His Name -- the Mighty God — C.H. Spurgeon

The Prince of Preachers Charles Haddon Spurgeon has been called England's greatest contribution to the spread of the gospel in the 19th century. One of his contemporaries said that the chief secret of Spurgeon's attractiveness was the fact that in every sermon, no matter what the text or the occasion, he explained the way of salvation in simple terms.

Spurgeon's messages remain one of the great treasure houses of Christian literature, still bringing the light of the gospel and the comfort of the scriptures to hungry souls long after the preacher has passed into glory.

This is Charles Kelsch inviting you to listen to a message from the Prince of Preachers. C .H. Spurgeon preached this message on June 19th, 1859, in the music hall of the Royal Surrey Gardens. It is entitled, His Name, The Mighty God.

Isaiah's Prophecy of the Mighty God

The text is found in Isaiah chapter 9 and verse 6, The Mighty God. Other translations of this divine title have been proposed by several very eminent and able scholars. Not that they have any of them been prepared to deny that this translation is after all most accurate, but rather that whilst there are various words in the original which we render by the common appellation of God, it might be possible so to interpret this as to show more exactly its definite meaning.

One writer, for example, thinks the term might be translated, The Irradiator, He who gives light to men. Some think it bears the meaning of The Illustrious, The Bright and The Shining One. Still, there are very few, if any, who are prepared to dispute the fact that our translation is the most faithful that could possibly be given.

The Mighty God. The term here used for God, El, is taken from a Hebrew root which, as I take it, signifies strength. And perhaps a literal translation even of that title might be, The Strong One, The Strong God.

But there is added to this an adjective in the Hebrew, expressive of mightiness. And the two taken together express the omnipotence of Christ, His real Deity and His omnipotence, as standing first and foremost among the attributes which the Prophet beheld.

The Mighty God. I do not propose this morning to enter into any argument in proof of the divinity of Christ, because my text does not seem to demand it of me. It does not say that Christ shall be the Mighty God.

That is affirmed in many other places of sacred writ. But here it says, He shall be called Wonderful, called Counselor, called The Mighty God. And I think that, therefore, I may be excused from entering into any proof of the fact, if I am at least able to establish the truth of that which is here foretold, inasmuch as Christ is indeed called at this day, and shall be called to the end of the world, The Mighty God.

First, this morning, I shall speak for a moment on the folly of those who profess to be His followers, but who do not call Him the Mighty God. In the second place, I shall try to show how the true believer practically calls Christ the Mighty God in many of the acts which concern His salvation.

And then I shall close by noticing how Jesus Christ has proved Himself to be indeed the Mighty God to us, and in the experience of His church. First, let me point out the folly of those who profess to be the disciples of Christ, yet do not and will not call Him God.

The Divinity of Christ and the Charge of Idolatry

The question has sometimes been proposed to me, how it is that those of us who hold the divinity of Christ manifest what is called uncharitableness towards those who deny Him. We do continually affirm that an error with regard to the divinity of Christ is absolutely fatal, and that a man cannot be right in his judgment upon any part of the gospel unless he thinks rightly of Him who is personally the very center of all the purposes of heaven and the foundation of all the hopes of earth.

Nor can we admit of any latitudinarianism here. We extend the right hand of fellowship to all those who love the Lord Jesus Christ in sincerity and truth, but we cannot exchange our Christian greetings with those who deny Him to be very God of very God.

And the reason is sometimes asked, for, say our opponents, that we are ready to give the right hand of fellowship to you. Why don't you do so to us? Our reply shall be given thus briefly. You have no right to complain of us, seeing that in this matter we stand on the defensive.

When you declare yourselves to believe that Christ is not the Son of God, you may not be conscious of it, but you have charged us with one of the blackest sins in the entire catalogue of crime. The Unitarians must, to be consistent, charge the whole of us who worship Christ with being idolaters.

Now, idolatry is a sin of the most heinous character. It is not an offense against men, it is true, but it is an intolerable offense against the majesty of God. We are ranked by Unitarians, if they be consistent, with the Hottentots.

No, they say, we believe that you are sincere in your worship. So is the Hottentot. He bows down before his fetish, his block of wood or stone, and he is an idolater. And although you charge us with bowing before a man, yet we do hold that you have laid at our door a sin insufferably gross, and we are obliged to repel your accusation with some severity.

You have so insulted us by denying the Godhead of Christ. You have charged us with so great a crime that you cannot expect us to sit coolly and blandly smile at the imputation. It matters not what a man worships.

If it be not God, he is an idolater. There is no distinction in principle between worship to a god of mud and a god of gold. Nay, further, there is no distinction between the worship of an onion and the worship of the sun, moon, and stars.

These are alike idolatries. And though Christ be confessed by the Socinian to be the best of men, perfection's own self, yet if he be nothing more, the vast mass of the Christian world is deliberately assailed with the impudent accusation of being idolaters.

Yet those who charge us with idolatry expect us to receive them with cordial kindness. It is not in flesh and blood for us to do so, if we take the low ground of reason. It is not in grace or truth to do so, if we take the high ground of revelation.

As men, we are willing to show them respect. We regard them, we pray for them, we have no anger or enmity against them. But when we come to the point of theology, we cannot, as we profess to be followers of Christ, tamely see ourselves charged with an offense so dreadful and so heinous as that of idol worship.

I confess I would almost rather be charged with a religion that extenuated murder rather than one that justified idolatry. Murder, great as the offense is, is but the slaying of man. But idolatry is, in its essence, the killing of God.

It is the attempt to thrust the eternal Jehovah out of His seat and to foist into His place the work of His own hand or the creature of my own conceit. Shall a man charge me with being so besotted as to worship a mere man?

Shall he tell me I am so low and grovelling in my intellect that I should stoop down to worship my own fellow creature? And yet does he expect me after that to receive him as a brother professing the same faith?

I cannot understand his presumption. The charge against our sanctity of heart is so tremendous, the accusation is so frightful, that if there have been some severity and bitterness of temper in the controversy, the sin lies upon our opponent and not on us.

For he has charged us with a crime so dreadful that an upright man must repel it as an insult. But to go further, if Jesus Christ be not a divine person, if I could once imagine that He was no more than a mere man, I should prefer Mohammed to Christ.

And if you ask me why, I think I could clearly prove to demonstration that Mohammed was a greater prophet than Christ. If Jesus Christ be not the Son of God, co-equal, co-eternal with the Father, He so spake as to induce that belief in the minds of His own disciples and of His adversaries likewise.

Mohammed, with regard to the unity of the Godhead, is so clear and so distinct that there is no Mohammedan to this day that has ever fallen into idolatry. You will find throughout the whole of the Mohammedan world the cry is still sternly uttered and faithfully believed, there is but one God and Mohammed is His prophet.

Now, if Christ were but a good man and a prophet, why did He not speak more decisively? Why has He not left on record a war cry for the Christian which would be as explicit and decisive as that of Mohammed?

If Christ did not mean to teach that He Himself is God, at least He was not very clear and definite in His denial, and He has left His disciples extremely in the dark. The proof thereof is to be found in the fact that at the present day, nine hundred and ninety-nine out of every thousand of the whole of the professed believers of Christ do receive Him and bow down before Him as being the very God.

And if He is not God, I deny His right to be esteemed as a prophet. If He is not God, He was an imposter, the grandest, the greatest of deceivers that ever existed. This, of course, is no argument to the man who denies the faith and does not avow himself to be a follower of Christ.

But to the man that is Christ's follower, I do hold that the argument is irresistible that Christ could not have been a good and great prophet if He were not what He certainly led us to believe Himself to be, the Son of God, who thought it not robbery to be equal with God, the very God by whom all things were made and without whom was not anything made that is made.

I will say yet another thing which may startle the believer, but which is intended rather to reduce the heterodox doctrine of Christ not being God to an absurdity. If Christ were not the Son of God, His death, so far from being a satisfaction for sin, was a death most richly and righteously deserved.

The Sanhedrin before which He was tried was the recognized and authorized legislature of the country. He was brought before that Sanhedrin, charged with blasphemy, and it was upon that charge that they condemned Him to die, because He made Himself the Son of God.

Now I do not hesitate honestly to aver that if I had been called on to plead in that case, I should have pleaded and avowal, and that, moreover, I should have stood up and said and felt that I had a clear case before me which nothing but lying and perjury could ever have put on the side if Jesus of Nazareth had been charged with having declared Himself to be the Son of God.

Why His whole preaching seemed to derive from thence its unrivaled authority. There was continually in His actions and in His words a claim to be something more than man ever could lay claim to. And when He was brought before the Sanhedrin, witnesses enough might have been found to prove that He had made Himself the Son of God.

If He were not so, His condemnation for blasphemy was the justest sentence that was ever pronounced, and His crucifixion on Calvary was absolutely the most righteous execution that ever was performed by the hand of the government.

It is His being verily God that frees Him from the charge of blasphemy. It is the fact that He is God and that His Godhead is not to be denied that makes His death an unrighteous deicide at the hand of apostate man and renders it, as before God, an acceptable sacrifice for the sins of all the people whom He redeemed with His most precious blood.

But if He be not God, I do repeat that there is no reason whatever why we should have had a New Testament written, for there would be then nothing in the sublime central fact of that New Testament but the righteous execution of one who certainly deserved to die.

The Resurrection and the Necessity of Christ's Godhead

Do you remember, my dear friends, when the Apostle Paul was preaching on the resurrection of the dead in his letter to the Corinthians, how he uses an ex post facto argument to show the natural consequences, if it were possible, to overturn the truth?

He says, If Christ be not risen, then our preaching is in vain, and your faith is also vain, and ye are yet in your sins. Now, I may fairly use the Apostle's line of argument in reference to the Godhead and Sonship of Christ, of which His resurrection gave such a palpable demonstration.

If Christ be not the Son of God, then is our preaching vain, and your faith is also vain, and ye are yet in your sins. All our visions of heaven are blasted and withered. The brightness of our hope is quenched forever.

That rock on which our trust is built turns out to be nothing better than mere sand, if the divinity of Christ be not proved. All the joy and consolation we ever had in this world, in our belief that His blood was sufficient to atone for sin, has been but a dream of fancy and a figment of idle brains.

All the communion we have ever had with Him has been but an illusion and a trance, and all the hopes we have of beholding His face in glory and of being satisfied when we awake in His likeness are but the foulest delusions that ever cheetah the hopes of man.

O my brethren, and can any of you believe that the blood of all the martyrs has been shed as a witness to a lie? Have all those who have rotted in Roman dungeons or have been burned at the stake because they have witnessed that Christ was God died in vain?

Verily, if Christ be not God, we are of all men the most miserable. To what purpose is the calumny and abuse that we have had to endure day after day? To what purpose are our repentance, our sighs, our tears?

To what purpose is our faith? To what purpose have our fears and boatings been supplanted by our hope and confidence? To what purpose our joy and our rejoicing, if Christ be not the Son of God? Will you put yourselves all down for fools?

Can you imagine that God's word has misguided you? That the prophets and apostles and martyrs and saints have all leagued together to lead you into a trap and to delude your souls? God forbid that we should think such a thing.

There is no folly in the world that has in it as much as a jot of madness compared with the folly of denying the divinity of Christ and then professing to be His followers. No, beloved, let all the forms that men devise assault our faith with treacherous art.

We'll call them vanity and lies and bind the gospel to our heart. We will write this on the forefront of our banner. Christ is God, co-equal and co-eternal with His Father, very God of very God, who countered it not robbery to be equal with God.

Believers Call Christ the Mighty God Through Worship

This brings me to the second part of the subject. How do we call Christ the mighty God? Here there is no dispute whatever. I am now about to speak of matters of pure fact. Whether Christ be mighty God or not, it is quite certain that we are in the constant habit of calling Him so.

Not, I mean, by the mere utterance of the term, but we do so in a stronger way, in fact. And actions speak louder than words. Now, beloved, I will soon prove that you and I are in the habit of calling Christ God.

And I will prove it first, because it is our delight and our joy and our privilege to attribute to Him the attributes of Deity. In hours of devout contemplation, how often do we look up to Him as being the Eternal Son?

You and I sit down in our chambers and in our house of prayer, and as we muse upon the great covenant of grace, we are in the habit of speaking of our Lord Jesus Christ's everlasting love to His people.

This is one of the jewels of our life, one of the ornaments with which we array ourselves as a bride duff. This is a part of the manna that tasteth like wafers made with honey, upon which our souls are wont to feed.

We speak of God's eternal love, of our names having been inscribed in His eternal book, and of Christ's having borne them from before the foundation of the world upon His breast as our great High Priest, our Remembrancer before the throne of heaven.

In so doing, we have virtually called Him the Mighty God, because none but God could have been from everlasting to everlasting. As often as we profess the doctrine of election, we call Christ the Mighty God.

As often as we talk of the eternal covenant ordered in all things and sure, so often do we proclaim Him to be God, because we speak of Him as an everlasting one, and none could be from everlasting but one who is self-existent, who is God.

Again, how frequently do we repeat over to ourselves that precious verse, Jesus Christ the same yesterday and today and forever. We are always in the habit of ascribing to Him immutability. Some of our choicest hymns are founded on that circumstance, and our richest hopes flow from that attribute.

We know that all things will change. We are convinced that we ourselves are mutable as the winds, and as easily moved as the sand by the waves of the sea. But we know that our Redeemer liveth, and we cannot entertain a suspicion of any change in His love, His purpose, or His power.

How often do we sing, Immutable His will, though dark may be my frame, His loving heart is still unchangeably the same. My soul through many changes goes, His love no variation knows. Do you not see that you have in fact called Him God, because none but God is immutable?

The creature changes. This is written on the forefront of creation. Change! The mighty ocean that knows no furrows on its brow changeth at times, and at times shifteth its level. It moveth hither and thither, and we know that it is to be licked up with forked tongues of flame, and yet we ascribe to Christ immutability.

We do then in fact ascribe to Him divinity, for none but the Divine can be immutable. Is it not also our joy to believe that wherever two or three are gathered together in Christ's name, there is He in the midst of them?

Do we not repeat it in all our prayer meetings? Perhaps some minister in Australia began the solemnities of public worship this day with the reflection that Jesus Christ was with him, according to his promise.

And I know that as I came here, the same reflection comforted me. Yea, I am with you always, even to the end of the world. That wherever a Christian is found, there God is. And though there be but two or three met in a barn, or on the green sward under the canopy of God's blue sky, yet there Christ vouchsafes His presence.

Now I ask you, have we not ascribed to Christ omnipresence? And who can be omnipresent but God? Have we not thus in fact then, though not in words, called Christ God? How is it possible for us to dream of Him as being here and there and everywhere, in the bosom of His Father, with the angels, and in the hearts of the contrite, all at the same time, if He be not God?

Grant me that He is omnipresent, and you have said that He is God, for none but God can be present everywhere. Again, are we not also want to ascribe to Christ omniscience? You believe when your heart is aching, that Christ knows your pains, and that He reckons every groan, or at least if you do not believe it.

It is always my satisfaction to know that He feels at His heart all my sighs and my groans, and so He does yours. Wherever you are, you believe that He hears your prayers, that He sees your tears, that He knows your wants, that He is ready to pardon your sins, that you are better known to Him than you are to yourself.

You believe that He searches your hearts and tries your reins, and that you can never come to Him without finding Him full of sympathy and full of love. Now, do you not see that you have ascribed omniscience to Him?

And therefore, though not in words, you have, in accents louder than words, called Him the mighty God, for you have assumed that He is omniscient. And who can be omniscient but the very God of very God?

I shall not stop to descant upon the other attributes, but I think we might prove that we have, each of us, ascribed to Christ all the attributes of the Godhead in our daily life and in our constant trust and intercession.

I am sure that it is true of many loving hearts of God's own children here. We have called Him the mighty God, and if others have not called Him so, nevertheless the text is verified by our faith. He shall be called Wonderful, Counselor, the Mighty God.

Christ's Mediation Reveals His Deity

So He is, and so He shall be, world without end. And now I have another proof to offer that Christ is called the mighty God. We call Him so in many of His offices. We believe this morning that Christ is the mediator between God and man.

If we would understand the term mediator or daysman, we must interpret as Job did. One that might lay His hand upon us both. We are accustomed to say that Jesus Christ is the mediator of the new covenant, and we offer our prayers to God through Him because we believe that He mediates between us and the Father.

Let it once be granted, then, that Christ is the mediator, and you have asserted His deity. You have virtually called Him the Son of God, and you have granted His humanity, for He must put His hand upon both.

Therefore, He must put His hand upon man in our nature. He must be touched with the feeling of our infirmities and be at all points like as we are. But He is not a mediator unless He can put His hand upon God.

Unless, as fellow of the Eternal One, He shall be able, without blasphemy, to place His hand upon the Divine Being. There is no mediatorship unless the hand is put on both. And who could put His hand on God?

What God? Can cherubim or seraphim talk of laying their hands on the Divine? Shall they touch the Infinite? Dark with insufferable light His skirts appear. Then, what is He Himself in the glorious essence of deity and all-devouring and consuming fire?

Only God can put His hand on God, and yet Christ hath this high prerogative for Mark. There is no mediatorship established, there cannot be, unless the two are linked. If you wish to build a bridge, you might convince on this side of the river.

But if you have not connected with the other side, you have not built the bridge. There can be no mediatorship unless the parties are fully linked. The latter must have its feet on earth, but it must reach to heaven.

For if there were a single breach, we should fall from its summit and perish. There must be entire communication between the two. Do you not see, therefore, that in calling Christ mediator, we have in fact called Him the mighty God?

Christ as Savior and the Ground of Faith

But again, we call Christ our Savior. Now have any of you that foolish credulity which would lead you to trust in a man for the everlasting salvation of your soul? If you have, I pity you. Your proper place is not in a Protestant assembly, but among the deluded votaries of Rome.

If you can commit the keeping of your soul to one like yourself, I must indeed mourn over you and pray that you may be taught better. But you do trust your salvation to Him whom God hath set forth for a propitiation, do you not, O follower of Jesus?

Can you not say all your hope is fixed on Him, for He is all your salvation and all your desire? Does not your spirit rest on that unbuttressed pillar of His entire satisfaction, His precious death and burial, His glorious resurrection and ascension?

Now observe. You are either resting on man, or else you have declared Christ to be the mighty God. When I say I put my faith in Him, I do most honestly declare that I dare not trust even to Him if I did not believe Him to be God.

I could not put my trust in any being that was merely created. God forbid that my folly should ever go to such an extent as that. I would sooner trust myself than trust any other man. And yet I dare not trust myself, for I should be accursed.

Cursed is he that trusteth in man and maketh flesh his arm. And would the Socinian have me to believe that I am to preach faith in Christ? And that yet, if my hearers trust Christ, they will be accursed, as assuredly they must be.

For if he is nothing but man, for again I repeat it, cursed is he that trusteth in man and maketh flesh his arm. You get a blessing by faith in Jesus, but how? Is it not because blessed is he that trusteth in the Lord, and whose hope the Lord is?

Christ is very Jehovah, and therefore the blessing comes to those who trust in Him. So then, as often as ye put your trust in Jesus, for time and eternity, ye have called Him the Mighty God. This subject is capable of the greatest expansion, and I do believe there is sufficient interest attaching to it to warrant me in keeping you to a late hour this day.

But I shall not do so. There has been enough said, I think, to prove at least that we are in the habit of continually calling Christ the Mighty God. My third proposition is to explain to you how Christ has proved Himself to us to be the Mighty God.

Christ's Incarnation and Victory Over Temptation

And here, beloved, without controversy, great is the mystery of godliness. For the passage from which the text is taken says, Unto us a child is born. A child! What can that do? A child! It totters in its walk, it trembles at its steps, and it is a child, newly born.

Born! What, an infant hanging on its mother's breast? An infant deriving its nourishment from a woman? That? Can that work wonders? Yes, says the prophet. Unto us a child is born. But then it is added, Unto us a son is given.

Christ was not only born, but given. As man, He is a child born. As God, He is the Son given. He comes down from on high. He is given by God to become our Redeemer. But here, behold the wonder! His name, this child's name, shall be called Wonderful, Counselor, the Mighty God.

Is this child, then, to us the Mighty God? If so, O brethren, without controversy, great is the mystery of godliness indeed! And yet, just let us look down through the history of the Church and discover whether we have not ample evidence to substantiate it.

This child born, this Son given, came into the world to enter into the lists against sin. For thirty years and upwards He had to struggle and wrestle against temptations more numerous and more terrible than man ever had known before.

Adam fell when but a woman tempted him. Eve fell when but a serpent offered fruit to her. But Christ, the second Adam, stood invulnerable against all the shafts of Satan, though tempted He was at all points, like as we are.

Not one arrow out of the quiver of hell was spared. The whole was shot against Him. Every arrow was aimed against Him with all the might of Satan's archers, and that is no little. And yet, without sin or taint of sin, more than conqueror He stood, foot to foot with Satan in the solitude of the wilderness, hand to hand with Him on the top of the pinnacle of the temple, side by side with Him in the midst of the busy crowd, yet ever more than conqueror.

He gave Him battle wherever the adversary willed to meet Him. And at last, when Satan gathered up all his might and seized the Saviour in the garden of Gethsemane and crushed Him till He sweat as it were great drops of blood, then when the Saviour said, Nevertheless, not as I will, but as thou wilt, the tempter was repulsed.

Hence, hence, Christ seemed to say, and away the tempter fled, nor dared return again. Christ, in all His conquests over sin, does seem to me to have established His Godhead. I never heard of any other creature that could endure such temptation as this.

Look at the angels in heaven! How temptation entered there I know not, but this I know, that Satan, the great archangel, sinned. And I know that he became the tempter to the rest of his companions and drew with him a third part of the stars of heaven.

Angels were but little tempted, some of them not tempted at all, and yet they fell. And then look at man! Slight was his temptation, yet he fell. It is not in a creature to stand against temptation. He will yield if the temptation be strong enough.

But Christ stood, and it seems to me that in His standing He proved Himself to have the omniradiant purity, the immaculate holiness of Him before whom angels veil their faces and cry, Holy, Holy, Holy Lord God of Sabaoth!

But these proofs might appear insufficient if He did not accomplish more than this. We know also that Christ proved Himself to be the mighty God from the fact that at last all the sins of all His people were gathered upon His shoulders, and He bare them in His own body on the tree.

The heart of Christ became like a reservoir in the midst of mountains. All the tributary streams of iniquity and every drop of the sins of His people ran down and gathered into one vast lake, deep as hell and shoreless as eternity.

All these met, as it were, in Christ's heart, and yet He endured them all. With many a sign of human weakness, but with convincing signs of divine omnipotence, He took all our griefs and carried all our sorrows.

The divinity within strengthened His manhood, and though wave after wave rolled over His head till He sank in deep mire where there was no standing and all God's waves and billows had gone over Him, yet did He lift up His head, and more than a conqueror at length He put the sins of His people to a public execution.

They are dead, they have ceased to be, and if they be sought for, they shall not be found any more for ever. Certainly, if this be true, He is the mighty God indeed. But He did more than this. He descended into the grave, and there He slept, fast fettered with the cold chains of death.

But the appointed hour arrives. The sunlight of the third day gave the warning, and He snapped the bands of death as if they were of a toe and came forth to life as the Lord of life and glory. His flesh did not see corruption, for He was not able to be holden by the bands of death.

And who shall be the death of death, the plague of the grave, the destroyer of destruction? But God! Who but immortal life, who but the self-existent, shall trample out the fires of hell? Who but He, whose being is eternal, without beginning and without end, shall burst the shackles of the grave?

He proved Himself then, when He led captivity captive and crushed death and ground His iron limbs to powder, He proved Himself then to be the mighty God. O my soul, thou canst say that He has proved Himself in thy heart to be a mighty God.

Sins many He hath forgiven thee, and relieved thy conscience of the keen sense of guilt. Griefs innumerable hath He assuaged, temptations insurmountable hath He overcome. Virtues once impossible hath He implanted.

Grace in its fullness hath He promised, and in its measure hath He given. My soul bears record that what has been done for me could never have been done by a mere man. And you would rise from your seats, I am sure, if it were needful, and say, Yes, He that hath loved me, washed me from my sins, and made me what I am, must be God.

Trust in the Mighty God

And none but God could do what He has done, could bear so patiently, could bless so lavishly, forgive so freely, enrich so infinitely. He is, He must be, we will crown Him such, the mighty God. And in conclusion, lest I weary you, permit me now to say, I beg and beseech of you all present, as God the Spirit shall help you, come and put your trust in Jesus Christ.

He is the mighty God. O Christians, believe Him more than ever. Cast your troubles constantly on Him. He is the mighty God. Go to Him in all your dilemmas. When the enemy cometh in like a flood, this mighty God shall make a way for your deliverance.

Take to Him your griefs. This mighty God can alleviate them all. Tell Him your backslidings and sins. This mighty God shall block them out. And, O sinners, ye that feel your need of a Savior, come to Christ and trust Him, for He is the mighty God.

Go to your houses and fall on your knees and confess your sins, and then cast your poor, guilty, helpless, naked, defenseless souls before His omnipotence. For He is able to save unto the uttermost them that come unto God by Him, because when He died He was not manhood without divinity, but He was the mighty God.

This, I say, we will write on our banners from this day forth and for ever. This shall be our joy and our song, the child born and the son given is to us, the mighty God. This message, The Mighty God, was preached by Charles Haddon Spurgeon on June 19th, 1859.

This is Charles Kelsch inviting you to join me again for another message from The Prince of Preachers.