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.
“Does God love all humanity, every single person?” My natural inclination right off the bat is to say, “Yes. Yes, God loves all humanity, every single person.”
But we do not want what I want to think but we want to look at what the Bible says and wrestle with its teaching. So, what does the Bible say?
This may be a harder question than it would first appear. This is because this question is never explicitly asked in Scripture and thus is never explicitly answered. It is difficult because we are vying for certain answers. We so often want to make God like ourselves (Ps. 50:21). It is also a difficult question because the Bible seems to teach that God at the same time loves the whole world and yet hates all the rebellious.
In Scripture, we see that God has made man in His image (Gen. 1:26-27), so in as much as each person still reflects God’s image, God, I believe, loves that aspect of them.
In Matthew 5:43-48, Jesus tells His disciples to love their enemies and gives God the Father as an example. God “makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust.” Matthew, in this passage says that He does this in love.
God, therefore, clearly has this kind of love for all humanity. He is the example that we are to imitate. We are to “love our enemies” in imitation of God Himself. Thus, I conclude, yes, God does love all humanity, every single person. In a similar way, Psalm 145 says, “The LORD is good to all, and His mercy is over all that He has made” (Ps. 145:9).
Yet, the Bible also says that God hates all workers of iniquity (see for example Ps. 5:5; 11:5b-6; Rom. 1:18ff; Jn. 3:36). As we look at this question, it is important to remember that the LORD is God and He is good even if we cannot understand His ways. We must remember that although God has revealed Himself and we can truly know Him yet we cannot exhaustively grasp Him.
As we saw in the previous post on the resurrection, Peter looked at Psalm 16 and showed how Jesus’ resurrection was foretold. In Acts 2 Peter goes on to show that Jesus is now at God’s right hand, as Psalm 110 foretold. Jesus Himself had quoted from Psalm 110 and stomped His critics (see e.g. Matt. 22:41-46). And when you look at 110:1 it’s not surprising that they were stomped.
So, we see that Jesus is at God’s right hand until… Until He makes His enemies His footstool. That means that Jesus is coming back—and the New Testament repeatedly says soon—to bring judgment, and pervasive peace through that judgment.
Jesus’ death and resurrection shows that He is indeed the Lord and Messiah. As the Lord and Messiah, He is coming back soon to vanquish every foe and establish His forever reign of peace. In His second coming, He will bring the Kingdom that was expected at His first coming. Read More…
Peter refers to this Davidic Psalm in Acts chapter 2. He said: “Fellow Israelites, I can confidently speak to you about the patriarch David: He is both dead and buried, and his tomb is with us today” (Acts 2:29). In short, David’s dead and his body rotted. David did, however, as a prophet tell us that one of his descendants would sit on his throne (v. 30). So, David seeing that in advance “spoke concerning the resurrection of the Messiah: ‘His body was not abandoned to the realm of the dead, nor did His body see decay’” (v. 31).
Paul says it a little differently. He says King “David, after he had served the purpose of God in his own generation, fell asleep and was laid with his fathers and saw corruption” (Acts 13:36). King David saw corruption. His body decomposed. So, David is not the “Holy One” that the Psalm refers to.
Paul goes on to say, “But He whom God raised up did not see corruption” (v. 37). Ding, ding, ding! Jesus is the Holy One! He is the long-awaited Messiah and forever King!
David knew that the LORD would place one of his descendants on the throne. How did he know this? Because…
The Righteous One was not delivered. The Righteous One was afflicted and slayed. The Righteous One was condemned, condemned to die the terrible death of a criminal and slave.
Jesus was slaughtered. But it was not a senseless slaughter.
As the centurion nearby Jesus acknowledged, something more was going on behind the scenes. The centurion would have observed many deaths and many crucifixions. And so, he is in a unique position to recognize the purity and power of Jesus. The centurion said, “Certainly this man was innocent and the Son of God! (Lk. 23:47/Matt. 27:54; Mk. 15:39)
The centurion responded in that way after he saw Jesus call out and say, “It is finished. Father, into your hands I commit my spirit!” and breathe his last (Jn. 19:30/Lk. 23:46). The centurion must have been amazed by Jesus’ composure and everything else that had taken place surrounding Him. The centurion may have seen the way Jesus treated His enemies (Lk. 23:34), His promise to the criminal on the cross (v. 43), His prayer to God (v. 46), not to mention the ominous darkness (v. 44).
Jesus’ death was not senseless, but according to Scripture. The Righteous One was slain in between two criminals. Jesus was, as Isaiah says, “numbered with the transgressors.” Yet in being cursed Jesus was carrying out a rescue plan that had long since been written (Rev. 13:8). “When He was hung on the cross, He took upon himself the curse for our wrongdoing. For it is written in the Scriptures, ‘Cursed is everyone who is hung on a tree’” (Gal. 3:13).
Jesus’ life was bathed in the language of the Psalms. Yet, when Jesus quotes Psalm 31 He doesn’t quote it exactly. Instead, He says, “Father, into your hands I commit my spirit” (Lk. 23:46). And so, Jesus’ dying moment was one of trust in His Father. Jesus trusted as He taught us to pray (“Our Father in heaven…”—Matt. 6:9-15). Jesus trusted as He brought a way for us too to go to the Father (Jn. 14:6).
And so we see that Jesus who cries out in despair—trusts God. And we see He laid His life down. Jesus committed Himself into the care of His Father and said, “It is finished” (Jn. 19:30) and breathed His last. Jesus was in control of His life, and He laid it down. The fact that no one took His life from Him but that He laid it down also implies that He is able to “take it up again” (Jn. 10:17).
It is because Jesus trusted God His Father in His life and in His death, and because He freely laid His life down, that we have access to the Father. Jesus makes a way for us by being the perfect sacrifice. Jesus always perfectly trusted God.
So, through Jesus we can have God as our Father. We can go to Him in prayer as Jesus taught us (Matt. 6:9-15). We don’t have to be anxious like unbelievers because we know that we have a heavenly Father who knows all that we need (v. 32). And we can be assured of our Father’s love and care for us because He loved us so much that He sent Jesus (Jn. 3:16).
On the cross Jesus cries out and quotes from Psalm 22: “My God, my God, why have Thou forsaken me?!” This is especially pungent because Jesus, unlike all other humans, did not deserve to be forsaken.
Jesus’ forsaken cry comes at the end of three hours of darkness (Matt. 27:45). This is in great contrast to other momentous occasions in Jesus’ life. At Jesus’ birth the star led the way and angels announced His arrival (Lk. 2:8-14). At Jesus’ baptism the heavens were torn open and a voice from heaven said, “You are my beloved Son; with You I am well pleased” (Matt. 3:17). At Jesus’ transfiguration “a cloud overshadowed them, and a voice came out of the cloud, ‘This is my beloved Son; listen to Him’” (Mk. 9:7).