be saved, a desire given you by the Holy Spirit, that desire is a token for good. If you have begun believingly to pray for salvation, you have therein a sure evidence that you are saved. Christ was punished for you. And if now you can say,

“Nothing in my hands I bring,
Simply to the cross I cling.”

you may be as sure you are God’s elect as you are sure of your own existence; for this is the infallible proof of election—a sense of need and a thirst after Christ.

III. And now I have just to conclude by noticing the BLESSED EFFECTS of the Saviour’s death. On this I shall be very brief.

The first effect of the Saviour’s death is, “He shall see his seed.” Men shall be saved by Christ. Men have offspring by life; Christ had an offspring by death. Men die and leave their children, and they see not their seed; Christ lives, and every day sees his seed brought into the unity of the faith. One effect of Christ’s death is the salvation of multitudes. Mark, not a chance salvation. When Christ died the angel did not say, as some have represented him, “Now by his death many maybe saved;” the word of prophecy had quenched all “buts” and “peradventures;” “By his righteousness he shall justify many. There was not so much as an atom of chance work in the Saviour’s death. Christ knew what he bought when he died; and what he bought he will have—that, and no more, and no less. There is no effect of Christ’s death that is left to peradventure. “Shalls” and “wills” made the covenant fast: Christ’s bloody death shall effect its solemn purpose. Every heir of grace shall meet around the throne,

“Shall bless the wonders of his grace,
And make his glories known.”

The second effect of Christ’s death is, “He shall prolong his days.” Yes, bless his name, when he died he did not end his life. He could not long be held a prisoner in the tomb. The third morning came, and the conqueror, rising from his sleep burst the iron bonds of death, and came forth from his prison house, no more to die. He waited his forty days, and then, with shouts of sacred song, he “led captivity captive, and ascended up on high.” “In that he died he died unto sin once; but in that he liveth he liveth unto God,” no more to die.

“Now by his Father’s side he Sits,
And there triumphant reigns,”

the conqueror over death and hell.

And, last of all, by Christ’s death the Father’s good pleasure was effected and prospered. God’s good pleasure is, that that this world shall one day be totally redeemed from sin; God’s good pleasure is, that this poor planet, so long swathed in darkness, shall soon shine out in brightness, like a new-born sun. Christ’s death hath done it. The stream that flowed from his side on Calvary shall cleanse the world from all its blackness. That hour of mid-day darkness was the rising of a new sun of righteousness, which shall never cease to shine upon the earth. Yes, the hour is coming when swords and spears shall be forgotten things—when the harness of war and the pageantry of pomp shall all be laid aside for the food of the worm or the contemplation of the curious. The hour approacheth when old Rome shall shake upon her seven hills, when Mohammed’s crescent shall wane to wax no more, when all the gods of the heathens shall lose their thrones and be cast out to the moles and the bats; and then, when from the equator to the poles Christ shall be honored, the Lord paramount of earth, when from land to land, from the river even to the ends of the earth, one King shall reign, one shout shall be raised, “Hallelujah, hallelujah, the Lord God Omnipotent reigneth.” Then, my brethren, shall it be seen what Christ’s death has accomplished, for “the pleasure of the Lord shall prosper in his hand.”