“And you say, ‘Well the religions of the world say God is a God of love.’ Don’t you believe that. Buddhism doesn’t believe that God is personal. Neither does Hinduism really. And actually one time I remember having a dialogue, a public dialogue, with the Muslims–Muslims and Christians together–and we talked about God’s love. And the Muslims are willing to say ‘We believe in God being merciful,’ but when I brought up the Christian idea from the Bible, ‘God is our spouse, God is our lover, God is our father, God is our friend, God sheds his love abroad in my heart.’ And our Muslim friends said, ‘That is disrespectful. We would never talk about God that way.'” -Tim Keller, sermon “The God Who Is”
“As the power of God is infinite, so they [God’s people] conclude that it shall be invincible against all the assaults, outrages, preparations, and forces of the whole world. And, indeed, unless we ascribe this honor to God, our courage shall be always failing us.” -John Calvin, on Psalm 3
“The missions of the Son and Spirit are the acting out, in the history of Jesus, of what has been going on in God’s triune life eternally, namely, the communication of God’s light, life, and love: ‘God enacts his perfection.'” -Kevin Vanhoozer, Biblical Authority After Babel
“God’s mighty acts in history theatrically represent the perfections of God’s nature and the outworking of God’s decree.” -Kevin Vanhoozer, Biblical Authority after Babel
“Grace is the gift of God’s beneficent presence and activity–that is, the communication of God’s own light, life, and love to those who have neither the right to them nor a claim on God.” -Kevin Vanhoozer, Biblical Authority after Babel
“Grace is love that cares and stoops and rescues.” -John Stott, Christ the Controversialist
“This Divine economy [God’s design for the State], since Christ’s ascension to the right hand of God, is subject to the power of Jesus Christ, the glorified Lord. Through Him, the Father rules all things. His ascension, then, is of decisive historical significance. Though the establishment of the state is not christological but Trinitarian, the victory of Christ becomes a crisis for the state–and an intensification of the call to service. The kingdom of God has come with decision, and in this decision and the authority of Christ implied in it, all attempts by the ‘powers’ to gain autonomy are revealed as senseless. Nothing can triumph over this kingdom; neither the presumptive powers of the earth, who refuse to acknowledge their limitations, nor the powers ‘of the air’–powers concentrated in one power, in the power that fell as lightning from heaven when the kingdom of heaven triumphantly approached (Luk. 10:18). The decision still falls in government decisions for or against service to God.
This is not to say that only a Christian government is a valid government. When the cause of the Christian state is pleaded, it is not meant that only Christian government constitutes true government, nor that the Church should involve herself in government, but simply that, in the light of the Gospel, the state should be understood as servant, and that it should recognize and operate within its Divinely imposed limits. In the service of justice, which is continually menaced by human sin and by demons, the state makes a path through an ordered world. The state is not to be despised as being of trifling and external significance in the rule of God. To despise the state is to despise the state is to despises the Noahic covenant, is to underestimate the cross which restores and reestablishes God’s justice and law in the redemption of the world.” G.C. Berkouwer, The Providence of God, 118-119.