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Bible Commentaries

Spurgeon's Verse Expositions of the Bible

Luke 16

Verse 2

The Sunday-School Teacher A Steward

May 4, 1858 by C. H. SPURGEON (1834-1892)

"Give an account of thy stewardship." Luke 16:2; Luke 16:2 .

We have heard many times in our lives, that we are all stewards to Almighty God. We hold it as a solemn truth of our religion, that the rich man is responsible for the use which he makes of his wealth; that the talented man must give an account to God of the interest which he getteth upon his talents; that every one of us, in proportion to our time and opportunities, must give an account for himself before Almighty God. But, my dear brothers and sisters, our responsibility is even deeper and greater than that of other men. We have the ordinary responsibility which falls upon all professors of religion, to give an account of all we have to God; but besides this, you and I have the extraordinary responsibilities of our official standing you, as teachers for Christ in your classes; and others of us as preachers for him before the great congregation. The first responsibility is too heavy for any man to fulfill. Apart from divine grace, it is not possible that any man should so use all that God has given him as to be accepted at last with a "Well done thou good and faithful servant;" yet even if that were possible, it would still remain an utter impossibility for us fully to sustain the fearful weight of responsibility which rests upon us as teachers of the Word of God to our fellow immortals. Upon our necks there are two yokes; Sovereign grace can make them light and easy, but apart from that they will gall our shoulders; for they are, of themselves, too heavy for us to bear. Common responsibility is as Solomon's whip; but extraordinary responsibility derived from official standing when not regarded, will be as the scorpion of Rehoboam, its little finger shall be thicker than its father's loins. Woe unto the watchman who warns them not; woe unto the minister who fails to teach the truth; woe unto the Sabbathschool teacher who is unfaithful to his trust. Now, let us try to stir one another up, upon this seriously important matter. You will pray for me while I preach, that I may utter some things that may do good to all now present, and I will labor that God may, in answer to your prayers, give me words and thoughts which shall be blessed to you. Now, first, let me show the meaning of our being stewards then let us consider what kind of account we shall have to give; and lastly, let us notice the days of reckoning when we OUGHT to cast up our account, and the days of reckoning when we MUST give in our account. I. First, then, THE STEWARD WHAT IS HE? In the first place, the steward is a servant. He is one of the greatest of servants; but he is only a servant. Perhaps he is the bailiff of a farm, and looks, to all intents and purposes, like a country farmer: he rides over his master's estate, and has many men under him; still he is only a servant, he is under authority, he is only a steward. Perhaps he is steward in the house of some gentleman, who employs him to see after the whole of his establishment, in order that he may be free from cares. In that capacity he is himself a master, but still he is a servant; for he has one over him. Let him be as proud as he pleases, he has little to be proud of, for the only rank he holds in life, is the rank of a servant, Now, the minister, and the Sunday-school teacher specially stand in the rank of servants. Why, we are none of us our own masters; we are not independent gentlemen. who may do as we please, our classes are not our own farms, which we may till in our own manner, and neglect if we please, out of which we may produce any harvest, or none at all, at our own discretion. No, we are nothing better than stewards, and we are to labor for our Master in heaven. What a strange thing it is to see a minister or a teacher giving himself fine airs, as if he were everybody in the world and might do as he pleased. Is it not an anomaly? How is he to talk about the sacrifices that he makes, when he is spending only his master's property? How is he to boast about the time which he expends, when his time is not his own? It is all his Master's. He is a servant, and therefore, do he what he may, lie only discharges the duty for which he is well rewarded. He has no reason to be proud, or to lord it over others, for whatever his power among them may be, he is himself neither more nor less than a servant. Let each of us try to recollect that henceforth "I am only a servant." If a superintendent puts a teacher to a class which she does not like, she will recollect that she is a servant. She does not allow her servants at home to stand up and say, they are not going to do scullerywork but will only wait at table; they are servants, and must do as they are bidden; and if we felt that we were servants, we should not object to do what we are told for Christ's sake: though we would not do it at the dictation of men yet for Christ's sake we do it as unto the Lord. We do not suppose that our servants will come to us at night, and expect us to say to them, "You have done your work very well to-day," we do not imagine that they will look for constant commendation. They are servants, and when they get their wages, that is their encomium on their work. They may judge they are worth their money, or else we should not keep them. When you do your work for Jesus, recollect you are only a servant. Do not expect always to have that encouragement, which some people are constantly crying after. If you get encouragement from your pastor from other teachers, from your friends, be thankful; but if you do not get it, go on with your work notwithstanding. You are a servant, and when you receive your reward, that is of grace, and not of debt, then you will have the highest encomium that can be passed upon you, the plaudit of your Lord, and eternal glow with him whose you are, and whom you desire to serve. But still while the steward is a servant, he is an honorable one. It does not do for the other servants in the house to tell him that he is a servant. He will not endure that: he knows it, and feels it he desires to act and work as such, but at the same time, he is an honored servant. Now, those who serve Christ in the office of teaching, are honorable men and women. I remember to have heard a very unseemly discussion between two persons, as to whether the minister was not superior to the Sabbath-school teacher. It reminded me of that talk of the disciples, as to who among them was the greatest. Why, we are all of us "the least," if we feel aright, and though we must each of us exalt our office as God hath given it to us, yet, I see not anywhere in the Bible, anything that should lead me to believe that the office of the preacher is more honorable than that of the teacher. It seems to me, that every Sunday-school teacher has a right to put "Reverend" before his name as much as I have, or if not, if he discharges his trust he certainly is a "Right Honourable." He teaches his congregation and preaches to his class. I may preach to more, and he to less, but still he is doing the same work, though in a smaller sphere. I am sure I can sympathies with Mr. Carey, when he said of his son Felix, who left the missionary work to become an ambassador, "Felix has drivelled into an ambassador;" meaning to say, that he was once a great person as a missionary, but that he had afterwards accepted a comparatively insignificant office. So I think we may say of the Sabbath-school teacher, if he gives up his work because he cannot attend to it, on account of his enlarged business, he drivels into a rich merchant. If he forsakes his teaching because he finds there is so much else to do, he drivels into something less than he was before; with one exception, if he is obliged to give up to attend to his own family, and makes that family his Sabbath-school class, there is no drivelling there; he stands in the same position as he did before. I say they who teach, they who seek to pluck souls as brands from the burning, are to be considered as honored persons, second far to him from whom they received their commission; but still in some sweet sense lifted up to become fellows with him, for he calls them his brethren and his friends. "The servant knoweth not what his Lord doeth, but I have called you friends, for all things I have heard of my Father I have made known unto you." Only one more thought here. The steward is also a servant who has very great responsibility attached to his position. A sense of responsibility seems to a right man always a weighty thing. To do a thing where there is no responsibility involved at all, is a very slight matter, and hence we find in ordinary affairs that the labor which involves no trust is but poorly paid. But where there is a large amount of trust reposed the labor is paid in proportion. Now the work of the Sabbath-school teacher is one of the most responsible in the world. It has sometimes staggered me to think how greatly God trusts you and me. You remember the story of the prodigal. It finds a counterpart in each of us, who after long wandering in sin have come home to Jesus. I sometimes think that a prudent father, when the prodigal was restored to his house, could receive him to his heart, would press him to his bosom, and give him a share of all his wealth, but would be very slow to trust him in any matter of responsibility. The next market-day the old gentlemen would say, "Now John I love you with all my heart, but you know you ran away once, and spent your living riotously; I must send your elder brother to market; I cannot trust you with my purse: I love you; I have totally forgiven you, at the same time I cannot yet rely upon you." Why does not God say so to us? Instead of that, when he takes poor prodigals to his heart, he trusts us with his most precious jewels, he trusts us with immortal souls. He permits us to be the means of seeking his lost sheep, and then allows us to feed the lambs after they are gathered. He puts the prodigal into the most important station, and hath confidence in him. Then my brethren and sisters, seeing he hath been gracious enough to repose confidence in such unworthy persons, shall we deceive him? Oh no; let us earnestly labor as stewards that every part of the estate committed to us shall be found in good order when our Master comes; that every jot and tittle of our account shall be found correct when he sums it up in the great day of the audit before his throne. Our office is a very very solemn one. Some think little of it. Some take it upon themselves very lightly. Giddy youths are enticed into the school and not rendered more sober by their connection with it. Let such depart from us. We want none but those who are sober, none but those who solemnly weigh what they are doing, and who enter upon the work as a matter involving life or death, not as a trivial affair which concerns the interests of time, but an awfully solemn thing which even an angel would be incapable of performing, unless he had the abundant assistance of God the Holy Spirit. I have thus endeavored very simply to set forth the idea couched in the word "stewardship." We are servants highly honored, very responsible, and much trusted. II. And now, THE ACCOUNT "Give an account of thy stewardship." Let us briefly think of this giving an account of our stewardship. Let us first notice that when we shall come to give an account of our stewardship before God, that account must be given in personally, by every one of us. While we are here, we talk in the mass; but when we come before God, we shall have to speak as individuals. You hear persons boasting about "our Sabbathschool." Many persons are wicked enough to call the Sabbath-school "their school," when they never see it by the year together. They say, "I hope our school is flourishing," when they never subscribe a halfpenny, when they never give the teachers a word of encouragement, or even a smile, and do not know how many children the school contains. Yet they call it theirs. Thieves that they are, taking to themselves that which does not belong to them! Well, but we, in our measure, make the same mistake. As a ministry, we often talk of the doings of the "body," and what wonders have been done by the "denomination" Now, let us recollect, when we come before God, there will be no judging us in denominations, no dealing with us in schools and in churches, but the account must be given for each one by himself: So, then, thou that hast the infant class, thou wilt have to give thine own account. It was but the other day thou wast finding fault with the conduct of the senior class, and thou west told then to look at home. Conscience told thee so. But at last, when thou shalt have to stand before God, thou wilt have no account to give of the senior class, but of that infant class committed to thee. And you, my sister, you have been seven or eight years a teacher you must give an account for yourself, not for that other teacher of another class, of whom you have often boasted, because she has been the means of bringing six seven children to Christ lately. Remember, her six won't be put with your none at all, in order to make the total at the year's end look respectable; but there will stand your great blank at the end of your labors, and there will remain the dark mark for your negligence, for your unpunctuality, your carelessness in your class, without the relief of the bright side of the diligent teacher's success. You must be judged each of you for yourself, not in parties, but one by one. This makes it terrible work, for a man to be looked at all alone. I have known people who could not bear to stand up in a pulpit; the very fact of so many eyes looking upon them seemed so horrible, but how will it be when we must stand up and hear our hearts read by the all-searching eye of God, and when the whole of our career in the offices which we now hold will be published before the sun, and that, I repeat it, without the salvo of the success of others, without any addition to our labors derived from the diligence of other teachers? Come, Mr. Steward, what is your account? Not that one, sir, not that one; your account. "Lord, I have brought in the account of the Sunday-school books." "No, not that, the account of your own class?" "Well, my Master, I have brought in the account of the class for the last twentyfive years, showing how many were converted." "No, not that; the account of your own class while you were its teacher." "Well, I have brought in the account of the class during the time I was teacher with So-and-so." "No, not that; the account of the class while you were the teacher of it alone, the account of how you taught what you taught, how you prayed, how earnestly you labored, how diligently you studied, and what you sought to do for Christ." Not the addenda of the other teacher who helped you in another part of the duty, but your own personal account alone must be brought in before God. "Give an account of thy stewardship." Putting it in this light, what account will some of you give in at the last and great day? Just let me stop a minute to charge your memories. What kind of account will it be? I trust a very large number here can humbly in their hearts say "I have done but little, but I did that sincerely and prayerfully; may God accept it through Jesus Christ!" But I fear there are some others, who, if they are true to their consciences, will say, "I have done but little; I did that little carelessly. I did it without prayer; I did it without the help of the Holy Spirit." Then, my brother and sister, I hope you will add after that, "Oh, my God, forgive me, and help me from this good hour to be diligent in this divine business, fervent in my spirit, serving the Lord." And may God bless you in that prayer! Make no resolve, but offer a prayer which is better far; and may you be heard in heaven, the dwellingplace of God. And note again, that while this account must be personal it must be exact. You will not, when you present your account before God, present the gross total, but every separate item. When thou givest in thine account of thy stewardship, it will be thus. Thou hadst so many children. What didst thou say to this child, and to this, and to this, and to the other? How often didst thou pray for that child with his bitter temper; for that child with his unbending obstinacy, for that child with its quickness, and its sweet affection; for that child, that sulky one; for that child, the headstrong, vicious one, that had learned all the evils of the street, and seemed to taint others? What didst thou do for each one of these? How didst thou labor for the conversion of every one? And to make the account still more particular it will run thus What didst thou do for each child on each Sabbath? Thou heardest one child utter an ill word: didst thou reprove it? Thou sawest another child oppress a little one: didst thou deliver the less out of his hand and reprove him and teach both children to love each other? Didst thou notice the follies of each and strive to understand the temperament of each, so that thou shouldest fit thy discourse or thy prayer to each? Didst thou travail in birth for the conversion of each one? Didst thou agonise in prayer with God, and then didst thou agonise in exhortation with them, beseeching them to be reconciled to Christ? I believe the account will be far more minute than this, when God shall come to try our hearts and reins as well as our works and ways. My poor way of putting it does but becloud the truth which I seek to bring forth, but nevertheless so shall it be; a special and exact account shall be given. And then there shall be an account given, for every opportunity; not only for every child, but for every opportunity of doing good to the child. Did you avail yourself of that afternoon, when the child was in a peculiarly solemn frame because his little brother lay at home dead? Did you seek to send the arrows home when providence had made a wound in his little heart because he had lost his dear mother? Did you seek to turn every event which occurred in the school to account, whether it was joyous or the reverse? God gave you the opportunity, and he will at last ask you what you did with it. We shall many of us make but a sorry account, for we have neglected much that we ought to have done; and the general confession must be ours as teachers, "We have done those things which we ought not to have done, and we have left undone those things which we ought to have done." And then remember, again, the account will be exact as to everything that we did. We shall not only be examined as to how we addressed the school; we may have had peculiar gifts for that, and we may have done well; it will be, "How did you address your own class?" and not that alone, but "How did you study the lessons?" If thou hadst no time it will not be required of thee to do what thou couldst not do, but if thou hadst much leisure how didst thou spend it? Was it for thy children, for thy Master's good, that thou mightest find polished shafts to shoot forth from thy bow, that God might bless thee, by giving thee strength to send them home into the heart? And then, what didst thou do in thy closet? Wast thou cold and careless there? Were thy children forgotten, or didst thou bring them on thy heart, and in thine arms, and with tears and cries commend them to Christ? Ah, Sunday-school teachers, your closet shall be turned into the open air one day, and the contents of your secret chambers be published before the sun. Oh, ye whose cobwebbed closets witness against you; oh, ye against whom the beam out of the wall explaineth because your voice has not been heard there, against whom the very floor might bear witness, because it hath never felt the weight of your knees, how will you stand this searching test? How will you endure this day of burning, when God shall try you for everything you did, and everything you did not do which you ought to have done, in connection with the work of teaching your children? The account must be exact and precise, as well as personal. I shall not stop to enlarge upon that; your own conscience and judgment can enlarge upon it at home. Now, remember, once again, that the account must be complete. You will not be allowed to leave out something, you will not be allowed to add anything. Perhaps some of you would like to begin with to-morrow, or next Sabbathday, and strike out the past. No, Sunday-school teacher, when God says, "Give an account of thy stewardship," you will have to begin with the day when you first were a teacher. Ah, my God, how many there are who profess to preach the Word, who might well beg that thou wouldest let many a year of their ministry be buried in forgetfulness! Ah, might not some of us fall upon our knees and say "Lord, let me give account of my diligent years, not of my idle years?" But we must begin with our ordination, we must end with our death, and you must begin with the first hour when you sat down in your class, and you must end when life ends, and not till then. Does not this put a very solemn aspect upon your account, some of you? You are always saying, "I will be better to morrow." Will that blot out yesterday? "I must be more diligent in future." Will that redeem the lost opportunities which have departed in the years gone by No; if you have loitered long, and lingered much, you will find the hardest running of to-day will not make up for the loitering of yesterday. There have been some men who, after spending many years in sin, have been doubly diligent for Christ afterwards, but they have always felt that they have only done the day's work in the day, and they mourned over those years which the locusts had eaten, as gone beyond recall. Oh! catch the moments as they fly, Sabbath-school teachers; use the days as they come. Do not be talking about making up for the badness of the first part of the account by the brilliant character of the conclusion; you cannot do it, you must give an account for each day separately, for each year by itself; and do what you may to retrieve your losses, the losses still stand upon the book, and the Master will say, at last, "How came these here?" And, though they are all covered up in Sovereign grace, if thou believest in Christ Jesus, yet thou wouldest not wish to have any the more stains for that. Because Christ hath washed thee, thou dost not desire to make thyself filthy; because he hath atoned thou dost not desire to commit sin. No, live, my brothers and sisters, as Sundayschool teachers should live. Live as if your own salvation depended upon the strictness of your fulfilling your duty; and yet recollect your salvation does not depend upon that, but on your personal interest in the everlasting covenant, and in the all-prevailing blood of the Lord Jesus Christ, who is Israel's strength and Redeemer. III. And now, though there are many other things I might say, I fear lest I might weary you, therefore, let me notice some occasions when it will be WELL for you all to give an account of your stewardship; and then notice when you MUST give an account of it. You know there is a proverb, that "short reckonings make long friends," and a very true proverb it is. A man will always be at friendship with his conscience as long as he makes short reckonings with it. It was a good rule of the old Puritans, that of making frank and full confession of sin every night; not to leave a week's sin to be confessed on Saturday night, or Sabbath morning, but to recall the failures, imperfections, and mistakes of the day, in order that we might learn from one day of failure how to achieve the victory on the morrow, and that washing ourselves daily from our sins we might preserve the purity and whiteness of our garments. Brothers and sisters, do the same; make short reckonings. And it will be well for you every Sabbath evening, or at any other time, if so it pleaseth you, to make a reckoning of what you do on the Sabbath. I do not say this in order that you may be encouraged in any self-righteous congratulation that you have done well; because, if you make your reckoning correct, you will never have much cause to congratulate yourself, but always cause to mourn that you did your duty so ill compared with what you ought to have done. When the Sabbath is over and you have been twice to the house of God to teach your class, just sit down and try to recollect what were the points in which you failed. Perhaps you exhibited a hasty temper; you spoke to a boy too sharply when he was a little rebellious. Perhaps you were too complacent; you saw sin committed, and ought to have reproved it, and you did not do so. If you find out your own failing, that is half the way to a cure. Next Sabbath you can try and set it right. Then, there are times which Providence puts in your way, which will be excellent seasons for reckoning. For instance, every time a boy or girl leaves the school, there is an opportunity afforded you of thinking to yourselves, "Well, how did I deal with Betsy? How did I treat John? Did I give William such teaching as will help him in his future life, to maintain integrity in the midst of temptation, and preserve righteousness when he shall be subjected to imminent perils? How did I teach the girl? Did I so teach her that she will know her duty when she goes into the world? Did I strive with all my might to lead her to the foot of the cross?" There are many solemn questions which you may put concerning the child. And when you meet with any of them grown up in after years, you will find that a very proper season for giving an account of your stewardship to your conscience, by seeing whether you really did with that person, when a child, as you could have desired. Then, there is a peculiar time for casting up accounts when a child dies. Ah! what a host of thoughts cluster around the dying-bed of a child whom we have taught. Next to the father and the mother, I should think the Sabbath-school teacher will take the most interest in the dying one. You will recollect, "There lies withering the flower which my hand hath watered; there is an immortal soul about to pass the portals of eternity, whom I have taught. O God, have I taught this dying child the truth, or have I deceived him! Have I dealt faithfully with him? Have I told him of his ruin? Have I set before him how he was fallen in Adam and depraved in himself? Have I told him about the great redemption of Christ? Have I shown him the necessity of regeneration and the work of the Holy Spirit? or have I amused him with tales about the historical parts of the Bible and pieces of morality, and kept back the weightier matters of the law? Can I put my hand into his dying hand, and silently lifting my heart to heaven, can I say, "O God thou knowest I am clear of his blood?" Ah! that is a thing that stings the minister often when he recollects that any of his congregation are dying. When I stand sometimes by the dying-bed of any of the ungodly in my congregation, it brings many a tearful thought to me. Have I been as earnest as I ought to have been? Did I cry to this man, "Escape for thy life, look not behind thee, stay not in all the plain, flee to the mountains! Did I pray for him, weep over him, tell him of his sin, preach Christ simply, plainly, boldly, to him? Was there not an occasion when I used lightness when I ought to have been solemn? Might there not have been a season when I uttered something by mistake, which may have been a pillow for the armhole of his conscience on which he might rest? Have not I helped to smooth his path to hell, instead of putting blocks in his way, and chains across his path that he might be turned out of it and led to seek the Saviour?" Ah! while we know that salvation is all of grace let none of us imagine we are free from the blood of souls, unless we warn them with diligence, unless we preach with faithfulness; for this same Bible which tells me that Christ shall see of the travail of his soul and be satisfied, tells me that if I warn them not, their blood, if they perish, shall be required at my hand. But now, teacher, let me tell you an occasion when you must give in your account. You may put off all these seasons if you like; you may live as carelessly as you please, but if you have a particle of heart in you, you will have to give an account when you are sick, and cannot go to your class. If your conscience is worth having which some people's consciences are not, for they are dead and seared if your conscience is an awakened one, when you are put out of your work, you will begin to think how you did it. You should read the letters of that holy man Rutherford. If ever there was a man who preached the gospel sweetly and with divine unction, I should think it must have been he; and yet when he was shut up in Aberdeen, and could not get out to his much-loved flock, he begun to say, "Ah, if the Lord will let me go out to preach again, I will never be such a dull drone as I was wont to be. I will preach with tears in mine eyes, so that the people may be comforted, and the sinners converted." Perhaps when you are lying ill in your bed-room, little Jane comes to see you, and says, "I hope you will soon get well, teacher;" or William, or Thomas calls and enquires about you every Sunday afternoon, and asks the servant to give his love to you, and hopes that teacher will soon come back again. Then is the time when I know you will be sure to cast up your account. You will say, "Ah, when I get back to my class, I won't teach them as I used to do. I will study my lesson more, I will pray more. I won't be so hot or so fast with them as I was wont to be. I will bear with their ill manners. Ah, if my Master will give me, like Hezekiah, another fifteen years of labor, and will give me more grace, I will strive to be better." You will be sure to cast up your accounts when you get sick. But if you do not do it then, I will tell you when you must; that is when you come to die. What a dreadful thing it must be to be an unfaithful preacher on a dying-bed. (Oh that I may be saved from that!) To be upon one's bed when life is over; to have had great opportunities, mighty congregations, and to have been so diligent about something else as to have neglected to preach the full and free gospel of our Lord Jesus Christ! methinks as I lie in my bed a-dying, I should see spectres and grim things in the room. One would come and stare upon me and say, "Ah! you are dying. Remember how many times I sat in the front of the gallery, and listened to you, but you never once told me to escape from the wrath to come; you were talking to me about something I did not understand; but the simple matter of the gospel you never preached to me, and I died in doubt and trembling. And now you are coming to me to the hell which I have inherited because you were unfaithful." And when in our grey and dying age we see the generations which have grown up around our pulpits, we shall think of them all. We shall think of the time when as striplings we first began to preach; we shall recollect the youths that then crowded, then the men, and then the grey heads that passed away. And methinks as they come on in grim procession, they will everyone leave a fresh curse upon our conscience because we were unfaithful. The death-bed of a man who has murdered his fellows, of some grim tyrant who has let the bloodhounds of war loose upon mankind, must be an awful thing. When the soldier, and the soldier's widow, and the murdered man of peace rise up before him; when the smoke of devastated countries seems to blow into his eyes and make them sore and red; when the blood of men hangs on his conscience like a great red pall; when bloody murder, the grim chamberlain, draws red curtains round his bed, and when he begins to approach the last end where the murderer must inherit his dreary doom, it must be a fearful time indeed. But, methinks to have murdered souls must be more awful still to have distributed poison to children instead of bread, to have given them stones when they asked us for right food, to have taught them error when we ought to have taught them the truth as it is in Jesus, or to have spoken to them with cold listlessness when earnestness was needed. Oh, how your children seem to curse you, when you lie there and have been unfaithful to your charge. Yes, you will have to cast up your account then; and let me tell you, though your hope must all be fixed on Jesus, and that must be the consolation of your life and death, yet it will be very sweetest; remember when you come to die that you have been successful in winning souls to Christ. Ah! that will bring a little life into the cheek of the consumptive teacher, who sickens young when you remind her that there was a little girl who, a year before she was taken ill, kissed her hand, and said, "Good bye, teacher, we shall meet in heaven. Do not you recollect, teacher, telling me the story of Jesus on the cross, and taking me home one Sunday afternoon, and putting your arms around my neck, and kneeling down and praying that God would bless me? Oh my teacher, that brought me to Jesus." Yes, teacher, when you are lying on your bed, pale and consumptive, you will recollect that there is one up there beside your Saviour who will receive you into eternal habitations that young spirit who has gone before you, who by your means was emancipated from the wickedness and bondage of a sinful world. Happy is the teacher who has the hope of meeting a whole band of such in heaven. Such a thought often cheers me. Let the world say what it will, I know when I die there is many a spirit that will think of me in after years as the man who preached the gospel to him; many a drunkard brought to Jesus, and many a harlot reclaimed. And to the teacher it must be the same to think that when he claps his wings and mounts from this lower valley of earth to heaven, he will see a bright spirit coming down to meet him, and he will hear the Spirit saying

"Sister spirit, come away,"

And when he opens his eyes, he will see that the song came from the lips of one to whom he had been blessed as the means of conversion. Happy you who shall be welcomed at the gates of Paradise by your spiritual sons and daughters, and who shall have beside your Master's welcome, the welcome of those whom he hath given you to be jewels in your crown of glory for ever and ever. Now to conclude. We must all give an account to God in the day of judgment. That is the thing which makes death so terrible. Oh, Death, if thou wert all, what art thou but a pinch, and all is over! But after Death the judgment. This is the sting of the dragon to the ungodly. The last great day is come. The books are opened men, women, and children are assembled. Many have come, and some on the right, and some on the left, have already heard the sentence. It is now your turn. Teacher! what account will you render? In the first place, are you in Christ yourself? or have you taught to others what you did not know yourself? Have I any such here? Doubtless, I have. for alas! there are many such in our schools. Oh, my friend, what wilt thou say when the Master, opening the book, shall ask thee, "What hadst thou to do, to declare my statutes?" Will you look at him and say, "Lord I taught in thy schools, and thou hast eaten and drunk in our streets." If you should say so, he will say, "Verily, I never knew you, depart from me ye cursed." Then, what have you to say with regard to your schools for although our state at last will really be settled according to our interest in Christ, you will be judged by your works, as evidences. The Scripture always says that we are to be judged according to our works. Well, then, the book is opened. You hear your own name read, and you hear that one brief sentence "Inasmuch as thou hast been faithful over a few things I will make thee a ruler over many things enter thou into the joy of thy Lord!" Oh heaven of heavens! and is this the reward of the little trouble of teaching a few children? Oh, Master, thou givest ingots of gold for our grains of dust our fragments of service thou rewardest with crowns and kingdoms! But he turns to others, and to you he says, "Inasmuch as ye did it not unto the least of these my brethren, ye did it not unto me. Depart from me into everlasting fire in hell, prepared for the devil and his angels." Which of these two shall be said to me? Which of these two shall be said to you? "Oh! as in God's sight I charge you by him who is the Judge of quick and dead, by the swiftness of his chariot-wheels which now are bringing him here, by the solemnity of his awful tribunal, by that sentence which shall never be reversed, judge yourselves, for then ye shall not be judged. Give an account of your stewardship to your conscience, and to your God. Confess your sins, seek his help, and begin from this hour, by his Holy Spirit, to undertake his work afresh; so shall ye stand before his face, clothed in the righteousness of your Redeemer and washed in his blood. Though not boasting in your works you shall be able to stand accepted in him, and your works shall follow when you rise from your labors, and you shall be among the blessed that die in the Lord.

Verse 31

A Preacher from the Dead

July 26, 1857 by C. H. SPURGEON (1834-1892)

"And he said unto him, if they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead. Luke 16:31 .

Man is very loath to think ill of himself. The most of mankind are very prone to indulge in apologies for sin. They say, "If we had lived in better times we had been better men; if we had been born into this world under happier auspices we should have been holier; and if we had been placed in more excellent circumstances we should have been more inclined to the right." The mass of men, when they seek the cause of their sin, seek it anywhere but in the right place. They will not blame their own nature for it; they will not find fault with their own corrupt heart, but they will lay the blame anywhere else. Some of them find fault with their peculiar position. "If," says one, "I had been born rich, instead of being poor, I should not have been dishonest." "Or if," says another, "I had been born in middle life, instead of being rich, I should not have been exposed to such temptations to lust and pride as I am now; but my very condition is so adverse to piety, that I am compelled by the place I hold in society, to be anything but what I ought to be." Others turn round and find fault with the whole of society; they say that the whole organism of society is wrong; they tell us that everything in government, everything that concerns the state, everything which melts men into commonwealths, is all so bad that they cannot be good while things are what they are. They must have a revolution, they must upset everything; and then they think they could be holy! Many on the other hand throw the blame on their training. If they had not been so brought up by their parents, if they had not been so exposed in their youth, they would not have been what they are. It is their parent's fault; the sin lay at their father's or their mother's door. Or it is their constitution. Hear them speak for themselves, "If I had such a temper as so-and-so, what a good man I would be! But with my headstrong disposition it is impossible. It is all very well for you to talk to me but men have different turns of mind, and my turn of mind is such that I could not by any means be a serious character;" and so he throws the blame on his constitution. Others go a deal farther, and throw the blame on the ministry. "If," say they, "at one time the minister had been more earnest in preaching, I should have been a better man; if it had been my privilege to sit under sounder doctrine and hear the Word more faithfully preached, I should have been better." Or else they lay it at the door of professors of religion, and say, "If the church were more consistent, if there were no hypocrites and no formalists: then we should reform!" Ah! sirs, you are putting the saddle on the wrong horse, you are laying the burden on the wrong back; the blame is in your hearts, nowhere else. If your hearts were renewed you would be better; but until that is done, if society were remodelled to perfection, if ministers were angels, and professors of religion were seraphs, you would be none the better; but having less excuse for your sin, you would be doubly guilty, and perish with a more terrible destruction. But yet men will always be having it, that if things were different they would be different too, whereas, the difference must be made in themselves, if they begin in the right place. Amongst other whims which have occured to the human mind, such an one as that of my text may sometimes have arisen. "If," said the rich man in hell, "if one should arise from the dead, if Lazarus should go from heaven to preach, my hardened brethren would repent." And some have been apt to say, "If my aged father, or some venerable patriarch could rise from the dead and preach, we should all of us turn to God." That is another way of casting the blame in the wrong quarter: we shall endeavor, if we can, to refute such a supposition as that this morning, and affirm most strenuously the doctrine of the text, that "If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead." Let us proceed with this subject. Suppose a preacher should come from another world to preach to us, we must naturally suppose that he came from heaven. Even the rich man did not ask that he or any of his compeers in torment might go out of hell to preach. Spirits that are lost and given up to unutterable wickedness, could not visit this earth; and if they did they could not preach the truth, nor lead us on the road to heaven which they had not trodden themselves. The advent of a damned spirit upon earth would be a curse, a blight, a withering blast, we need not suppose that such a thing ever did or could occur. The preacher from another world, if such could come, must come from heaven. He must be a Lazarus who had lain in Abraham's bosom, a pure, perfect, and holy being. Now, imagine for a moment that such an one had descended upon earth; suppose that we heard to-morrow a sudden piece of news that a venerable spirit, who had been a long time buried, had on a sudden burst his cerements, lifted up his coffin-lid, and was now preaching the word of life. Oh! what a rush there would be to hear him preach! What place in this wide world would be large enough to hold his massive congregations! How would you rush to listen to him! How many thousands of portraits would be published of him, representing him in the dread winding-sheet of death, or as an angel fresh from heaven. Oh! how would this city be stirred: and not this city only, but this whole land! Nations far remote would soon hear the news; and every ship would be freighted with passengers, bringing men and women to hear this wondrous preacher and traveler who had returned from the bourne unknown. And how would you listen? And how solemnly would you gaze at that unearthly spectre! And how would your ears be attent to his every word! His faintest syllable would be caught and published everywhere throughout the world the utterances of a man who had been dead and was alive again. And we are very apt to suppose, that if such a thing should happen, there would be numberless conversions, for surely the congregations thus attracted would be immensely blest. Many hardened sinners would be led to repent; hundreds of halters would be made to decide, and great good would be done. Ah! stop, though the first part of the fairy dream should occur, yet would not the last. If some one should rise from the dead, yet would sinners no more repent through his preaching than through the preaching of any other. God might bless such preaching to salvation, if he pleased; but in itself there would be no more power in the preaching of the sheeted dead, or of the glorified spirit, than there is in the preaching of feeble man to-day. "Though one should rise from the dead, they would not repent." But yet, many men would suppose that advantages would arise from the resurrection of a saint, who could testify to what he had seen and heard. Now, the advantages, I suppose, could only be three. Some would say there would be advantage in the strength of evidence which such a man could give to the truth of Scripture; for you would say, "If a man did actually come from the pearly-gated city of Jerusalem, the home of the blest, then there would be no more dispute about the truth of revelation. That would be settled." Some would suppose that he could tell us more than Moses and the prophets had told us, and that there would be an advantage in the instruction which he could confer, as well as in the evidence which he would bear. And, thirdly, there may be some who suppose that it would be an advantage gained in the manner in which such an one would speak, "For surely," say they, "he would speak with great eloquence, with a far mightier power, and with a deeper feeling than any common preacher who had never beheld the solemnities of another world." Now, these three points one after another, and we think we will settle them. I. First, it is thought that if one did come from the dead to preach, there would be A CONFIRMATION OF THE TRUTH OF THE GOSPEL, and a testimony borne at which jeering infidelity would stand aghast in silence. Stop, we will see about that. We do not think so. We believe that the resurrection of one dead man to-day, to come into this hall and preach, would be no confirmation of the gospel to any person here present who does not believe it already. If, my friends, the testimony of one man who had been raised from the dead were of any value for the confirming of the gospel; would not God have used it before now? This shall be my first argument. It is undoubtedly true that some have risen from the dead. We find accounts in Holy Scripture of some men who by the power of Christ Jesus, or through the instrumentality of prophets, were raised from the dead; but ye will note this memorable fact, that they never any of them spoke one word which is recorded, by way of telling us what they saw while they were dead. I shall not enter into any discussion as to whether their souls slept during the time of their death, or whether they were in heaven or not. That would be a discussion without profit, only gendering disputes, which could yield no fruit. I only say, it is memorable that there is not a record of any one of them having given any description of what they saw while they were dead. Oh, what secrets might he have told out, who had laid in his grave four days! Do ye not suppose that his sisters questioned him? Do ye not think that they asked him what he saw whether he had stood before the burning throne of God, and been judged for the things done in his body, and whether he had entered into rest? But, however they may have asked, it is certain he gave no answer, for had he given an answer we should have known it now; tradition would have cherished the record. And do ye remember, when Paul once preached a long sermon, even until midnight, there was a young man in the third loft named Eutychus, who fell asleep, and fell down, and was taken up dead? Paul came down and prayed, and Eutychus was restored to life. But did Eutychus get up and preach after he had come from the dead? No; the thought never seems to have struck a single person in the assembly. Paul went on with his sermon, and they sat and listened to him, and did not care one fig about what Eutychus had seen; for Eutychus had nothing more to tell them than Paul had. Of all the number of those who by divine might have been brought again from the shades of death, I repeat the assertion, we have not one secret told; we have not one mystery unravelled by them all. Now, God knoweth best; we will not compare our surmises to divine decision. If God decided that resurrection men should be silent, it was best it should be; their testimony would have been of little worth or help to us, or else it would have been borne. But again, I think it will strike our minds at once, that if this very day a man should rise from his tomb, and come here to affirm the truth of the gospel, the infidel world would be no more near believing than it is now. Here comes Mr. Infidel Critic. He denies the evidences of the Bible; evidences which so clearly prove its authenticity, that we are obliged to believe him to be either blasphemous or senseless, in that he does so, and we leave him his choice between the two. But he dares to deny the truth of Holy Scripture, and will have it that all the miracles whereby it is attested are untrue and false. Do you think that one who had risen from the dead would persuade such a man as that to believe? What? when God's whole creation having been ransacked by the hand of science, has only testified to the truth of revelation when the whole history of buried cities and departed nations has but preached out the truth that the Bible was true when every strip of land in the far-off East has been an exposition and a confirmation of the prophecies of Scripture; if men are yet unconvinced, do ye suppose that one dead man rising from the tomb would convince them? No; I see the critical blasphemer already armed for his prey. Hark to him; "I am not quite sure that you ever were dead, sir, you profess to be risen from the dead; I do not believe you. You say you have been dead, and have gone to heaven; my dear man you were in a trance. You must bring proof from the parish register that you were dead." The proof is brought that he was dead. "Well, now you must prove that you were buried." It is proved that he was buried, and it is proved that some sexton in old times, did take up his dry bones and cast his dust in the air." That is very good now I walls you to prove that you are the identical man that was buried." "Well I am, I know I am; I tell you as an honest man I have been to heaven, and I have come back again." "Well then," says the infidel, "it is not consistent with reason; it is ridiculous to suppose that a man who was dead and buried could ever come to life again, and so I don't believe you, I tell you so straight to your face." That is how men would answer him; and instead of having only the sin of denying many miracles men would have to add to it the guilt of denying another but they would not be so much as a tithe of an inch nearer to conviction; and certainly, if the wonder were done in some far-off land, and only reported to the rest of the world, I can suppose that the whole infidel world would exclaim, "Simple childish tales and such traditions have been current elsewhere; but we are sensible men, we do not believe them." Although a churchyard should start into life, and stand up before the infidel who denies the truth of Christianity; I declare I do not believe there would be enough evidence in all the churchyards in the world to convince him. Infidelity would still cry for something more. It is like the horse-leech; it crieth, "Give, give!" Prove a point to an infidel, and he wants it proved again; let it be as clear as noon day to him from the testimony of many witnesses, yet doth he not believe it. In fact, he doth believe it; but he pretendeth not to do so, and is an infidel in spite of himself. But certainly the dead man's rising would be little worth for the conviction of such men. But remember, my dear friends, that the most numerous class of unbelievers are a set of people who never think at all. There are a great number of people in this land that eat and drink, and everything else except think at least, they think enough to take their shop shutters down of a morning, and put them up at night; they think enough to know a little about the rising of the funds, or the rate per cent. of interest, or something like how articles are selling or the price of bread; but their brains seem to be given them for nothing at all, except to meditate upon bread and cheese. To them religion is a matter of very small concern. They dare say the Bible is very true, they dare say religion is all right; but it does not often trouble them much. They suppose they are Christians; for were they not christened when they were babies? They must be Christians at least they suppose so, but they never sit down to enquire what religion is. They sometimes go to church and chapel and elsewhere; but it does not signify much to them. One minister may contradict another, but they do not know; they dare say they are both right. One minister may fall foul of another in almost every doctrine; it does not signify, and they pass over religion with the queer idea "God Almighty will not ask us where we went to, I dare say." They do not exercise their judgments at all. Thinking is such hard work for them that they never trouble themselves at all about it. Now, if a man were to rise from the dead to-morrow these people would never be startled. Yes; yes, they would go and see him once, just as they go and see any other curiosity, the living skeleton, or Tom Thumb; they would talk about him a good deal, and say, "There's a man risen from the dead," and possibly some winter's evening they might read one of his sermons; but they would never give themselves trouble to think whether his testimony was worth anything or not. No, they are such blocks they never could be stirred; and if the ghost were to come to any of their houses the most they would feel would be, they were in a fearful fright; but as to what he said, that would never exercise their leaden brains, and never stir their stony senses. Though one should rise from the dead, the great mass of these people never would be affected. And, besides my friends, if men will not believe the witness of God, it is impossible that they should believe the witness of man. If the voice of God from the top of Sinai and his voice by Moses in the book of the Law, if his voice by the divers prophets in the Old Testament, and especially his own word by his own Son, who hath brought immortality to light by the gospel, cannot convince men, then there is nothing in the world that can of itself accomplish the work. No, if God speak once, but man regardeth him not, we need not wonder that we have to preach many a time without being regarded; and we should not harbour the thought that some men who had risen from the dead would have a greater power to convince than the words of God. If this Bible be not enough to convert you, apart from the Spirit? (and certainly it is not) then there is nothing in the world that can, apart from his influence; and if the revelation which God has given of his Son Jesus Christ in this blessed book, If the Holy Scripture be not in the hands of God enough to bring you to the faith of Christ, then, though an angel from heaven, then, though the saints from glory, then, though God himself should descend on earth to preach to you, you would go on unwed and unblest. "If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead." That is the first point. II. It is imagined, however, that if one of "the spirits of the just made perfect" would come to earth, even if he did not produce a most satisfactory testimony to the minds of sceptics, he would yet be able to give abundant information concerning the kingdom of heaven. "Surely," some would say, "if Lazarus had come from the bosom of Abraham, he could have unfolded a tale that would have made our hair stand upright, while he talked of the torments of the rich man; surely, if he had looked from the gates of bliss, he might have told us about the worm that dieth not and the fire that never can be quenched: some horrible details, some thrilling words of horror and of terror he might have uttered, which would have unfolded to us more of the future state of the lost than we know now." "And," says the bright-eyed believer, "if he had come on earth he might have told us of the saints' everlasting rest: he might have pictured to us that glorious city which hath the Lord God for its eternal light, the streets whereof are of gold, and its gates of pearl. Oh! how sweetly would he have descanted upon the bosom of Christ, and the felicity of the blest. He had been

'Up where eternal ages roll; Where solid pleasures never die, And fruits immortal feast the soul.'

Surely he would have brought down with him some handfuls of the clusters of Eshcol; he would have been able to tell us some celestial secrets, which would have cheered our hearts, and nerved us to run the heavenly race, and put a cheerful courage on." Stop, that is a dream too. A spirit of the just descending from heaven could tell us no more that would be of any use to us than we know already. What more could that spirit from heaven tell us of the pains of hell than we do already know? Is not the Bible explicit enough? Did not the lips of Christ dreadfully portray the lake of fire? Did he not, even he who went over men, did he not in awful language tell us that God would say at last, "Depart, ye cursed, into everlasting fire, prepared for the devil and his angels?" Do you need more thrilling words than these? "The worm that dieth not, and the fire that is not quenched." Do you need more terrible warnings than these, "The wicked shall be cast into hell, with all the nations that forget God?" Do you want more awful warnings than this "Who among us shall dwell with everlasting burnings?" What! do you want a fuller declaration than the words of God. "Tophet is prepared of old; the pile thereof is fire and much wood; the breath of the Lord like a stream of brimstone doth kindle it?" You cannot want more than Scripture gives of that. Even that you try to run away and escape from; you say the book is too horrible, and tells you too much of damnation and hell. Sirs, if you think there is too much there, and therefore reject it, would you stand for an instant to listen to one who should tell you more? No; ye do not wish to know more, nor would it be of any use to you if you did. Do you need more details concerning the judgment, that day of wrath to which each of us is drawing nigh? Are we not told that the king "shall sit on the throne of his glory, and before him shall be gathered all people; and he shall divide them the one from the other, as the shepherd divideth the sheep from the goats." Suppose there were one here who had seen the solemn preparation for the great assize one who had stood where the throne is to be planted, and had marked the future with a more piercing eye than ours. Yet of what avail would it be to us? Could he tell us more than Holy Writ hath told us now at least, any which would be more profitable? Perhaps he knows no more than we. And one thing I am sure of, he would not tell us more about the rule of judgment than we know now. Spirit that hath returned from another world, tell me, how are men judged? Why are they condemned? Why are they saved? I hear him say, "Men are condemned because of sin. Read the ten commandments of Moses, and you will find the ten great condemnations whereby men are for ever cue off." I knew that before, bright Spirit; thou hast told me nothing! "No," says he, "and nothing can I tell." "Because I was hungry, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was sick, and ye visited me not; I was in prison, and ye came not unto me; therefore, inasmuch as ye did it not unto one of the least of these my brethren, ye did it not to me. Depart, ye cursed!" "Why, Spirit, was that the word of the King?" "It was," says he, "I have read that, too, thou hast told me no more." If you do not know the difference between right and wrong from reading the Scripture, you would not know it if a spirit should tell you; if you do not know the road to hell and the road to heaven from the Bible itself, you would never know it at all. No book could be more clear, no revelation more distinct, no testimony more plain. And since without the agency of the Spirit, these testimonies are insufficient for salvation, it follows that no further declaration would avail. Salvation is ascribed wholly to God, and man's ruin only to man. What more could a spirit tell us, than a distinct declaration of the two great truths. "O Israel, thou hast destroyed thyself; but in me is thine help found!" FPRIVATE "TYPE=PICT;ALT= "Beloved, we do solemnly say again, that Holy Scripture is so perfect, so complete, that it cannot want the supplement of any declaration concerning a future state. All that you ought to know concerning the future you may know from Holy Scripture. It is not right to say with Young

"My hopes and fears start up alarmed, And o'er life's narrow verge look down, On what? A bottomless abyss, A dread eternity."

It is not right to say that, as if it were all we know. Blessed be God, the saint does not look down upon a bottomless abyss; he looks up to the celestial "city that hath foundations, whose builder and maker is God." Nor do even the wicked look down upon an unknown abyss; for to them it is clearly revealed. Though "eye hath not seen, nor ear heard," the tortures of the lost yet hath Holy Scripture sufficiently told us of them to make it a well-mapped road; so that when they meet with death, and hell, and terror, it shall be no new thing; for they heard of it before, and it was distinctly revealed to them. Nothing more could we know that would be of any use. Tattlers, idle curiosity people, and such like, would be mightily delighted with such a man. Ah! what a precious preacher he would be to them, if they could get him all the way from heaven, and get him to tell all its secrets out! Oh! how would they love him how would they delight in him! "For," say they "he knows a great deal more than anybody else; he knows a great deal more than the Bible tells us; he knows a great many little details, and it is wonderful to hear him explain them!" But there the matter would end. It would be merely the gratification of curiosity; there would be no conferring of blessing; for if to know more of the future state would be a blessing for us, God would not withhold it; there can be no more told us.-If what you know would not persuade you, "Neither would you be persuaded though one rose from the dead." III. Yet some say, SURELY, IF THERE WERE NO GAIN IN MATTER, YET THERE WOULD BE A GAIN IN MANNER. Oh, if such a spirit had descended from the spheres, how would he preach! What eloquence celestial would flow from his lips! How majestically would he word his speech! How mightily would he move his hearers! What marvellous words would he utter! What sentences that might start us from our feet, and make us quiver with their thrilling influence. There would be no dulness in such a preacher; it would be no fatigue to hear him; there would be no want of affection in him, and surely no want of earnestness; we might well be pleased to hear him every day, and never weary with his wondrous speech. Such a preacher earth hath never heard. Oh, if he would but come! How would we listen!" Stay! that too is a dream. I do believe that Lazarus from Abraham's bosom would not be so good a preacher as a man who has not died, but whose lips have been touched with a live coal from off the altar. Instead of his being better, I cannot see that he would be quite so good. Could a spirit from the other world speak to you more solemnly than Moses and the prophets have spoken? Or could they speak more solemnly than you have heard the word spoken to you at divers times already? O sirs, some of you have heard sermons that have been as solemn as death and as serious as the grave. I can recall to some of your memories seasons when you have sat beneath the sound of the word, wondering and trembling all the while. It seemed as if the minister had taken to himself bow and arrows, and were making your conscience the butt at which his shafts were levelled. You have not known where you were, you have been so grievously frighted and smitten with terror that your knees did knock together, and your eyes ran with tears. What more do you want than that? If that solemn preaching of some mighty preacher whom God had inspired for the time if that did not save you, what can save you, apart from the influence of the Spirit? And oh! you have heard more solemn preaching than that. You had a little daughter once; that child of yours had been to the Sabbath-school; it came home, and was sick unto death you watched it by night and day, and the fever grew upon it; and you saw that it must die. You have not forgotten yet how your little daughter Mary preached you a sermon that was solemn indeed: just before she departed she took your hand in her little hand, and she said, "Father, I am going to heaven; will you follow me?" That was a solemn sermon to you. What more could sheeted dead have said? Ye have not forgotten yet, how when your father lay a dying (a holy man of God he had been in his day, and served his Master well) you with your brothers and sisters stood around the bed, and he addressed you one by one. Woman! you have not forgotten yet, despite all your sin and wickedness since then, how he looked you in the face and said, "My daughter, 'twere better for thee that thou hadst never been born than that thou shouldst be a despiser of Christ and a neglecter of his salvation." And you have not forgotten how he looked when with solemn tears in his eyes he addressed you and said, "My children, I charge you by death and by eternity, I charge you, if you love your own souls, despise not the gospel of Christ; forsake your follies, and turn unto God and live." What preacher do you want better than that? What voice more solemn than the voice of that of your own parent upon the confines of eternity? And you have not yet quite clean escaped from the influence of another solemn scene. You had a friend, a so-called friend; he was a traitor, one who lived in sin and rebelled against God with a high hand and an outstretched arm. You remember his death-bed, when he lay near to death terrors got hold of him; the flames of hell began to get their grip of him, before he had clean departed. You have not yet forgotten his shrieks, his screams, you have not yet quite got from your vision in your dreams that hand through which the finger nails were almost pierced in agony, and that face, contorted with direful twitchings of dismay. You have not clear escaped yet from that horrid yell with which the spirit entered the realm of darkness and forsook the land of the living. What more of a preacher do you want? Have you heard this preaching, and yet have you not repented? Then verily, if after all this you are hardened, neither would you be persuaded though one rose from the dead. Ah! but you say, you want some one to preach to you more feelingly. Then, Sir, you cannot have him in the preacher you desire. A spirit from heaven could not be a feeling preacher.-It would be impossible for Lazarus, who had been in Abraham's bosom, to preach to you with emotion. As a perfect being of course he must be supremely happy. Imagine this morning a supremely happy being preaching to you, about repentance and the wrath of God. Do you not see him? there is a placid smile ever upon his brow; the light of heaven gilds his face, he is talking about the torments of hell, it was the place for sighs and groans; but he cannot sigh, his face is just as placid as ever. He is specking of the torments of the wicked, it was the time for tears; he cannot weep; that were incompatible with blessedness. The man is preaching of dreadful things with a smile upon his face; there is summer on his brow, and winter on his lips heaven in his eyes, and hell in his mouth. You could not bear such a preacher; he would seem to mock you. Ay, it needs a man to preach a man like yourselves, who is capable of feeling. There wants one who, when he preaches of Christ, smiles on his hearers with love who, when he tells of terror, quails in his own spirit whilst he utters the wrath of God. The great power of preaching, next to the power of God's Spirit, lies in the preacher's feeling it. We shall never do much good in preaching unless we feel what we utter. "Knowing the terrors of the Lord we persuade men." Now a glorified spirit from heaven could not feel these things; he could show but little emotion. True, he could speak of the glories of heaven; and how would his face grow brighter, and brighter, and brighter, as he told the wonders of that upper world! But when he came to cry "Flee from the wrath to come," the voice would sound as sweet when he spoke of death and judgment, as when he spoke of glory; and that would make sad discord, the sound not answering to the sense the modulations of his voice being unfit to express the idea upon the mind. Such a preacher could not be a powerful preacher, even though he came again from the dead. And one thing we may say, he could not preach more closely home to you than you have had the truth preached to you. I shall not say that you have had preaching put very close to you from the pulpit. I have striven to be very personal sometimes: I have not shunned to point some of you out in the congregation, and given you a word of rebuke, such as you could not mistake nor if I knew that any of you were indulging in sin would I spare you. I bless God that I am not afraid to be a personal preacher, and to shoot the arrow at each separate man when he needs it. But, nevertheless, I cannot preach home to you as I would. Ye are all thinking your neighbor is intended, when it is yourself. But you have had a personal preacher once. There was a great preacher called at your house one day; his name was Cholera and Death. A terrible preacher he! With grim words and hard accent he came and laid his hand upon your wife; and then he put his other hand on you, and you grew cold and well-nigh stiff: You remember how he preached to you then. He made your conscience ring again and again; he would not let you lie still; he cried aloud concerning your sin and your iniquity; he brought all your past life to light, and set all your evil conduct in review. From your childhood even up till then he led you through all your wanderings: and then he took the whip of the law, and began to plough your back with furrows. He affrighted you with "the wrath to come." You sent for the minister; you bade him pray; you thought you prayed yourself; and after all that, that preacher went away, and he had come on a fruitless errand; no good had been done to you; you had been a little startled and a little stirred, but you are to-day what you were then, unsaved and unconverted. Then, sir, you would not be converted, though one rose from the dead. You have been wrecked at sea; you have been cast into the jaws of the grave by fever; you have been nearly smitten to death by accident; and yet, with all this personal preaching, and with Mr. Conscience thundering in your ears, you are to-day unconverted. Then learn this truth, that no outward means in the world can ever bring you to the footstool of divine grace and make you a Christian, if Moses and the prophets have failed. All that can be done now is this: God the Spirit must bless the word to you otherwise conscience cannot awaken you, reason cannot awaken you, powerful appeals cannot awaken you persuasion cannot bring you to Christ. Nothing will ever do it except God the Holy Spirit. Oh! do you feel that you are drawn this morning? Does some sweet hand draw you to Christ, and does some blessed voice say, "Come to Jesus, sinner; there is hope for thee." Then that IS God's Spirit. Bless him for it! He is drawing thee by the bands of love and the cords of a man. But oh, if thou be undrawn and left to thyself, thou wilt surely die. Brethren and sisters in the faith, let us lift up our prayers to God for sinners, that they may be drawn to Christ that they may be led to come, all guilty and burdened, and look to Jesus to be lightened, and that they may be persuaded, by the coming power of the Spirit, to take Christ to be their "all-in-all," knowing that they themselves are 'nothing at all." O God the Holy Spirit bless these words, for Jesus Christ's sake. Amen and Amen.

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Bibliographical Information
Spurgeon, Charle Haddon. "Commentary on Luke 16". "Spurgeon's Verse Expositions of the Bible". https://www.studylight.org/commentaries/eng/spe/luke-16.html. 2011.