Study Focus: Deut. 7:9, Ps. 145:9, Ezek. 33:11, Matt. 18:23–35, 2 Pet. 3:9, Jude 21.
Introduction: God’s love is profoundly relational. A loving and intimate relationship with God cannot exist without human reciprocity in response to His loving benevolence.
Lesson Themes: This week’s lesson focuses on three key ideas:
The love of God is unconditional. God loves everyone and wishes to establish a mutually binding relationship. The manifestation of His love is not dependent on human action or restricted to a certain type of people. He sees value in each person and considers him or her an object of His benevolent blessings.
The love of God intends to initiate a conditional relationship. God’s loving benevolence is universal and unconditional, but He desires to have a specific and intimate relationship with human beings, which implies conditionality. That is, He expects a response to the love that they receive from Him, a spontaneous corresponding love in the form of obedience and loyalty.
The love of God was intended to be reflected in human relationships. God universally seeks a relationship of reciprocal love; the continuation of an intimate relationship implies an appropriate human response. The human side of the covenant-maintaining love involves keeping God’s commandments and loving one another, which are human activities, empowered by God’s love.
Life Application: God desires to have a loving relationship with human beings, but this relationship requires a genuine response and obedience on our part. Ask your students to silently reflect upon what is endangering their covenant-love relationship with God (and with others).
Part II: Commentary
1. The Love of God Is Unconditional.
Psalm 145:8, 9 highlights the remarkable and all-encompassing reality of God’s love: “The Lord is gracious and full of compassion, slow to anger and great in mercy. The Lord is good to all, and His tender mercies are over all His works” (NKJV). The idea of love in this passage is spelled out in terms of graciousness, compassion, patience, mercy, and goodness. This list echoes the revelation of God’s glory and character to Moses in Exodus 34:6. In Psalm 145:8, the Hebrew term khesed, which also appears in Exodus 34:6, is rendered by the NKJV as “mercy” and translated as “love” in several other versions: “lovingkindness” (NASB1995), “steadfast love” (ESV, NRSV), “loyal love” (NET), and “rich in love” (NIV). The term khesed conveys the notions of loyalty, faithfulness, goodness, and graciousness (Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament [Leiden: Brill, 1994–2000], pp. 336, 337) and belongs to the semantic domain of (loyal/faithful) love (James Swanson, Dictionary of Biblical Languages With Semantic Domains: Hebrew [Old Testament] [Oak Harbor: Logos Research Systems, Inc., 1997]).
The all-encompassing reality of God’s love is more precisely emphasized in Psalm 145:9, which underscores that “the Lord is good to all.” The universal scope of divine goodness stated in this verse implicitly indicates that the love of God is unconditional; that is, it does not depend on human actions or reactions. In Psalm 145, universal language is used in verse 12 to describe “the sons of men,” who are supposed to hear about God’s wonderful deeds. Moreover, Psalm 145:15 depicts “the eyes of all” looking at the Lord with expectation and receiving from Him “their food in due season” (NKJV). Then Psalm 145:16 adds, “You open Your hand and satisfy the desire of every living thing” (NKJV). Finally, the psalm concludes with a general invitation, according to which “all flesh shall bless His holy name forever and ever” (Ps. 145:21, NKJV). This universal language highlights the all-encompassing reality of God’s love and its unconditional nature, as all creatures are the objects of His benevolent blessings.
This picture of God’s unconditional love is consistent with the idea that the Lord has “no pleasure in the death of the wicked, but that the wicked turn from his way and live” (Ezek. 33:11, NKJV). The same conception is affirmed in 2 Peter 3:9, which points out that God is “not willing that any should perish but that all should come to repentance” (NKJV). As 1 Timothy 2:4 indicates, the Lord “desires all men to be saved” (NKJV).
2. The Love of God Intends to Initiate a Conditional Relationship.
While Psalm 145 emphasizes the all-encompassing and unconditional reality of God’s love, the psalm also distinguishes between faithful (Ps. 145:10, 11) and wicked (Ps. 145:20) people. Furthermore, the chapter highlights a more specific and conditional relationship of God with those who seek and serve Him. “The Lord is near to all who call upon Him, to all who call upon Him in truth. He will fulfill the desire of those who fear Him; He also will hear their cry and save them” (Ps. 145:18, 19, NKJV; emphasis supplied). Interestingly, according to Psalm 145:20, the key distinction between faithful and wicked ones is that the former group loves the Lord: “ ‘The Lord preserves all who love Him, but all the wicked He will destroy’ ” (NKJV). This distinction suggests that whereas God’s loving benevolence is universal and unconditional, He desires to have a loving relationship with human beings individually, and this relationship implies conditionality; that is, it cannot be established without a loving human response to the love of God. To be sure, God’s benevolent love is unconditional and all-encompassing. But a loving relationship with Him is conditional, inasmuch as a loving relationship cannot really exist if human beings do not respond with love to the love they have received from God. In other words, a genuine loving relationship implies some level of reciprocity.
This idea of a measure of reciprocity in a genuine loving relationship is crucial for the understanding of God’s covenantal relationship with His people. First of all, this covenant is based on God’s unconditional love. As Deuteronomy 7:6–8 points out regarding Israel: “The Lord your God has chosen you to be a people for Himself, a special treasure above all the peoples on the face of the earth. The Lord did not set His love on you nor choose you because you were more in number than any other people, for you were the least of all peoples; but because the Lord loves you” (NKJV). However, even though God’s love is not based on what Israel is or does, the covenantal relationship between God and Israel requires some level of loving reciprocity as a response to God’s love. God certainly keeps His covenant with faithfulness and mercy. The people’s adequate response is to love God and keep His commandments. As Deuteronomy 7:9 emphasizes, God is “ ‘faithful’ ” and “ ‘keeps covenant and mercy for a thousand generations with those who love Him and keep His commandments’ ” (NKJV).
3. The Love of God Was Intended to Be Reflected in Human Relationships.
If the relationship with our loving God (not the love of God itself, which is everlasting [Jer. 31:3]) is conditional, it can be forfeited, considering the human part of the relationship. For instance, because of the evil and wickedness of Israel, Hosea 9:15 underlines that their loving relationship with God does not exist anymore. A similar idea appears in Jeremiah 16:5. Romans 11:22 underscores the notion that the continuation of the loving relationship with God depends on human beings, who are supposed to “continue in His goodness” (NKJV). It is from this overall perspective that Jude 21 appeals to believers to “keep yourselves in the love of God.” A loving relationship with God involves, on the part of humans, keeping His commandments (John 14:21) and loving one another (1 John 4:7). These things are not merely human actions but are actually human activities empowered by the love of God, who has loved us first (1 John 4:19; compare with 1 John 4:7).
The parable of the unforgiving servant in Matthew 18:23–35 indicates that God’s loving relationship with us can be forfeited if His love, first offered to us, is not reflected in our relationship with others. The parable compares the master’s merciful act of forgiveness toward his servant with the astonishing lack of mercy and forgiveness, on a much lesser scale, of this same servant toward a fellow servant. In light of the discrepancy of this comparison, Jesus teaches that God’s loving forgiveness, which comes first, depends on our forgiving attitude toward others. In other words, the loving relationship with God is conditionally supposed to be reflected in human relationships (see John 15:12, 1 John 3:16, John 4:7–12). Otherwise, our loving relationship with God will be forfeited. This unfortunate possibility should not be taken as a cold conditionality on God’s part but as a serious lack of understanding, on the part of humans, as to the depth of God’s loving mercy. As Luke 7:47 points out, the sense of how much we have been forgiven by God is observed in our expressions of love. Hence, if we do not express love to others, we have not really understood, nor sufficiently appreciated, the depth of God’s love toward us.
Part III: Life Application
God unconditionally loves everyone. As we accept and respond to His love, in the sense of allowing a loving relationship with Him, we also feel, as a practical effect of our loving relationship with God, the desire to establish a loving relationship with others. Therefore, God not only bestows His love on His creatures but also lets them freely respond (either positively or negatively) to His love and is willing to enable each person to express love to Him and to others. Based on this idea, discuss the following questions:
How can we unconditionally show our love and respect for every human being, regardless of social position, individual characteristics, or personal achievements?
Think of a story that exemplifies the distinction between unconditional love and a conditional loving relationship. How does this example illustrate the notions of unconditionality and conditionality in our explanation of God’s love and of His loving relationship with us?
Our loving relationship with God leads us to desire and take pleasure in doing good to others, which is contrasted with being indifferent to other people’s needs. How does our relationship with God change the way we behave and act with people from our family, work, and neighborhood?
How can you still show unconditional love to someone who does not want to enter into a respectful, loving relationship with you? Do you think that a continuous attitude of unconditional love has the potential to influence this person to change his or her mind? Explain.
What could we do to bond with and to show unconditional love, respect, and support for teenagers in our church? How can we develop positive intergenerational connections for a more loving relationship with younger people?
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Key Text: John 14:23
Study Focus: Deut. 7:9, Ps. 145:9, Ezek. 33:11, Matt. 18:23–35, 2 Pet. 3:9, Jude 21.
Introduction: God’s love is profoundly relational. A loving and intimate relationship with God cannot exist without human reciprocity in response to His loving benevolence.
Lesson Themes: This week’s lesson focuses on three key ideas:
The love of God is unconditional. God loves everyone and wishes to establish a mutually binding relationship. The manifestation of His love is not dependent on human action or restricted to a certain type of people. He sees value in each person and considers him or her an object of His benevolent blessings.
The love of God intends to initiate a conditional relationship. God’s loving benevolence is universal and unconditional, but He desires to have a specific and intimate relationship with human beings, which implies conditionality. That is, He expects a response to the love that they receive from Him, a spontaneous corresponding love in the form of obedience and loyalty.
The love of God was intended to be reflected in human relationships. God universally seeks a relationship of reciprocal love; the continuation of an intimate relationship implies an appropriate human response. The human side of the covenant-maintaining love involves keeping God’s commandments and loving one another, which are human activities, empowered by God’s love.
Life Application: God desires to have a loving relationship with human beings, but this relationship requires a genuine response and obedience on our part. Ask your students to silently reflect upon what is endangering their covenant-love relationship with God (and with others).
Part II: Commentary
1. The Love of God Is Unconditional.
Psalm 145:8, 9 highlights the remarkable and all-encompassing reality of God’s love: “The Lord is gracious and full of compassion, slow to anger and great in mercy. The Lord is good to all, and His tender mercies are over all His works” (NKJV). The idea of love in this passage is spelled out in terms of graciousness, compassion, patience, mercy, and goodness. This list echoes the revelation of God’s glory and character to Moses in Exodus 34:6. In Psalm 145:8, the Hebrew term khesed, which also appears in Exodus 34:6, is rendered by the NKJV as “mercy” and translated as “love” in several other versions: “lovingkindness” (NASB1995), “steadfast love” (ESV, NRSV), “loyal love” (NET), and “rich in love” (NIV). The term khesed conveys the notions of loyalty, faithfulness, goodness, and graciousness (Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament [Leiden: Brill, 1994–2000], pp. 336, 337) and belongs to the semantic domain of (loyal/faithful) love (James Swanson, Dictionary of Biblical Languages With Semantic Domains: Hebrew [Old Testament] [Oak Harbor: Logos Research Systems, Inc., 1997]).
The all-encompassing reality of God’s love is more precisely emphasized in Psalm 145:9, which underscores that “the Lord is good to all.” The universal scope of divine goodness stated in this verse implicitly indicates that the love of God is unconditional; that is, it does not depend on human actions or reactions. In Psalm 145, universal language is used in verse 12 to describe “the sons of men,” who are supposed to hear about God’s wonderful deeds. Moreover, Psalm 145:15 depicts “the eyes of all” looking at the Lord with expectation and receiving from Him “their food in due season” (NKJV). Then Psalm 145:16 adds, “You open Your hand and satisfy the desire of every living thing” (NKJV). Finally, the psalm concludes with a general invitation, according to which “all flesh shall bless His holy name forever and ever” (Ps. 145:21, NKJV). This universal language highlights the all-encompassing reality of God’s love and its unconditional nature, as all creatures are the objects of His benevolent blessings.
This picture of God’s unconditional love is consistent with the idea that the Lord has “no pleasure in the death of the wicked, but that the wicked turn from his way and live” (Ezek. 33:11, NKJV). The same conception is affirmed in 2 Peter 3:9, which points out that God is “not willing that any should perish but that all should come to repentance” (NKJV). As 1 Timothy 2:4 indicates, the Lord “desires all men to be saved” (NKJV).
2. The Love of God Intends to Initiate a Conditional Relationship.
While Psalm 145 emphasizes the all-encompassing and unconditional reality of God’s love, the psalm also distinguishes between faithful (Ps. 145:10, 11) and wicked (Ps. 145:20) people. Furthermore, the chapter highlights a more specific and conditional relationship of God with those who seek and serve Him. “The Lord is near to all who call upon Him, to all who call upon Him in truth. He will fulfill the desire of those who fear Him; He also will hear their cry and save them” (Ps. 145:18, 19, NKJV; emphasis supplied). Interestingly, according to Psalm 145:20, the key distinction between faithful and wicked ones is that the former group loves the Lord: “ ‘The Lord preserves all who love Him, but all the wicked He will destroy’ ” (NKJV). This distinction suggests that whereas God’s loving benevolence is universal and unconditional, He desires to have a loving relationship with human beings individually, and this relationship implies conditionality; that is, it cannot be established without a loving human response to the love of God. To be sure, God’s benevolent love is unconditional and all-encompassing. But a loving relationship with Him is conditional, inasmuch as a loving relationship cannot really exist if human beings do not respond with love to the love they have received from God. In other words, a genuine loving relationship implies some level of reciprocity.
This idea of a measure of reciprocity in a genuine loving relationship is crucial for the understanding of God’s covenantal relationship with His people. First of all, this covenant is based on God’s unconditional love. As Deuteronomy 7:6–8 points out regarding Israel: “The Lord your God has chosen you to be a people for Himself, a special treasure above all the peoples on the face of the earth. The Lord did not set His love on you nor choose you because you were more in number than any other people, for you were the least of all peoples; but because the Lord loves you” (NKJV). However, even though God’s love is not based on what Israel is or does, the covenantal relationship between God and Israel requires some level of loving reciprocity as a response to God’s love. God certainly keeps His covenant with faithfulness and mercy. The people’s adequate response is to love God and keep His commandments. As Deuteronomy 7:9 emphasizes, God is “ ‘faithful’ ” and “ ‘keeps covenant and mercy for a thousand generations with those who love Him and keep His commandments’ ” (NKJV).
3. The Love of God Was Intended to Be Reflected in Human Relationships.
If the relationship with our loving God (not the love of God itself, which is everlasting [Jer. 31:3]) is conditional, it can be forfeited, considering the human part of the relationship. For instance, because of the evil and wickedness of Israel, Hosea 9:15 underlines that their loving relationship with God does not exist anymore. A similar idea appears in Jeremiah 16:5. Romans 11:22 underscores the notion that the continuation of the loving relationship with God depends on human beings, who are supposed to “continue in His goodness” (NKJV). It is from this overall perspective that Jude 21 appeals to believers to “keep yourselves in the love of God.” A loving relationship with God involves, on the part of humans, keeping His commandments (John 14:21) and loving one another (1 John 4:7). These things are not merely human actions but are actually human activities empowered by the love of God, who has loved us first (1 John 4:19; compare with 1 John 4:7).
The parable of the unforgiving servant in Matthew 18:23–35 indicates that God’s loving relationship with us can be forfeited if His love, first offered to us, is not reflected in our relationship with others. The parable compares the master’s merciful act of forgiveness toward his servant with the astonishing lack of mercy and forgiveness, on a much lesser scale, of this same servant toward a fellow servant. In light of the discrepancy of this comparison, Jesus teaches that God’s loving forgiveness, which comes first, depends on our forgiving attitude toward others. In other words, the loving relationship with God is conditionally supposed to be reflected in human relationships (see John 15:12, 1 John 3:16, John 4:7–12). Otherwise, our loving relationship with God will be forfeited. This unfortunate possibility should not be taken as a cold conditionality on God’s part but as a serious lack of understanding, on the part of humans, as to the depth of God’s loving mercy. As Luke 7:47 points out, the sense of how much we have been forgiven by God is observed in our expressions of love. Hence, if we do not express love to others, we have not really understood, nor sufficiently appreciated, the depth of God’s love toward us.
Part III: Life Application
God unconditionally loves everyone. As we accept and respond to His love, in the sense of allowing a loving relationship with Him, we also feel, as a practical effect of our loving relationship with God, the desire to establish a loving relationship with others. Therefore, God not only bestows His love on His creatures but also lets them freely respond (either positively or negatively) to His love and is willing to enable each person to express love to Him and to others. Based on this idea, discuss the following questions:
How can we unconditionally show our love and respect for every human being, regardless of social position, individual characteristics, or personal achievements?
Think of a story that exemplifies the distinction between unconditional love and a conditional loving relationship. How does this example illustrate the notions of unconditionality and conditionality in our explanation of God’s love and of His loving relationship with us?
Our loving relationship with God leads us to desire and take pleasure in doing good to others, which is contrasted with being indifferent to other people’s needs. How does our relationship with God change the way we behave and act with people from our family, work, and neighborhood?
How can you still show unconditional love to someone who does not want to enter into a respectful, loving relationship with you? Do you think that a continuous attitude of unconditional love has the potential to influence this person to change his or her mind? Explain.
What could we do to bond with and to show unconditional love, respect, and support for teenagers in our church? How can we develop positive intergenerational connections for a more loving relationship with younger people?