Love is an intrinsic attribute of God that motivated Him to reach into time and space and offer salvation to lost sinners who have offended Him. This was a voluntary act of love on the part of God, as He was in no way compelled to act. But He did act for our benefit, and this is most pronounced in the sending of His Son to die for us. In Scripture, we are told, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish but have eternal life” (John ...
Love is an intrinsic attribute of God that motivated Him to reach into time and space and offer salvation to lost sinners who have offended Him. This was a voluntary act of love on the part of God, as He was in no way compelled to act. But He did act for our benefit, and this is most pronounced in the sending of His Son to die for us. In Scripture, we are told, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish but have eternal life” (John 3:16). Here, the apostle John used the Greek verb agapao (ἀγαπάω), which speaks of God’s love for lost sinners, and His love was manifest toward us by providing His uniquely born Son as an atoning sacrifice for sin so that we might not spend eternity in the lake of fire. Instead, we might believe in His Son and come to possess eternal life. Love here is universal, extending to all of humanity. It is gracious because the object is undeserving (Rom 5:8). It is giving, as God gave His precious Son to die for us. It is simple, being received by faith alone in Christ alone (Acts 4:12; Eph 2:8-9). And it is salvific, saving those who accept God’s Son as their Savior (John 1:12; Gal 3:26).
However, when referring to people possessed with negative volition, agapao (ἀγαπάω) becomes a commitment to that which is evil. John wrote, “This is the judgment, that the Light has come into the world, and men loved [agapao] the darkness rather than the Light, for their deeds were evil” (John 3:19). And, he wrote of weak believers who “loved [agapao] the approval of men rather than the approval of God” (John 12:43). In both these passages, agapao denotes a commitment to that which is selfish and sinful. This commitment to evil finds similar usage in the Septuagint (the Greek translation of the Hebrew OT, ca. 250 BC), where agapao is used of Samson who loved a prostitute (Judg 16:4), and Solomon who loved the wives that turned his heart away from the Lord (1 Ki 11:2). It is said that unbelievers “do not have the love of God” within them” (John 5:42). Their love is a commitment to self-interest and sin, which is characteristic of the world’s love. And Christians are warned, “Do not love the world nor the things in the world” (1 John 2:15), which shows that born again believers have the capacity to love that which is contrary to God.
But God, being holy, righteous, and good, cannot love anything contrary to His nature. And because God is immutable (Mal 3:6), His love never changes. This means He does not love us more at one moment and less at another. When God loves us, it means He desires our best, and that He is committed to our wellbeing and spiritual growth. Sometimes this means comforting us (2 Cor 1:3-4), but other times it means discipling us (Heb 12:6). His love is always perfect. Robert B. Thieme, Jr., states:
- "Divine love, like every other attribute of God, is eternal, unchanging, and unfailing (1 Ch 16:34; Psa 57:10; 136). Even God’s complete knowledge of the sins and failures of His creatures cannot disappoint, frustrate, or diminish His love. God’s love can never be compromised, for it is governed by His perfect integrity (Psa 89:14a; Jer 9:24). Infinitely superior to human love, divine love always functions in a rational manner, free from emotion and sentimentality (Ex 34:6; Psa 86:15; Eph 2:4)."[1]
God is interested in saving lost sinners because He loves them and wants what is best for them. In John 3:16, love is seen as that beneficial act of God, borne out of His eternal attribute of love, whereby He seeks to save lost sinners by directing them to Christ as their Savior. God’s love is based entirely on His character and not in the beauty or worth of the object. The apostle Paul wrote, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8). According to W. E. Vine, “In respect of agapao as used of God, it expresses the deep and constant ‘love’ and interest of a perfect Being towards entirely unworthy objects.”[2] And Christopher A. Beetham notes,
- "God is essentially love (1 John 4:8), and His purpose right from the beginning has been one of love. The love of the Father for the Son is therefore the archetype of all love. This fact is made visible in the sending and self-sacrifice of the Son (John 3:16; 1 John 3:1, 16) …God’s primary purpose for the world is His compassionate and forgiving love, which asserts itself despite the world’s hostile rejection of it.”[3]
The apostle John wrote, “By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him. In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:9-10). Our salvation was not earned by anything we did, but rather, by the love He showed to us by sending His Son to be the satisfying sacrifice for our sins. W. E. Vine states, “God’s love is seen in the gift of His Son (1 John 4:9-10). But obviously this is not the love of complacency, or affection, that is, it was not drawn out by any excellency in its objects (Rom 5:8). It was an exercise of the divine will in deliberate choice, made without assignable cause save that which lies in the nature of God Himself.”[4] God loves because of who He is, as it is natural for Him to love, for “God is love” (1 John 4:16). Geisler states, “The Bible says that ‘God is love’ (1 John 4:16). If love is defined as ‘that which wills the good of its object,’ then God is good.”[5]
The Christian Application of Love
God’s love can be experienced in the heart of believers and can, in turn, manifest itself toward others in a similar way. Lewis Chafer wrote, “A human heart cannot produce divine love, but it can experience it. To have a heart that feels the compassion of God is to drink of the wine of heaven.”[6] The apostle John wrote, “We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren” (1 John 3:16). As Christians, we are called to manifest love in its ideal form. Paul described this love, saying, “Love is patient, love is kind and is not jealous; love does not brag and is not arrogant, does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered, does not rejoice in unrighteousness, but rejoices with the truth; bears all things, believes all things, hopes all things, endures all things. Love never fails” (1 Co 13:4-8a). Paul directs Christian husbands to look to Christ as their role model for love, saying, “Husbands, love your wives, just as Christ also loved the church and gave Himself up for her” (Eph 5:25). This means he sacrifices himself for her, always seeking her best interests, helping to lead her into God’s will, and showing “her honor as a fellow heir of the grace of life” (1 Pet 3:7).
Christians should be marked by love for each other, which is predicated on the love of Christ. Jesus said, “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. By this all men will know that you are My disciples, if you have love for one another” (John 13:34-35). And love should be shown even to our enemies. Jesus said, “I say to you, love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt 5:44-45). Here, love is not an emotion, but a commitment to love others graciously, as God loves us, and to manifest that love by seeking their best interests (through prayer, sharing the gospel, helping to meet their needs, etc.).
Love should be shown to Israel, God’s chosen people. God Himself loves Israel, declaring, “I have loved you with an everlasting love; therefore I have drawn you with lovingkindness” (Jer 31:3). God is eternal, and His love is eternal, which means it never fades for His people, Israel. To possess the love of God is to love that which He loves. One cannot claim to have God’s love, and simultaneously hate Israel, His chosen people. There is no place for anti-Semitism in the heart of anyone, especially the Christian! According to Lewis S. Chafer, “When the Christian loves with a divine compassion he will acknowledge what God loves. Therefore, he too must love Israel.”[7]
We also display God’s love for the lost by sharing the gospel of grace, with the hope and prayer that they will believe in Christ as their Savior and have forgiveness of sins (Acts 10:43; Eph 1:7), and eternal life (John 3:16; 10:28). We demonstrate God’s love for other Christians when we give of our resources to help meet their needs. John wrote, “whoever has the world’s goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? Little children, let us not love with word or with tongue, but in deed and truth” (1 John 3:17-18). And we display love for others by praying for them (2 Th 1:11), doing good (Gal 6:10), encouraging them (1 Th 5:11), and helping them in their walk of faith (Col 2:5-7).
Dr. Steven R. Cook
--
[1] Robert B. Thieme, Jr. “Essence of God”, Thieme’s Bible Doctrine Dictionary, 87.
[2] W. E. Vine, Vine’s Complete Expository Dictionary of Old and New Testament Words, 382.
[3] Christopher A. Beetham, ed., “Ἀγαπάω,” Concise New International Dictionary of New Testament Theology and Exegesis, Vol. 1 (Grand Rapids, MI: Zondervan Academic, 2021), 111.
[4] W. E. Vine, Vine’s Complete Expository Dictionary of Old and New Testament Words, 381–382.
[5] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 111.
[6] Lewis Sperry Chafer, He That Is Spiritual (Moody Press: Chicago, 1918), 41.
[7]Lewis S. Chafer, “Israel” in Systematic Theology, Vol. 7 (Grand Rapids, MI., Kregel Publications, 1993), 206.
