I'm not sure about "top or bottom", but I know there are the "elect" and there are the "reprobate". God loves and cares for those he chose, the elect. Those for whom he died to provide their salvation.
John 1:29
The next day John saw Jesus coming toward him and said, “Look, the Lamb of
God, who takes away
the sin of the world!
Hebrews 2:9
But we do see Jesus, who was made lower than the angels for a little while, now crowned with glory and honor because he suffered death, so that by the grace of
God he might taste death for
everyone.
Titus 2:11
For the grace of
God has appeared, bringing salvation
to all men,
Titus 3:4
But when the kindness and
the love of mankind of
God our Savior appeared
John 3:16
For
God so loved the world that he gave his one and only Son, that
whoever believes in him shall not perish but have eternal life.
1 Timothy 2:4
Who will have
all men to be saved, and to come unto the knowledge of the truth.
2 Peter 3:9
The
Lord does not delay his promise, as some regard “delay,” but he is patient with you, not wishing that any should perish but that
all should come to repentance.
1 John 2:2
He is the atoning sacrifice for our sins, and not only for ours but also for the sins
of the whole world.
2 Corinthians 5:14
For
Christ’s love compels us, because we are convinced that
one died for all, and therefore all died.
In the past two decades have witnessed a resurgence of Calvinism among American evangelicals. This resurgence is especially evident within the Southern Baptist Convention, which historically has been and still is divided over the issue. However, it has also made its presence felt in Pentecostal denominations such as the Assemblies of God, which do not have historic ties to Calvinism.
By
Calvinism, I mean specifically the doctrine of salvation that is commonly explained by means of the acronym, TULIP:
- T = Total depravity
- U = Unconditional election
- L = Limited atonement
- I = Irresistible grace
- P = Perseverance of the saints
In the seventeenth century, Jacob Arminius—a Dutch Reformed theologian—set forth a different understanding of salvation that has been called
Arminianism after him. It is sometimes explained by means of the acronym, FACTS:
- F = Freed by grace to believe
- A = Atonement for all
- C = Conditional election
- T = Total depravity
- S = Security in Christ
In
Does God Love Everyone? Jerry L. Walls—an evangelical philosopher—outlines an argument against Calvinism and for Arminianism. Its strength is that it focuses on the central point of the disagreement between them. Walls writes:
The deepest issue that divides Arminians and Calvinists is not the sovereignty of God, predestination, or the authority of the Bible. The deepest difference pertains to how we understand the character of God. Is God good in the sense that he deeply and sincerely loves all people?
According to Walls, the answer of Arminianism is “Yes.” The answer of Calvinism is “No.” As Calvinist author Arthur W. Pink put it in
The Sovereignty of God: “When we say that God is sovereign in the exercise of His love, we mean that He loves whom he chooses. God does not love everybody…” Walls argues that Pink’s statement is characteristic of Calvinism, even if it’s stated with a bluntness uncharacteristic of most Calvinists.
A god who can save all but chooses not to is not the God whom the Bible reveals.
To see why this is so, consider the argument Walls makes:
- God truly loves all persons.
- Not all persons will be saved.
- Truly to love someone is to desire their well-being and to promote their true flourishing as much as you properly can.
- The well-being and true flourishing of all persons is to be found in a right relationship with God, a saving relationship in which we love and obey him.
- God could give all persons “irresistible grace” and thereby determine all persons to freely accept a right relationship with himself and be saved.
- Therefore, all persons will be saved.
Clearly, this set of propositions contains a contradiction between 2 and 6. Both Calvinists and Arminians affirm 2, however. They’re not universalists, in other words. Similarly, both affirm 4.
So, how do they resolve the contradiction? Arminians do so by denying 5. They deny, in other words, that grace is irresistible.
Irresistible grace is part and parcel of Calvinism, however. It’s the
I in TULIP. That means Calvinists must deny either 1 or 3. That is, they must deny either that “God truly loves all persons” or that “Truly to love someone is to desire their well-being and to promote their true flourishing as much as you properly can.” As noted above, Arthur W. Pink clearly denied 1. (Walls quotes Calvin himself to similar effect.)
Contemporary Calvinists rarely deny 1, however. Instead, they affirm that God truly loves all persons. For example, D. A. Carson affirms that God loves everyone in the sense that He exercises “providential love over all that he has made” and adopts a “salvific stance toward his fallen world.” However, Carson denies that God gives everyone the “particular, effective, selecting love toward his elect.” It’s hard to square this “love” for “all persons” with the definition of love in 3. A God who could but chooses not to bestow “particular, effective, selecting love” on everyone does not “truly” love them because He does not seek their eternal “well-being” and “true flourishing.”
Walls suggests one further wrinkle when he discusses John Piper, probably the best known Baptist Calvinist. Walls argues that Piper denies 5, not by ditching “irresistible grace” but by suggesting that God has a “greater value” than salvation. Such as what? Piper writes, “The answer the Reformed give is that the greater value is the manifestation of the full range of God’s glory in wrath and mercy (Rom. 9:21–23) and the humbling of man so he enjoys giving all credit to God for his salvation (1 Cor. 1:29).” Because of this “greater value,” it seems that Piper denies God “could give all persons ‘irresistible grace’ [to be saved].” Some evidently must be condemned for God’s glory.
In order to maintain God’s sovereignty in election then, or to promote God’s glory, Calvinism denies that God loves everyone in the truest sense. Like Walls, I find this denial difficult to swallow. A god who can save all but chooses not to is not the God whom the Bible reveals, a God who is love (1 John 4:8).
Walls’ book is a brief outline of a much larger argument. Those looking for a more detailed argument should pick up his
Why I Am Not a Calvinist, coauthored with Joseph R. Dongell. But that argument, even in outline form here, is difficult to rebut, as far as I am concerned.
Book Reviewed: Jerry L. Walls,
Does God Love Everyone? The Heart of What Is Wrong with Calvinism (Eugene, OR: Cascade, 2016).
Original Word: μισέω
Part of Speech: Verb
Transliteration: miseó
Phonetic Spelling: (mis-eh'-o)
Definition: to hate
Usage: I hate, detest, love less, esteem less.
BDAG.
So my original post quoting Strongs/Thayers still stands.
to be disinclined to, disfavor, disregard in contrast to preferential treatment (Gn 29:31; Dt 21:15, 16) Mt 6:24; Lk 16:13. τὴν ψυχὴν αὐτοῦ J 12:25 or ἑαυτοῦ Lk 14:26 (cp. the formulation Plut, Mor. 556d οὐδʼ ἐμίσουν ἑαυτούς; on the theme cp. Tyrtaeus [VII B.C.] 8, 5 D.3).
Ro 9:13
William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 653.
John says hate is indifference with a brother below
1 John 3
We know that we have passed from death to life, because we love each other. Anyone who does not love remains in death. 15 Anyone who hates a brother or sister is a murderer, and you know that no murderer has eternal life residing in him.16 This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters. 17 If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person? 18 Dear children, let us not love with words or speech but with actions and in truth.
BDAG.
② to be disinclined to, disfavor, disregard in contrast to preferential treatment (Gn 29:31; Dt 21:15, 16) Mt 6:24; Lk 16:13. τὴν ψυχὴν αὐτοῦ J 12:25 or ἑαυτοῦ Lk 14:26 (cp. the formulation Plut, Mor. 556d οὐδʼ ἐμίσουν ἑαυτούς; on the theme cp. Tyrtaeus [VII B.C.] 8, 5 D.3). Ro 9:13 (Mal 1:2f). Perh. 2 Cl 6:6 (s. 1b). (JDenney, The Word ‘Hate’ in Lk 14:26: ET 21, 1910, 41f; WBleibtreu, Paradoxe Aussprüche Jesu: Theol. Arbeiten aus d. wissensch. Prediger-Verein d. Rheinprovinz, new ser. 20, 24, 15–35; RSockman, The Paradoxes of J. ’36).—ACarr, The Mng. of ‘Hatred’ in the NT: Exp. 6th ser., 12, 1905, 153–60.—DELG. M-M. EDNT. TW.
William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 653.
Well there are some obvious principles if one can look past their theological bias.
1- God loves sinners, God loves the world meaning all people, everyone.
2- So when its says God hates we must examine what/who is the recipient of the hate and why. Why God would detest something/someone vs love less.
3- We use the lexicons to help us determine how the word is being used in various contexts/passages.
4- We use other scriptures to compare the word/verse with to get an idea how its used
5- We for example can learn about the " idioms" from the original people, places and times
6- With hate we learn it is an Jewish idiom being used in conjunction with love as a comparison.
hope this helps !!!
