Love, agaph, is the very essence of the nature of God. It describes how God dwells in people.
Hosea used the image of married love to teach us to understand both the faithlessness of Israel and the faithfulness of God. Israel's love is "like a morning cloud, and as the early dew it goeth away".
God desires steadfast love, but Israel had been unfaithful. His own relationship with an adulterous wife allowed Hosea the insight that God had not given up Israel in spite of her faithlessness. The Shema (Hebrew for "hear") of Deuteronomy 6:4-6 is echoed in Paul's declaration that love is the fulfillment of the law.
In the Teachings of Jesus and the Shema of Deuteronomy (the command to love God) is united with Lev and Luke.
Just before the parable of the Good Samaritan, a lawyer quoted the two commands to love and then asked Jesus: "And who is my neighbor?" Jesus gave the story of the Samaritan who took care of the man who fell among robbers to illustrate the selfless love which is to be characteristic of citizens of the Kingdom.
In Matthew 5:43-48, Jesus gave the radical command to love one's enemies and to pray for those who persecute. Loving only those who love you is, according to Jesus, no better than those who are not His disciples. The love that Jesus' disciples have for others is to be just as complete as God's love and Jesus said it was a distinguishing feature of a Christian:
Love is unselfish, loyal, and benevolent concern for the well-being of another. In 1 Cor 13, Paul described "love" as a "more excellent way" than tongues or even preaching. The New Testament maintains this estimation of love throughout. The King James Version uses the word charity instead of "love" to translate the Greek word Paul used (agaph). The word charity comes from the Latin caritas which means "dearness," "affection," or "high regard." Today, the word charity is normally used for acts of benevolence, and so the word love is to be preferred as a translation of agaph. Nevertheless, the reader who comes to the agaph of the New Testament with the idea of benevolence in mind is better off than the reader who comes with the idea of physical pleasure and satisfaction.
In these teachings, of course, the selfless love is a response to God's prior activity. It is a way of living expected of those who are citizens of the Kingdom. The teachings of Jesus on love of enemy, it will be noted, are a part of the Sermon on the Mount which is directed to Christian disciples.
In the Teachings of Paul In the poem on love in 1 Corinthians 13, Paul associated love with the all-important biblical words of faith and hope and declared love the greatest.
The context for this poem on love is Paul's discussion of relationships within the church. First Corinthians 13:1-3 indicate that the gifts of the Spirit (ecstatic speech, wisdom, faith, and self-sacrifice) are good for nothing without love; only love builds up. The Spirit distributes His gifts for the common good. First Corinthians 13:4-7 characterizes love: Love is patient and kind, not jealous or boastful, not arrogant or rude. Love is not selfish, irritable, or resentful. Love does not rejoice at wrong but in the right. Love bears, believes, hopes, and endures all things.
Finally, 1 Corinthians 13:8-13 contrasts love with preaching and knowledge, on the one hand, and faith and hope, on the other. All of these (with love) are important aspects of our lives here and now. Love in contrast to these, however, is not only for the here and now; it is forever. Love, therefore, is "the greatest" of the most significant realities we experience as Christians.
Paul's understanding and discussion of love make love a central theme, and his use of the noun agaph makes that term almost a technical term. Prior to Paul, in fact, the Greek term agape was little used. Instead of using a word for love already filled with meaning, Paul took the seldom-used term and filled it with Christian meaning. This love of which Paul wrote is somewhat different from the love we normally experience and speak about. Christian love is not simply an emotion which arises because of the character of the one loved. It is not due to the loving quality of the lover. It is a relationship of self-giving which results from God's activity in Christ. The source of Christian love is God, and the believer's response of faith makes love a human possibility.
Even though love does not begin in the human heart, the believer must actualize love. In Paul's admonition to Christians to love, the nature of love as self-giving is manifest. The Christian walk is to be characterized by love so that Paul could even speak of "walking in love." The Christian is to increase and abound in love.
Love is vitally connected with faith in that the believer's faithful response is one of love. Love is also connected with hope. In his prayer for love to increase and abound, Paul indicated that this increase of love has the end that the hearts of Christians might be established "unblameable in holiness" before God when Jesus returns with all his saints.
Paul also wrote of the hope we have of sharing the glory of God and declared that this hope does not disappoint us, because our hearts have been filled with God's love through the Holy Spirit. Christian love is evidence of and a foretaste of the goal of God's purposes for His children.
The Writings of John magnify the significance of love as forcefully and fully as any other writings. John's writings account for only one tenth of the New Testament but provide one third of the references to love.
The key text in the first half of the Gospel of John is:
This passage indicates the relationship of the Father's love to the work of Christ and of both to the life of believers. These themes are repeated throughout the Gospel of John. The second half of the Gospel of John emphasizes the ethical dimension of love among Christians. The key passage is Jesus' new commandment.
This command of Jesus to love one another gives us insight into the nature of Jesus Christ for the church and the nature of Christian love. What is commanded is not an emotion; it is the disciplined will to seek the welfare of others. Jesus speaks with the authority of the Father, the only One with authority to make such demands of men and women. Jesus speaks as the incarnate Word. He has authority to give conditions for discipleship. The relationship of this commandment to Leviticus 19:18 should be noted. Both command love, but Jesus' commandment includes the clause: "as I have loved you."
When the overall importance of love in the Gospel of John is seen, the dialogue between Jesus and Peter concerning Peter's love for Jesus and Peter's tending the sheep becomes more significant. Our love for Jesus Christ is closely related to our fulfillment of the pastoral task.
The Letters of John make explicit statements about the ethical implications of love. Our appreciation of these letters and the command to love is increased when we realize that John's opponents claimed that they loved God in spite of their unlovely temper and conduct. They claimed enlightenment and communion with God. (They were Gnostics or "Knowers.") John's distress at the gap between profession and practice is seen in his repeated admonition to love. The "old commandment" which John saw as basic for Christians is belief in Jesus and love for one another. This love is be manifested in deeds.
John left no doubt about the relationship of love and belief in God. Whoever hates his brother is in the darkness. Whoever does not do right and love his brother is not of God. First John 4:8 is the climax: "He that loveth not knoweth not God; for God is love."
In 2 and 3 John this command to love is repeated in direct and indirect ways. Second John 5-6 is addressed to the church, and they are explicitly reminded of the command from Jesus to love one another. Third John 5-6 speaks of the love of the "Beloved Gaius" in terms of giving service to Christian brothers. Diotrephes, however, will live in infamy, for he put himself first, refused to welcome the brethren, stopped those who wanted to welcome the brethren, and put them out of the church.
Let's explore the definition of agaph.
LOVE IS PATIENT (SUFFERETH LONG - KJV)
PATIENCE An active endurance of opposition, not a passive resignation. Patience and patient are used to translate several Hebrew and Greek words. Patience is endurance, steadfastness, longsuffering, and forbearance.
God is patient. He is slow to anger in relation to the Hebrews. The Hebrews were frequently rebellious, but God patiently dealt with them. Jesus' parable of the tenants depicted God's patience with His people. God's patience with sinners allows time for them to repent, especially in the apparent delay of the return of Christ.
God's people are to be patient. The psalmist learned to be patient when confronted with the prosperity of the wicked. Christians should face adversity patiently. Patience is a fruit of the Spirit. Christians need patient endurance in the face of persecution. Hebrews stressed endurance as the alternative to shrinking back during adversity. Jesus is the great example of endurance. Perseverance is part of maturity. Christian patience is ultimately a gift from God.
LOVE IS KIND
KINDNESS is the steadfast love that maintains relationships through gracious aid in times of need.
Old Testament The principal word used to express kindness in the Old Testament (chesed) bears the connotation of a loyal love which manifests itself not in emotions but in actions. Originally, this loving kindness was considered an integral part of covenant relations. It was reciprocal and expected, a deed performed in return for a previous loyalty. Rahab expected kindness in return for her kindness to the spies. Joseph expected kindness from the cupbearer in return for the interpretation of a dream. In this sense, kindness was distinct from mercy or compassion which was more of an emotion and from grace which was not as closely associated with covenant keeping. In time, however, the concepts of kindness, mercy, and grace intermingled.
Kindness was the faithfulness expected of a good person.
Primarily, kindness characterized the covenant relation between God and his people. God's faithful love accompanied the patriarchs and dwelt with those who kept His covenant. The Psalms developed this theme with thanksgiving for divine kindness and praise for its endurance. Slow to anger and abounding in love became a characteristic description of Israel's Lord, distinguishing His kindness from His wrath.
Although both love of humankind and brotherly love are translated as kindness in the New Testament, the Greek word bearing the richest connotation is chrestotes (kras totas). This word has a basic meaning of usefulness and is translated as goodness, gentleness, and kindness. Once again, actions are emphasized, especially God's gracious actions toward sinners. The kindness God has shown us through Christ is equivalent to his grace and embodies the fulness of salvation.
When kindness is included in lists of human virtues, it can be understood as helpfulness to others prompted by an experience of God's redemptive love.
LOVE IS NOT JEALOUS (DOES NOT ENVY - NIV)
Jealousy is used in three senses in Scripture; (1) as intolerance of rivalry or unfaithfulness; (2) as a disposition suspicious of rivalry or unfaithfulness; and (3) as hostility towards a rival or one believed to enjoy an advantage. Sense 3 approximates envy. God is jealous for His people Israel in sense 1, that is, God is intolerant of rival gods. One expression of God's jealousy for Israel is God's protection of His people from enemies. Thus God's jealousy includes avenging Israel. Elijah is characterized as jealous (or zealous) for God. In the New Testament Paul speaks of his divine jealousy for the Christians at Corinth.
Most often human jealousy involves hostility towards a rival. Joseph's brothers were jealous and thus sold their brother into slavery. A jealous group among the Jews incited the crowd against Paul. Jealousy, like envy, is common in vice lists. Jealousy is regarded as worse than wrath or anger. James regarded jealousy as characteristic of earthy, demonic wisdom and as the source of all disorder and wickedness.
LOVE DOES NOT BRAG (VAUNTETH NOT ITSELF - KJV)
IS NOT ARROGANT (NOT PROUD - NIV; NOT PUFFED UP - KJV)
PRIDE is undue confidence in and attention to one's own skills, accomplishments, state, possessions, or position. Pride is easier to recognize than to define, easier to recognize in others than in oneself. Many biblical words describe this concept, each with its own emphasis. Some of the synonyms for pride include arrogance, presumption, conceit, self-satisfaction, boasting, and high-mindedness. It is the opposite of humility, the proper attitude one should have in relation to God. Pride is rebellion against God because it attributes to self the honor and glory due to God alone. Proud persons do not think it necessary to ask forgiveness because they do not admit their sinful condition. This attitude toward God finds expression in one's attitude toward others, often causing people to have a low estimate of the ability and worth of others and therefore to treat them with either contempt or cruelty. Some have considered pride to be the root and essence of sin. Others consider it to be sin in its final form. In either case, it is a grievous sin. "Boasting" can be committed only in the presence of other persons. "Haughtiness" or "arrogance" measures self as above others.
This word refers primarily to the attitude of one's heart. Timothy uses a word literally meaning "to wrap in smoke." It emphasizes the plight of the one who has been blinded by personal pride.
Pride may appear in many forms. Some of the more common are pride of race, spiritual pride, and pride of riches. Jesus denounced pride of race.
The parable of the Pharisee and the publican was directed at those guilty of spiritual pride, the ones who "trusted in themselves that they were righteous, and despised others". James warns the rich against the temptation to be lifted up with pride because of their wealth.
LOVE DOES NOT ACT UNBECOMINGLY (NOT RUDE, NIV)
LOVE DOES NOT SEEK ITS OWN (NOT SELF-SEEKING - NIV)
LOVE IS NOT PROVOKED (NOT EASILY ANGERED - NIV)
LOVE DOES NOT TAKE INTO ACCOUNT A WRONG SUFFERED (THINKETH NO EVIL - KJV)
Paul forbade human vengeance much in the way of Deuteronomy 32:35, asserting that the Lord is the Avenger of wrong .
In the Corinthian correspondence, Paul used both noun and verb in the sense of "punishment." The usage seems designed to bring about repentance. On one occasion, Paul wrote of the ruler of a state as a servant of God, "a revenger to execute wrath upon him who doeth evil". Once, he wrote of the eschatological wrath (judgment) of God.
The author of Hebrews also cited the Deuteronomic prohibition against human vengeance, and 1 Peter referred to human governors as persons sent by God to punish evildoers.
In Hebraic fashion, the author of Revelation viewed God as the Avenger who vindicates His people against their enemies.
LOVE DOES NOT REJOICE IN UNRIGHTEOUSNESS (EVIL-NIV; INIQUITY-KJ)
REJOICES WITH THE TRUTH (IN THE TRUTH - KJV)
The righteous have a right to rejoice.
Rejoice over the right things.
BEARS ALL THINGS (ALWAYS PROTECTS - NIV)
BELIEVES ALL THINGS (ALWAYS TRUSTS - NIV)
HOPES ALL THINGS (ALWAYS HOPES - NIV)
Hope is trustful expectation, particularly with reference to the fulfillment of God's promises. Biblical hope is the anticipation of a favorable outcome under God's guidance. More specifically, hope is the confidence that what God has done for us in the past guarantees our participation in what God will do in the future. This contrasts to the world's definition of hope as "a feeling that what is wanted will happen." Understood in this way, hope can denote either a baseless optimism or a vague yearning after an unattainable good. If hope is to be genuine hope, however, it must be founded on something (or someone) which affords reasonable grounds for confidence in its fulfillment. The Bible bases its hope in God and His saving acts.
A corollary of putting one's hope in God is refusing to place one's final confidence in the created order. All created things are weak, transient, and apt to fail. For this reason it is futile to vest ultimate hope in wealth, people, strength, or ability. God, and God only, is a rock that cannot be moved and a refuge and fortress who provides ultimate security.
The New Testament speaks of God as the source and object of hope. Paul wrote:
Peter reminded his readers:
In the New Testament, as in the Old, God is the "God of hope" .
For the early Christians, hope is also focused in Christ. He is called "our hope", and the hope of glory is identified with "Christ in you". Images applied to God in the Old Testament are transferred to Christ in the New. He is the Savior, the source of life, the rock on which hope is built. He is the first and last, the day-spring dispelling darkness and leading His people into eternal day.
New Testament writers spoke of Christ as the object and ground of hope for two reasons.
He is the Messiah who has brought salvation by His life, death, and resurrection. God's promises are fulfilled in Him. "For in him every one of God's promises is a 'Yes'" (2 Cor. 1:20 NRSV).
They are aware of the unity between Father and Son. Because "God was in Christ, reconciling the world unto himself", hope in the Son is one with hope in the Father.
The Future of Hope While the New Testament affirms the sufficiency of Christ's redemptive work in the past, it also looks forward to His return in the future to complete God's purpose. Indeed, the major emphasis on hope in the New Testament centers on the second coming of Christ. The "blessed hope" of the Church is nothing less than "the glorious appearing of the great God and our Saviour Jesus Christ".
This expectation filled the horizon of the early Christian community. Jesus Himself spoke of it. His disciples were promised that "this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven" (Acts 1:11). Apostolic preaching reiterated the theme. References in the epistles are numerous. Paul reminded the Philippians that
Christians are "shielded by God's power until the coming of the salvation that is ready to be revealed in the last time" (1 Peter 1:5). If the Lord's coming seems delayed unduly, it is still certain because "the Lord is not slack concerning his promise" (2 Peter 3:9). The last book of the Bible begins and ends with a reference to Christ's return.
The content of the hope which will be realized in the future is described in different ways. Christians will "obtain the freedom of the glory of the children of of God" (Rom. 8:21); realize their hope of "righteousness" (Gal. 5:5); be "transformed into his likeness" (2 Cor. 3:12-18); acquire possession of the inheritance (Eph. 1:14), and experience the resurrection of the body (1 Cor. 15:21,50-55).
Hope is not merely individual in scope, however. It has cosmic dimensions as well. God's purpose is to redeem the whole creation. Thus, Christians expect that "the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God" (Rom. 8:21). Peter expressed it like this: "we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness" (2 Pet. 3:13).
The Assurance of Hope Christians live in hope for two basic reasons. The first reason is because of what God has done in Christ. Especially important is the emphasis the New Testament places on the resurrection by which Christ has defeated the power of sin and death.
The second reason is the indwelling of the Holy Spirit.
Furthermore, the Spirit is: the "first installment of our inheritance, so that we may finally come into full possession of the prize of redemption" (Eph. 1:14).
Given the assurance of hope, Christians live in the present with confidence and face the future with courage. They can also meet trials triumphantly because they know "that suffering produces perseverance; perseverance character; and character, hope" (Rom. 5:3-4). Such perseverance is not passive resignation; it is the confident endurance in the face of opposition. There is, therefore, a certitude in Christian hope which amounts to a qualitative difference from ordinary hope. Christian hope is the gift of God. "We have this hope as an anchor for the soul, firm and secure" (Heb. 6:19).
ENDURES ALL THINGS (ALWAYS PERSERVERES - NIV)
NEVER FAILS
Everything except love will end, but there is no end to God's love. The love we find in the hard times is for us to give to others in their times of trouble.
SUMMARY
Our society confuses love and lust. Unlike lust, God's kind of love is directed outward toward others, not inward toward ourselves. It is utterly unselfish. This kind of love goes against our natural inclinations. It is possible to practice this love only if God helps us set aside our own desires and instincts, so that we can give love while expecting nothing in return. Thus the more we become like Christ, the more love we will show to others.
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