🧵 A Short History on Charles Spurgeon: The Prince of Preachers
How did a teen convert with no degree become the most printed preacher in history?
Why do millions still read his sermons over a century later?
Let’s follow the fascinating story of Charles H. Spurgeon. 🧵👇
🧵 1. A Young Soul Set on Fire
Born in 1834 in Kelvedon, Essex, Charles Haddon Spurgeon was raised in a devout home surrounded by Puritan books and old Baptist theology. His grandfather was a pastor, and young Charles often spent hours in his study, devouring the writings of Bunyan, Owen, Baxter, and Flavel. He was intellectually sharp, morally serious, and spiritually hungry from an early age.
But it wasn’t until the age of 15 that the gospel pierced his heart. Lost in a snowstorm, he ducked into a Primitive Methodist chapel, where a lay preacher called out from Isaiah 45:22: “Look unto me, and be ye saved.”
That single verse changed his life. Within a year, he was preaching. Without formal education, titles, or connections, he began to stir hearts with passion and clarity that would define him for the rest of his life.
🧵 2. London’s Boy Preacher
At the age of 19, Spurgeon became pastor of New Park Street Chapel in London. The church was small and aging, but his arrival changed everything.
Crowds exploded. Sermons were printed in newspapers. Critics called him "sensational", but thousands kept coming. By the age of just 22, he was a household name. At just 19, Spurgeon was called to pastor New Park Street Chapel in London. It was a historic church, but its glory days were past. That changed almost overnight. The teenage preacher’s voice thundered through the sanctuary, blending theological depth with engaging humor, vivid word pictures, and urgent gospel appeals.
Crowds surged. Newspapers reported his sermons. Some critics dismissed him as theatrical, but the people kept coming. He preached Christ crucified, not himself. And it showed. By age 22, he was already one of the most recognized voices in the English-speaking world. What London saw as a spectacle, God was using to spark a revival.
His secret? A deep love for Scripture, gospel-centered messages, and a delivery that blended thunder and tenderness. What began as novelty turned into an unstoppable movement of grace.
🧵 3. A Pulpit for the Ages
By 1861, the crowds had outgrown every venue. A new building (the Metropolitan Tabernacle) was constructed with seating for over 5,000 people. It became Spurgeon’s preaching home for the rest of his life. No microphones. No drama. Just a man, a Bible, and a burden for souls.
Services were packed every week. People lined up for hours. Some climbed into windows to get a glimpse. The air buzzed with expectancy. Not because of theatrics, but because of truth boldly proclaimed. Spurgeon never compromised his message to attract a crowd. Instead, he preached with reverence, authority, and Christ-centered conviction.
His sermons were transcribed weekly by stenographers, edited the same day, and mailed across the globe. At their peak:
- 25,000+ copies were sold weekly
- Dozens of languages published his messages
- Over 63 volumes of Spurgeon's Sermons were eventually compiled
To this day, it’s the largest published set of sermons by a single preacher in history.
🧵 4. A Calvinist with a Burning Heart for the Lost
Spurgeon was unapologetically Reformed in theology, but never icy or indifferent. He believed in God’s sovereign election and the total depravity of man, but also pleaded with tears for sinners to come to Christ.
He rejected two extremes:
- Hyper-Calvinism, which discouraged evangelism
- Shallow revivalism, which manipulated emotions
Spurgeon’s theology was not dry doctrine... it was a living fire that fueled his evangelism. He once said, “Calvinism is the gospel, and nothing else.” Yet he never wielded it as a club. He was bold in affirming God’s sovereignty, but never denied man’s responsibility.
His sermons were rich with invitations, calls to repent, and the earnest pleading of a soul-winner. “Whosoever will, let him come,” he often said, echoing Revelation. His theology gave him a big view of God, and an even bigger heart for the lost.
He often declared, "If sinners be damned, at least let them leap to hell over our bodies." His theology was not an excuse for inaction. It was fuel for urgency.
🧵 5. Suffering and Sovereignty
Spurgeon’s public ministry was bright, but his private life was often shadowed by suffering. At just 22, a tragic stampede at the Surrey Gardens Music Hall during one of his services left seven dead and dozens injured. The emotional trauma tormented him for years, plunging him into recurring seasons of melancholy.
In addition, he endured lifelong battles with physical pain particularly from gout and Bright’s disease (a chronic kidney disorder). These afflictions would leave him bedridden for months at a time. But perhaps his most grueling trial was depression, which he called his "worst companion." He described it as a darkness that could be felt, a heaviness that no sermon could lift.
And yet, his trust in God's providence never wavered. He once wrote, “I have learned to kiss the wave that throws me against the Rock of Ages.” These sufferings gave him deeper sympathy for hurting saints. His pain deepened his preaching, filled his prayers with pathos, and forged in him a theology of suffering rooted in the cross. Pain shaped the preacher, but grace upheld him.
NOTE - See Zach Eswine's excellent book "Spurgeon's Sorrows" on this topic. Available on Amazon.
🧵 6. Susannah: His Strongest Earthly Companion
Behind the pulpit power was a woman of quiet strength.
Susannah Spurgeon.
Charles met “Susie” early in his ministry, and they married in 1856. She was deeply devoted to him and to Christ, matching his theological clarity with spiritual wisdom and emotional resilience.
Soon after giving birth to twin sons, Susannah developed a debilitating spinal illness that left her mostly homebound. But she didn’t retreat from ministry. She edited his writings, managed correspondence, and founded the Book Fund, which gave over 200,000 theological books to poor pastors. From her bedside, she nurtured a movement.
Their marriage, though marked by suffering, was full of warmth. Spurgeon wrote to her, “I am a better man for having you by my side.” She was his editor, counselor, closest earthly friend and a model of gospel-centered partnership.
🧵 7. A Father with a Pastor’s Heart
The Spurgeons had two sons. Charles Jr. and Thomas, born in 1856.
Both were deeply shaped by their father’s faith, but Charles Sr. never pressured them into ministry. He pastored his family with humility, affection, and consistency.
Both sons eventually became pastors. Charles Jr. succeeded his father at the Metropolitan Tabernacle. Thomas became a missionary and preacher in New Zealand, then later pastored in London.
At home, Spurgeon was not stern or distant. He played with his boys, taught them Scripture, and led family worship. When asked how he trained his children, he replied, “My dear sir, I always let them see their father loves their mother.”
His legacy wasn't only in the pulpit, but around the dinner table.
🧵 8. The Downgrade Controversy
In the 1880s, Spurgeon saw a drift in British evangelicalism. Core doctrines such as biblical inerrancy, sin, substitutionary atonement were being watered down in favor of cultural respectability. He began to speak out forcefully in what became known as "The Downgrade Controversy."
He warned, “Fellowship with known error is participation in sin,” and refused to remain silent while theological compromise crept into pulpits and seminaries. His essays in The Sword and the Trowel stirred fierce debate and drew clear battle lines.
The cost was great. His own Baptist Union censured him. Former allies grew distant. Many believed he had gone too far. But Spurgeon believed that to protect the gospel was worth any personal sacrifice. Though heartbroken, he did not back down.
Today, many see his stand as prophetic and a courageous refusal to trade truth for peace.
🧵 9. A Ministry That Multiplied
Spurgeon wasn’t satisfied with Sunday sermons. He built an entire network of gospel ministry. Each arm extended the work of the church into the world.
He founded:
🎓 The Pastor’s College (1856), which trained hundreds of pastors and still exists today
🏠 Stockwell Orphanage, providing care and education for fatherless children
🖊️ The Sword and the Trowel, a monthly magazine of doctrine, ministry reports, and stories
📦 A Literature distribution network that distributed Christian literature to the poor and remote
Through these efforts, Spurgeon’s impact reached factory workers, farmers, prisoners, and missionaries across the globe. His vision was both pastoral and strategic. It was fueled by a belief that Christ’s kingdom must touch every corner of life.
🧵 10. Spurgeon's Unrivaled Humor and Wit
Spurgeon was never dull. He had a lion’s heart, a pastor’s tenderness, and a comedian’s wit. He used humor not to distract from truth, but to make it land.
He famously said, “A preacher should have both a lion’s heart and a child’s heart... and a little humor helps both.”
He poked fun at himself and others. Below are some of his best "zingers":
- “Call me what you like, but don’t call me too late for dinner.”
- When asked about his horses working Sunday, he replied: “They’re Jewish, they worship on Saturday.”
- “There are difficulties in everything except in eating pancakes.”
- On Moody’s accent: “He can say ‘Mesopotamia’ in two syllables.”
- To critics, he said, “Some preachers would make better auctioneers than soul-winners.”
- “A hundred years hence, we shall all be bald.”
- In his library, he had fake/empty books with made up humurous titles such as: Aches and Pains by Feltham (felt ‘em); Pilgrim’s Progress Hindered by a Bunyan (bunion); Over the Stream, by Bridge; Do it Again, by Dunnett (done it).
His laughter was honest, not cheap. His joy pointed to the freedom found in Christ.
🧵 11. The Prince of Preacher's Sunset and Farewell
In his final years, Spurgeon’s health deteriorated rapidly. The pain from gout and Bright’s disease intensified, and he was frequently bedridden. Depression compounded his physical suffering, and long stretches away from the pulpit were deeply painful for him. Still, he endured it all with grace.
Spurgeon found physical relief in the warmer climate of Menton, France, where he spent several winters. But even there, he labored: writing letters, editing sermons, praying for his congregation, and corresponding with pastors who sought his counsel. He viewed his trials not as obstacles, but as opportunities to demonstrate the sustaining power of God.
Despite his suffering, his ministry never stopped. He oversaw orphanage operations, corresponded with supporters, and continued to write with the same passion that had marked his entire career. In one of his final letters, he said, “My work is done; but God will raise others up.”
Spurgeon died on January 31, 1892. His funeral was a national event:
- 60,000 people filed past his coffin
- 100,000 lined the streets of London for his funeral procession
- Newspapers across England paid tribute
His last words? “Jesus died for me.” Even in death, he pointed beyond himself to his Savior.
🧵 12. Still Preaching Today
Spurgeon never built a brand. He built a legacy. And that legacy continues to shape preachers, churches, and readers across the world.
His influence today is both wide and deep. His sermons are still quoted in pulpits, printed in study Bibles, and shared in bite-sized excerpts on social media. His books have been translated into dozens of languages, with Morning & Evening alone reaching millions since its first publication.
Spurgeon lives on through:
🏫 Spurgeon College at Midwestern Seminary, equipping pastors with theological training anchored in gospel clarity
🏛️The Spurgeon Library, housed at Midwestern Baptist Theological Seminary, preserves thousands of Charles Spurgeon's personal books, manuscripts, and artifacts to advance research and inspire gospel-centered preaching.
📖 Spurgeon Study Bibles (CSB and KJV), featuring his commentary and notes woven throughout Scripture
📚 His timeless devotionals and sermon volumes, still in print and studied daily
🎧 Frequent mentions in podcasts, documentaries, blogs, and sermon illustrations
☕ Cultural presence through t-shirts, coffee mugs, wall prints, and yes... even cigars!
But most importantly, his life continues to model gospel faithfulness. He never pointed to himself. He lifted up Christ. And because of that, his voice still echoes. Not to promote Spurgeon, but to exalt the Savior he loved.
🧵 13. Sources and Further Reading
To dive deeper into Spurgeon’s life, ministry, and theology, here are trusted resources and books worth exploring, including several that I referenced when putting this thread together:
- Autobiography of Charles H. Spurgeon – 4 volumes compiled from his journals and letters
- Spurgeon: A New Biography by Arnold Dallimore – concise and moving overview
- Spurgeon's Sorrows by Zack Eswine
- The Forgotten Spurgeon by Iain Murray – focused on Spurgeon’s theological convictions and controversies
- Living by Revealed Truth by Tom Nettles – comprehensive academic biography
- Lectures to My Students – Spurgeon’s classic lectures on preaching and pastoral ministry
- Morning and Evening – his timeless daily devotional
- The Sword and the Trowel – his monthly magazine, with archives available online
- Spurgeon . org – digital library, sermons, blogs, and resources curated by Midwestern Seminary
- Article on "21 Funniest Spurgeon Quotes" – curated by spurgeon. org
🧵 IFB 2.0: Exploring Its Modern Groups and Subcultures
This post is an addendum to my previous thread on the history of the IFB, looking beyond the legacy stream (and mainstream connotation) to explore the many distinct circles that make up the fragmented IFB world today. 🧵👇🏼
🧵 Introduction and Disclaimer
Yesterday, my thread on the history of the Independent Fundamental Baptist (IFB) movement absolutely blew up! … and I’m deeply grateful for the thoughtful discussions it sparked.
One theme I consistently heard (both from former IFB members and those still in it) is that the article was fair, accurate, and balanced in how it addressed the broader culture and trajectory of the movement.
That means a lot to me.
That said, many also noted (rightly) that the IFB world isn’t monolithic. There are many circles, camps, and subcultures within the IFB label. some harsher than others, some more refined, and some actively reforming.
My original thread primarily focused on the mainstream connotation of “IFB” which is what most people think of when they hear the term. That includes the revivalist, authoritarian, King James Only stream most closely shaped by Jack Hyles, The Sword of the Lord, and their institutional legacy. This is still the most dominant and influential expression of the movement today.
But in fairness to the diversity within the IFB world, I’ve put together this short addendum highlighting other groups that exist within or adjacent to the IFB. Each with their own tone, emphasis, and theological posture.
Below is a concise overview of several of these distinct IFB-aligned branches. I hope you enjoy this, and let me know in the comments at the end if you are part of (or were part of ) any of these IFB circles. 👇🏼
🧵 1. Hyles/Sword of the Lord Legacy
Rooted in revivalism, King James Onlyism, and loyalty to strongman leadership. This camp includes Hyles-Anderson College, First Baptist Church of Hammond (IN), Jack Trieber (Golden State Baptist College), and Jeff Fugate (Commonwealth Baptist College) and other smaller institutions.
The Sword of the Lord newspaper under Curtis Hutson and Shelton Smith helped define the preaching style, doctrine, and ministry philosophy for decades. Loyalty to high standards and pastoral authority remains central, even as some distance themselves from past scandals.
Preaching is typically topical, emotional, and tied to personal application, with an emphasis on soul-winning, bus ministries, and hard-line separation from worldly culture.
The legacy of Jack Hyles continues to shape this stream’s views on church growth, pastoral power, and family roles. It remains the most visible and controversial face of the IFB to outsiders.
🧵 The Evolution of the Independent Fundamental Baptist (IFB) Movement: A Historical Overview
No matter what denomination you’re in, the IFB has shaped your world…whether you realize it or not.
Its legacy is messy, massive, & often misunderstood.
This is the IFB story🧵👇🏼
🧵 Introduction and Disclaimer
The Independent Fundamental Baptist (IFB) movement has left a unique and complex mark on American religious life over the past century. Known for its strict theological conservatism, separatist mindset, and cultural traditionalism, the IFB movement emerged out of early 20th-century fundamentalism and has since splintered into numerous subgroups.
This 🧵 walks through the history of the IFB (from its late 19th-century roots to its present-day factions) highlighting key figures, institutions, doctrines, controversies, and cultural impacts along the way.
As someone who spent many years in various IFB circles, my goal is to offer an honest and objective look at this movement with its strengths, flaws, and influence.
🚨 DISCLAIMER: You may find points you disagree with or think need more nuance. I’ve done my best to condense a century of history into a readable format while remaining as historically objective as possible. This is not a hit piece. Just a concise historical overview.
Let’s dive in 👇🏼
🧵 1. Prehistory: Foundations of Fundamentalism (Late 1800s – Early 1900s)
Before there was an “IFB,” there was a fire kindling deep within American Protestantism. The late 19th century saw traditional Christian beliefs challenged on every front: science, philosophy, and theology. Darwin’s Origin of Species had sparked a cultural revolution. German higher criticism was sweeping through seminaries, questioning the reliability and unity of the Bible. And the social gospel movement was beginning to replace personal salvation with societal reform.
In this era of upheaval, a coalition of conservative Christians rose to defend what they called the “fundamentals of the faith.” These included the inerrancy of Scripture, the virgin birth, substitutionary atonement, the bodily resurrection of Christ, and the reality of His second coming. It wasn’t just about doctrine. It was about drawing a line in the sand.
Though the Independent Fundamental Baptist movement hadn’t yet taken form, its theological DNA was already being written. These early fundamentalists were not yet separatists. In fact, many fought to reform their denominations from within (Presbyterians, Baptists, Methodists, and others) united by shared convictions and a growing sense of urgency.
🔥 Key Figures:
• A. J. Gordon – Boston pastor and Baptist thinker who championed missions and premillennialism.
• B. H. Carroll – Founder of Southwestern Baptist Theological Seminary, committed to inerrancy and Baptist distinctives.
• Curtis Lee Laws – The Baptist editor who coined the term “fundamentalist” in 1920, calling for a stand against liberal drift.
• R. A. Torrey – Evangelist, educator, and editor of The Fundamentals, the 12-volume defense of orthodox Christian beliefs.
• J. Gresham Machen – A towering Presbyterian scholar who walked away from Princeton to form Westminster Seminary, declaring war on modernist theology.
⚔️ Key Issues
• The rise of higher criticism and naturalistic theology; scholars began dissecting the Bible as merely a human document, questioning its authorship, unity, and divine origin. This shook confidence in Scripture’s authority.
• Erosion of belief in miracles and the supernatural; influenced by Enlightenment thinking, many theologians began to dismiss the virgin birth, resurrection, and other miracles as myth or metaphor, not historical fact.
• Modernism in seminaries and mainline pulpits; liberal theology gained ground in once-conservative institutions, leading future pastors and professors to reinterpret or reject core Christian doctrines.
• The struggle to define orthodoxy in a shifting age; with cultural, scientific, and theological norms rapidly changing, believers faced mounting pressure to adapt or hold firm to historic Christian beliefs, often at great cost.
🌎 Key Impacts:
• The birth of the term “fundamentalist” as a badge of doctrinal fidelity
• A surge in Bible conferences, revivalism, and printed materials to combat liberalism
• The formation of new institutions and seminaries committed to doctrinal purity
• A growing tension between fighting from within and separating entirely
⛪ From Cooperation to Conflict
What began as a united front would soon fracture. As denominations like the Northern Baptist Convention and the Presbyterian Church USA tilted further left, some conservatives stayed and fought. Others walked away. These fault lines would eventually give rise to the next generation of separatists, many of whom would go on to form the backbone of what would become the Independent Fundamental Baptist movement.
This was the calm before the storm. The IFB wasn’t born yet, but the stage was set.
🧵How did such a recent Bible translation EXPLODE in popularity with pastors, theologians, and everyday readers alike?
Here’s the origin story and impact of the Christian Standard Bible.
[A thread 🧵 on the #CSB👇🏼 ]
🧵 1. The Origin Story: Seeds of a New Translation
The CSB didn’t emerge in a vacuum. Its roots go back to the late 1990s when the Southern Baptist Convention (concerned about accuracy and doctrinal fidelity in mainstream Bibles) set out to create a trustworthy, readable translation for its churches.
Thus, the Holman Christian Standard Bible (HCSB) was born.
🧵 2. The HCSB: A Good Start with Mixed Results
The HCSB had strengths:
▪️ Modern language with faithful exegesis
▪️ Fresh renderings of familiar verses
▪️ Unique translation choices (e.g. “Messiah” over “Christ” in the Gospels)
But it also faced critiques:
▪️ Inconsistent terminology across books
▪️ Jargon unfamiliar to some readers
▪️ An uneven blend of literal and dynamic translation
The result? A solid but sometimes awkward text. Valuable for study, but not always ideal for public reading or memorization.
🧵A Tale of Two Translations: The Story of the NASB & the LSB
✴️ 2 translations
✴️ 1 legacy
✴️ A shared origin but two distinct path
Scroll down for a fascinating 🧵 exploring how they rose together, diverged, & sparked fresh debates about the future of Bible translation
🧵👇🏼
🧵 It all began in 1901 with the American Standard Version (ASV) 🇺🇸
Before the NASB or LSB were dreamed of, the ASV (1901) was produced as the American revision of the English Revised Version (1881).
Its defining traits:
▪️ Rigidly literal (even clunky at times)
▪️ Emphasis on original-language accuracy
▪️ Yahweh used in marginal notes
▪️ Strong influence in early 20th-century seminaries
It became the gold standard for word-for-word study Bibles—though not for casual reading.
🧵 The Lockman Foundation & the Birth of the NASB (1971) 📖
In the post-WWII era, American evangelicals wanted a modern, literal Bible in the spirit of the ASV… but easier to read.
Enter the Lockman Foundation: an independent, non-denominational ministry committed to Bible translation.
In 1971, they released the New American Standard Bible (NASB), aiming to:
✅ Preserve ASV accuracy
✅ Remove archaic phrasing
✅ Serve pastors, scholars, and serious readers