John MacArthur wrote,
“How we address the misconception of the present age is crucial. We must not respond to an overemphasis on divine love by denying that God is love. Our generation’s imbalanced view of God cannot be corrected by an equal imbalance in the opposite direction, a very real danger in some circles. I’m deeply concerned about a growing trend I’ve noticed — particularly among people committed to the biblical truth of God’s sovereignty and divine election. Some of them flatly deny that God in any sense loves those whom He has not chosen for salvation.
I am troubled by the tendency of some — often young people newly infatuated with Reformed doctrine — who insist that God cannot possibly love those who never repent and believe. I encounter that view, it seems, with increasing frequency.
The argument inevitably goes like this: Psalm 7:11 tells us “God is angry with the wicked every day.” It seems reasonable to assume that if God loved everyone, He would have chosen everyone unto salvation. Therefore, God does not love the non-elect. Those who hold this view often go to great lengths to argue that John 3:16 cannot reallymean God loves the whole world. …
The fact that some sinners are not elected to salvation is no proof that God’s attitude toward them is utterly devoid of sincere love. We know from Scripture that God is compassionate, kind, generous, and good even to the most stubborn sinners. Who can deny that those mercies flow out of God’s boundless love? It is evident that they are showered even on unrepentant sinners.”
Many Calvinistic brethren, like MacArthur in the quote above, when discussing the sincerity of God’s love for all people, seem to distance themselves from the inevitable conclusions drawn by the implications of their own systematic. While attempting to maintain some semblance of divine love for those unconditionally rejected by God in eternity past, they appeal to God’s common provisions such as rain and sunshine. But can such provisions be deemed as genuinely loving given the Scripture’s own definition of love found in 1 Corinthians 13?
Paul, under inspiration of the Holy Spirit, clearly explains what love is not when he writes,
“If I speak in the tongues of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal. If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing. If I give all I possess to the poor and give over my body to hardship that I may boast, but do not have love, I gain nothing.” (1 Cor. 13:1-3)
So we can conclude love is not:
? Having the power and ability to do all things (vs. 1)
? Having knowledge of all things (vs. 2)
? Giving gifts and showing kindness to the weak and poor (vs. 3)
Omnipotence without love is impotent. Omniscience apart from love is worthless. And even benevolent gifts, like the provisions of rain and sunlight, apart from love are nothing. We know that God is omnipotent, omniscient and graciously benevolent to all humanity, but we also know that these characteristics do not necessarily reflect the true nature of love. God, through his servant, tells us what true love is:
“Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. Love never fails.” (1 Cor. 13:4-8)
No Bible believing Christian questions the truth that “God is love” (1 Jn. 4:8). “The Lord is gracious and merciful; Slow to anger and great in lovingkindness. The Lord is good to all, And His mercies are over all His works.” (Ps. 145:9). This biblical truth is simply undeniable, which is why many Calvinists attempt to offer these types of rebuttals in defense of God’s love for all people from their Calvinistic worldview. But, can one objectively conclude that God’s treatment of the reprobate within the Calvinistic system is truly “loving” according to God’s own definition above?
? Is God patient with the reprobate who he “hated” and rejected for salvation “before he was born or had done anything good or bad.”
? Is God kind to those he destines to torment for all eternity without any regard to their own choices, intentions, or actions?
? Does God honor the non-elect by allowing them to enjoy a little rain and sunlight before they spend an eternity suffering for something with which they had absolutely no control over?
? Is God not easily angered by those who are born under His wrath and without hope of reconciliation?
? Does God keep the record of wrongs committed by reprobates?
? Does the so-called “love” of God for the non-elect fail or does it persevere?
I must ask, as Dave Hunt so succinctly inquired, “What love is this,” and by what measure can it ever be deemed “great!?”
Lest someone accuse me of being uncharitable, it should be noted that some “higher” forms of Calvinism do not even attempt to defend the idea that God sincerely loves everyone. In a work titled, The Sovereignty of God, by A. W. Pink, he wrote, “God loves whom He chooses. He does not love everybody.” He further argued that the word “world” in John 3:16 (“For God so loved the world…“) “refers to the world of believers (God’s elect), in contradistinction from ‘the world of the ungodly.’”
The issue comes down to how one defines the characteristic of love. According to Paul, “love does not seek its own,” and thus it is best described as “self-sacrificial” rather than “self-serving” (1 Cor. 13:5). As Jesus taught, “Greater love has no one than this: to lay down one’s life for one’s friends.” It seems safe to say that love at its very root is self-sacrificial. Anything less than that should not be called “love.” One may refer to “kindness” or “care” in reflection of some common provisions for humanity, but unless it reaches the level of self-sacrifice it does not seem to meet the biblical definition of true love.
Given that biblical definition of love as “self-sacrifice,” let us consider Christ’s command to love our enemies. Is this an expectation Christ himself is unwilling to fulfill? In other words, is He being hypocritical in this command? Of course not. The very reason He told His followers to love their enemies is “in order that you may be sons of your Father who is in heaven…” (Matt. 5:45).
The meaning is undeniable. We are to love our enemies because God loves His enemies. He loves both “the righteous and the unrighteous” in exactly the same way we are told to love our enemies. The greatest commandment instructs us to “love our neighbor as ourselves” (Lev. 19:18; Matt. 22:37-38). “And who is our neighbor?” (Lk. 10:29). The pagan Samaritans, who were detested as enemies of God.
In short, Jesus is teaching us to self-sacrificially love everyone, even our worst enemies, because that reflects the very nature of God Himself.
Now, we know that Jesus perfectly fulfilled the law in every way (Matt. 5:17-18), which would have to include the greatest commandment. Christ’s self-sacrificial love for His enemies was certainly as encompassing as what He demanded from His followers in Luke 10. Without a doubt, Jesus loved everyone, even His greatest, most undeserving enemies; otherwise, He would have failed to fulfill the demands of the law.
Paul taught, “For the entire law is fulfilled in keeping this one command: ‘Love your neighbor as yourself.’” And again in Romans 13:8: “He who loves his neighbor has fulfilled the law.” Thus, to deny Jesus’ self-sacrificial love for everyone is to deny that He fulfilled the demands of the law. This would disqualify Him as the perfect atoning sacrifice.
If we accept that Jesus fulfilled the demands of the law by self-sacrificially loving all people, then how can we conclude that God’s love is any less far-reaching than that which is reflected in the Son? Would God expect our love to be more encompassing and self-sacrificial than His own?
When God invites His enemies to be reconciled (Isa. 1:18; 2 Cor. 5:20; Mt. 11:28-30), He is making an appeal from a sincere heart of self-sacrificial love. “‘As surely as I live,’ declares the Sovereign LORD, ‘I take no pleasure in the death of the wicked, but rather that they turn from their ways and live. Turn! Turn from your evil ways! Why will you die, people of Israel?’” (Ezek. 33:11). “The Lord loves the sons of Israel, though they turn to other gods…” (Hosea 3:1). Obviously, God does sincerely love even those who turn from His provision and grace.
Dr. Ken Hemphill, current candidate for the Presidency of the Southern Baptist Convention, has a new book entitled Unlimited: God’s Love, Atonement, and Mission. Dr. Hemphill has pastored churches throughout the Southeast and has served as a denominational leader within the Southern Baptist Convention for twenty years as president of Southwestern Baptist Theological Seminary and National Strategist for Empowering Kingdom Growth. He is presently the special assistant to the president for denominational relations at North Greenville University.
This new book covers the following issues:
The unlimited character of God is seen in His unlimited holy love, which is expressed in His unlimited atonement, Mandating an unlimited mission for His church that is empowered by His unlimited resources and assured by His unlimited presence!
Is a person’s eternal destiny sealed before he or she is ever born? Did God create some persons to spend eternity in heaven and others in hell with no choice, or can anyone respond to the gospel?
Everything contained in the Bible, from Genesis to Revelation, bears testimony to the unlimited God, an idea that may be overwhelming to contemplate. In Unlimited, Ken Hemphill explores God’s character His unlimited love, atonement, mission, resources, and presence and addresses the crucial issue of who is allowed to respond to gospel. This 6-chapter study will encourage you to confidently join the Unlimited God in His limitless mission.
One reviewer, Paul from San Diego, CA said: “This book is clearly written and deeply biblical. Hemphill addresses God’s sovereignty from a Traditionalist (non-Calvinist) perspective. While many use theological jargon when talking on this issue he writes in the clear, easily accessible style.The books chapters are Unlimited God, Unlimited Love, Unlimited Atonement, Unlimited Mission, Unlimited Resources, and Unlimited Presence.
He embeds theological issues in the biblical story line covering the biblical history from Genesis to Revelation (though not in chronological order.) He covers multiple biblical stories and common proof texts. He teaches on God’s wisdom and love in a loving and wise way; he is a happy warrior. This book was refreshing and a joy to read.”
I only wish this book were available in 30 packs like “More Than a Carpenter” so I could give a lot of them away. If you like this book you might also like “For God So Loved” by J. Sidlow Baxter. If you want more theological books on this topic try Leighton Flowers’ and David L. Allen’s books too.
As there seems to be a growing question about whether God chooses certain people for salvation or whether salvation is offered freely to all the world and anyone can be saved, this book is a great tool and resource for any believer who wants to deepen their understanding of the various positions and beliefs, regardless of whether you are a Traditionalist, Calvinist, or somewhere in between.
Unlimited may be purchased here.
This question seems to presume that not everyone has heard, seen and understood enough about God to respond positively to His revelation. Scripture, however, indicates otherwise. In Romans 1:16-2:16 for instance, the apostle Paul declares that the powerful gospel appeal has been sent first to the Jew and then the Gentile (1:16) and the “righteous live by faith” (1:17). This is in contrast with those who continue to “suppress the truth in unrighteousness” (1:18) and as a result will be “given over to their defiled minds” and cut off from further light of God’s gracious truth (1:24-26). (See also Psalm 19)
In other words, those who continually suppress the truth by “trading it in for lies” will grow more and more calloused and cut off from the light of divine revelation. Eventually their consciences will become seared, their hearts hardened, and they may no longer be able to see, hear, understand and turn to God for healing (see also Acts 28:23-28). Continue reading