LOVE

GOD HAS THE ATTRIBUTE OF LOVE

 

 

The third attribute of character in this discussion is that of LOVE, God possessing that quality that makes Him self-giving. But the manifestation of God's love in mercy and goodness toward His creatures is not to be confused with the attribute which disposes Him to exercise self-communication. Both aspects of God's love will be considered here.

1. The Biblical declaration of this attribute of God is clearly set forth in both Testaments. Such expressions as these are used to set forth this attri­bute: "His love" (Deut. 7:7; Psa. 91:14; Isa. 63:9; 1 John 4:12); "love of the Lord" (Hos. 3:1); "love of God" (Luke 11:42; John 5:42; Rom. 5:5; 8:39; 1 Cor. 13:14;  1 Thess. 3:5; Tit. 3:4; 1 John 2:5, 15; 3:16, 17; 4:7,9; 5:3; Jude 21); "the love" (John 17:26); "God of love" (1 Cor. 13:11); and "God is love" (1 John 4:8,16).

The expression, "God is love," is to be taken with the same sense as the expressions, "God is spirit" (John 4:24 NASB), and "God is light" (1 John 1:5). Each of these refers to an attribute of God that is distinctive in nature and extends to the whole essence of God. But each one of these attributes shares alike in all the other attributes. It follows, therefore, that while God is love, it is not true that love is God. Any such conclusion would be to negate all the other attributes of God, and to make love the supreme object of worship.  Instead of enlarging the concept of God by such reasoning, there would be a diminishing of the concep­tion of God by removing personality, greatness, and goodness, and confusing the ethical distinctions in God. "The words 'God is love' mean that love is an essential attribute of God. Love is something true of God, but it is not God."

More than 100 times, reference is made in the Bible to the love of God, and slightly more than half of these references appear in the Old Testament. This means that the statement that the God of the Old Testament is revealed as a God of wrath, while in the New Testament He is revealed as a God of love, is not true. In the Old Testament the object of divine love is primarily Israel. But this is true only because it was God's plan to reach the entire world through this nation. God's dealings with Israel begin with Gen. 12 and continue through the rest of the Old Testament. But to a prophet by the name of Jonah, God made it perfectly clear that His love included all men (Jonah 4:6-11).

2. The essential nature of God's love is set forth in a number of ways. It is an unselfish love, with no thought of personal benefit. God is concerned only for the good of the object (Deut. 7:7-8). It is entirely voluntary on God's part, and His love never waits for a response from the object. His love was extended to us while we were yet sinners (Rom. 5:8), "not that we loved God" (1 John 4:10), but "freely," that is, it was not required (Hos. 14:4). But this love is moral and righteous and never arbitrary. His love never condones sin, never winks at it, and never sentimentalizes over it. For He loves righteousness and justice (Psa. 11:7; 33:5), and gave His Son as a propitiation for it (John 3:16). Such love is everlasting (Jer. 31:3). This love was an integral aspect of the divine Trinity, and included in it the love for men before there was ever a world, and it can never; never fail (1 Cor. 13:8). Resident in this love is the ultimate motive for all God's kindness toward men (Jer. 31:3b; John 3:16; Eph. 5:25-27). As to its origin, love is of God (1 John 4:7-8), for God in His essence is love.

3.     Divine satisfaction of God's love will at last find its great fulfillment. Immediate satisfaction is found in the welfare of the beloved; in some small way this is reflected in human life. God loved men, and He loved them so much that He gave that which was infinitely precious to Him, His own Son, that His beloved might not perish but have everlasting life. In the ultimate sense, however, God will never be satisfied until His beloved is brought into His presence. He will then "rest in His love" (Zeph. 3:17), or as it reads in another version, "He will be silent in his love" (Marg. ASV), without activity or exercise, simply basking in the presence of the Beloved. God is not satis­fied merely to do things for His own. What He wants more than anything else is to be with us, and to rest in that relationship. This is the petition to the Father (John 17:23-24) and the promise of God (1 Thess. 4:17).

4.     The human objects of God's love include all men. Standing in the place of supremacy is the only begotten Son (Matt. 3:17; John 3:35; 5:20; 17:24). But there are also those who love His son and believe on Him (John 16:27; 1 John 3:1). This includes the nation of Israel to whom God reaches out with an everlasting love (Jer. 31:3-4). But the whole world is included in this love: universal in the sense of including every human being; and particular in the sense of reaching those who have named Christ as Savior (John 3:16).

God's love requires an object which to some extent resembles Himself. Within the Triune God there was and always will be that object in the supreme and ultimate sense. But in that He chose to create men in His own likeness, He finds objects which answer to the longing of His own nature. Men possess personality like God (Gen. 1:26-27). When they become Christian they have moral character like God (John 14:23). In Christ this reaches perfection (John 8:28-29; 10:17). No place in the Bible does it say that God loves imper­sonal creation. This is probably true because unlike man there can be no answering response.

5.     There are many manifestations of God's love. He does good impartially to all men (Matt. 5:43-48). The supreme manifestation was at the cross when He gave Himself (John 3:16). In an amazing way God gives Himself in suffering with and for His own (Isa. 63:9; Jud. 10:16; Psa. 68:19 ASV). He rendered His love conspicuous when He died for sinners (Rom. 5:8). But His love is also demonstrated in His hatred for sin (Psa. 45:7; Heb. 1:9). Chastening His children gives further evidence of His deep love (Prov. 3:11-12; Heb. 12:5-8). Sometimes sickness is the loving chastisement of the Father (1 Cor. 11:30-32).

6.     In this brief survey, it is now possible to arrive at definition and value. As is well known, there are various meanings attached to the term love. In the physical sense it may involve the sexual impulse; in natural affection, the bond in the family; in the area of aesthetics, admiration for good, truth, beauty, values; in the ethical sphere, an unwavering determination to do good, the greatest good possible to all men. This is perhaps the highest type of love short of divine love. But the attribute of love is that in God which moves Him to give Himself and His gifts voluntarily, righteously, and eternally, for the good of personal beings, regardless of their merit or response (1 John 4:10).

This kind of love, moreover, does have practical values and arouses an answering response. God's love lays upon men a moral obligation to make loving response. "If God so loved us, we ought to love one another" (1 John 4:11). And the remarkable thing is that God's love actually produces such a response in us, both toward God and toward His people. "We love him, because He first loved us" (1 John 4:19). And "Every one that loves Him that begat loves Him also that is begotten of Him" (1 John 5:1). Such love melts the heart in obedience to His commandments (1 John 5:3).

God's love working love in us becomes an evidence of salvation and ministers assurance to the child of God. "Every one that loves is born of God and knows God" (1 John 4:7). "No man hath seen God at any time. If we love one another, God dwells in us" (1 John 4:12). “He that loves his brother abides in the light" (1 John 2:10). Love for the brethren makes us "know that we have passed from death unto life" (1 John 3:14). By means of God's love work­ing love in us we are prepared for the Day of Judgment (1 John 4:17-18).