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By D. A. Carson

At the start idea, realizing the doctrine of the affection of God turns out uncomplicated in comparison to attempting to fathom different doctrines like that of the Trinity or predestination. specially because the vast majority of these who think in God view Him as a loving being.That is exactly what makes this doctrine so tough. the single element of God's personality the area nonetheless believes in is His love. His holiness, His sovereignty, His wrath are frequently rejected as being incompatible with a "loving" God. simply because popular culture has so distorted and secularized God's love, many Christians have misplaced a biblical knowing of it and, in flip, misplaced an essential capability to realizing who God is.The tough Doctrine of the affection of God seeks to revive what we now have misplaced. during this therapy of a number of the Bible's passages concerning divine love, famous evangelical pupil D. A. Carson not just opinions sentimental rules equivalent to "God hates the sin yet loves the sinner," yet presents a compelling point of view at the nature of God and why He loves as He does. Carson blends his discourse with dialogue of the way God's sovereignty and holiness entire the biblical photo of who he's and the way He loves.In disposing of trivia and cliches, this paintings will get to the guts of this all-important doctrine from an unflinching evangelical viewpoint. but it does so with no wasting its own emphasis: for in realizing extra of the great nature of God's love as declared in His notice, you are going to come to appreciate God and His endless love for you extra thoroughly.

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Extra resources for The Difficult Doctrine of the Love of God

Example text

For those in the “openness of God” camp, these sorts of texts control the discussion, and the passages already discussed that affirm God’s immutability are the ones that must be softened or explained away. , God relenting in the matter of destroying Nineveh because the city repents, Jonah 3:9-10). , Ezek. 3:16-21; 33). This is simply a way of saying that God’s purposes are immutable when the situation is such and such; his purposes are different for a different set of circumstances. , Ezek. 22:30-31).

If we love him, we will obey him (14:15); here, if we obey him, we remain in his love. And thereby our relation to Jesus mirrors the relation of Jesus to his heavenly Father—which is of course a major theme in John 17. Then the passage explicitly harks back to John 5, which we have been thinking through. Jesus says, “You are my friends if you do what I command. I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you” (15:14-15).

In short, he provides the raw stuff of Christian monotheism. Along the way, he says some extraordinarily important things about the love of God. We cannot here take the time to follow his argument in great detail, but we may skip through the text and trace the following points. (1) Jesus denies that he is setting himself over against God as an alternative to God. Far from it: he is entirely dependent on the Father and subordinate to him—yet it turns out to be an astonishing subordination. On the one hand: “I tell you the truth, the Son can do nothing by himself; he can do only what he sees his Father doing” (5:19a).

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