I'm going to comment on Craig's response:
Before commenting on the specifics, I'd like to make a general observation. I'm struck by the fact that Craig is often more charitable towards atheists than Calvinists. I'm also struck by the fact that he makes more effort to inform himself on the details of atheism than he does in reference to Calvinism.
I think it’s not hard to explain these passages in light of Scripture’s teaching that God loves sinners. Notice that almost all of them come from poetic passages. They are religious hyperbole expressing God’s hatred of evil and the wicked acts people commit. It would be a hermeneutical mistake to press them literally as statements of Christian doctrine. Drawing hyperbolic, black-and-white dichotomies was a common semitic idiom. For example, “I have loved Jacob, but I have hated Esau” (Malachi 1.2-3; cf. Romans 9.13) is a way of saying that God has chosen Jacob and not Esau. When Jesus says, “Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple” (Luke 14.26), he means that if one prioritizes even one’s most cherished loved ones above Jesus, one’s discipleship is incomplete—a claim which is radical enough without taking it literally! Over against these few hyperbolic passages stands the clear doctrinal teaching of Jesus and the apostles that God loves all persons, even sinners.
i) I think what Craig says in the first two paragraphs is largely correct. However, that stands in ironic contrast to how he immediately switches to passages about divine love. But if he's going to appeal to poetry, hyperbole, and idiomatic expressions concerning divine hatred, would it not be more consist for him to apply the same yardstick to passages about divine love? Don't many of the most vivid depictions of divine love in Scripture have a poetic or anthropomorphic cast to them? Aren't they subject to the same qualifications?
ii) The divine hatred passages aren't the best passages to illustrate the questioner's point. What about divine wrath passages, which are far more prevalent?
God is our model in loving others. We are to love even our enemies.
The problem with resorting to the Sermon on the Mount is that, in contrast to passages of eschatological judgment, this is limited to the church age. So it's a hasty generalization to extrapolate from the Sermon on the Mount to a universal principle.
That is how God loves. Paul later wrote, “God shows his love for us in that while we were still sinners Christ died for us. . . . while we were enemies, we were reconciled to God through the death of his Son” (Romans 5. 8,10). Our love is to be impartial, just as God showers good upon the evil and righteous alike. Our love is to be universal, not reserved just for a few. Our heavenly Father is perfect, and so He loves perfectly.
i) Inferring universality from impartiality is fallacious. Even assuming God is impartial, that doesn't mean God treats everyone the same way. Judicial impartiality is morally discriminating. It condemns the guilty but acquits the innocent.
Impartiality doesn't' mean treating everyone alike. Rather, it means treating like cases alike and unlike cases unalike. All things being equal, you treat two parties the same way, but all things considered, you may treat two parties differently if, in fact, the two parties are relevantly dissimilar.
ii) There's also his equivocal appeal to "impartiality." "Impartial" in reference to what? To say that God is impartial in reference to justice doesn't entail that God is impartial in reference to mercy.
iii) In addition, there are degrees of love. Doesn't Craig love his own wife more than he loves the wives of his colleagues? I certainly hope so. Doesn't he harbor a special love for his own mother?
iv) Finally, he recycles the the popular falsehood that according to unconditional election, God's love is reserved for "just a few." Why is Craig so conscientious about accurately representing the atheists and Darwinians he debates, but so indifferent to accuracy when it comes to Calvinism?
How wonderful God is! As I reflected on Jesus’ words, it struck me forcefully that Allah’s love as described in the Qur’an rises no higher than the love exhibited by pagans and tax collectors! It is conditional, partial, and has to be earned. But the love of God our heavenly Father is unconditional, impartial, and universal.
Is God's love "unconditional"? Craig believes in hell. Craig believes in damnation. Craig is not a universalist. If God's love is unconditional, why does God make faith and repentance conditions of salvation?
Frankly, Bridger, I’m appalled at the fact that some Christians have an understanding of God’s love which is comparable to that of the Qur’an. They actually think that God does not love all people unconditionally. They have failed to understand something so fundamental and basic to Christian discipleship: God’s wonderful love.
i) To begin with, Craig cherry-picks his prooftexts. But take the OT. In the OT, God often shows his love for Israel in contrast to how he treats her pagan neighbors. Oftentimes, God makes no effort to do for her enemies what he does for the Chosen People. At the very least, God withholds his grace towards her enemies. At most, God judges her enemies while he forgives Israel. The disparity is stark, routine, and deliberate.
There are some OT prophetic passages which indicate that God will someday extend redemption to the Gentiles, and, of course, that anticipates the new covenant. But that's in studied contrast to God's operating policy under the old covenant.
Moreover, even under the new covenant, you have huge swathes of unreached people-groups
ii) In addition, Craig has concocted a scenario in which
He [God] has instead elected to create only persons who would freely reject Him in any world which is feasible for Him to actualise, persons who, accordingly, freely possess the property of transworld damnation. God in His providence has so arranged the world that as the Christian gospel went out from first century Palestine, all who would respond freely to it if they heard it did hear it, and all who do not hear it are persons who would not have accepted it if they had heard it.
Craig finds it necessary to supplement his prooftexting with this conjectural wishful-thinking. But there's no good reason to think his speculation is true.