Love for God requires a new heart, with new relish, new perception. A regenerate believer, through his or her union with Christ, is in the presence of God through the indwelling Spirit, and can now perceive and love the glory of God as revealed in Christ.

One’s nature determines much of one’s desire for God. What is inherited from Adam and from biological ancestors, partly determines what one desires. Unless the human’s sin nature is miraculously transformed, he or she is without power to love God ultimately, and without the position or tools to pursue God (Jer. 13:23; Rom 3:10–12; Eph. 2:1–3). Fallen and deformed human nature does not love God’s beauty until it is radically corrected. The effect of regeneration upon one’s relationship with God and one’s consequent potential to abide in him, is foundational to loving God (1 John 4:7–8; 5:1). Being goes before doing, though doing influences being. God’s change made to a believer’s being is fundamental, for it transforms the Christian’s state and position before God. C. S. Lewis perceived that a change in the sinner’s nature was actually the secret to loving God:

“Here is the paradox of Christianity. As practical imperatives for here and now the two great commandments have to be translated “Behave as if you loved God and man.” For no man can love because he is told to. Yet obedience on this practical level is not really obedience at all. And if a man really loved God and man, once again this would hardly be obedience; for if he did, he would be unable to help it. Thus the command really says to us, “Ye must be born again.” Till then, we have duty, morality, the Law.”

Scripture’s answer to the question, “How does one love God?” is, “by means of God graciously disclosing himself to a new heart” (Exod. 33:13–18; Deut. 30:6; Ezek. 11:19– 20; 36:26–27; Matt. 11:25–27; 1 John 4:19). This divine disclosure is often called the “presence of God” (Exod. 33:13–14). For the Old Testament people of God, the presence of God was particularly manifest at the Mercy Seat of the Ark of the Covenant in the Tabernacle and the Temple (Exod. 25:22; Ezek. 10:18). Moreover, with the coming of the Incarnate Son, God’s presence was especially manifest on earth (John 1:1–18).

The Upper Room Discourse (John 14–17) is partly given to explain how the disciples are to know the presence of God after Christ’s departure. After the ascension of Christ, the revealed presence of God would be known through union with Christ by the indwelling of the Spirit (John 6:56; 14:16–23; 17:23, 26; Gal. 2:20; Eph. 1:3; 3:16–19; Col. 1:27). The Spirit of God illuminates believers to know spiritual realities and to love them (Eph. 1:15–19). In other words, the basis of experiential communion is positional union with Christ.

Union with Christ is the foundation of the Christian life, from which all spiritual blessings flow (Eph. 1:3). In the Pauline epistles, virtually every element of Christ’s work is connected in some way to union with Christ. Henry Scougal writes,

“True religion is a union of the soul with God, a real participation of the Divine nature, the very image of God drawn upon the soul, or, in the apostle’s phrase, ‘it is Christ formed within us’. Briefly, I know not how the nature of religion can be more fully expressed, than by calling it a Divine life”

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