CHAPTER 10 HOW DO I LOVE THEE?
Do you really love Jesus? Before we can answer that question there are two other questions which we must answer first. "What type of love is being referred to," and secondly, "What are the ingredients of this type of love?" Let's first take a look at the type of love which Jesus says He wants us to have for Him.
II Pe.1:5-7 provides us with a list of virtues we are to make every effort to add to our faith in Christ. These are: goodness, knowledge, self-control, perseverance, godliness, brotherly kindness, and love. Now, the Greek word for "brotherly kindness" used in that verse is Philadelphia, which literally means `brotherly love.' This word is itself derived from the root word Phileo, which means to "love; to be friendly to one, to do with pleasure" (Thayers Greek English Lexicon of the New Testament), Whereas, the Greek word translated as "love" in II Pe.1:7 is Agape, and is defined as "to prize above others, to be unwilling to abandon, a love founded on admiration veneration, and esteem." In Lk.10:27; Mk.12:30 & Matt.22:37 we are clearly told that it is the totally committed kind of love known as agape that we are to have first for God, and then for our neighbors.
Turn to John 21:15-17 and read those verses carefully. Therein Jesus said to Peter:
'Simon son of John, do you truly love me more than these?' `Yes Lord,' he .said, `You know tat I love you.' ... Again Jesus said, `Simon, son of John, do you truly love me?' He answered, 'Yes Lord, you know that I love you.' ... The third time he said to him 'Simon son of John, do you love me?' He said `Lord you know all things; you know that I love you.'
The English text uses the word love both in Jesus' questions and in Peter's answers. It would therefore appear that Jesus asked Peter the same question three times, and Peter gave Him the same answer each time. I have seen a vacation Bible school publication that says Jesus did this to show Peter how important love is. Now that sounds nice, and may well have been the explanation had Jesus indeed asked Peter the SAME question three times, but that is not what happened.
You see, if we go back to the original Greek text we notice that Jesus asked Peter the first and second time, `Do you truly agape me?' ie. Do you have a totally committed, prize me above all else, type of love for me?' On each of these occasions Peter responded that he phileoed Jesus, meaning that he may have an affection for Him, indeed a deep friendship, but he did not say he could agape Jesus. Remember, this was the same Peter who had previously professed undying love for Jesus in the Garden, but only a few hours later denied he even knew him.
However, the third time Jesus spoke, He asked Peter a different question. This time Jesus asked Peter, `Do you phileo me?' Jesus changed the question. He was now asking Peter if indeed he had this lesser type of love for Him. Peter knew exactly what Jesus was asking, and he also knew that at that moment he was only capable of giving that lesser love to Him. This surely hurt, for it was a stark reminder that he was still not yet able to do totally as the Lord required. This time Peter knew better than to make excessive promises concerning the depth of his love for the Lord.
This is not to say that phileo love is wrong, or that it is not needed. Phileo love is important, and the Bible tells us that anyone who does not offer this level of love unto God is cursed (I Cor.16:22), but there is still a higher level of commitment needed; and that is agape love. As we go further into this topic please note that from this point on every Scripture reference I use to the word 'love' will be referring to agape love unless otherwise stated.
A brief search of Scripture will reveal that God has this type of love for us (John 3:16). We see from John 15:13 that the deepest expression of agape love which can be shown is for a friend to lay down his life for another. This is what Peter said he would do, but was in fact unable to. In a sense though God's love for us goes even deeper than that, for He laid down His life for us when we were yet sinners (Ro.5:8-10). There are few in the United States who have ever been put to the test of having to choose death rather than to deny Christ.
Therefore, rather than ask you if you agape Jesus enough to die for Him, let's look at the other Scriptural ways in which we can express our love toward Him. As we look deeper into this topic don't be shocked if, like Peter, you discover that the fruit of agape love does not yet abundantly appear in your live. This chapter is a wake up call, it is not meant to condemn.
In John 14:14 Jesus gives us this simple direction: "If you agape Me, you will obey what I command." This is affirmed for us by the Holy spirit through John when the definition of agape love is given in II John 6, "And this is love (agape): that we walk in obedience to His commands." More specifically, I John 5:3 states that "This is love (agape) for God: to obey His commands. And His commands are not burdensome..."
His commands are not overwhelming in number either. In fact, they are few. I John 3:23 tells us that "...this is His command: to believe in the name of His Son, Jesus Christ, and to love (agape) one another as He commanded us." As has been said numerous times throughout these writings, the Old Testament law has been fulfilled (Matt.5:17; Heb.8:13 & Col.2:13-14). Jesus told us that all the law was dependent upon the commandments to agape God and our neighbor (Matt.22:37). James 2:8 shows us that agape love toward our neighbor is the "royal law," and Gal.5:14 goes so far as to say that the entire law is summed up in the command to agape our neighbor (see also Ro.13:10). A note of caution would be appropriate here. We dare not say that since the law has been fulfilled, our obligation to agape has ceased, for Jesus clearly stresses the ongoing nature of His command to us to agape others (John 13:34).
We are told in Eph.5:12 that we are to live a life of love "just as Christ loved us and gave Himself up for us..." Indeed, as we have seen before in I John 2:6,"whoever claims to live in Him must walk as Jesus did," and He walked in total agape toward us (I John 4:10). Anyone who does not agape His brother does not agape God (I John 4:20). In fact, whoever does not agape his brother does not even truly know God (I John 4:8). They may `know' who God is, but they do not KNOW God, ie. they do not have the total depth of personal relationship with Him that He both desires us to have, and makes available to those who are totally submitted to His Word and Spirit.
How do you know if a group of brothers are walking in this depth of love? Matt.7:20 says: "... by their fruit you will recognize them." Carefully read Gal.5:22 and notice that the word fruit is used (singular), and not fruits (plural), and that the word is is used, not are. There are not nine fruits of the Spirit, but one fruit having nine portions. Unless this group of brothers is exhibiting all nine portions, it does not yet have the entire fruit. And you cannot have the fruit without agape love. Similarly, if you see members of this group exhibiting fear, it can be said that those members are not yet full of agape love, for I John 4:18 tells us that agape drives out fear.
At this point you may be thinking that this is a harsh lesson. It is not meant to be harsh, but it is intended to direct our attention to a series of verses that many times are touched upon, but not truly explored or woven together in such a way as to show their interrelationship. II Pe.1:5-7 shows a series of virtues which are progressive in nature and which are to be added to our faith. (vs.8). The last of these is agape love. Unless we EACH add all these things to our faith, we will not ALL leave the realm of physical death. I John 3:14 says: "Anyone who does not love remains in death (thanatos).
We are to be aiming for perfection in Christ (II Cor.13:9&11). It is only when we agape each other that His love will be made perfect in us (I John 4:12). Since I am attempting (and I emphasize `attempting') to walk in this type of love, it would be wrong for me to fail to write this lesson simply because my motives for writing it may be misunderstood by some who will read it.
In Ro.12:9 we are told that true agape is sincere and that it causes us to be devoted to one another, honoring one another above ourselves. It is not proud, envious, boastful; but rather it is patient, kind, and rejoices in truth (I Cor.13:4-7). We have all heard those words, and every one of them is true. However, many times we forget the admonition of I John 3:18, "Dear children, let us not agape with words or tongue, but with actions and in truth."
Look at the criteria Jesus uses for determining the separation of the sheep and the goats as shown in Matt.25:31-46. Verses 35-37 say: "... I was hungry and you gave Me something to eat. I was thirsty and you gave Me something to drink. I was a stranger and you invited Me in. I needed clothes and you clothed Me. I was sick and you looked after me. I was in prison and you came to visit Me." Jesus said, "... whatever you did for one of the least of these brothers of mine, you did for Me" (vs.40). The goats are not banished because they didn't hand out tracts, or missed church four weeks in a row, or failed to witness to their family members. Their transgression consisted of failing to feed the hungry, clothe the needy, quench the thirst of those who are thirsty, minister to those who were sick or in prison. In short, actions directed towards brothers in need are the criteria Jesus established.
We know that faith without deeds is dead (Ja.2:17). However, do you know what example James used to express that principle? Look back to verses 14-16. "What good is it, my brothers, if a man claims to have faith but has no deeds? CAN SUCH A FAITH SAVE HIM? Suppose a brother or sister is without clothes or daily food. If one of you says to him, `Go I wish you well; keep warm and well fed', but does nothing about his physical needs, what good is it?" (emphasis added). Again, actions directed towards brothers in need are the criteria. However, notice the question that is asked: "Can such a faith save him?" The implication would appear to be 'No.' But why?
The answer is found in I John 3:17, "If anyone has material possessions and sees his brother in need, but has no pity on him, HOW CAN THE AGAPE OF GOD BE IN HIM? (emphasis added) There can be no light in the one who does not love his brother (I John 2:10). This thought is also clearly set forth in the Old Testament. In Isaiah 58:10 we read, "... IF you ... satisfy the needs of the oppressed THEN your light will rise in darkness." (emphasis added) Jesus said we are to be a light to the world, that men might see our good deeds and glorify God" (Matt.5:14-15). You cannot be a light if God's light and love are not in you, and they cannot be in you if you do not agape your brothers, and you cannot agape your brothers if you ignore their needs. Furthermore, as we have already seen, if we do not agape our brothers as Scripture says, then we do not truly agape Jesus.
Turning to II Cor.8:8 we see that Paul says he wants to TEST the sincerity of the brother's love. He says he is doing so by comparing their eagerness to give with that of other churches. Imagine, Paul used their willingness to give unto brothers in need as a barometer of their agape love. In vs.24 he goes so far as to say that their giving is the PROOF of their love. How many congregations throughout this country give baskets of food to the needy at Christmas time? Now, how many of these same congregations give an equal amount of food to the needy the other three hundred and sixty four days of the year? Surely there are families in need all year long. They don't simply appear once a year so that we can feel good about giving on Christmas Eve.
The believers in Antioch gave unto the brothers in Judea according to their ability (Acts 11:29), and those in Macedonia gave beyond their ability (II Cor.8:3). In Acts 4:34-35 we are shown that there were no needy brothers among the believers because from time to time other brothers would actually sell land and use the money to help where needed. When was the last time you sold something of value and used the money for that purpose? For that matter, when was the last time you even heard of someone doing something like that? How many members of your local fellowship literally plead for the opportunity to give unto brothers in need as did the Macedonian churches in II Cor.8:4?
How often have we criticized the rich young man because he did not do as Jesus directed (Mk.10:21)? After all, was he not a good man? He knew the word, and had lived according to the Scriptures as they had been presented to him (vs.20), He even went so far as to seek out Jesus and ask Him what else he needed to do (vs.17). Maybe that is why more of us do not ask Jesus to show us who is in need. If we ask, He will answer (Matt.7:7), and like the rich young man we might not like the answer we get. God does not show partiality (Acts 10:34; Ro.2:11; Eph.6:10 & Deut.10:17). Since Jesus is the same yesterday, today, and forever, His requirements for us are the same today as they were for that young man (Heb.13:8).
Up to this point I have not been talking about our relationship to anybody other than our brothers and sisters in Christ. It is important for us to remember that a brother in Christ is our brother whether he attends our congregation or one across town. The concept of providing unto brothers is not unique to the New Testament. Lev.25:35 tells us that we should help a brother who has become poor so that he can continue to live among us rather than move away. Verse 36 says, ""... do not take interest of any kind from him, but fear your God so that your countryman may continue to live among you. You must not lend him money at interest or sell him food at profit." At this point I would like to look at the area of lending and interest because it does bear upon our duty to agape those who are not 'brothers.'
The Hebrew word for "interest" used in Lev.25:36 is neh shech, and is translated as "usury" in the King James Version. That is also the word used in Ps.15:1&5 which reads, "Lord, who may dwell in your sanctuary? Who may live on your Holy Hill? ... He ... who lends his money without usury." When the KJV translators used the word `usury' there was no negative connotation to it such as exists today. It simply meant "interest" regardless of the rate. Therefore, verse 36 as well as Ez.18:13 makes it clear that any interest charged to a brother in need is unacceptable in God's eyes.
It is interesting to note that the word neh shech is also used in Nu.21:19; Amos 5:19 & Prov.23:32 to describe "snake bite." A secondary Hebrew word translated as 'usury' or 'interest' in Neh.5:7 as nah shah, and we see that Nehemiah condemned that practice also. However, the interesting thing about that word is that it is the same word Eve used in attempting to excuse her actions to God. In Gen.3:13 she said, "The serpent beguiled (nah shah) me." We can therefore see that interest is associated with both deception and snake bite. It might be said that interest is the venom of our modern economic monetary system. However, under the Old Covenant, while it was forbidden to lend money at interest to brothers, it was not wrong to do so to foreigners.
When the Pharisees questioned Jesus about marriage and divorce in Matt.19:3-10 he made it clear that He was demanding more from them then was expected under the Law of Moses. This is also true in regards in the area of lending or giving unto others, and it goes to the very heart of the issue of expressing agape love toward everyone. Unlike the law, Matt.5:42 makes NO distinction between friend or enemy when it says, "Give to the one who asks you and do not turn away from the one who wants to borrow from you."
Looking ahead to verse 44 we see that Jesus lays to rest any question concerning our relationship with those who would be against us when He says in no uncertain terms, "Love (agape) your enemies..." Earlier in this study we saw that if we truly agape Jesus we will follow his commands (John 14:15) Therefore, we must agape our enemies. Now we know that in order to agape our brothers we must look to their needs, but is Matt.5:42 really telling us that the "anyone" to whom we must freely give includes our enemies? Yes! Lk.6:30 reaffirms this by saying, "Give to EVERYONE who asks you" and then goes even further by adding "and if anyone takes what belongs to you do not demand it back" (emphasis added - see also Matt.5:39).
Lk.6:32-35 are among the clearest, yet least talked about verses in Scripture. Verse 35 says, "... love (agape) your enemies, do good to them, and lend to them without expecting to get anything back." Notice, it doesn't say `lend at a low rate of interest', it says to lend without expecting to get anything back. However, look at the tremendous promise God makes to us if we will walk as that Scripture commands: "... then your reward will be great, and you will be sons (huios) of the Most High."
To be a manifested son of the Most High God clearly carries with it the prerequisite that we agape our enemies. As such, we are to lend to them without the expectation of receiving anything back, let alone charging them interest. This does not necessarily mean that we go looking for enemies to help to the detriment of our brothers who may be in need (Gal.6:10), but we do not run from them when they approach us. Jesus made it clear in His teaching on agape love in Lk.10:25-37 that those who passed by the victim on the road were not walking in love. It was the Samaritan who stopped. The Jews scoffed, ridiculed, and looked down upon the Samaritans. It would therefore have been easy for the Samaritan to have walked by his 'enemy.' However, he did not do so, he walked in agape love.
Whoever does not agape does not know God (I John 4:8), and we have just finished looking at some of the proofs, or earmarks of agape love as set forth in Scripture. If we do not agape others as the Word directs, then we do not truly love God (I John 4:20). If this is true, then we cannot claim the promise of Ro.8:28 which tells us that all things work together for the good of those who love (agape) God, because we do not agape Him.
If satan is telling you that God is really putting a load on you with the requirement to agape your brother, your neighbors, and your enemy, he is deceiving you. I John 5:3 tells us that His commands are not burdensome. You might well ask:
But how can that be? How can I give to my enemies without expecting anything back? How can I do what it says in Lk.6:30 and not demand back that which has been taken from me? If I give all I have to the poor like Jesus directed the rich young man to do, then I won't be able to take care of my family. If word ever gets out that I am a soft touch, I will be broke in no time.
These are all valid questions, but don't let them blind you to what we already know about God. Particularly in this age, satan will attempt to deceive those who do not agape the truth (II Thes. 2:9-10). Jesus is the truth (Rev.19:11), and He is the Word (Rev. 19:13 & John 1:1). We must be unwilling to abandon what He says. Since He says His command to agape is not burdensome, then any feeling of burden must not be from God.
Look at the two promises we have already seen concerning those who walk in agape love. All things will work together for their good (Ro.8:28), and they will be sons of the Most High God (Lk.6:35). Jesus does not want us poor. Concerning the rich young man, suffice it to say for now that if he had truly done as Jesus had asked, with a good heart and in faith believing, he would have received 100 times as much in this present age (Mk.10:29-30; I Cor.13:3 & Ro.14:23). He would not have ended up poor himself. Remember also that God will reward those who give to those in need (Prov.19:17; Prov.11:25 & Prov.28:27).
Concerning the area of not demanding back that which has been taken, allow me to ask this question: "How can you sue your enemy and walk in agape love toward him?" We know that we cannot walk in agape love toward our brother and sue him (I Cor.6:1). The problem comes to our mind because all to often God's people are under the assumption that since they are not to sue, they are at the mercy of those who are in the world. This is another lie of satan.
God tells us in Prov.20:22 that in times like these the Lord will deliver us. Even though our enemy may have evil planned for us, read Ps.37:33 and see what God has to say. "The wicked lie in wait for the righteous ... but the Lord will not leave them in their power or let them be condemned when brought to trial." To those who attempt to crush the needy in court, God gives this warning, "... the Lord will take up their case and plunder those who plunder them" (Prov.22:23). No weapon which our 'enemy' may wish to use upon us will prevail against us, and that includes legal proceedings. God makes that promise to us in Isaiah 54:17 and then continues by saying we "...will refute every tongue that accuses us."
God's way is best. If some asset we have is stolen by means of destruction, swindle, or negligence, we can go to court and use man's system. God has set it in place, and it does work (Ro.3:1; Dan.4:17 & Titus 3:1). However, even if you are successful you may have numerous expenses, experience lengthy delays, waste time and pay substantial attorney's fees. In fact, it is unlikely that you will end up with a net amount equal to that which was `stolen,' and your enemy will be even more against you than before the lawsuit.
If we cannot walk in agape love, then man's system is the only alternative we have. However, if we walk in agape love toward the one who has stolen from us, we realize that our battle is not with him, but with the power of satan which is at work in his life (Eph.6:12). We realize that it is satan who has stolen from us (John 10:10). satan is the thief.
When the thief has been caught he must repay double that which has been taken (Ex.22:4,7&9). satan took from Job (Job 1:12) but when it was all over, God replaced that which had been taken two-fold (Job 42:10). This will come about without court costs, wasted time, or attorney's fees. The point is, God loves us, and has therefore shown us that if we will do things His way we will come out ahead. More importantly, we will have followed the Scriptural admonition, "Do not take revenge, my friends, but leave room for God's wrath" (Ro.12:9). The way we overcome evil is with good (Ro.12 :2). Do not get me wrong, I am not saying that Christians must never go to Court. We are to submit to those placed in authority over us, and since there are no Scriptural prohibitions against it, we must answer subpoenas or summons' when we are served. There is however, a tremendous difference between instigating legal action for the purpose of personal gain or recoupment of a loss, and merely responding to actions that may be brought against us.
Agape love is a strong weapon in the battle we wage against satan. In fact, without agape love their is a gaping hole in our breastplate of righteousness. We all know that the breastplate of righteousness is one of the pieces of spiritual armor listed in Eph.6:10. However, did you know that in I Thes.5:8 the breastplate is described as being made up of faith and agape love? Yet they are the same breastplate!
Gal.3:6 tells us that righteousness comes from faith, and according to Ja.2:22&24 faith plus actions makes for complete righteousness. We know that faith without love is useless (I Cor.13:2) and that love must have action tied in with it (I John 3:18). In fact Gal.5:6 tells us that faith actually expresses itself, or works, or shows itself through love. Therefore, faith plus agape love, equals true and complete righteousness. No true breastplate can be complete without agape love.
Do not lose heart. God would not show all this to us in His Word, thereby pointing out our shortcomings, and then leave us without the means to walk in this level of love. After all, He agapes us (Gal.2:20 & John 3:16). This God-kind of love is available to us, but it does not come from within us, or from our own volition. Gal.5:22 says that agape love is part of the fruit of the Spirit. It is from God's Spirit that we derive this type of love. Paul reminded Timothy that when he received the Holy Spirit he received the Spirit of power, love, and self-discipline (II Tim.1:7). This love is not some secret ingredient to our spiritual life which God is attempting to withhold from all but a select few. In fact, God wants all of us to be rooted and established in agape love (Eph.3:17). Agape love is to be at the very foundation of our walk with Him.
Paul interceded for the Phillipians, asking that their love would abound in an increasing manner (Phil.1:9). We also should ask God that His agape love would increase within us and overflow for each other and for everyone else as well (II Thes.3:12). Like the rich young man, we should come boldly to God and ask Him. However, unlike that young man, we should then do as God directs.
Cain facetiously asked God, "Am I my brothers keeper?" (Gen.4:9). We have seen that the answer to that question goes to the very heart of our being able to truly answer "yes" to the question, "Do you really love Jesus?" God has promised a crown of life to those who persevere and love Him (Ja.1:12). My prayer will therefore be, "May the Lord direct your hearts into God's love and Christ's perseverance" (II Thes.3:5). When we willingly and lovingly carry each others burdens then we will fulfill the "law" of Christ (Gal.6:2).