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If Acts has two streams (the ministries of Peter and of Paul) then it also has three waves, as Christ's gospel spreads from Jerusalem, through Judea and Samaria, to the end of the earth. Here we are in Antioch, as the church separates Barnabas and Saul to the work of gospel preaching beyond the Mediterranean. We look at the men involved, the ministry they had, the motion of the Holy Spirit, and then the mission on which they were sent.

Though the last days can be fearfully dark, they are wonderfully bright because in them God is speaking to us by his Son. The opening verses of the letter to the Hebrews provide us with one of the most splendid testimonies to the glory of the Messiah, the Jesus of whom the writer speaks with such delight and reverence. He is the heir of all things, the agent of creation, the revealer of God, the upholder of all, the purger of sin, the ruler on high, and the name over all. Do we trust and adore this Jesus, our Christ, as he set before us in the Scripture?

In 2 Corinthians 5:20, the apostle Paul tells God's people that "we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ's behalf, be reconciled to God." If you want a demonstration of this spirit in a gospel preacher after the time of the apostles, you could not do much better that read this sermon from Charles Spurgeon. He begins by insisting that the voice we must hear in the sermon is not that of the prophet who first spoke these words, nor that of the preacher who repeats them, but that of the God who makes known his own gospel grace: "Incline your ear, and come to me. Hear, and your soul shall live; and I will make an everlasting covenant with you—the sure mercies of David" (Is 55:3). Here, then, we find—first—two saving precepts, to hear and to come. Then we have, for each precept, a saving promise, each of which Spurgeon explores with spiritual sensitivity and experiential insight. Then, broadening his scope to embrace the direction and tone of the whole chapter, we come to the saving pleadings, the Lord God himself calling on sinners to come, and removing all obstacles and addressing all objections. Spurgeon really climbs inside his text, and makes the voice of God his own, not with the intention of clouding the call of the Lord, but of ensuring that it is indeed Jehovah's voice alone which the congregation hears, and God alone to whom the congregation responds.

We do not contemplate the wonder of salvation as we ought. We do not count mercy the marvel that it really is. Paul drives it home: once we were far off, ignorant, twisted, condemned, alienated, hopeless. Now we are brought near, brought into a covenant, a family, a home, a church, a kingdom, a hope. How was this secured? By nothing less than the blood of Jesus Christ. It is in him as our Saviour and Mediator that we enter into all the privileges and promises.

Do we really dwell upon the fullness of God's love for us in Christ? How much have we grasped the freeness of divine grace? In a sermon of almost relentless focus and intensity, Spurgeon insists upon the freeness of God's grace, of his grace upon grace. He first considers the things the things which are freely given to us by God, ranging across salvation in all its fulness, and concluding with the crowning blessing, which is God giving himself—Father, Son, and Holy Spirit—to his chosen ones. However, there is grace upon grace, for not only are these things given, but God also gives us the power to receive them! We could never have grasped these blessings unless the Lord in his mercy had given us grace to receive his grace. However, there is again grace upon grace, for not only do we receive grace to receive grace, but the Spirit also graciously gives us the knowledge of these things, a saving, experiential knowledges of them. With this goes a particular warning, too, about the spirit of the world which contends against the Spirit of God, a spirit which we cannot entertain if we are to receive these blessings. So we come into true possession of "the things that have been freely given to us by God" (1Cor 2:12).

Are you a gospel trumpet? That is the dominant image which Spurgeon employs for his sermon from 1 Thessalonians 1:8 about sounding forth the word of the Lord. The sermon builds to some applications which are very specific to the Metropolitan Tabernacle in Spurgeon's time, and we need to take that into account as we reach them. However, they can easily be turned to help us in our own situations, and the principles which lie behind them are broadly true. So, we are urged to consider the trumpeters themselves, the kind of men who make God's word to sound out, with Spurgeon ranging across Paul's description of the Thessalonian believers in his letters to them. This is really a brief study in Christian character. Then we turn to the trumpets, and see how it is that they give forth such a penetrating sound, and here we are in the realm of Christian experience and obedience. Thirdly, Spurgeon insists that there was a pressing present need for just such a trumpet-blast as sounded from the Thessalonian believers, and here the flavour of the hour begins to bleed through, but in a way that I think makes the modern reader add his, "Amen!" to the preacher's assessment. Finally comes the question of whether or not his immediate congregation had an obligation to sound forth that trumpet-note. While some of the qualities and opportunities Spurgeon identifies are very tightly tied to the Tabernacle gathering, they raise questions and challenges for every church and each believer as to how we respond to the need of the present hour.

What is a Christian? A follower of Jesus Christ. Luke's record of the calling of Levi boils that down to its basic essence. Christ's call to Levi, a look of love that gives rise to words of grace, is gracious, personal, simple, absolute, and powerful. Levi's response comes in three elements—a break with the past (he left all), a life in the present (he rose up), and a path for the future (he followed Christ). We still hear Christ in the gospel, and we may still turn to him in faith, and become Christians who follow their Saviour wherever he leads.

The Bible has always revealed the same Saviour accomplishing the same salvation. The Old Testament prophets saw him, but not always clearly, and eagerly anticipated him. The apostles and prophets of the New Testament also delighted in Christ both promised and manifested. Peter speaks of this salvation long-explored and long-promised, and now revealed and realised in the sufferings of Christ, and the glories which follow. Do we seek out and search out Christ as eagerly as those who have gone before us? Do we dwell upon him in our thoughts and our words? Do we understand who and what we have in this Redeemer and his redemption?

One of the enduring elements of Spurgeon's public ministry, reflective of his private life, is his delight in and dependence on the Holy Spirit. He mentions him often, prays to him regularly, delights in him personally, and depends on him resolutely. He is a good guide for us, then, concerning intimate knowledge of the Holy Spirit. As often, Spurgeon is not afraid of his own experience, but his starting point and guiding principle is the Word of God, as he considers what it is to have the Holy Spirit dwelling with us and in us. I think that the personality and operations of the Holy Spirit is a fairly significant weak point in modern Reformed evangelicalism, perhaps because of an over-reaction to Charismatic excess, but I also wonder if we have downplayed his presence and influence because we do not know him very well. Whatever the case, Spurgeon is corrective and instructive as he guides us through the truth of John 14:17, helping us to understand who we know, and how, and what it means to have this intimacy with the Third Person of the Godhead. As one who needs him, and wants him more than I have him, I hope it will be a blessing to you.

What is the greatest gift anyone has ever given you? What is the kindest and most generous thing anyone has ever done on your behalf? The Lord Jesus sanctified himself for the sake of his people, that they also might be sanctified by the truth. Here the Lord Jesus sets himself apart personally, demonstrating his absolute devotion and entire consecration to the work to which his Father had called him. He does it particularly, acting on behalf of his people, representing and serving them in his commitment to bringing them to glory. He does it purposefully, desiring that the gospel truth of his accomplished work might be employed to convert his people to him and conform his people to him, that they might be holy and without blame before him in love. What love he has shown! What a motive for holiness! What a terror to turn away from Christ!

This is a lovely sermon, grounded in the Lord's second appearance to Solomon, and our Sovereign's answer to his humble servant. Spurgeon takes Solomon's prayer as a model for our own, and looks to God's answer as a pattern for our faith to expect. He shows us our proper place in prayer, coming before the Lord, and what that means, and how to find him. He explains that the great desire of the praying man is to be heard of the Lord in our prayer and supplication, and what it really means to be heard. He stirs us up to an assurance of answer to prayer, and the ways in which the Lord gives that confidence to his people. Finally, how should we pray? Spurgeon's counsels to his own people may need a little massaging to fit us, but it is not hard work! He guides us through Solomon's petitions and their answers, demonstrating how these are the very things that we desire in the church of Jesus Christ. And so, we are taught to pray, being led to the throne of grace, and with our souls stirred to seek a blessing and to look for its coming from the heart and hand of our gracious God.