 Two critical problems arise at this point. First, why suppose that the deepest love for others (in the sense of willing the very best for them) always requires identifying with their own interests? According to Jordan, a person’s interest is merely “a desire or goal had by that person—something that a person cares about” (Jordan 2012, 62, n. 26; see also Jordan 2020, 83). But in that sense of “interest,” God’s deepest love for a person surely requires that God actually oppose or impede some of that person’s interests. Why else would Christians believe, as the author of Hebrews put it, that God often “disciplines those whom he loves and chastises every child whom he accepts”? (Heb. 12:6). And second, why suppose that God cannot identify with incompatible interests anyway? Indeed, why cannot a single individual identify with incompatible interests (or conflicting desires) of his or her own? Jordan himself offers the following explanation of what it means to identify with an interest: “Identifying with an interest we might understand as, roughly, caring about what one’s beloved cares about because one’s beloved cares about it” (Jordan 2015, 184). But why, then, cannot a loving mother, for example, care deeply about the incompatible interests (or immediate desires) of her two small children as they squabble over a toy and care about these incompatible interests, however trivial they might otherwise have seemed to her, precisely because her beloved children care about them? The impossibility of her satisfying such incompatible interests hardly entails the impossibility of her identifying with them in the sense of caring deeply about  them.[2]  Accordingly, what a proponent of limited election needs at this point is to specify a clear sense of “to identify with” such that (a) it is impossible for God to identify with incompatible interests and (b) an equally deep love for all created persons would nonetheless require that God be able to identify with at least some of their incompatible interests. 