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The Chaff Driven Away (Psalm 1:4) | Charles Spurgeon · Reformed Thinking

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Podcast intro audio brief, distinct sound for reformed
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thinking. Welcome back to the deep dive
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from Reformed thinking. Today, we're digging into quite
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a striking piece of scripture, Psalm one, verse 4.
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And we're doing it through the, well, the unique lens of Charles
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Spurgeon. Our goal here is really to
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unpack Spurgeon's, let's say, the description of the ungodly.
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We want to understand who he saw them to be, what their state is
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like here on earth, and importantly, what their ultimate
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destination looks like. According to his sermon, The
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Chaff Driven Way, it involves some, well, some pretty sharp
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contrast and serious truths. It's presented with an insight
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that really asks you, the listener, to consider your own
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spiritual standing. Yeah, it's quite something.
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What's really interesting is how Spurgeon defines ungodly
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because, you know, much deeper than just surface appearances.
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He really pushes us to look inward, to figure out where we
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actually stand in relation to God.
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And the material from the sermon, it lays out three main
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aspects concerning the fate of the ungodly.
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There's a description of what they lack, it calls it a fearful
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negative, then a really stark comparison, and finally a, well,
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a dire prediction about their end.
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Each part sort of builds on the last, giving this complete
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picture. OK, let's unpack that definition
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first, then Spurgeon kicks things off by, well, challenging
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some common ideas about who these ungodly people actually
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are. It's not just the obvious
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sinners, right? Or the people who openly mock
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religion. That's right, He does mention
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open and willful sinners, you know, those who curse blasphemy,
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break laws, and also the scorners who might deny God
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exists or ridicule sacred things.
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He says, yes, they're included in a general sense, but they
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aren't really the primary focus of the term ungodly as it's used
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here in Psalm 1. He argues that those types,
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their situation is already pretty clear.
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He calls them pestilent. Their sins have gone beforehand
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to judgement. So Spurgeon is actually aiming
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at a maybe a more subtle category, perhaps even more
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widespread, one that might catch people off guard, even those
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regularly in church. That's interesting, a more
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subtle category. So if it's not just those
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obvious examples, who is he talking about?
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What does being godly really mean to him?
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And how does the ungodly person miss that mark?
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It sounds like it's about the inner life.
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It absolutely is. He makes a very clear
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distinction between being merely religious and being truly godly.
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Someone can be incredibly religious, outwardly blameless,
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meticulous and observing rituals.
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He even used that phrase Hebrews of the Hebrews, Pharisees of the
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straightest sect. In a hyper strict rule
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followers, such a person might follow every single rule, every
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rubric break, no law of their church.
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And yet, Spurgeon insists they can still be fundamentally
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ungodly. Wow, so religious isn't godly?
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What's the difference then? For Spurgeon, being godly means
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having a constant eye to God. It means recognizing Him and all
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things, trusting him, loving him, serving him.
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That relationship, that constant orientation towards God.
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That's the core. So the defining trait of the
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ungodly man is this. He does not have an eye to God
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in his daily business. He lives as if there were no
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God. God just isn't factored into his
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life, his work, his decisions. OK, living as if there were no
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God. That's a clear standard.
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How does that play out practically?
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What does it look like day-to-day for someone to act
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ungodly in this sense, even without being, you know,
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scandalous? Well, he gives several examples.
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One is attending religious ceremonies, going to church,
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doing the rituals, but never goes to their core, never
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getting into the secret heart and deep mysteries.
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They're there in body but not spirit.
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Or they might observe sacraments like communion, but they seize
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not God. Therein, the divine reality
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behind the symbol just isn't perceived.
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They hear sermons, but there's no present deity for them, no
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manifest God in the words. It's just information, maybe not
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an encounter. So going through the motions
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without the interconnection. Exactly.
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They don't hear God's voice, maybe in conscience or
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Scripture. They don't really bow before his
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authority and submission. And crucially, they don't trust
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in Christ's blood for salvation. They aren't influenced by the
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Holy Spirit. They don't actually love God.
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He uses the striking phrase. Their lives lack the bent and
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tenor of their fires towards Him, meaning the whole
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direction. The fundamental Dr. of their
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life isn't aimed at God. That's powerful imagery, the
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bent and tenor of their fires. Isn't it?
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He continues, saying. Even if they're diligent in
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business, they forget God. They trade for yourselves, not
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for God. Their work, their ambition, it's
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all self focused with no thought for God's will or glory.
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They don't see God in their shop, in their dealings.
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They don't truly love God in their heart.
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They don't seek out retirement, meaning time alone with God, or
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enjoy private prayer. It's a chore, if it happens at
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all. So prayer isn't a source of
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connection or delight for them. No, and maybe the most
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unsettling description is that they can function as well
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without a God as with one. Life just carries on seemingly
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fine without any active reference to God.
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Their plans, joys, sorrows, cons, God is irrelevant to how
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they experience them. And if the thought of God does
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come up seriously, it tends to strike them with terror, or at
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least it excites no emotions of delight.
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Guy is a source of fear or indifference, not joy.
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So ultimately they are without God in the world.
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God isn't their friend, their helper, the one they rely on.
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They don't have that spirit of adoption whereby we cry ABBA
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Father. That intimate, childlike
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relationship with God is completely missing.
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That's a really, really broad definition.
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It definitely includes people who might look perfectly fine,
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even good, from the outside. It seems to suggest that a lot
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of churchgoers could potentially fall into this category.
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He says exactly that. Spurgeon concludes this part by
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stating this applies to a large proportion of all those who
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attend our places of worship. It's quite a direct statement.
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And then he issues this very sharp warning directly to his
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listeners and really to us today.
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He says if you are not born again, if you're not a partaker
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of the Spirit, if you're not reconciled to God, if your sins
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be not forgiven through Christ, then he states plainly all the
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curses that are written in this book belong to you directly.
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It's a powerful call for self examination, pushing past the
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surface to the real condition of the heart before God.
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It's about spiritual reality, not just outward piety.
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OK, so that sets the stage. We understand who Spurgeon
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identifies as the ungodly. Now he moves into what he calls
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the fearful negative. This is about contrasting them
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with the righteous man in Psalm one verse 3, focusing on what
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the ungodly don't have. How does he start this contract?
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You mentioned the image of a planted tree.
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Yes, he starts right there. Psalm 1.3 describes the
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righteous person as a tree planted by the rivers of water.
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Spurton picks up on that word planted.
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A tree that's planted is deliberately placed.
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It's an object of property and of special care to the one who
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planted at the husbandman who represents God.
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God, like a careful gardener, digs around it, prunes it,
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watches over it. This signifies God's special
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Providence for believers. It means, as Romans 8 says,
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everything which takes place works together for their good.
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They have divine protection, angelic watchers perhaps, and
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the promise of Psalm 23. The Lord is his shepherd.
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He shall not want. God is personally invested in
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their well-being. So the righteous have God's
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specific watchful care. Right now, the fearful negative
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for the ungodly is that they are not so OK.
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They don't have this special care.
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They exist under God's general Providence.
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The sunshine's rain falls on everyone.
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But that specific personal loving oversight?
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It's missing. Spurgeon uses this stark
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repetition. They are left alone, alone,
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alone. It's chilling.
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He compares them to the heath in the desert, a wild, uncared for
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shrub or random forest tree which no man regardeth until
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it's needed for timber. For them, there's no eternal arm
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to lean upon, no compassionate heart to beat for you, no loving
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eye to watch you. They face life storms without
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that divine intimacy and support.
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That sense of being utterly alone before God, that's heavy.
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What about their source of life, their joy?
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The righteous tree is by rivers of water.
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What's the negative for the ungodly there?
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For the righteous, those rivers of water mean a perennial
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supply, constant nourishment, constant joy.
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They know no drought, no time of scarcity.
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Spiritually. Believers, Spurgeon says, can
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suck up the promises from God's Word.
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They drink of the rivers of Christ's fullness.
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They have inexhaustible spiritual riches.
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Their source of life and comfort is divine and unending.
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OK. An endless supply for the godly.
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But the fearful negative for the ungodly, they have no such
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rivers from which to suck their joy, their comfort, and their
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life. Whatever wells of joy they do
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have are purely earthly, temporary, and Spurgeon says
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these wells will eventually be stopped up by life's trials,
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losses or just time. Their skin bottles are dry,
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their limited resources depleted.
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They're broken cisterns and empty themselves.
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They rely on things that just can't hold water, spiritually
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speaking. So when real distress comes,
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sickness, the approach of death may be just a quiet moment.
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Reflecting on life, they find no deep comfort, nothing lasting.
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Instead, what surfaces is a fearful looking for a judgement
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and a fiery indignation. Their temporary joys offer no
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support when eternity comes into view.
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They have no inner divine resource.
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It sounds like their lives fundamentally lack real enduring
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purpose to beyond. Maybe they're an immediate
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interest. What about fruitfulness?
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The Spurgeon connect that to this negative.
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He absolutely does. The righteous person bringeth
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forth his fruit in his season. Their life produces something of
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spiritual value, something that honors God.
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But the fearful negative for the ungodly is simple.
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They bring forth no fruit, spiritually barren, and he uses
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a really striking example from the book of Judges chapter 5,
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the curse on Moroz. Moroz was cursed bitterly, not
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for fighting against God, not for idolatry, but for doing
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nothing, for not coming to the help of the Lord against the
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mighty. This shows that even passive
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inaction, failing to contribute to God's purposes, feeling to
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bear spiritual fruit, brings condemnation.
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So it's not just about avoiding bad deeds, but failing to do
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good, failing to be productive for God.
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Precisely, he calls the ungodly useless to the church.
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They are a cumber of the ground, like a barren fig tree in the
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parable, taking up space but yielding nothing.
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They add no stone to a spiritual temple.
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They don't contribute to building up God's Kingdom or his
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people. They receive blessings of common
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grace. Maybe they even hear the word
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preach. But they do nothing for him in
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return. And this fruitlessness, the
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spiritual uselessness, Spurgeon says, is itself a curse from
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God. That's a harsh assessment.
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What about outward signs of success?
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Then we see people who fit this ungodly description, yet seem to
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thrive materially. Does spurge and address that
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appearance of prosperity? Does it last?
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He tackles that head on. The righteous man's leaf also
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shall not wither, signifying enduring spiritual vitality,
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maybe even outward stability or contentment lasting into old
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age. He mentioned someone like Roland
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Hill, still vibrant for Christ late in life.
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But the fearful negative for the ungodly is that their leaf shall
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wither their worldly success. Their outward show, however
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impressive it seems now, is temporary.
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It's fleeting. It's subject to a blight from
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God. It can vanish suddenly as a
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dream when one awaketh. It can melt as the wax before
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the fire, or be consumed like the fat of Rams.
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Images of rapid, complete disappearance.
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There's seeming vitality is just on the surface with no lasting.
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Root is like a plant with no water source.
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So if their outward success is temporary and their vitality
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superficial, then genuine prosperity isn't really theirs
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either. It sounds like even the good
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things they do have or somehow tainted or hollow.
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That's exactly Spurgeon's point. For the righteous, whatsoever he
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do with shall prosper. Now, that doesn't always mean
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worldly riches, but true success in God's eyes, actions aligned
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with his will bearing spiritual fruit.
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He even suggests godly habits often lead to better outcomes
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generally, or at least deep contentment.
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But for the ungodly, the negative means there is nothing
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truly good in this life, even the things they enjoy.
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Any sweetness that he tasteth is the sweetness of poison.
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Wow, poison. Yeah, what seems pleasant is
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actually harming their soul. Their outward fairness, maybe
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physical attractiveness or social charm, is but is paint
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upon the harlot's face, covering up inner loathsomeness and
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disease. Their apparent success is like a
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greenness and a verdure upon the mound, covering A rotting
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carcass, a nice surface hiding death underneath.
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Ultimately, he says, they simply fattened for this liar.
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Their worldly gains only prepare them for judgement and this lack
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of true blessing, this inherent emptiness, even when they seem
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to have everything that is part of the punishment of the lost.
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It's enough, he says, to make a start in dismay when we grasp
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it. OK, that whole section on the
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fearful negative. What they lack is incredibly
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powerful. Now we move from what they lack
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to what they are like. Spurgeon uses this terrible
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comparison to Chaff. How does he use this common
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biblical image to show their inherent worthlessness?
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The chaff comparison is potent because it highlights several
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aspects of worthlessness. First, he talks about it being
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sapless and fruitless. Chaff has no SAP of life in
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itself. It's dry, dead.
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It's of no use of no service. Farmers actively want to get rid
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of it through winnowing. This directly mirrors the
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spiritual barrenness and uselessness he just described in
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the fearful negative, devoid of life, producing nothing of
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value. And it's incredibly light and
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unstable too, right? Yes, that's the second point.
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Light and unstable. Chaff is so light it has no
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stability. It gets blown around by every
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eddying wind. Even a slight breeze carries it
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off, while the solid wheat kernels stay put.
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Similarly, the ungodly have nothing stable about them
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spiritually. They're rootless, easily swayed
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by opinions, trends, desires, pressures.
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He calls them frost upon the water or a bubble on the
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breaker, visible for a moment, then gone, carried away forever.
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They lack spiritual substance, no anchor, and God.
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So lifeless, unstable, and then just fundamentally worthless.
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Exactly, that's the third aspect.
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Base and worthless chaff is of no good, no use, whatever.
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It's the waste product, usually just burned.
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Nobody careth for it. He applies this direction
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correctly. The ungodly are good for
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nothing, useless in this world, useless in the world to come.
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In God's eyes they are the dross, the awful of all
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creation, the refuse, the garbage.
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Spurgeon is blunt. Even if an ungodly person is
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highly distinguished in the world, wearing gold chains, a
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crown, spiritually they are but a crowned heap of dust, Useless,
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perhaps worse than useless. God, he says, metaphorically
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tramples them beneath his feet, showing his complete disregard
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for their worldly status when it lacks spiritual reality.
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He even contrasts chaff with other broken things, like a
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Potter's vessel or a broken pot shirt, which might have some
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minor use, but chaff? No use anywhere.
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Pure waste. That comparison really hammers
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home the point about their spiritual status in God's sight.
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It leaves no room for ambiguity about their lack of intrinsic
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worth from a divine perspective. It's meant to be stark, yes.
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It strips away all pretense. OK, so from the negative, what
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they lack in the comparison, what they're like worthless
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chaff. Spurgeon moves to the awful
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prophecy. Psalm 1.4 says the ungodly are
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like the chaff which the wind driveth away.
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This points to their ultimate end.
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What's the first chilling part of this prophecy?
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It seems to involve separation. Yes, the 1st and perhaps most
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immediately heart wrenching aspect is the sure separation
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from the godly. This is especially poignant
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because they often live in such close connection.
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Now chaff, he reminds us, is the envelope of the good grain they
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grow together in the same field. Then he applies this to human
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relationships, and it becomes very personal.
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Think, he says, of an ungodly parent who loved and raised a
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godly child in the great day of division.
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That parent must be separated from the child they cherished.
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Why? Because the chaff cannot be
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taken into heaven with the wheat.
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Spiritual reality overrides earthly ties.
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That's incredibly sobering. The closest family bonds broken.
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It cuts deep. He gives other examples.
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An ungodly son raised by a godly mother who was her joy and her
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comfort. They will be everlastingly
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separated. Or an ungodly mother whose
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infants died and went to God as good week gathered early.
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She herself might be a child of hell, facing eternal separation
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from the children she loved. And this separation extends
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beyond the family unit into the church community itself.
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Yes, absolutely ungodly people might sit side by side with the
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godly in church, sing the hymns, hear the sermons, maybe even
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help out practically or financially.
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They're like the outward husk around the inner living nucleus
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of the church. But Spurgeon is emphatic they
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must be separated. The final harvest, the
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winnowing, will reveal who is wheat and who is chaff.
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And he's a really difficult thought.
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He says. The righteous, the wheat, will
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ultimately consent to the separation.
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They will say Amen to the chaff being blown away into fire.
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Unquenchable. This isn't vindictiveness, but
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in alignment with God's perfect justice.
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It means accepting the reality of losing relatives forever,
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knowing they won't share eternity together.
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The bond in Christ, or the lack thereof, becomes the ultimate
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defining reality. The finality of that separation.
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Wow. But where are they actually
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driven away to? What is this wind he talks about
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and what does it do? The wind is a metaphor for a
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powerful divine force of judgement.
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It's not a gentle breeze, Spurgeon says.
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It might start as a faint breath, maybe God's initial
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warnings, but it escalates into a howling hurricane.
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This wind represents the force that expels the ungodly soul
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from this world at death. It's not a peaceful escort by
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angels, but a terrifying removal on the eagle wings of the wind,
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possibly borne by grim friends. He suggests it's a picture of a
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soul being violently swept away. A violent expulsion and the
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destination. Where does this wind drive?
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Them the destination, Spurgeon states, clearly quoting Christ
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himself, is destruction by fire. Jesus said he shall burn up the
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chaff with unquenchable fire. This means a departure into fire
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that never shall be quenched into everlasting burnings.
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It's about making his bed in hell, lying down forever in that
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lake of fire. He stresses the permanence.
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It's not remedial. It's final eternal judgment.
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The fire is unquenchable. Unquenchable fire.
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And then he mentioned something even beyond that, a kind of
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nothingness. Yes, that's the final terrifying
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stage. He describes the sequence.
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First the wind, then the whirlwind, then the fire, and
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after the fire. Nothing.
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He repeats it for emphasis. Forever, forever, forever lost.
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Castaway, a place where ray of hope can never come, where I
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have mercy can never look upon you, and hand of grace can never
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reach you. This nothing signifies the
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absolute, irreversible loss of everything good, everything
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hopeful. It's eternal despair, conscious
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separation from God, and all blessing forever.
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It's the ultimate end of a life, life lived apart from God.
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That description of finality, that nothing after the fire, it
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really leaves you speechless. It's a complete and utter
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absence of hope. It's intended to be deeply
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serious, underscoring the immense gravity of choosing to
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live without God. So, given this incredibly stark,
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frankly terrifying picture, Spurgeon doesn't just leave his
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audience there in despair. He finishes with an urgent
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appeal, doesn't he? What does he called the listener
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to do in response? He absolutely does.
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It's not just a warning, it's a plea.
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He issues a very direct call to action.
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First he urges people to think, really ponder this destiny, the
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consequences of being without God.
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Then he calls them to tremble. Not just casual fear, but a
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profound sense of awe and urgency before God, leading them
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to seek him wholeheartedly. This leads naturally to the call
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to repent, to turn away from sin, from living as if God
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doesn't exist. He wants him to recognize the
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solemn reality. If you are not born again, not
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filled with the Spirit, not reconciled to God, not forgiven,
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then those curses he mentioned applied directly to you.
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It's personal. And finally, if they feel any
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conviction, any stirring in their heart from this message,
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he pleads with them not to resist or quench it, but to
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yield themselves to God's influence.
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Surrender, Don't fight it. A call to think, tremble,
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repent, recognize and yield. And for those who do respond to
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feel that conviction, what's the path forward?
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What's the way out of the state? The path forward, Spurgeon makes
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clear, is solely through Jesus Christ.
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He points directly to him. He quotes Isaiah, Let the wicked
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forsake his way, let him return unto the Lord, and he will have
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mercy upon him. You will abundantly pardon.
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It involves both repentance forsaking the old way, and faith
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returning to God. He uses that striking phrase
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from Psalm 2. Kiss the Son lest he be angry.
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It's an image of submission, allegiance, accepting Christ as
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Lord and Savior. He encourages cherishing even
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the smallest little spark of desire towards Christ, letting
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it grow. The invitation is wide.
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Whosoever will let him come and take the water of life freely.
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It's open to everyone. So the invitation is universal,
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based on Christ. Absolutely.
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The core action is simple faith. Look to the crucified Redeemer
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and be saved. Remember he says Christ came
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into the world to seek and to say is that which was lost.
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No one is beyond his mission and Spurgeon gives rock solid
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assurance of Christ's willingness and ability.
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Him that cometh to him. He will in no wise cast out,
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never rejected, and He is able also to save them to the
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uttermost that come unto God. By Him uttermost means
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completely, perfectly, eternally.
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The call is to lay hold on Christ, even just to touch the
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hem of His garment like the woman healed by her desperate
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faith. Look to Him like the Israelites
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look to the bronze serpent. Ultimately it all comes down to
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this. Believe on the Lord Jesus Christ
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and you shall be saved. It's about being reconciled to
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God through faith in His Son. That's the only escape from the
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fate of the chaff. So wrapping this up, what does
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this intense deep dive into Spurgeon on Psalm 1.4 really
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mean for us listening today? His message draws a very clear
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line, a sobering one. It challenges us, doesn't it, to
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look past just outward religious activity and examine our actual
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personal relationship with God. It's not just about avoiding big
21:30
obvious sins. It's about the fundamental
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direction of our hearts. Are we oriented towards God,
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acknowledging Him, relying on Him day by day?
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It. Really forces?
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Is that question honest, doesn't it?
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Are we truly living with that constant eye to God, trusting,
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loving, serving Him in our ordinary lives?
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Or are we, maybe without even realizing it, fitting Spurgeon's
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definition of the ungodly, living functionally as if there
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were no God? If so, the prophecy of
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separation looms unless we turn and accept the pardon offered in
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Christ. Think about that urgent call
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Spurgeon issues, if the idea of God brings fear more than joy,
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If your heart doesn't genuinely desire His presence.
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While the path to reconciliation is clearly laid out, it's a
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powerful reminder, maybe, that the chance to change the
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opportunity to turn to the crucified Redeemer is available
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right now. The question Spurgeon leaves
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hanging in the air is what will you do with this realization?
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Podcast out your audio. Brief, distinct sound for
22:21
Reformed thinking.