{"id":991,"date":"2005-12-25T01:12:47","date_gmt":"2005-12-25T01:12:47","guid":{"rendered":"http:\/\/aletheiabaptistministries.org\/Blog\/december-qthe-disinterested-and-complacent-love-of-godq\/"},"modified":"2014-02-02T02:02:17","modified_gmt":"2014-02-02T02:02:17","slug":"december-qthe-disinterested-and-complacent-love-of-godq","status":"publish","type":"post","link":"http:\/\/aletheiabaptistministries.org\/Blog\/december-qthe-disinterested-and-complacent-love-of-godq\/","title":{"rendered":"The Disinterested and Complacent Love of God"},"content":{"rendered":"

The older writers often used terminology in a way that sounds odd to us.\u00a0 Two common theological descriptions of God\u2019s love include \u201cdisinterested benevolence\u201d and \u201ccomplacent love.\u201d\u00a0 They sound odd to us only because we tend to think of both of these terms in a negative way.\u00a0 To be \u201cdisinterested\u201d to us would be to not be interested.\u00a0 To be \u201ccomplacent\u201d to us would be to be indifferent.\u00a0 But in standard theological books of not many years ago, \u201cdisinterested\u201d meant to be discreet and lacking in self-acknowledgement while\u00a0 \u201ccomplacent\u201d meant to be satisfied and lacking in selfish desires altogether.\u00a0 There is a scene in an older novel where a rich man discreetly lends a poor family his carriage.\u00a0 When another discovers the good deed she replies \u201cwhat disinterested benevolence!\u201d<\/span><\/p>\n

Is not this attribute of love described by our Lord when he instructed, But when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly (Matt. 6:3)?\u00a0\u00a0 The same is applied to our practices of prayer and fasting.\u00a0 We are instructed to do these secretly and discreetly, \u201cdisinterestedly\u201d if you will, knowing that our reward is not in this life but in the next!\u00a0 In Luke 14:12-14 Jesus instructs us not to invite guests to dinner who are able to repay us by returning the invitation, but rather to invite those who cannot repay us at all so that we shall be recompensed at the resurrection of the just (Luke 14:14).<\/p>\n

These two attributes of God give a unique addition to our thoughts at Christmas.\u00a0 God has given His Son to us disinterestedly, without thought of either pain or applause, because it was the just and holy thing to do.\u00a0 Jesus found, in obedience to the Father, a complacency of love so that He neither desired nor needed men\u2019s approval but was wholly and completely satisfied in His fellowship with the Father.<\/p>\n

Charles Finney gives the most complete definitions:\u00a0 \u201cThis love is disinterested in the sense that the highest well-being of God and the universe is chosen, not upon condition of its relation to self, but for its own intrinsic and infinite value.\u201d1<\/sup> He also defines complacency, which as \u201ca phenomenon of will, consists in willing the highest actual blessedness of the holy being in particular, as a good in itself, and upon condition of his moral excellence.\u201d2<\/sup> Long before Finney, John Gill had objected to these terms being used of God,<\/p>\n

\n

\u201cSome talk of a love of benevolence, by which God wishes or wills good to men; and then comes on a love of beneficence, and he does good to them, and works good in them: and then a love of complacency and delight takes place, and not till then.\u00a0 But this is to make God changeable, as we are: the love of God admits of no degrees, it neither increases nor decreases; it is the same from the instant in eternity it was, without any change.\u201d3<\/sup><\/p>\n<\/blockquote>\n

The objection to God\u2019s love having a \u201cfeeling\u201d or an \u201cought\u201d was that this would attribute to God a \u201cpassibleness\u201d or the position of being in a passive mode and therefore being influenced by something outside of Himself.\u00a0 Such would mean that God had changed.\u00a0 Therefore it could not be an attribute of an immutable God.<\/p>\n

But other theologians have disagreed with Gill, maintaining that for God to feel sympathy or good will toward His creatures is not out of keeping for an immutable God.\u00a0 Strong\u00a0 asks the question and then answers,<\/p>\n

\n

But does God feel in proportion to his greatness, as the mother suffers more than the sick child whom she tends?\u00a0 Does God suffer infinitely in every suffering of his creatures?\u00a0 We must remember that God is infinitely greater than his creation, and that he sees all human sin and woe as part of his great plan.\u00a0 We are entitled to attribute to him only such passibleness as is consistent with infinite perfection.\u00a0 In combining passibleness with blessedness, then, we must allow blessedness to be the controlling element, for our fundamental idea of God is that of absolute perfection.4<\/sup><\/p>\n<\/blockquote>\n

Therefore for God to see our plight within the time and space of this world and to love us in the sense of feeling holy sympathy toward us, is truly a \u201cdisinterested\u201d benevolence.\u00a0 In disagreeing also with Gill, Charles Hodge is even more bold,<\/p>\n

\n

Here again we have to choose between a mere philosophical speculation and the clear testimony of the Bible, and of our own moral and religious nature.\u00a0 Love of necessity involves feeling, and if there be no feeling in God, there can be no love.\u00a0 That He produces happiness is no proof of love.\u00a0 The earth does that unconsciously and without design.\u00a0 Men often render others happy from vanity, from fear, or from caprice.\u00a0 Unless the production of happiness can be referred, not only to a conscious intention, but to a purpose dictated by kind feeling, it is no proof of benevolence.\u00a0 And unless the children of God are the objects of his complacency and delight, they are not the objects of his love.5<\/sup><\/p>\n<\/blockquote>\n

Thiessen also says, \u201cBut immutability does not mean immobility.\u00a0 True love necessarily involves feeling, and if there be no feeling in God, then there is no love of God . . . . By the benevolence of God we mean the affection which He feels and manifests towards His sentient and conscious creatures.\u201d6<\/sup> Finally, Buswell gives a fitting conclusion,<\/p>\n

\n

Unless we wish to reduce the love of God to the frozen wastes of pure speculative abstraction, we should shake off the static ideology which has come into Christian theology from non-biblical sources, and insist upon preaching the living God of intimate actual relationships with His people.\u00a0 God’s immutability is the absolutely perfect consistency of His character in His actual relationships, throughout history, with His finite creation.7<\/sup><\/p>\n<\/blockquote>\n

A note should be made at this point to caution us against any attempt to make this attribute of the love of God into some kind of support for the novel view of the \u201copenness\u201d of God.\u00a0 As Strong points out, God\u2019s blessedness or perfection becomes the controlling factor in His moral attributes.<\/p>\n

A Christmas Application<\/h3>\n

As Christmas is increasingly under attack in our country, Christians are implored even more to display the unique attributes of God\u2019s all-giving love.\u00a0 God\u2019s agape love asks nothing in return but rather gives of itself entirely for the sake of the one in need.\u00a0 Herein 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 4:10).\u00a0 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us (Rom. 5:8).\u00a0 In a real sense, sinners do not want to hear of God\u2019s agape love.\u00a0 Other loves that involve a give-and-take at least say to the sinner that he has something worthy to give in return.\u00a0 But agape love is truly \u201cdisinterested\u201d in any gain to self.\u00a0 Indeed, as we have seen, God does not need anything in return and cannot accept the sinner\u2019s recompense for His love.\u00a0 He has given us His love in an all-giving manner.<\/p>\n

We may speak the truth in love (Eph. 4:15) and find that the world hates us, as it did Jesus, because we testify of it that its works are evil (John 7:7).\u00a0 But since we did not speak of the agape love of God in order to receive anything in return, it does not affect us in any way.\u00a0 We have learned to be \u201ccomplacent\u201d with the love of God that\u00a0 is shed abroad in our hearts through the Holy Spirit (Rom. 5:5).<\/p>\n

David wrote of this dilemma in the Psalm, They rewarded me evil for good to the spoiling of my soul.\u00a0 But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom.\u00a0 I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother (Psa. 35:12-14).\u00a0 The apostle Paul wrote, I have coveted no man\u2019s silver, or gold, or apparel.\u00a0 Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me.\u00a0 I have showed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive (Acts 20:33-35).<\/p>\n

I suppose it is a \u201cnatural\u201d thing for us to give that someone may give to us in return.\u00a0 Sometimes we give because we have been made obligated to return someone\u2019s charity.\u00a0 There is no doubt that \u201cgiving\u201d has now become a matter of cataloging, returning, upgrading, exchanging, and even registering so that no intention is left to anonimity.\u00a0 Perhaps, rather than growing\u00a0 disinterested and complacent in our attributes of benevolence, we have grown self-interested and conceited.\u00a0 For if ye love them which love you, what thank have ye? For sinners also love those that love them.\u00a0 And if ye do good to them which do good to you, what thank have ye?\u00a0 For sinners also do even the same.\u00a0 And if ye lend to them of whom ye hope to receive, what thank have ye?\u00a0 For sinners also lend to sinners, to receive as much again (Luke 16:25).<\/p>\n

Where would we be if God had not loved us with a disinterested benevolence and a complacent love?\u00a0 We ought, therefore, to strive for what James described:\u00a0 My brethren count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience.\u00a0 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing (James 1:2-4).\u00a0 To \u201cwant nothing\u201d is to have a complacent love of the Savior and to say with the Psalmist, The LORD is my Shepherd; I shall not want (Psa. 23:1).\u00a0 This is where we may begin to love as He loved and to desire to give entirely for the benefit of others without thought to our own situation.\u00a0 So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me (Heb. 13:6).\u00a0 This is the quality we gravitate to in Christian leaders:\u00a0 Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.\u00a0 Jesus Christ the same yesterday, and today, and for ever (Heb. 13:7).\u00a0 Perfect complacency in the One that gives when it cannot be given unto Him again (Rom. 11:35)!\u00a0 How refreshing that would be in this day of corporate successes, personal vision statements, leadership seminars, how-to-do-it formulas, that we might humble ourselves in true servant ministry as our Lord did.\u00a0 For though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich (2 Cor. 8:9).\u00a0 For though he was crucified through weakness, yet he liveth by the power of God.\u00a0 For we also are weak in him, but we shall live with him by the power of God toward you (2 Cor 13:4).<\/p>\n

<\/div>\n

And So . . . .<\/h3>\n

The Christmas season is the time for the recipients of God\u2019s love to\u00a0 renew their commitments to His service.\u00a0 How could we do less than return the same unselfish love that has been shown to us!\u00a0 Spurgeon, in his Morning and Evening, records this entry.<\/p>\n

\n

Christian, pause and ponder for a moment.\u00a0 What a debtor thou art to divine sovereignty!\u00a0 How much thou owest to His disinterested love, for He gave His own Son that He might die for thee.\u00a0 Consider how much you owe to His forgiving grace, that after ten thousand affronts He loves you as infinitely as ever.\u00a0 Consider what you owe to His power; how He has raised you from your death in sin; how He has preserved your spiritual life; how He has kept you from falling; and how, though a thousand enemies have beset your path, you have been able to hold on your way.\u00a0 To God thou owest thyself and all thou hast\u2014yield thyself as a living sacrifice; it is but thy reasonable service.<\/p>\n<\/blockquote>\n

Notes:<\/address>\n
1. Charles G. Finney, Systematic Theology (Minneapolis:\u00a0 Bethany House, 1994) 144.<\/address>\n
2. Finney, 148.<\/address>\n
3. John Gill, Body of Divinity (Atlanta: Turner Lassetter, 1965) 81.<\/address>\n
4. Augustus Strong, Systematic Theology (Old Tappan:\u00a0 Fleming Revell, 1970) 266.<\/address>\n
5. Charles Hodge, Systematic Theology, vol I (Grand\u00a0 Rapids: Eerdmans, 1977) 429.<\/address>\n
6. Henry C. Thiessen, Lectures in Systematic Theology (Grand Rapids: Eerdmans, 1968) 131.<\/address>\n
7. J. Oliver Buswell, A Systematic Theology of the Christian Religion (Grand Rapids: Zondervan, 1980) 56.<\/address>\n
8. C.H. Spurgeon, Morning and Evening (Grand Rapids: Zondervan, 1948) 44.<\/address>\n","protected":false},"excerpt":{"rendered":"

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