Written by: Spurgeon, C.H. Posted on: 04/02/2003
Delivered on Sabbath Morning, April 22nd, 1860, by the
REV. C.H. SPURGEON
At Exeter Hall, Strand.
"There shall not a hoof be left behind."Exodus 10:26.
THE CONTROVERSY between Jehovah, the God of the whole earth, and Pharaoh, king of Egypt, was
intended to be remembered, and spoken of throughout all generations. On that occasion, God permitted
human nature to arrive at its highest degree of stubbornness and obstinacy; but he, nevertheless, cowed it,
and overcame it. He did indeed raise up Pharaoh for this purpose, that he might show forth his power in him.
Pharaoh, as an absolute monarch, is permitted to go to the utmost degree of hardness of heart, and yet the Lord
would show to all coming generations that his decrees shall stand, and he will do all his pleasure. You will
remember that the quarrel was on this wiseGod had sent his people into Egypt in the olden times, there to dwell
in the land of Goshen. They had multiplied exceedingly, they had been favourably treated by succeeding kings, till
at length a new king arose who knew not Joseph. He began to oppress the people, but the more he oppressed
hem, the more they increased. He made their lives bitter with hard bondage. In mortar and in rick, and ina ll
manner of service of the field, did he make hem to serve with rigour. Probably they were employed in building
many of those mighty piles, the pyramids, which now stand upon the plains of Egypt. He subjected hem to the
most rigorous tasks; they worked under the whip continually, and had to make bricks without straw, the hardest
possible exaction that even a tyrant could have imagined. At last the cry of the people went up to their God in
heaven. He saw their affliction, he heard their cry, he knew their sorrows, and he determined, with his own bare
arm, to be avenged on Pharaoh, and to bring out all his people, the seed of Jacob, from their house of bondage.
He raised up Moses, and he sent him in with this message to Pharaoh, "Thus saith the Lord, let my people go, that
they may serve me." Pharaoh laughs at it; "Ye are idle," saith he, "ye are idle, ye shall not go." A plague at once is
God's answer to Pharaoh's laughter; he turns their water into blood, and the fish that was in the river died.
Pharaoh gives way a little; for, if he must yield, it must be by degrees. "You shall have," says he, "two or three
days of rest, to serve your God, but it must be in this land." "Nay," says Moses, "We cannot serve our God in this
land, we must go forth into the wilderness." Pharaoh bids them begone. Another plague, and yet another. And
now Pharaoh yields thus far. "They may go into the wilderness, but they must not go very far." "Nay, but," says
Moses, "we will have no such stipulation." Pharaoh, therefore, again deals deceitfully, again refuses, again grows
angry, and waxes proud; and God smites the land with lice, with flies, with a very grievous murrain, with all
manner of plagues. Then Pharaoh says, "You may go, you may go into the wilderness; but only the strong men
among you shall go; ye shall leave your wives, and your little ones." "Nay," says Moses, "we must all go, with our
wives, and with our little ones, must we serve the Lord our God." Pharaoh again refuses; his heart is hardened; he
will not yield. Moses, at the command of the Lord, then stretched forth his hand toward heaven, and there was a
thick darkness in all the land of Egypt, even darkness that might be felt. Then Pharaoh's subjects clamoured to
him, "Let these men go." Pharaoh yields this, "For," he says, "You shall go, your wives, and your little ones, but
you shall leave your cattle and your goods behind." "Nay," saith Moses, "We must have all or none; not a hoof
shall be left behind." Not a single sheep shall stay in Egypt; the whole of God's host, and all they have, their sick,
their young, their aged, and all their possessions must go forth out of Egypt. And you will remember, that the Lord
never yielded a single point to Pharaoh, but exacted all of him, and at last buried him with his horses, and his
riders, in he depths of the sea.
Now, it seems to me, that this grand quarrel of old is but a picture of God's continual contest with the powers
of darkness. The mandate has gone forth to earth and hell: "Thus saith the Lord, let my people go that they may
serve me." "No," saith Satan, "they shall not." And if he be compelled to yield one point, he still retains his hold
upon another. If he must give way, it shall be inch by inch. Evil is hard in dying; it will not readily be overcome.
But this is the demand of God, and to he last will he have it. "All my people;" the whole of, ever one of them, and
all that my people have possessed, all shall come out of the land of Egypt. Christ will have the whole; he will not
be contented with a part, and this he vows to accomplish. "Not a hoof shall be left behind."
I think you will now see the drift of the discourse. I use the text as an aphorism, which I hope to be enabled to
illustrate. God bless it to our souls. "Not a hoof shall be left behind." Christ will have all that he has died to
purchase; all that he has bought with blood he will have; not a fraction of the purchased possession will he lose.
First then, Christ will have the whole man"Not a single hoof shall be left behind." In the next place, he will
have the whole church"Not a single hoof shall be left behind." In the next place, he will have the whole of the
lost inheritance of his church"Not a hoof shall be left behind;" and at last, in the fourth place, to conclude, he
will have the whole world to serve him"Not a hoof shall be left behind."
I. First, then, Christ have THE WHOLE MAN. In his people whom he has purchased with his blood, he will
reign without a rival. As for the world that lieth in the wicked one, the prince of this world shall have his power
over it, until his time shall be accomplished. But as for the Lord's people whom he hath redeemed, on whom his
heart is set, he will not have a single hair of their heads to be alienated from himself. "They shall be mine," saith
the Lord, "they shall be wholly mine." Christ will not be part-proprietor of any man; he will not have one part of
the man, and leave the other part to be devoted to Satan.
In entering upon this point, that Christ will have the whole man, I shall have to notice, that he does already
possess the whole of his people in heir intent and purpose, and that by-and-bye, when he hath sanctified them
wholly, he will hen actually possess the whole spirit, and soul, and body of the man whom he hath purchased with
his precious blood. Mark then, my hearers, if you be children of God, if you be saved, you belong wholly and
entirely to Christ. By this may you know this morning whether you belong wholly and entirely to Christ. By this
may you know this morning whether you are subjects of that old Pharaoh, or whether Jehovah is the Lord your
God and your great Deliverer. Are there not multitudes of men, who seem to imagine that if they save a corner in
their souls for their religion, all will be well? Satan may stalk across the road acres of their judgment and their
understanding, and he may reign over their thoughts and their imaginations; but if in some quiet nook there be
preserved the appearance of religion, all will be right. Oh! Be not deceived, men and brethren, in this, Christ never
went halves in a man yet. He will have the whole of you, or he will have none of you. He will be Lord paramount,
Master supreme, absolute Lord, or else he will have nothing to do with you. You may serve Satan, if you will, but
when you serve him, you shall not serve Christ too. He will not permit you to have your right hand in his service,
and your left hand employed for the black designs of hell. The whole man Christ died to purchase, and if you are
not wholly given up to God, if in the intent and purpose of your souls, every thought, and wis, and power, and
talent, and possession, be not devoted and consecrated to Christ, you have no reason to believe thatyou have been
redeemed by his precious blood.
Christ will not allow us to spare a single sin. We may not select some favourite evil, and say, I will give my
heart wholly up to God, but this vice is to be spared. Nay, nay, my hearers, ye are not Christ's if ye have one
tampered lust, one sin which you fondly indulge. Sin you will, even though you be Christ's, but if you indulge sin,
if you love it, and delight in it, if it is not to you a plague and a curse, you have no reason whatever to conclude
that your name is on his breast, or that you belong to Christ at all. Suppose a house attacked by seven thieves.
The good man of the house has arms within, and he manages to kill six of the thieves; but if one thief survive, and
he permits him to range his house, he may still be robbed, perhaps still be slain. And if I have had seven evil vices,
and if by the grace of God six of these have been driven out, should I yet indulge and pamper one that remaineth,
I am still a lost man. I am not his so long as I willingly yield, and joyfully hold fellowship with a single evil and
false thing. I contend not for creature perfection; I believe it to be impossible for us to attain it in the present life,
but I do contend for perfection in purpose, perfection in design; and if we wantonly and wilfully harbour a solitary
sin, we are no friends of Jesus Christ. Not one sin, hen, is to be spared. And as no sin is to be spared, so no duty
is to be neglected. If I am Christ's, I am not to look down his law, and say, "Such-and-such a precept is agreeable
to me, I will keep it." No, as I hate evey foolish way, so much I love every right one. "I count all thy precepts
concerning all things to be right." We have not come yet to be Christ's verified property, to be Christ's
disenthralled people, unless we feel that in all the commandments of God we desire to walk blamelessly,not a
hoof is to be left behind.
As no sin is to be spared, and no service to be shunned, so no power is to be reserved from entire
consecration. Christ bought the whole man, and the whole man must be devoted to Christ; I am not to use my
judgment for the Saviour, and let my imagination lie idle; I am not to reserve for sin the freedom of my will, while
I give to God my conscience; but the whole man is to be given up, to Christ, he is not enlisted in Jesus Christ's
army, who has not given up to Christ, head, and hands, and feet, and heart, and all. I am old that in Scotland, in
the olden times, the farmers used to save one field which they did not sow, they saved that for the devil, it was
called, "The gude man's croft;" so that Satan might range there, as much as he liked, and not disturb the crops
elsewhere. A strange whim. Oh! How many Christians have tried to do the like in their hearts. They have had just
the gude man's croft, a little corner where Satan might have his way, but, oh! This will never serve, the whole land
must be tilled; every acre must be sown with the good seed, for it is all Christ's, or else it is none of it Christ's, we
are wholly consecrated, or else unconsecrated. We belong from the crown of our head to the sole of our foot to
Christ, or else we do not belong to Christ at all. Man,the entire nature must be surrendered. The demand is
imperative; to a proverb it shall be verified; "there shall not a hoof be left behind."
Yet, further, if no power is to be unconsecrated, how much less will Christ ever permit our heart to be
divided. If we seek to serve God and mammon, God and self, God and pleasure, we do not serve God at all.
When the Romans erected the statue of Christ, and put it up I their pantheon, saying that he should be one among
their Gods, their homage was worthless. And when hey turned their heads, first to Jupiter, then to Venus, and then
to Jesus Christ, they did no honour to our Lord, they did but dishonour him. Their service was not acceptable, and
so if you imagine in your heart that you can sometimes service God, and sometimes service self and be your own
master, you have made a mistake. Christ will have no such service as this; he will have all or nothing; and indeed,
men and brethren, it is necessary for us to escape entirely from the snares of sin, or else we cannot be saved. A
quaint old divine uses the following figure: "If," saith he, "a hart be caught in a trap, and it shall extricate all its
limbs except one foot, it has not escaped as long as the foot is in the trap; and if a bird be taken, and if with much
struggling it getteth its liberty all but one wing, yet when the fowler comes he will seize it unless that wing also
become delivered." So is it with you and me; if any part of our heart be devoted to Satan we might as well devote
the whole, for we are still his bond-slaves. If you say, "Well, I was once bound hand and foot, but now I have
broken off the chain from my hand." Yes, but if the ring of iron encircles one foot, and it is fastened down to the
floor, you are still a slave. You may have filed through the chain of your drunkenness, but if you have not filed
through the chain of your self-righteousness, you are still as much a bondman as ever. It is all in vain for you to
fight half the battle; it is not the half but the whole that gives the victory. It is not the slaying of here and there a
sin, like the stopping of here and there a leak in the ship; she must be re-keeled, or else she will sink; she must be
new bottomed and new made; and so must you. All those slight amendments and improvements, good as they are
in a moral aspect, are worthless as to any spiritual salvation of your soul. Remember this, thou who thinkest thou
art a believer, see whether it can be said of thee, "I have wholly come out of Egypt in my heart's intent, 'not a
hoof has been left behind.'"
But to proceed: what is already true in our intent and purposes shall ere long be true in reality. Tarry a little
while, Christian, a few more struggles against the flesh, a little more battling and of warring against the evil powers
within thee, and thou shalt put thy foot upon the neck of thy old corruptions: sin and self shall both be slain, and
Jesus Christ shall reign triumphantly. What a joy it is to the Christian to believe that he shall one day be perfect.
As we have worn the image of the earthy, so shall we also wear the image of the heavenly. The tongue that has
spoken many an evil thing, bought with the blood of Christ, shall one day be full of the sonnets of Paradise. There
shall be no strife in the soul; the Canaanite shall no more dwell in the land; we shall be vessels fully purged as by
fire, fully sanctified and made fit for the Master's use. When we shall come up dripping from the shelving banks of
Jordan, we shall have left behind us all our sins; up those celestial hills our feet shall climb, and our garments shall
e whiter than any fuller can make them. Not Jesus in his transfiguration shall be more complete and perfect than
we shall be in ours. The black drops of depravity will have been wrung out of our hearts; the virus of deep
corruption shall have been extracted, and we shall take our place among the angels, pure as they; among the
perfect spirits, the prophets, and the glorious host of martyrs as truly sanctified, as fully redeemed, as effectually
delivered from sin, as even they are. The redemption shall be complete; "not a hoof shall be left behind."
Before I leave this point, let me remark that there is one part of man seemingly the most worthless, which we
sometimes think will be left behind. The poor body! it shall be put into the grave, the worms shall hold a carnival
within it, and soon it shall crumble down into a few atoms of dust; but Christ who redeemed his people, bought
their flesh and their bones as well as their souls, "and not a hoof shall be left behind." Not the eye shall be left any
more than the judgment, nor the arm any more than the spiritual vigour; for the Redeemer lays claim to the organs
of the body as well as the faculties of the mind. He will raise from the dead the very bones of his people, and as
the whole host shall go marching up behind their conquering leader, he shall cry, "Of them that thou hast given me
I have lost none, not a bone in my own body has been broken, and not a bone of their bodies has been left
behind." The whole man, body, soul, and spirit, all consecrated, all filled with the Spirit, shall stand before the
throne and clap its hands, and sing the everlasting song of glory unto God for ever and ever. "Not a hoof shall be
II. This, to proceed to the second part of our discourse, is equally true of THE WHOLE CHURCH as of the
whole man"Not a hoof shall be left behind." I never have subscribedI think I never shallto the doctrine of
universal redemption. I believe in the limitless efficacy of the blood of Christ. I would not say, with some of the
early Fathers, that a single drop of Christ's blood would have been sufficient for the redemption of the world. That
seems to me to be an expression too strained, though doubtless their meaning was correct. I believe that there is
efficacy enough in the blood of Christ if it be applied to the conscience to save any man and every man. But when
I come to the matter of redemption it seems to me that whatever Christ's design was in dying, that design cannot
be frustrated, nor by any means disappointed. When I look at the person of our Lord Jesus Christ, I cannot
imagine that such an One offering such a sacrifice, can ever be disappointed of the design of his soul. Hence I
think that all whom he came on purpose to save he will save, all who were graven on the strong affections of his
heart as the purchase of his blood he assuredly shall have. All that his heavenly Father gave him shall come to him.
All that he chose from before the foundation of the world, he will raise up at the last day. All who were included
among the members of his mystic body, when he was nailed to the tree, shall be one with him in his glorious
resurrection, and "not a hoof shall be left behind." I know there are some who believe in a disappointed Christ,
who affect to lament concerning Christ a design not accomplished, a frustrated cross, agonies spent in vain, blood
that was poured out on the ground as water that cannot be gathered up. I believe in no such thing. God created
nothing in vain, nor will I believe that Jesus Christ died on the cross in vain in any sense or in any degree
whatever. Not a hoof of all his purchased flock shall be left behind.
Come, then. Methinks I see before my mind's eye the countless multitudes whom Jesus bought with blood.
The day shall come when their great shepherd walking in their front shall lead behind him the entire flock, and not
one shall be absent. But suppose for an instantwe take that ground to see how untenable it issuppose for an
instant that one of those purchased ones should be absent; of what sort shall that one be? Suppose it to be a
suffering one, one that has lain tossing on the bed of pain for many months and years, some aged disciple filled
with twitchings and convulsions, who for the last few years seemed to suffer pains like those of hell though she lay
on the borders of Paradiseshall she be left behind? Such a supposition impugns the love of Christ. If he left any,
certainly it should not be the suffering ones. If one should be cast away, certainly not of that martyr band who for
his sake endured, nor of that pilgrim band of the despised who through much tribulation inherit the kingdom of
heaven. Who then shall it be? Shall it be the strong ones that shall be lost? Imagine it so. But how were they
strong? They were strengthened through Christ and yet can they perish? Such a supposition impugns the
immutability of God. Did he gird them with strength one day and leave them helpless the next? What! Did God
pour the full vigour of his grace into a heart and then restrain that vigour, and suffer the strong one to perish?
Samson, shalt thou be lost after thou hast slain heaps upon heaps thy thousand men? Shalt thou at last die
ingloriously? No, if thou diest upon earth thou shalt hear the groans of thy Philistine enemies about thee, and die,
as a warrior should, in the midst of battle, an undefeated one. Shall the minister of Christ whom God has greatly
blessed be deserted by the faithful God, and shall the shame of his fall ring round the world and become the jest
and mockery of drunkard and harlot? God forbid; he shall keep the strong and they shall enter into life. But
suppose for a minute it should be one of our weak ones, our poor friend, Mr. Feeble-Mind, or our excellent sister,
Miss Despondency; suppose these must perish. Ah! then this would impugn the power of God, for then the enemy
would cry, "Aha! Aha! He kept the strong, but he could not keep the weak. Those who took care of themselves
he kept, but the weak ones he suffered to perish." Ay, beloved, but there shall "not a hoof be left behind;" not that
poor lingering sheep, not that poor newly-born and feeble lamb; they shall ever one of them be brought in; no,
"not a hoof shall be left behind." But saith one, "Perhaps it will be the erring ones among them." Ah, but if the
erring ones in the Church be lost then should all be lost, for they all err. "But suppose there be some that specially
err?" Well, if these were lost, it would be to impugn the grace of God, because then it might be said, and said with
truth, "It was of works and not of grace," for if it be of grace then must the erring be brought back and forgiven,
and even those sheep that break the hedge and leave the pasture, these must be brought in, that it may be said on
earth and sung in heaven that it was of grace, free grace, and grace alone, that any were savedthat all were
savedthat none are left behind.
Methinks I see the great Shepherd now, and there are all his sheep. They have been wandering. They have
got into a dark glen in the mountains and a snow-storm is coming on, and he goes to seek them. There they are.
The grim spirit of the tempest, the Prince of the power of the air meets him, and says, "Back, shepherd! What
dost thou here?" "I have come to reclaim my own." "They are not thine now," saith he, "they have strayed into
my grounds and they are mine, not thine." "Nay, fiend," saith he, "they are mine; they have my blood-mark on
them; they were given me of my Divine Father, and I am bound by solemn obligations to keep ever one of hem
safely." "Thou shalt not have them," saith the fiend. "I must, I will," saith he. They fought and the good Shepherd
he overcame. He dashed down the enemy and trod him underfoot, and crushed himcrushed the serpent. Then
the serpent with wily craft replied, "They are thinethine, I confess, and I will give thee some of hemthe fattest
of them." "Nay," saith he, "Nay, fiend, I have bought
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