"He that loveth not knoweth not God; for God is love." — I John 4:8
A respected theologian proposed as a definition of God, "God is that infinite and perfect Spirit in Whom all things have their source, support and end." I have always liked that definition, especially because it contributes to the argument for the deity of Christ, of Whom the scripture says, "For by him were all things created (source), that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him (end): And he is before all things, and by him all things consist (support) [Col. 1:16-17]."
Our text for this occasion, however, offers a more succinct definition; in a single word, "God is love." On the authority of this inspired text, love is the defining essence of the God of the Bible. But before we can appreciate the implication of this statement, we must again review the Greek distinctions which are rendered in the comparative poverty of the English language as "love."
Three different Greek words may be translated as "love" in English. Lowest on the totem pole is the word "eros," the root from which our word "erotic" comes. It is love in the physical sense, as for example in our vulgar phrase, "Let's make love." Interestingly, since our literature is so preoccupied with love at this level, this word does not appear in the New Testament. The second, loftier term is "phileo," from which comes our "Philadelphia" (the city of brotherly love.) This term is used of love at the level of friendship, a love that is sponsored by a mutual, wholesome attraction between persons, whether male or female. It is the word used in John 11:3, "Lord, behold, he whom thou lovest is sick." And again, I Thess. 4:9, "But as touching brotherly love… " This latter verse continues, however, "… for ye yourselves are taught of God to love one another." The former is "phileo," brotherly love; this latter "love" is the translation of a third Greek term, "agape," the word used consistently in the N.T. for the love of God. It is love of the highest order; the love God IS, and the love He bestows. When we read the familiar "For God so loved the world… ," e.g., it is this term that is used.
The stimulus for "eros" is physical, or carnal, and essentially selfish; for "phileo" it is a certain correspondence between two people resulting in friendship, a cordial, reciprocal relationship. It is nobler in character than eros. "Agape" love, on the other hand, is noblest of all. It arises not from a bond with its object, but out of the very nature of the lover. God is love, and He loves not because we are lovable, but because it is His nature to love.
This love of God is the love that is urged upon believers in the New Testament. It is the same Greek word used throughout I Corinthians 13, where the translators of the authorized version elected to use the word "charity," to make the distinction which, unfortunately, is not consistent throughout the N.T. Neither charity nor love properly define agape, and we have no single term in English that does. Even the Greek term is not self-explanatory, which is undoubtedly why the Spirit of God inspired I Corinthians 13, where this unique and remarkable love is amplified as best language—any language— can do it.
This we propose to meditate upon in coming weeks, D.V., but for now, consider the illustration of the love that God is, in the immediate context of our verse for today, which stands related to John 3:16, upon which we reflected last week. "In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins [I John 4:9-10]." This, over against Romans 5:6-10, makes it evident that this love of the God Who IS love was extended to us, and to all mankind, while we were impotent ( v.6), sinners (v.8), and enemies of God (v.10).
It is this love, not related to carnal excitement or personal attraction, but an attitude of mind and heart to which Christians are called. And indeed, not merely called, but commanded: "A new commandment I give unto you, that ye love one another as I have loved you [Jn. 13:34, 15:12]."
"Beloved, if God so loved us, we ought also to love one another [I John 4:11]."
For progress in grace,
"Pastor" Frasier
A respected theologian proposed as a definition of God, "God is that infinite and perfect Spirit in Whom all things have their source, support and end." I have always liked that definition, especially because it contributes to the argument for the deity of Christ, of Whom the scripture says, "For by him were all things created (source), that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him (end): And he is before all things, and by him all things consist (support) [Col. 1:16-17]."
Our text for this occasion, however, offers a more succinct definition; in a single word, "God is love." On the authority of this inspired text, love is the defining essence of the God of the Bible. But before we can appreciate the implication of this statement, we must again review the Greek distinctions which are rendered in the comparative poverty of the English language as "love."
Three different Greek words may be translated as "love" in English. Lowest on the totem pole is the word "eros," the root from which our word "erotic" comes. It is love in the physical sense, as for example in our vulgar phrase, "Let's make love." Interestingly, since our literature is so preoccupied with love at this level, this word does not appear in the New Testament. The second, loftier term is "phileo," from which comes our "Philadelphia" (the city of brotherly love.) This term is used of love at the level of friendship, a love that is sponsored by a mutual, wholesome attraction between persons, whether male or female. It is the word used in John 11:3, "Lord, behold, he whom thou lovest is sick." And again, I Thess. 4:9, "But as touching brotherly love… " This latter verse continues, however, "… for ye yourselves are taught of God to love one another." The former is "phileo," brotherly love; this latter "love" is the translation of a third Greek term, "agape," the word used consistently in the N.T. for the love of God. It is love of the highest order; the love God IS, and the love He bestows. When we read the familiar "For God so loved the world… ," e.g., it is this term that is used.
The stimulus for "eros" is physical, or carnal, and essentially selfish; for "phileo" it is a certain correspondence between two people resulting in friendship, a cordial, reciprocal relationship. It is nobler in character than eros. "Agape" love, on the other hand, is noblest of all. It arises not from a bond with its object, but out of the very nature of the lover. God is love, and He loves not because we are lovable, but because it is His nature to love.
This love of God is the love that is urged upon believers in the New Testament. It is the same Greek word used throughout I Corinthians 13, where the translators of the authorized version elected to use the word "charity," to make the distinction which, unfortunately, is not consistent throughout the N.T. Neither charity nor love properly define agape, and we have no single term in English that does. Even the Greek term is not self-explanatory, which is undoubtedly why the Spirit of God inspired I Corinthians 13, where this unique and remarkable love is amplified as best language—any language— can do it.
This we propose to meditate upon in coming weeks, D.V., but for now, consider the illustration of the love that God is, in the immediate context of our verse for today, which stands related to John 3:16, upon which we reflected last week. "In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins [I John 4:9-10]." This, over against Romans 5:6-10, makes it evident that this love of the God Who IS love was extended to us, and to all mankind, while we were impotent ( v.6), sinners (v.8), and enemies of God (v.10).
It is this love, not related to carnal excitement or personal attraction, but an attitude of mind and heart to which Christians are called. And indeed, not merely called, but commanded: "A new commandment I give unto you, that ye love one another as I have loved you [Jn. 13:34, 15:12]."
"Beloved, if God so loved us, we ought also to love one another [I John 4:11]."
For progress in grace,
"Pastor" Frasier
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