âThe fruit of the Spirit is love, joy, peace, long-temperedness, generosity, goodness, faithfulness, gentleness, and restraintâ (Gal 5:22-23). For such qualities to be the Spiritâs fruit, one would expect them to be the Spiritâs own qualities, and one would expect them to be the Spiritâs qualities only if they are Godâs own qualities. And indeed they are. The Scriptures do describe God as loving, compassionate, gracious and forgiving, though they also describe God as capable of being wrathful and as not inclined simply to ignore our wrongdoing. So God acts in judgment, but the greater centrality of the first kind of characteristic in God means that he does so rather unwillingly. The combination of the two kinds of characteristics also points to the need for God to be flexible about the way he acts in different contexts.
Loving, Compassionate and Gracious
âGod is love.â This declaration cannot be reversed into âlove is Godâ; âGod is loveâ means âGod is the One who loves.â7 His love finds expression and definition in sending his Son into the world âso that we might live though him,â and also (in that connection) so that he might deal with the negative features about us, by being âthe expiation for our failuresâ (1 Jn 4:8-10). If Godâs love thus issues in a concern to give us life, this fact constitutes a hint that Godâs original creation of life was an act of love. Humanityâs waywardness then meant that Godâs love had to proceed to clean us up if we were to participate in his life. We were dead in our wrongdoing in the sense that we were doomed to death, after which there would be nothing worthwhile and possibly something very unpleasant. So whether or not we realized it we had no hope. It was then that God made us alive with Jesus âbecause of the great love with which he loved usâ (Eph 2:4-5).
Among the corollaries of Godâs love (in Eph 2:4-8) are, first, that the act of love in sending Jesus was an expression of Godâs being ârich in mercyâ toward people who would otherwise be on the way to experiencing Godâs wrath, and who indeed are already experiencing it. Mercy (eleos) is the Septuagintâs equivalent of the First Testamentâs distinctive word for steadfast love or commitment (Ḽesed); in substance, the distinctive New Testament word for love (agapÄ) is equivalent to that First Testament word. In mercy and in such love God thus takes action that makes it unnecessary for him to continue showing wrath to people.
A second corollary of Godâs love is that God is rich in grace. âBy grace you have been rescuedâ from that wrath, and raised up with Jesus âso that [God] might demonstrate the extraordinary riches of his graceâ; because âit is by grace that you have been rescued.â In substance grace (charis) is arguably another equivalent to that First Testament word for commitment, though in more straightforward linguistic terms the First Testament has its own word for grace (ḼÄn). Paulâs use of charis combines the Hebrew ideas of ḼÄn and Ḽesed, since ḼÄn suggests something more occasional that is shown by a superior to an inferior, while Ḽesed suggests an ongoing commitment.8
Third, Godâs action of love is an expression of Godâs generous goodness (chrÄstotÄs)âa word used in the Septuagint to refer to the quality of goodness in God (e.g., Pss 25:7; 31:19 [MT 31:20]; 34:8 [MT 9]). Fortunately for us, God is generous rather than fair (Mt 20:1-16), like a landowner who behaves like a strange âpatron,â foolish, prodigal and disturbing.9
The words in Ephesians that describe the outworking of love fit with the Scripturesâ first great systematic statement of who God is, which comes from Godâs own lips as an act of reassurance and challenge when Israel has been involved in gross unfaithfulness to him:
Yahweh, God compassionate and gracious, long-tempered and big in commitment and steadfastness, keeping commitment for thousands, carrying waywardness and rebellion and shortcoming, but he certainly does not acquit, attending to parentsâ waywardness upon children and upon grandchildren, upon thirds and fourths. (Ex 34:6-7)
There was nothing very new about this statement: such qualities are ones that are âshining in heaven and on earth.â10 Yet its importance is reflected in the way its expressions reappear elsewhere.11 They recur most systematically on Mosesâ lips in addressing Yahweh in a subsequent similar context of Israelâs rebellion against Yahweh (Num 14:18). They reappear again in Israelâs prayers, with an emphasis on their positive side (e.g., Neh 9:17; Pss 86:15; 103:8; 145:8; see also Joel 2:13, and with irony in Jon 4:2), and then in a fearful twist where the emphasis lies on the negative (Nah 1:2-3, with more irony). The positive side appears again in Johnâs description of Jesus as âfull of grace and truthfulnessâ (Jn 1:17); in other words, Jesus was the very embodiment of God as God described himself at Sinai. In substance, both sides appear when Paul declares that Godâs putting things right is revealed in the gospel, and that this revelation happens against the background of Godâs anger being revealed (Rom 1:17-18).
The declaration that Godâs love meant a willingness to remove our defilement (1 Jn 4:8-10) also concurs with that first great systematic description of God at Sinai, where one crucial expression of Yahwehâs grace and truthfulness lies in carrying waywardness. Thus âit is God himself who atones for the sins of his people. . . . Atonement is not humanly possible. It is possible only for God. God atones by transmuting human guilt into divine suffering.â12 As a hymn puts it, Godâs love is the âlove that will not let [Israel] goâ; 1 Corinthians 13 and Song of Songs 8:6 are illustrated in Yahwehâs involvement in Israelâs history.13
Carrying Waywardness
Grace is the very essence of the being of God. . . . This is, of course, the secret of the forgiveness of sins. . . . [Forgiveness] meets us, not in spite of, but in and with all the holiness, righteousness and wisdom of God. . . . For God Himself is in it. He reveals His very essence in this streaming forth of grace. There is no higher divine being than that of the gracious God, there is no higher divine holiness than that which He shows in being merciful and forgiving sins. For in this action He interposes no less and no other than Himself for us.14
There is a cost for Yahweh in being involved with us. Paying the cost goes back to the Beginning. When human perversity reached its peak, Yahweh âregrettedâ having made human beings at all (Gen 6:6-7). While the word for âregretâ (nÄḼam) can denote having a change of mind about some intention, and having a change of mind need not have emotional connotations, that Hebrew word for âregretâ does regularly have emotional connotations, and when applied to something that has already happened, it can hardly simply mean âhave a change of mind.â The expression denotes Godâs sadness about creation. In case there is any doubt, Genesis goes on to make the point explicit: âIt hurt him to his heartâ (Gen 6:6). A related noun has been used of the pain that motherhood will bring to Eve and that work will bring to Adam (Gen 3:16-17).
John follows up the description of Jesus as full of grace and truthfulness with an account of John the Baptizerâs pointing to Jesus as the lamb of God who âcarriesâ the worldâs sin (Jn 1:29). It is conventional to understand him to describe Jesus as âtaking awayâ the worldâs sin, which he does, but the verb airĹ would more commonly suggest that he was âtakingâ or âcarryingâ the worldâs sin, which is the point Exodus makes.15 At Sinai, it is the waywardness of Israel in particular that Yahweh implicitly speaks of carrying, but the way Yahwehâs qualities are indeed âshining in heaven and earthâ would imply that this carrying applies to the world as a whole. John the Baptizer makes that point explicit. The world is the kosmos, so his comment about carrying applies directly not so much or not only to each individualâs sin but to the sin that characterizes the world as an entity, the world into which Jesus came, which was made through him, but which did not recognize him (Jn 1:9-10), the world that God almost destroyed but did not.
The expression âlamb of Godâ comes only here, and there is no lamb that âcarriesâ or âtakes awayâ sin in the First Testament, but there are passages either side of Exodus 34 with which these phrases resonate.16 In Exodus 12 God prescribes the daubing of a lambâs blood on a familyâs door to protect it from the Destroyer acting in judgment on Egypt for its rebellion against God. In due course Jesusâ death for the worldâs sin will come at the time when the Jewish community is reenacting that event, and Paul will declare that Jesus our Passover lamb has been sacrificed for us (1 Cor 5:7). The other side of Exodus 34, Yahweh lays down another aspect of the way Godâs grace and truthfulness will work itself out in connection with carrying or taking sin. It happe...