Distinction in Human Affections Created by God

Human affections, or feelings and emotions, are an intrinsic part of God's creation, yet they manifest in distinct ways, encompassing both natural and spiritual dimensions ^[2]. The Bible speaks of affections in various contexts, from "vile affections" and "inordinate affection" to the exhortation for Christians to "set their affections on things above" ^[2]. This distinction highlights that while affections are created by God, their orientation and nature can vary significantly.

God's creative act brought all things into being "out of nothing," an act attributed to the entire Godhead: the Father, the Son, and the Holy Spirit ^[7]. Humanity, specifically, was created in God's own image, male and female ^[3]. This creation in the divine image implies that humans possess capacities for knowledge, righteousness, and holiness, which include their emotional and relational faculties ^[10]. The institution of marriage, for example, is presented as a divine institution where two become "one flesh," reflecting a unique bond distinct from other created pairs ^[10]. Even before Eve's creation, God stated, "Let us make for man a help meet," indicating that she was made for his need, fostering a particular kind of affection and unity ^[12].

The concept of love, a primary affection, is deeply rooted in God's nature. "Love is of God, and every one that loves has been begotten of God, and knows God" ^[1]. God's love was supremely revealed when He sent His "one and only Son into the world, so that we might live through Him" ^{[4, 11]}. This divine love is not merely a general benevolence but a special, everlasting, and unchangeable loving-kindness directed towards His chosen people ^{[8, 11]}. This love is so profound that nothing in the "whole created universe of God" can separate believers from it ^{[9, 13]}.

A key distinction in affections is drawn between natural and spiritual or gracious affections ^[2]. Natural affections are those inherent to human nature as created, while spiritual affections are those transformed and directed by God's grace. For instance, while all humans experience emotions, the love that flows from being "begotten of God" is a spiritual affection ^[1]. The Bible also acknowledges that humans experience afflictions, which, though common to all, are often for the good of believers and the glory of God, leading to patience and everlasting good in Christ Jesus ^{[6, 14]}. These experiences can shape and refine affections, directing them towards heavenly things ^[2].

The love between the Father and the Son within the Trinity serves as the ultimate pattern for divine affection, being a natural and necessary relation that existed from eternity ^[15]. This eternal love within the Godhead underpins the love extended to humanity and the affections humans are capable of experiencing and expressing. The creation of animals, too, demonstrates God's power and provision, as they were made for His praise and glory, and given to man for various purposes, including food and companionship ^[5]. This broader creation context further illustrates the diverse range of relationships and affections God designed within His world.

Sources

I John “I John 4:7 (Darby) — Beloved, let us love one another; because love is ofGod, and every one that loves has been begotten ofGod, and knowsGod.”
Easton's Bible Dictionary “Easton's Bible Dictionary: Affection — Feeling or emotion. Mention is made of "vile affections" (Rom. 1:26) and "inordinate affection" (Col. 3:5). Christians are exhorted to set their affections on things above (Col. 3:2). There is a distinction between natural and spiritual or gracious affections (Ezek. 33:32).”
Genesis “God created man in his own image. In God’s image he created him; male and female he created them. -- Genesis 1:27”
I John “I John 4:9 (BSB) — This is how God’s love was revealed among us: God sent His one and only Son into the world, so that we might live through Him.”
Torrey's Topical Textbook “Torrey's Topical Textbook: B — Created by God -- Ge 1:24,25; 2:19. Creation of, exhibits God's power -- Jer 27:5. Made for the praise and glory of God -- Ps 148:10. Differ in flesh from birds and fishes -- 1Co 15:39. Herb of the field given to, for food -- Ge 1:30. Power over, given to man -- Ge 1:26,28; Ps 8:7. Instinctively fear man -- Ge 9:2. Received their names from Adam -- Ge 2:19,20. Given to man for food after the flood -- Ge 9:3. Not to be eaten alive or with blood -- Ge 9:4; De 12:16,23. That died naturally or were torn, not to be eaten -- Ex 22:31; Le 17:15; 22:8. Supply clothing to”
Easton's Bible Dictionary “Easton's Bible Dictionary: Afflictions — Common to all (Job 5:7; 14:1; Ps. 34:19); are for the good of men (James 1:2, 3, 12; 2 Cor. 12:7) and the glory of God (2 Cor. 12:7-10; 1 Pet. 4:14), and are to be borne with patience by the Lord's people (Ps. 94:12; Prov. 3:12). They are all directed by God (Lam. 3:33), and will result in the everlasting good of his people (2 Cor. 4:16-18) in Christ Jesus (Rom. 8:35-39).”
Easton's Bible Dictionary “Easton's Bible Dictionary: Creation — "In the beginning" God created, i.e., called into being, all things out of nothing. This creative act on the part of God was absolutely free, and for infinitely wise reasons. The cause of all things exists only in the will of God. The work of creation is attributed (1) to the Godhead (Gen. 1:1, 26); (2) to the Father (1 Cor. 8:6); (3) to the Son (John 1:3; Col. 1:16, 17); (4) to the Holy Spirit (Gen. 1:2; Job 26:13; Ps. 104:30). The fact that he is the Creator distinguishes Jehovah as the true God (Isa. 37:16; 40:12, 13; 54:5; Ps. 96:5; Jer. 10:11, 12). Th”
Psalms (Baptist/Reformed) “John Gill on Psalms 17:7: Show thy marvellous loving kindness,.... Such is the lovingkindness of God to his people in Christ; which is sovereign, free, special, distinguishing, everlasting, and unchangeable; it is better than life, and passes knowledge; and which is set upon men and not angels, some and not all, and these many of them the worst and vilest of men, and all of them by nature children of wrath as others; and which has appeared in choosing them in Christ, putting them into his hand, and making a covenant with him for them; in sending him into the world to suffer and die for them; i”
Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 8:39: nor any other creature--rather, "created thing"--any other thing in the whole created universe of God shall be able to separate us, &c.--"All the terms here are to be taken in their most general sense, and need no closer definition. The indefinite expressions are meant to denote all that can be thought of, and are only a rhetorical paraphrase of the conception of allness" [OLSHAUSEN]. from the love of God, which is in Christ Jesus our Lord--Thus does this wonderful chapter, with which the argument of the Epistle properly closes, leave us who are "j”
Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 2:24: one flesh--The human pair differed from all other pairs, that by peculiar formation of Eve, they were one. And this passage is appealed to by our Lord as the divine institution of marriage (Mat 19:4-5; Eph 5:28). Thus Adam appears as a creature formed after the image of God--showing his knowledge by giving names to the animals, his righteousness by his approval of the marriage relation, and his holiness by his principles and feelings, and finding gratification in the service and enjoyment of God. Next: Genesis Chapter 3”
1 John (Baptist/Reformed) “John Gill on 1 John 4:9: In this was manifested the love of God towards us,.... The love of God here spoken of, and instanced in, is not his general love to all his creatures, which is shown in the make of them, and in the support of them in their beings, and in his providential care of them, and kindness to them; but his special love towards his elect, and which was before it was manifested; it was secretly in his heart from everlasting, and did not begin to be at the mission of Christ into the world, but was then in a most glaring manner manifested: there were several acts of it before, as t”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: the first two only were in being, He bade him govern, and her obey. And in order again that He might not despise her as inferior, and separate from her, see how He honored her, and made them one, even before her creation. For, “Let us make for man,” saith He, “a help meet,” implying that she was made for his need, and thereby drawing him unto her who was made for his sake: since to all those things are we more kindly disposed, which are done for our sakes. But that she, on the other hand, might not be elated, as being granted him for help, nor mi”
Romans (Baptist/Reformed) “John Gill on Romans 8:38: For I am persuaded,.... These words with the following, express the strong persuasion, and full assurance of faith the apostle had, that nothing whatever could separate him and the rest of God's people, from his love towards them in Christ Jesus. This persuasion not only regards himself, but others; and is not conjectural, but certain; and which did not arise from any special and extraordinary revelation, but is founded upon the nature of the love of God itself, the security of it in Christ, and of the persons of God's elect in him; upon eternal predestination, and th”
2 Corinthians (Baptist/Reformed) “John Gill on 2 Corinthians 4:16: For our light affliction,.... The difference between the present and future state of the saints is here expressed, the disparity between them shown, and the influence the one has upon the other. The present state is a state of "affliction". Affliction is the common lot of the children of men, but more especially of the children of God, and is here designed by "our" affliction; for these, besides their soul trouble, meet with such in the world, and from the men of it, others do not. Afflictions are appointed for them by their heavenly Father; provision is made f”
John (Baptist/Reformed) “John Gill on John 3:34: The Father loveth the Son,.... There is such a relation as that of Father and Son subsisting between the first and second persons in the Trinity; which is not by constitution and appointment: or arbitrary, arising from, and depending on the will of the first, but is natural and necessary; the second person being begotten by the first, and is of the same nature, and equally a divine person: and which relation is the foundation of the distinction of their persons; and which existed from all eternity, and co-existed with their being and essence; and is what no other stand ”

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