Here is a list (in no particular order) of some of the most significant theological books I have read.*
- God’s Glory in Salvation Through Judgment By James Hamilton
- From Eden to the New Jerusalem and The Servant King by T. D. Alexander
- The Imitation of Christ by Thomas A Kempis
- The Cost of Discipleship by Dietrich Bonhoeffer
- The Doctrine of God and The Doctrine of the Word of God by John Frame
- Knowing God by J. I. Packer
- Money, Possessions, and Eternity by Randy Alcorn
- Systematic Theology by Wayne Grudem
- Desiring God, Don’t Waste Your Life, God is the Gospel, Future Grace and Let the Nations be Glad by John Piper
- The Knowledge of the Holy by A.W. Tozer
- New Testament Theology and The King in His Beauty by Thomas R. Schreiner
- Foundations of Soul Care by Eric Johnson
- The Cross of Christ by John Stott
- Mere Christianity by C.S. Lewis
- Death by Love by Mark Drisscol
- The Universe Next Door by James Sire
- Dangerous Calling by Paul Tripp
- The Resurrection of Jesus by Michael Licona
- Desiring the Kingdom by James K. A. Smith
- Radical by David Platt
- Center Church by Timothy Keller
*This is a personal list of books that helped me in a particular way at a particular time. This is not a list on the best and most significant theological books; that list would look different.
We see through James P. Boyce’s and Charles Spurgeon’s life that they were entrusted with great gifts but we also see through a survey of their biographies that they also suffered great grief. We have much to glean from them. We will see that we are all called to be faithful stewards of what God has entrusted to us. Though it will be difficult to various degrees we can endure what God has called us to by the grace that He grants us.
Hear Spurgeon’s words:
I know you will tell me that the gold must be thrust into the fire, that believers must pass through much tribulation. I answer, Truly it must be so, but when the gold knows why and wherefore it is in the fire, when it understands who placed it there, who watches it while amid the coals, who is sworn to bring it out unhurt, and in what matchless purity it will soon appear, the gold, if it be gold indeed, will thank the Refiner for putting it into the crucible, and will find a sweet satisfaction even in the flames.
Thus, even as we face difficulties we must entrust ourselves to a God, as Spurgeon did. Even in the midst of Spurgeon’s great suffering he “never doubted that his exquisite pain, frequent sicknesses, and even despondency were given him by God for his sanctification in a wise and holy purpose.”
A Great Work At A Great Cost
Spurgeon and Boyce both had great life works but they both suffered great loss in their lives as a result. Boyce, who founded the seminary I went to, said that the seminary may die but that he would die first. He would worked rain or shine for the prosperity of the school. He said that he did not own the seminary but rather it owned him. Boyce kept the seminary alive and fed it with almost his own heart’s blood. Thus we see that Boyce clearly realized that he would have to imitate his Lord’s long-suffering. There was “mammoth energy and sacrifice involved” for Boyce “in setting the seminary securely during the trials of decades.” “Boyce endured the press of ‘anxieties, trials, and labors” during days when the seminary’s future appeared bleak and exerted ‘herculean toils’ to surmount these seemingly invincible difficulties.”
Similarly, Spurgeon was not a martyr, but he chose to die every day. He suffered with gout; he gave his money, his time, and himself completely to the Lord. God used Spurgeon greatly. He wrote over 140 books, penned around 500 letters a week, spoke to thousands of people each week, started an orphanage, started a pastor’s college, and led countless people to Christ, among other things. That was all possible because he gave himself entirely to the Lord. One of Spurgeon’s biographers, Arnold Dallimore, said, “Early in life he had lost all consideration of his own self, and his prayer that he might be hidden behind the cross, that Christ alone might be seen, had expressed his heart’s chief purpose.”
Spurgeon said, “It is our duty and our privilege to exhaust our lives for Jesus.” Boyce, similarly, had an “entire devotion.” Likewise, Paul was greatly used by God because he gave himself unreservedly to Him; even to the point of much affliction. If we are going to be used by God, for His glory, we must unreservedly sacrifice all and He must get all, Christianity is all-encompassing. May our chief boast be Jesus Christ, and Him crucified (Gal. 6:14).
Jesus held the weight of the world on His shoulders, even the sin of the whole world. Yet, Spurgeon and Boyce surely often felt as if the weight of the world was on their shoulders. However, they also felt that their burden was easy (cf. Matt. 11:30), and they knew that through Jesus Christ their reward would be great (2 Cor. 4:17). Both Spurgeon and Boyce knew that the cross came before the crown, trials before the triumphant Kingdom. So, Spurgeon said, for instance, “Good men are promised tribulation in this world, and ministers may expect a larger share than others.”
I would do well to remember the price that godly men and women have paid throughout the centuries when I become discouraged in my work. The writer to the Hebrews wrote about various faithful men and women to encourage the recipients of the letter to endure in the face of persecution (see Heb. 11). I need to remember “the great cloud of witnesses” (Heb. 12:1), including Spurgeon and Boyce, and run on with endurance (cf. v. 1).
Martin Luther talked about the theology of the cross. I think both Spurgeon and Boyce had a clear understanding of this theology. In fact, I think Spurgeon could have written his own tome on it. Both Spurgeon and Boyce lived a life of strenuous endeavor, to borrow Theodore Roosevelt’s words. Yet, they did not box as one beating the air (1 Cor. 9:26). Rather, they knew for what they labored, they labored for the Lord, and thus knew their labor was not in vain (1 Cor. 15:58). Spurgeon, as he loved Bunyan’s great work and read it around one hundred times, certainly would have agreed with Lloyd-Jones’s observation: “The great truth in Bunyan’s Pilgrim’s Progress is not that Christian endured great hardships on his way to the eternal city, but that Christian thought it to be worth his while to endure those hardships.”
Spurgeon and Boyce ironically suffered with some of the same physical bodily afflictions. They both suffered with bouts of gout, for instance. Gout is typically the worst when body temperature is lower. Gout very often targets the big toe but can also cause joint pain in wrists and fingers as well as fatigue. Symptoms from gout can actually be so intense that the weight of a sheet can be unbearable. However, the physical pain was multiplied for these great men when you consider all that they were incapable of doing when they were laid up because of their pain. Though they sought to make the best of this time, surely they often felt anxiety and perhaps guilt over what they were unable to accomplish during these bouts.
Yet, their great enemy, to borrow the words of Spurgeon, was also a great teacher. We see in Spurgeon’s biography that his great suffering enabled him to better relate to people (cf. 2 Cor. 1:4). Suffering taught both Spurgeon and Boyce humble reliance on the Lord. This brings to mind Paul’s thorn in the flesh (2 Cor. 12:7). Even as Boyce and Spurgeon were writhing in pain I am sure they thought (1) that God was sufficient to use frail jars of clay (2 Cor. 4:7), (2) that God is sovereign and when they weep He still reigns and cares for His Church, and (3) that though they were indeed experiencing great suffering it was nothing compared to the eternal wrath that the suffering of the Son of God had averted for them. Thus, though these great men knew great suffering, they both grew instead of grumbling. Their gout was a rod that dished out sanctification.
I would do well to look at these men’s example and hear again, “Good men are promised tribulation in this world, and ministers may expect a larger share than others.” I may or may not deal with the physical pain that they dealt with but I can certainly learn from their patience in the midst of it. I must also remember “A disciple is not above his teacher, nor a servant above his master” (Matt. 10:24). If Jesus my Master suffered then I can expect nothing less.
During one of Spurgeon’s bouts with depression he said, “I could weep by the hour like a child, and yet I knew not what I wept for.” Not only did Spurgeon have a natural disposition to depression but the weight of his position and responsibilities also was heavy upon him. He said,
Our work, when earnestly undertaken, lays us open to attacks in the direction of depression. Who can bear the weight of souls without sometimes sinking to the dust? Passionate longings after men’s conversion, if not fully satisfied (and when are they?), consume the soul with anxiety and disappointment… The kingdom comes not as we would, the reverend name is not hallowed as we desire, and for this we must weep… How often, on Lord’s-day evening, do we feel as if life were completely washed out of us!
Thus we see that Spurgeon, “the prince of preacher,” was sometimes even depressed about his sermon on Monday or even as he walked down from the pulpit on Sunday. He said these words to a group of ministers, “We come out of the pulpit, at times, feeling that we are less fit than ever for the holy work. Our last sermon we judge to be our worst.” “We experience dreary intervals of fruitless toil, and then it is no wonder that a man’s spirit faints within him.”
I really appreciated Jeffrey D. Arthurs’s book, Preaching as Reminding. Here are thirty things I especially want to remember…
“The Scriptures themselves are the invitation to remember: Remember Abraham, Isaac, and Jacob; remember the Exodus; make a pile of stones; remember the Sabbath. Come again to the table, break the bread, drink the cup. Remember” (Jeffrey D. Arthurs, Preaching as Reminding, p. ix).
Preachers “remind the faithful of what they already know when knowledge has faded and conviction cooled. We fan the flames. That’s what we see when we look at the work of Moses, the prophets, and the apostles” (p. 3). “Preachers are remembrancers” (p. ix). We see this for example through what Peter says in 2 Peter 1:12-13 (“…to stir you up by way of reminder…”). And so, “Ministers must learn to stir memory, not simply repeat threadbare platitudes” (p. 5).
“It matters that we preach. It matters that we call people to remember their God and their deepest values and their truest selves and the story that has maybe shaped their lives and for sure has shaped their world. It matters that we preach with all the fidelity and urgency and learning and purity and creativity that God allows us to muster” (p. ix-x).
“If we have no memory we are adrift, because memory is the mooring to which we are tied. Memory of the past interprets the present and charts a course for the future” (p. 1). “Without memory, we are lost souls. That is why the Bible is replete with statements, stories, sermons, and ceremonies designed to stir memory. Even nature—the rainbow after the flood—serves as a reminder of God’s faithfulness (Gen 9:13-17)” (p. 3).
- “An emaciated gospel leads to emaciated worship. It lowers our eyes from God to self and cheapens what God has accomplished for us in Christ. The biblical gospel, by contrast, is like fuel in the furnace of worship. The more you understand about it, believe it, and rely on it, the more you adore God both for who he is and for what he has done for us in Christ” (Greg Gilbert, What is the Gospel, p. 21).
- “That I have rebelled against the holy and judging God who made me is not a happy thought. But it is an important one, because it paves the way for the good news” (30).
- “Nobody wants a God who declines to deal with evil. They just want a God who declines to deal with their evil” (44).
- “Since the very beginning of time, people have been trying to save themselves in ways that make sense to them, rather than listening and submitting to God” (102).
- “If we say merely that God is redeeming a people and remaking the world, but do not say how he is doing so (through the death and resurrection of Jesus) and how a person can be included in that redemption (through repentance from sin and faith in Jesus), then we have not proclaimed the good news. We have simply told the narrative of the Bible in broad outline” (107).
- “The message of the cross is going to sound like nonsense to the people around us. It’s going to make us Christians sound like fools, and it most certainly is going to undermine our attempts to ‘relate’ to non-Christians and prove to them that we’re just as cool and harmless as the next guy. Christians can always get the world to think they are cool—right up to the moment they start talking about being saved by a crucified man. And that’s where coolness evaporates, no matter how carefully you’ve cultivated it” (110).
- “Sins don’t shock us much. We know they are there, we see them in ourselves and others every day, and we’ve gotten pretty used to them. What is shocking to us is when God shows us the sin that runs to the very depths of our hearts, the deep-running deposits of filth and corruption that we never knew existed in us and that we ourselves could never expunge. That’s how the Bible talks about the depth and darkness of our sin—it is in us and of us, not just on us” (54).
- “It is only when we realize that our very nature is sinful—that we are indeed ‘dead in our trespasses and sins,’ as Paul says (Eph. 2:1, 5)—that we see just how good the news is that there is a way to be saved” (55).
- “Faith and repentance. That is what marks out those who are Christ’s people, or ‘Christians.’ In other words, a Christian is one who turns away from his sin and trusts in the Lord Jesus Christ—and nothing else—to save him from sin and the coming judgment” (73).
- “If you are a Christian, then the cross of Jesus stands like a mountain of granite across your life, immovably testifying to God’s love for you and his determination to bring you safely into his presence” (117).