Does the God of the Bible Love Everyone?
by
Bassam Zawadi
Many Christians criticize Allah because, in the Quran (3:32), Allah states that He does not love the unbelievers, and they criticize the fact that Allah does not love everyone. Now, I will not waste too much time explaining or countering this argument because God is fair. How can God love the disbelievers and throw them into the eternal fire? That is illogical.
Dr. William Lane Craig, in his debate with Shabir Ally, “The Concept of God in Islam and Christianity,” said that God could still punish his servants and love them simultaneously, just as a parent might punish his child and still love him. However, this analogy is fallacious. The parent punishes the child to discipline him and rehabilitate him to improve and avoid these mistakes in the future. The overall intent behind this is good. However, God is going to place the disbeliever in hell for eternity. Where is the discipline? The overall intent behind this is to ensure that the person being thrown into hell suffers, which is not good.
How would it make a believer feel that with all of the good deeds he has performed and all the love he showed towards God when he finds out that God loves the corrupt people who also showed hatred towards Him? It is not fair. It is illogical. Shabir Ally said in the debate:
“Us Muslims believe that Allah has put us on earth and made us all Muslims by fitrah (nature). That it is natural for all of us to want to know God, to get to know God. We are born pure. It is like he has put us all on a highway leading to paradise but there are many exits. People unfortunately take those exits despite God warning us not to take them. Therefore, those who turn away from the mercy of God reject the love that God wants to give them and has already given them from the start. Therefore, God does not love them anymore. They do not deserve to be loved.”
God loving everyone would also mean that He has to love Satan. This Christian states that the Christian God loves Satan. How strange does that sound? Christian apologists such as Dr. William Lane Craig want to call the Islamic concept of God “morally objectionable,” while his own faith shows that God loves Satan!
The main point I want to make is that if Christians want to use this argument against the Quranic perception of God, then they are going to shoot themselves in the foot. This is because the Biblical perception of God shows that God also hates people. I don’t expect Christians to accuse me of committing the fallacy of tu quoque, for I am not trying to defend the Quranic perception of God by simply pointing out that it exists in the Bible as well. I don’t see anything rationally objectionable against the idea of God hating someone in the first place.
Let us look at some verses of the Bible regarding God hating people:
Psalm 5:4-6
4 You are not a God who takes pleasure in evil;
with you the wicked cannot dwell.
5 The arrogant cannot stand in your presence;
you hate all who do wrong.
6 You destroy those who tell lies;
bloodthirsty and deceitful men
the LORD abhors.
Psalm 11:5
5 The LORD examines the righteous,
but the wicked and those who love violence
his soul hates.
Some Christians, such as Dr. William Lane Craig, would argue back and say that the book of Psalms is a book of poetry, and we cannot establish any doctrine-related verdicts based on books of poetry. Even though this argument is unconvincing, we will accept it for the sake of argument and show statements from other books in the Bible that aren’t poetic where God says that He hates some people.
Leviticus 20:23
23 You must not live according to the customs of the nations I am going to drive out before you. Because they did all these things, I abhorred them.
Leviticus 26:30
30 I will destroy your high places, cut down your incense altars and pile your dead bodies on the lifeless forms of your idols, and I will abhor you.
Some Christians desperately reply that God intends to say that He hates sin and not the sinners. This clearly plays with the plain reading of the texts. However, there are clear verses that silence this argument:
Romans 9:13
Just as it is written: “Jacob I loved, but Esau I hated.”
Here, God is saying that He hated Esau. Esau is a person, not an action. Esau is not a sin but a sinner. So, God clearly stated that He hated a sinner.
Also, God clearly distinguishes between the sin and the sinner when he says that He hates them:
Proverbs 6:16-19
These six things doth the Lord hate: yea, seven are an abomination unto him: A proud look, a lying tongue, and hands that shed innocent blood, An heart that deviseth wicked imaginations, feet that be swift in running to mischief, A false witness that speaketh lies, and he that soweth discord among brethren.”
So here we see that God hates false witnesses and people that cause discord between brethren. These appear to be sinners and not sins.
Some Christians try to argue back that the Hebrew words don’t mean ‘hate,’ but ‘loves less.’
However, this is false.
The Hebrew word for hate in Psalm 5:5,11:5 and Proverbs 6:16 is sane, which means:
1) to hate, be hateful
a) (Qal) to hate
1) of man
2) of God
3) hater, one hating, enemy (participle) (subst)
b) (Niphal) to be hated
c) (Piel) hater (participle)
1) of persons, nations, God, wisdom
Source: http://cf.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H08130&Version=kjv
So here we see that none of the Hebrew words used in the abovementioned passages mean ‘love less.’ In certain contexts, they do, such as Deuteronomy 21:15. However, we know that it means ‘love less’ in this context because we know that there are other verses in the Bible that state that a man should love his wife, and we interpret ‘hate’ over here to mean ‘love less’ to reconcile between the two. However, the passages that I quoted above have contexts that clearly show that the Hebrew words signify actual hatred.
The Hebrew word used for hate in Psalm 5:6 is ta`ab, which means:
1) to abhor, be abominable, do abominably
a) (Niphal) to be abhorred, be detested
1) in the ritual sense
2) in the ethical sense
b) (Piel)
1) to loathe, abhor, regard as an abomination
a) in the ritual sense
b) in the ethical sense
2) to cause to be an abomination
c) (Hiphil) to make abominable, do abominably
1) in the ritual sense
2) in the ethical sense
Source: http://cf.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H08581&Version=kjv
So here we don’t see that the word means ‘love less.’ Also, the context shows that it means absolute hate.
The Hebrew word used for hate in Leviticus 20:23 is quwts, which means:
1) to be grieved, loathe, abhor, feel a loathing or abhorrence or sickening dread
a) (Qal)
1) to feel a loathing at, abhor
2) to feel a sickening dread
b) (Hiphil)
1) to cause sickening dread
2) to cause loathing
Source: http://cf.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H06973&Version=kjv
So here we don’t see that the word means ‘love less.’ Also, the context shows that the word means absolute hate.
The Hebrew word used for hate in Leviticus 26:30 is ga`al, which means:
1) to abhor, loathe, be vilely cast away, fall
a) (Qal) to abhor, loathe
b) (Niphal) to be defiled
c) (Hiphil) to reject as loathsome, show aversion
Source: http://cf.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H01602&Version=kjv
So here we see that none of the Hebrew words used in the abovementioned passages mean ‘love less.’ In certain contexts, they do, such as Deuteronomy 21:15; however, we know that it means ‘love less’ in this context because we know that there are other verses in the Bible that state that a man should love his wife, and we interpret ‘hate’ over here to mean ‘love less’ to reconcile between the two. However, the passages that I quoted above have contexts that clearly show that the Hebrew words signify active hatred.
Some Christians argue that when Jesus used the word ‘hate’ in Luke 14:26, it meant ‘love less’ and not actual hate. However, there is evidence to suggest that this is what the word means, for if one reads Matthew 10:37, it will clarify the meaning.
However, the Old Testament passages are clear that God hates. For example, let us read Malachi 1:2-3:
2 “I have loved you,” says the LORD.
“But you ask, ‘How have you loved us?’
“Was not Esau Jacob’s brother?” the LORD says. “Yet I have loved Jacob, 3 but Esau I have hated, and I have turned his mountains into a wasteland and left his inheritance to the desert jackals.”
Here, God clearly distinguishes between loving Jacob and Esau. It would not make sense for God to say, ‘I loved Jacob’ but ‘Esau I loved less.’ He would have said, ‘I love Jacob much’ but ‘loved Esau less’ if God had intended to say this. However, God made it clear that He loved Jacob but hated Esau. There is no point in using the word ‘hate’ to emphasize this. Even the title of the chapter says, “Jacob Loved, Esau Hated.” Why the differentiation? If Esau was loved less, then it means that both Jacob and Esau were loved, not only Jacob.
Some Christians argue back that it was only the God of the Old Testament that hated, but now the God of the New Testament loves, and they quote John 3:16. However, John 3:16 could be interpreted to mean that God offered His love to the world, but if people rejected it, then He hates them. Either way, this argument makes no sense, for it would basically put forth the proposition that the nature of God changed and that He now loves wicked people. But we know that God’s nature doesn’t change (Malachi 3:6). Plus, let’s say that God could change His nature. Does that mean He was an evil God, became a good God, and started to love everyone?
Also, let’s not forget that there is a difference of opinion regarding the interpretation of John 3:16:
The Five-Point Calvinist changes the meaning of the word “world” here and adds to the Word of God by placing immediately behind it two words, “the elect.” (Paul L. Freeman, What’s Wrong With Five-Point Calvinism? He loves me - loves me not, Source)
Plus, we see in Romans 9:13 that Paul quotes the Old Testament passage from Malachi 1:2, which states that God hated Esau. Why would Paul quote that passage to remind us that God hates someone?
Some Christians would argue that it is possible that God can both love and hate simultaneously. God hating someone does not mean He can’t love them, either. I agree with this. I have no objections to that.
However, these Christians will argue that nowhere in the entire Bible does it show that God does not love anyone. This is where I have to disagree. The Bible does make it clear that God does not love certain people.
Let us look at the following passage:
Hebrews 12:6-8
6because the Lord disciplines those he loves,
and he punishes everyone he accepts as a son.”
7Endure hardship as discipline; God is treating you as sons. For what son is not disciplined by his father? 8If you are not disciplined (and everyone undergoes discipline), then you are illegitimate children and not true sons.
Notice that:
- God disciplines those whom He loves.
- Some are not disciplined.
The conclusion logically follows, and that is:
- There are those whom God does not love.
John Gill, in his commentary, stated:
All men are not the objects of God’s love, only a special people, whom he has chosen in Christ; for whom he has given his Son, when they were sinners and enemies; whom he quickens and calls by his grace, justifies, pardons, and accepts in Christ; and whom he causes to love him; these he loves with an everlasting and unchangeable love, and in a free and sovereign way, without any regard to any motive or condition in them. (John Gill, The New John Gill Exposition of the Entire Bible, Commentary on Hebrews 12:6, Source)
Elsewhere in the Bible, it states:
Romans 8:38-39
38For I am convinced that neither death nor life, neither angels nor demons,[a] neither the present nor the future, nor any powers, 39neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.
This verse speaks about how God’s saints will never separate from the love of God. The verse makes it clear that the love of God is in “Christ Jesus.” Because those saints take Jesus as their Lord and Savior, they will not be separated from the love of God.
Notice that:
- One will not be separated from God’s love if he believes in Christ Jesus as Lord.
- Some do not believe in Christ Jesus as Lord.
The conclusion logically follows, and that is:
- There are those whom God does not love.
Another passage is:
Deuteronomy 7:12-13
If you pay attention to these laws and are careful to follow them, then the LORD your God will keep his covenant of love with you, as he swore to your forefathers. He will love you and bless you and increase your numbers. He will bless the fruit of your womb, the crops of your land-your grain, new wine and oil-the calves of your herds and the lambs of your flocks in the land that he swore to your forefathers to give you.
Notice how God’s love is conditional based on whether one would abide by His laws.
Hence, we see that:
- God will only love those who obey His laws.
- Some don’t obey God’s laws.
The conclusion comes logically:
- There are those whom God does not love.
One Christian in a sermon refutes the arguments that other Christians put forth to prove that the Biblical God loves everyone:
16. But . does not the Bible teach that God loved the world?
A. Yes, the Bible teaches that God loved the world in John 3:16.
B. This is the “gospel in a nutshell,” many say. They say, “This is all I need and all I want.” But it is merely one verse out of 31,173. Every word of God is pure, and helps explain the others.
C. But this oft-quoted, never-understood verse does not say that God loves every single human without exception so very much and so very badly that He had to send His son to try to save them all, with the overall project being a colossal failure in that most are not saved at all.
D. The whole issue with this popular corruption of the verse is the definition of the word “world.” But what of 12:19; 14:17; 15:19; 16:20; 17:14?
E. First, if we force world to mean every single descendant without exception or distinction, then we have a serious contradiction with all we have already read and studied in the perfect Bible.
F. Second, if we force world to mean every single descendant without exception or distinction, then we create a whole basket full of absurdities and contradictions elsewhere in the Bible.
G. Jesus is speaking to a ruler of the Jews and laying heavy doctrine on him. He has described the new birth that blew his mind, now he points out a dying Messiah, who would die for Gentiles.
H. Whomever God loved, He gave His Son for them, meaning the elect (Jn 6:39; 10:11; 17:2-3).
I. And true to John’s purpose for writing, believers only can know eternal life was purchased for them (John 20:31; I John 5:13).
J. Jesus had already made crystal clear that sovereign regeneration had to precede any belief, which is granted only to the elect (John 1:12-13; 3:3,8).
K. There is a sermon and extensive outline explaining John’s own interpretation of John 3:16.
17. But . does not the Bible teach that God is love?
A. Yes, the Bible teaches that God is love in I John 4:8 and I John 4:16.
B. But these words do not prove (1) God is only love, (2) God loves all men, (3) God loves any man, (4) God loves you, (5) how long God loves, or (6) just about any thing else you imagine.
C. It simply and only teaches that one characteristic of God is that He loves, and He does love.
D. But He is also holy and righteous, which John introduced first in this very epistle (I John 1:5).
E. While God is love, God cannot love sin or sinners, as we have clearly proved in other places.
18. But does not the Bible teach that God loves us as sinners?
A. Yes, the Bible teaches that God loved us when we were yet sinners (Romans 5:8).
B. However, in what sense(s) we were still sinners? This is the key, for we were already in Christ.
C. When we read the personal pronouns “us” and “we” in context with God’s love and Christ’s death, we are not to understand a letter written from heaven to the whole human race!
D. We were still sinners vitally and practically before our regeneration and conversion, when Christ died for us. But we had been loved eternally long before the cross of Calvary.
Thus, according to the Bible, we have clearly shown that God does not love certain people.
Conclusion
The purpose of this article was not to criticize the God of the Bible for hating and not loving wicked people. Still, it is only to show that if Christians want to attack the Quranic perception of God because of this, then they are shooting themselves in the foot by attacking the same concept of God found in the Bible.
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