Difference between revisions of "Love"

<div> '''A — 1: '''''Ἀγαπάω''''' ''' (Strong'S #25 — Verb — agapao — ag-ap-ah'-o ) </div> <p> and the corresponding noun agape (B, No. 1 below) present "the characteristic word of Christianity, and since the Spirit of revelation has used it to express ideas previously unknown, inquiry into its use, whether in Greek literature or in the Septuagint, throws but little light upon its distinctive meaning in the NT. Cp., however, &nbsp;Leviticus 19:18; &nbsp;Deuteronomy 6:5 . </p> &nbsp;John 17:26&nbsp;John 3:16&nbsp;Romans 5:8&nbsp;John 14:21&nbsp;John 13:34&nbsp;1 Thessalonians 3:12&nbsp;1 Corinthians 16:14&nbsp;2 Peter 1:7&nbsp;1 John 4:8&nbsp;1 John 4:9,10&nbsp;Romans 5:8&nbsp;Deuteronomy 7:7,8&nbsp;2 Corinthians 5:14&nbsp;Ephesians 2:4&nbsp;3:19&nbsp;5:2&nbsp;Galatians 5:22&nbsp;John 14:15,21,23&nbsp;15:10&nbsp;1 John 2:5&nbsp;5:3&nbsp;2 John 1:6&nbsp;Romans 15:2&nbsp;Galatians 6:10&nbsp;1 Corinthians 13&nbsp; Colossians 3:12-14Beloved. <div> '''A — 2: '''''Φιλέω''''' ''' (Strong'S #5368 — Verb — phileo — fil-eh'-o ) </div> <p> is to be distinguished from agapao in this, that phileo more nearly represents "tender affection." The two words are used for the "love" of the Father for the Son, &nbsp;John 3:35 (No. 1); 5:20 (No. 2); for the believer, &nbsp; John 14:21 (No. 1); 16:27 (No. 2); both, of Christ's "love" for a certain disciple, &nbsp; John 13:23 (No. 1); 20:2 (No. 2). Yet the distinction between the two verbs remains, and they are never used indiscriminately in the same passage; if each is used with reference to the same objects, as just mentioned, each word retains its distinctive and essential character. </p> &nbsp;1 Corinthians 16;22&nbsp;Matthew 22:37&nbsp;Luke 10:27&nbsp;Romans 8:28&nbsp;1 Corinthians 8:3&nbsp;1 Peter 1:8&nbsp;1 John 4:21&nbsp;John 21:15-17&nbsp;Revelation 12:11&nbsp;John 12:25&nbsp;1 Peter 3:10&nbsp;Mark 12:38 <div> '''B — 1: '''''Ἀγάπη''''' ''' (Strong'S #26 — Noun [[Feminine]] — agape — ag-ah'-pay ) </div> <p> the significance of which has been pointed out in connection with A, No. 1, is always rendered "love" in the RV where the AV has "charity," a rendering nowhere used in the RV; in &nbsp;Romans 14:15 , where the AV has "charitably," the RV, adhering to the translation of the noun, has "in love." </p> &nbsp;1 John 4:8,16&nbsp;1 John 4:9,10&nbsp;1 John 4:17 <div> '''B — 2: '''''Φιλανθρωπία''''' ''' (Strong'S #5363 — Noun Feminine — philanthropia — fil-an-thro-pee'-ah ) </div> <p> denotes, lit., "love for man" (phileo and anthropos, "man"); hence, "kindness," &nbsp;Acts 28:2; in &nbsp;Titus 3:4 , "(His) love toward man." Cp. the adverb philanthropos, "humanely, kindly," &nbsp;Acts 27:3 . See Kindness. </p> &nbsp;1 Timothy 6:10[[Brother]]

<p> '''A. Verb. ''' </p> <p> <em> 'Âhab </em> ( '''''אַהֵב''''' , Strong'S #157), or <em> 'Âhêb </em> ( '''''אַהֵב''''' , Strong'S #157), “to love; like.” This verb occurs in [[Moabite]] and Ugaritic. It appears in all periods of Hebrew and around 250 times in the Bible. </p> <p> Basically this verb is equivalent to the English “to love” in the sense of having a strong emotional attachment to and desire either to possess or to be in the presence of the object. First, the word refers to the love a man has for a woman and a woman for a man. Such love is rooted in sexual desire, although as a rule it is desire within the bounds of lawful relationships: “And Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife; and he loved her …” (Gen. 24:67). This word may refer to an erotic but legal love outside marriage. Such an emotion may be a desire to marry and care for the object of that love, as in the case of Shechem’s love for [[Dinah]] (Gen. 34:3). In a very few instances <em> 'âhab </em> (or <em> 'âhêb </em> ) may signify no more than pure lust—an inordinate desire to have sexual relations with its object (cf. 2 Sam. 13:1). Marriage may be consummated without the presence of love for one’s marriage partner (Gen. 29:30). </p> <p> <em> 'Âhab </em> (or <em> 'âhêb </em> ) seldom refers to making love (usually this is represented <em> yada’ </em> , “to know,” or by <em> shakab </em> , “to lie with”). The word does seem to have this added meaning, however, in 1 Kings 11:1: “But King Solomon loved many strange women, together with the daughter of [[Pharaoh]] …” (cf. Jer. 2:25). Hosea appears to use this nuance when he writes that God told him to “go yet, love a woman beloved of her friend, yet an adulteress …” (3:1). This is the predominant meaning of the verb when it appears in the causative stem (as a participle). In every instance except one (Zech. 13:6) <em> 'âhab </em> (or <em> 'âhêb </em> ) signifies those with whom one has made or intends to make love: “Go up to Lebanon, and cry; and lift up thy voice in Bashan, and cry from the passages: for all thy lovers are destroyed” (Jer. 22:20; cf. Ezek. 16:33). <em> 'Âhab </em> (or <em> 'âhêb </em> ) is also used of the love between parents and their children. In its first biblical appearance, the word represents Abraham’s special attachment to his son Isaac: “And he said, Take now thy son, thine only son Isaac, whom thou lovest …” (Gen. 22:2). <em> 'Âhab </em> (or <em> 'âhêb </em> ) may refer to the family love experienced by a daughter-in-law toward her mother-in-law (Ruth 4:15). This kind of love is also represented by the word <em> racham </em> <em> 'Âhab </em> (or <em> 'âhêb </em> ) sometimes depicts a special strong attachment a servant may have toward a master under whose dominance he wishes to remain: “And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free …” (Exod. 21:5). Perhaps there is an overtone here of family love; he “loves” his master as a son “loves” his father (cf. Deut. 15:16). This emphasis may be in 1 Sam. 16:21, where we read that Saul “loved [David] greatly.” Israel came “to love” and deeply admire David so that they watched his every move with admiration (1 Sam. 18:16). </p> <p> A special use of this word relates to an especially close attachment of friends: “… The soul of [[Jonathan]] was knit with the soul of David, and Jonathan loved him as his own soul” (1 Sam. 18:1). In Lev. 19:18: “… Thou shalt love thy neighbor as thyself..” (cf. Lev. 19:34; Deut. 10:19) <em> 'âhab </em> (or <em> 'âhêb </em> ) signifies this brotherly or friendly kind of love. The word suggests, furthermore, that one seek to relate to his brother and all men according to what is specified in the law structure God gave to Israel. This was to be the normal state of affairs between men. </p> <p> This verb is used politically to describe the loyalty of a vassal or a subordinate to his lord— so [[Hiram]] of [[Tyre]] “loved” David in the sense that he was completely loyal (1 Kings 5:1). </p> <p> The strong emotional attachment and desire suggested by <em> 'âhab </em> (or <em> 'âhêb </em> ) may also be fixed on objects, circumstances, actions, and relationships. </p> <p> '''B. Noun. ''' </p> <p> <em> 'Ahăbâh </em> ( '''''אַהֲבָה''''' , Strong'S #160), “love.” This word appears about 55 times, and it represents several kinds of “love.” The first biblical occurrence of <em> 'ahăbâh </em> is in Gen. 29:20; there the word deals with the “love” between man and wife as a general concept. In Hos. 3:1 the word is used of “love” as a sexual activity. <em> 'Ahăbâh </em> means “love” between friends in 1 Sam. 18:3: “Then Jonathan and David made a covenant because he loved him as his own soul.” The word refers to Solomon’s “love” in 1 Kings 11:2 and to God’s “love” in Deut. 7:8. </p> <p> '''C. Participle. ''' </p> <p> <em> 'Âhab </em> ( '''''אַהֵב''''' , Strong'S #157), “friend.” This word used as a participle may mean “friend”: “… The rich hath many friends” (Prov. 14:20). </p>

<p> "The fulfilling of the law" (&nbsp;Romans 13:8; &nbsp;Romans 13:10), the prominent perfection of God (&nbsp;1 John 4:8; &nbsp;1 John 4:16), manifested to us (&nbsp;1 John 4:10) when we loved not Him (&nbsp;John 3:16). Passing our powers of knowledge (&nbsp;Ephesians 3:19), everlasting (&nbsp;Jeremiah 31:3), free and gratuitous (&nbsp;Hosea 14:4), enduring to the end (&nbsp;John 13:1). The two Greek words for "love" are distinct: '''''Phileo''''' , the love of impulse, ardent affection and feeling; '''''Agapao''''' , the love of esteem, regard. &nbsp;John 21:15, "Simon, lovest ( '''''Agapas''''' , esteemest) thou Me?" '''''Αgapas''''' sounds too cold to Peter, now burning with love; so he replies, "Thou knowest that I LOVE ( '''''Philo''''' ) Thee." "Simon, esteemest thou ( '''''Agapas''''' ) Me? ... Thou knowest that I LOVE Thee." At the third time Peter gained his point. "Simon, LOVEST ( '''''Phileis''''' ) thou Me?" Love to one another is the proof to the world of discipleship (&nbsp;John 13:35). </p>

<p> GOD IS [[Love; And He That Dwelleth In Love Dwelleth In God, And God In Him]]  &nbsp;1 John 4:16 . Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, &nbsp;Ephesians 3:18,19 . Between the three [[Persons]] of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God's love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, &nbsp;John 3:16 . "Herein is love." </p> <p> Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good with fellowship of soul, and the evil with a Christ-like benevolence. Such a love would meet and fulfil all the ends of the law, &nbsp;Matthew 22:37-40 &nbsp; Romans 13:8-10 . Without it, none can enter heaven; and as the affections of every unrenewed heart are all mixed with sin, being given to forbidden objects, or selfishly and unduly given to objects not forbidden, we must be "born again" in order to see God, &nbsp;John 3:3 &nbsp; 1 John 4:7,19 &nbsp; 5:4 . </p>

<p> ''''' luv ''''' ( אהב , <i> ''''' 'āhēbh ''''' </i> , אהבה , <i> ''''' 'ahăbhāh ''''' </i> , noun; φιλέω , <i> ''''' philéō ''''' </i> , ἀγαπάω , <i> ''''' agapáō ''''' </i> , verb; ἀγάπη , <i> ''''' agápē ''''' </i> , noun): Love to both God and man is fundamental to true religion, whether as expressed in the Old Testament or the New Testament. Jesus Himself declared that all the law and the prophets hang upon love (&nbsp; Matthew 22:40; &nbsp;Mark 12:28-34 ). Paul, in his matchless ode on love (&nbsp;1 Corinthians 13:1-13 ), makes it the greatest of the graces of the Christian life - greater than speaking with tongues, or the gift of prophecy, or the possession of a faith of superior excellence; for without love all these gifts and graces, desirable and useful as they are in themselves, are as nothing, certainly of no permanent value in the sight of God. Not that either Jesus or Paul underestimates the faith from which all the graces proceed, for this grace is recognized as fundamental in all God's dealings with man and man's dealings with God (&nbsp;John 6:28 f; &nbsp; Hebrews 11:6 ); but both alike count that faith as but idle and worthless belief that does not manifest itself in love to both God and man. As love is the highest expression of God and His relation to mankind, so it must be the highest expression of man's relation to his Maker and to his fellow-man. </p> I. Definition. <p> While the Hebrew and Greek words for "love" have various shades and intensities of meaning, they may be summed up in some such definition as this: Love, whether used of God or man, is an earnest and anxious desire for and an active and beneficent interest ins the well-being of the one loved. Different degrees and manifestations of this affection are recognized in the [[Scriptures]] according to the circumstances and relations of life, e.g. the expression of love as between husband and wife, parent and child, brethren according to the flesh, and according to grace; between friend and enemy, and, finally, between God and man. It must not be overlooked, however, that the fundamental idea of love as expressed in the definition of it is never absent in any one of these relations of life, even though the manifestation thereof may differ according to the circumstances and relations. Christ's interview with the apostle Peter on the shore of the Sea of [[Tiberias]] (&nbsp;John 21:15-18 ) sets before us in a most beautiful way the different shades of meaning as found in the New Testament words φιλέω , <i> ''''' philéō ''''' </i> , and ἀγαπάω , <i> ''''' agapáō ''''' </i> . In the question of Christ, "Lovest thou me more than these?" the Greek verb ἀαπᾶς , <i> ''''' agapás ''''' </i> , denotes the highest, most perfect kind of love (Latin, <i> diligere </i> ), implying a clear determination of will and judgment, and belonging particularly to the sphere of Divine revelation. In his answer Peter substitutes the word φιλῶ , <i> ''''' philṓ ''''' </i> , which means the natural human affection, with its strong feeling, or sentiment, and is never used in Scripture language to designate man's love to God. While the answer of Peter, then, claims only an inferior kind of love, as compared to the one contained in Christ's question, he nevertheless is confident of possessing at least such love for his Lord. </p> II. The Love of God. <p> First in the consideration of the subject of "love" comes the love of God - H e who is love, and from whom all love is derived. The love of God is that part of His nature - indeed His whole nature, for "God is love" - which leads Him to express Himself in terms of endearment toward His creatures, and actively to manifest that interest and affection in acts of loving care and self-sacrifice in behalf of the objects of His love. God is "love" (&nbsp;1 John 4:8 , &nbsp;1 John 4:16 ) just as truly as He is "light" (&nbsp;1 John 1:5 ), "truth" (&nbsp;1 John 1:6 ), and "spirit" (&nbsp;John 4:24 ). Spirit and light are expressions of His essential nature; love is the expression of His personality corresponding to His nature. God not merely loves, but is love; it is His very nature, and He imparts this nature to be the sphere in which His children dwell, for "he that abideth in love abideth in God, and God abideth in him" (&nbsp;1 John 4:16 ). Christianity is the only religion that sets forth the [[Supreme]] Being as Love. In heathen religions He is set forth as an angry being and in constant need of appeasing. </p> <p> <b> 1. [[Objects]] of God's Love: </b> </p> <p> The object of God's love is first and foremost <i> His own Son, Jesus Christ </i> (&nbsp; Matthew 3:17; &nbsp;Matthew 17:5; &nbsp;Luke 20:13; &nbsp;John 17:24 ). The Son shares the love of the Father in a unique sense; He is "my chosen, in whom my soul delighteth" (&nbsp;Isaiah 42:1 ). There exists an eternal affection between the Son and the Father - the Son is the original and eternal object of the Father's love (&nbsp;John 17:24 ). If God's love is eternal it must have an eternal object, hence, Christ is an eternal being. </p> <p> God loves <i> the believer in His Son </i> with a special love. Those who are united by faith and love to Jesus Christ are, in a different sense from those who are not thus united, the special objects of God's love. [[Said]] Jesus, thou "lovedst them, even as thou lovedst me" (&nbsp; John 17:23 ). Christ is referring to the fact that, just as the disciples had received the same treatment from the world that He had received, so they had received of the Father the same love that He Himself had received. They were not on the outskirts of God's love, but in the very center of it. "For the father himself loveth you, because ye have loved me" (&nbsp;John 16:27 ). Here <i> ''''' phileō ''''' </i> is used for love, indicating the fatherly affection of God for the believer in Christ, His Son. This is love in a more intense form than that spoken of for the world (&nbsp;John 3:16 ). </p> <p> God loves <i> the world </i> (&nbsp; John 3:16; compare &nbsp;1 Timothy 2:4; &nbsp;2 Peter 3:9 ). This is a wonderful truth when we realize what a world this is - a world of sin and corruption. This was a startling truth for [[Nicodemus]] to learn, who conceived of God as loving only the Jewish nation. To him, in his narrow exclusiveism, the announcement of the fact that God loved the whole world of men was startling. God loves the world of sinners lost and ruined by the fall. Yet it is this world, "weak," "ungodly," "without strength," "sinners" (&nbsp;Romans 5:6-8 ), "dead in trespasses and sins" (&nbsp;Ephesians 2:1 the King James Version), and unrighteous, that God so loved that He gave His only begotten Son in order to redeem it. The genesis of man's salvation lies in the love and mercy of God (&nbsp; Ephesians 2:4 f). But love is more than mercy or compassion; it is active and identifies itself with its object. The love of the heavenly Father over the return of His wandering children is beautifully set forth in the parable of the Prodigal Son (Lk 15). Nor should the fact be overlooked that God loves not only the whole world, but each individual in it; it is a special as well as a general love (&nbsp; John 3:16 , "whosoever"; &nbsp;Galatians 2:20 , "loved me, and gave himself up for me"). </p> <p> <b> 2. Manifestations of God's Love: </b> </p> <p> God's love is manifested by providing for the physical, mental, moral and spiritual needs of His people (&nbsp;Isaiah 48:14 , &nbsp;Isaiah 48:20 , &nbsp;Isaiah 48:21; &nbsp;Isaiah 62:9-12; &nbsp;Isaiah 63:3 , &nbsp;Isaiah 63:12 ). In these Scriptures God is seen manifesting His power in behalf His people in the time of their wilderness journeying and their captivity. He led them, fed and clothed them, guided them and protected them from all their enemies. His love was again shown in feeling with His people, their sorrows and afflictions (&nbsp;Isaiah 63:9 ); He suffered in their affliction, their interests were His; He was not their adversary but their friend, even though it might have seemed to them as if He either had brought on them their suffering or did not care about it. Nor did He ever forget them for a moment during all their trials. They thought He did; they said, "God hath forgotten us," "He hath forgotten to be gracious"; but no; a mother might forget her child that she should not have compassion on it, but God would never forget His people. How could He? Had He not graven them upon the palms of His hands (&nbsp;Isaiah 49:15 f)? Rather than His love being absent in the chastisement of His people, the chastisement itself was often a proof of the presence of the Divine love, "for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth" (&nbsp; Hebrews 12:6-11 ). Loving reproof and chastisement are necessary oftentimes for growth in holiness and righteousness. Our redemption from sin is to be attributed to God's wondrous love; "Thou hast in love to my soul delivered it from the pit of corruption; for thou hast cast all my sins behind thy back" (&nbsp;Isaiah 38:17; compare &nbsp;Psalm 50:21; &nbsp;Psalm 90:8 ). &nbsp;Ephesians 2:4 f sets forth in a wonderful way how our entire salvation springs forth from _ the mercy and love of God; "But God, being rich in mercy, for his great love wherewith he loved us, even when we were dead through our trespasses, made us alive together with Christ," etc. It is because of the love of the Father that we are granted a place in the heavenly kingdom (&nbsp; Ephesians 2:6-8 ). But the supreme manifestation of the love of God, as set forth in the Scripture, is that expressed in the gift of His only-begotten Son to die for the sins of the world (&nbsp;John 3:16; &nbsp;Romans 5:6-8; &nbsp;1 John 4:9 f), and through whom the sinful and sinning but repentant sons of men are taken into the family of God, and receive the adoption of sons (&nbsp; 1 John 3:1 f; &nbsp; Galatians 4:4-6 ). From this wonderful love of God in Christ Jesus nothing in heaven or earth or hell, created or uncreated or to be created, shall be able to separate us (&nbsp;Romans 8:37 f). </p> III. The Love of Man. <p> <b> 1. Source of Man's Love: </b> </p> <p> Whatever love there is in man, whether it be toward God or toward his fellowman, has its source in God - "Love is of God; and every one that loveth is begotten of God, and knoweth God. He that loveth not knoweth not God; for God is love" (&nbsp;1 John 4:7 f); "We love, because he first loved us" (&nbsp; 1 John 4:19 ). Trench, in speaking of <i> ''''' agapē ''''' </i> , says it is a word born within the bosom of revealed religion. [[Heathen]] writers do not use it at all, their nearest approach to it being <i> ''''' philanthropı́a ''''' </i> or <i> ''''' philadelphia ''''' </i> - the love betweeen those of the same blood. Love in the heart of man is the offspring of the love of God. Only the regenerated heart can truly love as God loves; to this higher form of love the unregenerate can lay no claim (&nbsp;1 John 4:7 , &nbsp;1 John 4:19 , &nbsp;1 John 4:21; &nbsp;1 John 2:7-11; &nbsp;1 John 3:10; &nbsp;1 John 4:11 f). The regenerate man is able to see his fellow-man as God sees him, value him as God values him, not so much because of what he is by reason of his sin and unloveliness, but because of what, through Christ, he may become; he sees man's intrinsic worth and possibility in Christ (&nbsp; 2 Corinthians 5:14-17 ). This love is also created in the heart of man by the Holy Ghost (&nbsp;Romans 5:5 ), and is a fruit of the Spirit (&nbsp;Galatians 5:22 ). It is also stimulated by the example of the Lord Jesus Christ, who, more than anyone else, manifested to the world the spirit and nature of true love (&nbsp;John 13:34; &nbsp;John 15:12; &nbsp;Galatians 2:20; &nbsp;Ephesians 5:25-27; &nbsp;1 John 4:9 f). </p> <p> <b> 2. Objects of Man's Love: </b> </p> <p> God must be the first and supreme object of man's love; He must be loved with all the heart, mind, soul and strength (&nbsp;Matthew 22:37 f; &nbsp; Mark 12:29-34 ). In this last passage the exhortation to supreme love to God is connected with the doctrine of the unity of God (&nbsp;Deuteronomy 6:4 f) - inasmuch as the Divine Being is one and indivisible, so must our love to Him be undivided. Our love to God is shown in the keeping of His commandments (&nbsp; Exodus 20:6; &nbsp;1 John 5:3; &nbsp;2 John 1:6 ). Love is here set forth as more than a mere affection or sentiment; it is something that manifests itself, not only in obedience to known Divine commands, but also in a protecting and defense of them, and a seeking to know more and more of the will of God in order to express love for God in further obedience (compare &nbsp;Deuteronomy 10:12 ). Those who love God will hate evil and all forms of worldliness, as expressed in the avoidance of the lust of the eyes, the lust of the flesh and the pride of life (&nbsp;Psalm 97:10; &nbsp;1 John 2:15-17 ). Whatever there may be in his surroundings that would draw the soul away from God and righteousness, that the child of God will avoid. Christ, being God, also claims the first place in our affections. He is to be chosen before father or mother, parent, or child, brother or sister, or friend (&nbsp;Matthew 10:35-38; &nbsp;Luke 14:26 ). The word "hate" in these passages does not mean to hate in the sense in which we use the word today. It is used in the sense in which Jacob is said to have "hated" [[Leah]] (&nbsp;Genesis 29:31 ), that is, he loved her less than Rachel; "He loved also Rachel more than Leah" (&nbsp;Genesis 29:30 ). To love Christ supremely is the test of true discipleship (&nbsp;Luke 14:26 ), and is an unfailing mark of the elect (&nbsp;1 Peter 1:8 ). We prove that we are really God's children by thus loving His Son (&nbsp;John 8:42 ). [[Absence]] of such love means, finally, eternal separation (&nbsp;1 Corinthians 16:22 ). </p> <p> Man must love his fellow-man also. Love for the brotherhood is a natural consequence of the love of the fatherhood; for "In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother" (&nbsp;1 John 3:10 ). For a man to say "I love God" and yet hate his fellowman is to brand himself as "a liar" (&nbsp;1 John 4:20 ); "He that loveth not his brother whom he hath seen, cannot love God whom he hath not seen" (&nbsp;1 John 4:20 ); he that loveth God will love his brother also (&nbsp;1 John 4:21 ). The degree in which we are to love our fellow-man is "as thyself" (&nbsp;Matthew 22:39 ), according to the strict observance of law. Christ set before His followers a much higher example than that, however. According to the teaching of Jesus we are to supersede this standard: "A new commandment I give unto you, that ye love one another; even as I have loved you, that ye also love one another" (&nbsp;John 13:34 ). The exhibition of love of this character toward our fellow-man is the badge of true discipleship. It may be called the sum total of our duty toward our fellow-man, for "Love worketh no ill to his neighbor: love therefore is the fulfillment of the law"; "for he that loveth his neighbor hath fulfilled the law" (&nbsp;Romans 13:8 , &nbsp;Romans 13:10 ). The qualities which should characterize the love which we are to manifest toward our fellow-men are beautifully set forth in &nbsp;1 Corinthians 13:1-13 . It is patient and without envy; it is not proud or self-elated, neither does it behave discourteously; it does not cherish evil, but keeps good account of the good; it rejoices not at the downfall of an enemy or competitor, but gladly hails his success; it is hopeful, trustful and forbearing - for such there is no law, for they need none; they have fulfilled the law. </p> <p> Nor should it be overlooked that our Lord commanded His children to love their enemies, those who spoke evil of them, and despitefully used them (&nbsp;Matthew 5:43-48 ). They were not to render evil for evil, but contrariwise, blessing. The love of the disciple of Christ must manifest itself in supplying the necessities, not of our friends only (&nbsp;1 John 3:16-18 ), but also of our enemies (&nbsp;Romans 12:20 f). </p> <p> Our love should be "without hypocrisy" (&nbsp;Romans 12:9 ); there should be no pretense about it; it should not be a thing of mere word or tongue, but a real experience manifesting itself in deed and truth (&nbsp;1 John 3:18 ). True love will find its expression in service to man: "Through love be servants one to another" (&nbsp;Galatians 5:13 ). What more wonderful illustration can be found of ministering love than that set forth by our Lord in the ministry of foot-washing as found in Jn 13? Love bears the infirmities of the weak, does not please itself, but seeks the welfare of others (&nbsp;Romans 15:1-3; &nbsp;Philippians 2:21; &nbsp;Galatians 6:2; &nbsp;1 Corinthians 10:24 ); it surrenders things which may be innocent in themselves but which nevertheless may become a stumbling-block to others (&nbsp;Romans 14:15 , &nbsp;Romans 14:21 ); it gladly forgives injuries (&nbsp;Ephesians 4:32 ), and gives the place of honor to another (&nbsp;Romans 12:10 ). What, then, is more vital than to possess such love? It is the fulfillment of the royal law (&nbsp;James 2:8 ), and is to be put above everything else (&nbsp;Colossians 3:14 ); it is the binder that holds all the other graces of the Christian life in place (&nbsp;Colossians 3:14 ); by the possession of such love we know that we have passed from death unto life (&nbsp;1 John 3:14 ), and it is the supreme test of our abiding in God and God in us (&nbsp;1 John 4:12 , &nbsp;1 John 4:16 ). </p>

<p> (prop. '''''אִהֲבָה''''' , '''''Ἀγάπη''''' ) is an attachment of the affections to any object, accompanied with an ardent desire to promote its happiness: 1, by abstaining from all that could prove injurious to it; 2, by doing all that call promote its welfare, comfort, or interests, whether it is indifferent to these efforts, or whether it appreciates them. This is what Kant calls practical love, in contradistinction from pathological love, which is a sort of sensual self-love, and a desire for community in compliance with our own feelings. In reality, love is something personal, emanating from a personal being and directed towards another, and thus its moral or immoral character is determined by the fact of its being called forth by the real worth of the personality towards which it is directed, or by the physical appearance of the latter, or by the advantages it may offer. </p> <p> In the Christian sense, as we find it spoken of in the Word of God, love is not merely a peculiar disposition of the feelings, or a direction of the will of the creature, though this also must have its root in the creative principle, in God. God is love, the original, absolute love (&nbsp;1 John 4:9). As the absolute love, he is at once subject and object, i.e., he originally loved himself, had communion with himself, imparted himself to himself, as also we see mention made of God's love before the creation of the world, the love of the Father towards the Son (&nbsp;John 17:24), Derived from this love is the love which calls into being and preserves his creatures. Creatures, that is, existences which come from God, are through him and for him; not having life by themselves, but immediately dependent upon God existing by his will, and consequently to be destroyed at his will; created in time, and consequently subject to time, developing themselves in it to the full extent of their nature according to God's thoughts, with the possibility of departing therefrom, which it were impossible to suppose of God, the eternally real and active idea of himself. In regard to the creature, the divine love is the will of God to communicate to it the fullness of his life, and even the will to impart, according to its receptive faculty, this fullness into something which is not himself, yet which, as coming from God, tends also towards God, and finds its rest in him, and its happiness in doing his will. But, as emanating from an active God this love, with all its fullness, can only be directed towards a similarly organized and consequently personal creature, conscious of its relation to God and of himself as its end, possessing in itself the fullness of created life (microcosm). </p> <p> It must, then, be man towards whom this divine love is directed as the object of God's delight, created after his image. This love is manifested in the earnestness of the discipline (commands and threats, &nbsp;Genesis 2:17) employed to strengthen this resemblance to God, to educate man as a ruler by obedience, as also by the intercourse of God with man; and, after the fall, by the hope and confidence awakening promises, as well as in the humiliating condemnation to pain, labor, and death. All these contain evidences of love, of this will of God to hold man in his communion, or to restore him to it. At the bottom of it lies an appreciation of his worth, namely, of his inalienable resemblance to God, of the imparted divine breath. This appreciation is also the foundation of compassionate love, for it is only on this ground that man is worthy of the divine affection. But it is also the ground which renders him deserving of punishment. For punishment, this destiny of evil, which is felt as a hinderance of life, is in one respect an expiation, i.e. a retrieving of God's honor, being incurred by that disregard of the value of his communion with God, and consequently of the real life, which must be considered as injurious to the life of man, and leading him to ruin; on the other hand, it is inducement to conversion, as this consequence of sin leads man to recognize the restoration of this disturbed relation to God as the one thing needful and desirable. [[Punishment]] consequently proceeds in both cases on the assumption of the worth of man in the eve of God, and is a proof of it. Hence the anger of God, as manifested by these punishments, is but another form of his love. It is a reaction of rejected love which manifests itself in imparting suffering and pain on the one who rejects it, proving thereby that its rejection is not a matter of indifference to it. This love may not be apparent at first sight, but it is clearly revealed in God's conduct towards all mankind, as well towards the heathen as towards the chosen people. God allowed the heathen to walk in their own ways (&nbsp;Acts 14:17); he allows them to fall into all manner of evil (&nbsp;Romans 1:21 sq.) in order to bring them to a sense of their misery and helplessness as well as of their guilt. But at the bottom of this anger there is still love, and this is clearly shown in the fact that he manifested himself to them in their conscience, and also took care of them (&nbsp;Acts 14:17; &nbsp;Acts 17:25 sq.). </p> <p> But, if this love is thus evinced towards the heathen, it is still more clearly manifested towards the chosen people, the fact of their choice being itself a manifestation of that love (&nbsp;Deuteronomy 7:6 sq.), which is further shown both in the blessings and punishments, the anger and the mercy, of which they were the objects. [[Holiness]] and mercy are the chief characteristics of the divine love as manifested towards Israel; the one raising them above their weaknesess, their evils, and their sins; the other understanding these failings, and seeking to deliver and restore them. But in both also is manifested the constancy of that love, its faithfulness; and the exactitude with which it adheres to the covenant it had itself made evinces its righteousness by saving those who fear God and obey his commandments. Both holiness and mercy are, for the moral, religious consciousness, harmonized in the expiatory sacrifice, in a figurative, typical manner in the O.T., and in a real, absolute manner in the N.T. The divine right in regard to fallen humanity is maintained, the death penalty is paid, but in such a manner that the chief of all, the divine Son of man, who is also Son of God, suffers it for all, of his own free will, and out of love to man, in accordance with the wishes of his Father. Thus the curse of sin and death is removed from humanity, and the possibility of a new existence of righteousness and felicity restored. </p> <p> The New Covenant is therefore the full revelation of the spirit and object of the divine love. The incarnation of the Son of God is the revelation of God himself, and leads to his self-impartation by the Holy Spirit. Hence the eternal love discloses itself as being, in its inner nature, the love of the Father for the Son, and of the Son for the Father by the Holy Ghost, which proceeds from both, and is the fullness of the love that unites them, whence we can say that. God is love; as also, in its manifestation, it is the divine love towards fallen creatures, which is the will to restore their perfect communion with God by means of the all-sufficient expiatory sacrifice of the God-man, and the communication of the Holy Spirit, by which both the Father and the Son come to dwell in the hearts of men, thus forming a people of God's own, as was postulated, but not yet realized in the O.T. The love of God in man, therefore, is the consciousness of being loved by God (&nbsp;Romans 5:5), resulting in a powerful impulse of love towards the God who has loved us first in Christ (&nbsp;1 John 4:19), and an inward and strong affection towards all who are loved by God in Christ (&nbsp;1 John 4:11); for the divine love, even when dwelling in man, remains all- embracing. This love takes the form of a duty (&nbsp;1 John 4:11), but at the same time becomes a gradually strengthening inclination. And this is the completion or the ripening of the divine love in man ( '''''Ἐν''''' '''''Τούτῳ''''' '''''Τετελείωται''''' ), that it manifests itself in positive results for the advantage of others. </p> <p> We find the beginning and examples of this love under the old dispensation where mention is made of desire after God, joy in him, eagerness to serve him, zeal in doing everything to please and honor him. The inclination towards those who belong to God, the holy communion of love in God, that characteristic feature of the N.T., is also foreshadowed in the O.T. by the people of God, who are regarded as one in respect to him, and whose close, absolute communion with God is represented by the image of marriage. This image is still repeated in the N.T., nevertheless in such a manner that the union is represented as not yet accomplished; for, though Christ is designated as the bridegroom and the Church as the bride, the wedding is made to coincide with the establishment of his kingdom. Thus considered, the love of God and the furtherance of the love of God are still a figurative expression. God wants the whole heart of his people: one love, one sacrifice, exclusively directed towards him, so that none other should exist beside it; and that all inclinations of love towards any creature should be comprised in it, derived from it, and return to it. On this account his love is called jealous, and he is said to be a jealous God. This jealousy of God, however, this decided requiring of an exclusive submission on the part of his people, is, on the other hand, the tenderest carefulness for their welfare, their honor, and their restoration. </p> <p> The close connection, indeed the unity of both, is evident. The effect of this jealousy of God is to kindle zeal in those who serve him, and consequently opposition against all that opposes, or even does not conduce to his service. This is a manifestation of love towards God, which love is essentially a return of his own love, and consequently gratitude, accompanied by the highest appreciation, and an earnest desire for communion with him. It includes joy in all that serves God, absolute submission to him, and a desire to do everything for his glory. The love in God, i.e., the love of those who feel themselves bound together by that common bond, is essentially of the same character; but, from the fact of its being directed towards creatures who are afflicted with many failings and infirmities, must also include '''''—''''' as distinguished from the love towards God '''''—''''' a willingness to forgive, which makes away with all hinderances to full communion, a continual friendliness under all circumstances, consequently patience and gentleness, zeal for their improvement, and sympathy for their failings and misfortunes. But as the love of the creative, redemptive, and sanctifying God, extending further than merely those who have attained to that communion with him, embraces all, so should also the love of those who love God. Yet in the divine love itself there is a distinction made, inasmuch as God's love towards those who love him and keep his commandments is a strengthening, sustaining pleasure in them (&nbsp;John 14:21; &nbsp;John 14:23), while his love towards the others is benevolence and pity, which, according to their conduct, the disposition of their hearts. and their receptivity, is either not felt at all by them, or only produces pain, fear o, or, again, hope, desire, etc., but not a feeling of complete, abiding joy. So in the love of the children of God towards the human race we find the distinction between brotherly and universal love (&nbsp;Romans 12:10; &nbsp;Hebrews 13:1; &nbsp;1 Peter 1:22; &nbsp;2 Peter 1:7). In both we find the characteristics of kindness and benevolence, sympathy, willingness to help, gentleness, and patience; but in the universal love there is wanting the feeling of delight, of an equal aim, a complete reciprocity, of conscious unity in the one highest good. </p> <p> Love also derives a special determination from the personality, the spiritual and essential organization of the one who loves, and also his particular position. It manifests itself in friendship as a powerful attraction, a hearty sympathy of feelings, a strong desire for being together and enjoying a communion of thoughts and feelings. In sexual love it is a tender reciprocal attraction, a satisfaction in each other as the mutual complement of life, and a desire for absolute and lasting community of existence. Parental, filial, and brotherly love can be considered as a branch of this affection. Both friendship and love have the full sanction of Christian morals when based on the love of God. As wedded love is an image of the relation between the Lord and his people, or the Church (&nbsp;Ephesians 5:23 sq.), so paternal, filial, and brotherly love are respectively images of the love of God towards his children, of their love towards him, and of their love towards each other. All these relations may want this higher consecration, and yet be well regulated; they have then a moral character. But they may also be disorderly: friendship can be sensual, selfish, and even degenerate into unnatural sexual connection; sexual love may become selfish, having no other object but the gratification of lust; parental love may change to self-love, producing over-indulgence, and fostering the vices of the children; brotherly love can degenerate into flattery and spoiling. Thus this feeling, which in its principle and aim should be the highest and noblest, can become the most common, the worst, and the most unworthy. </p> <p> Both kinds of love are mentioned in Scripture. The highest and purest tendency of the heart is in the Bible designated by the same name as the more natural, immoral, or disorderly tendency. The same was the case among the [[Greeks]] and Romans: '''''῎Ερως''''' , Amor,, and '''''Ἀφροδίτη''''' , Venus, had both significations, the noble and the common; but Christianity has in Christ and in his Church the perfect illustration and example of true love, whose absolute type is in the triune life of God himself. This divine love, as it exists in God, and through the divine Spirit in the heart of man, together with the connection of both, is represented to us in Scripture as infinitely deep and pure. We find it thus represented in the Old Testament (see &nbsp;Deuteronomy 33:3; &nbsp;Isaiah 49:13 sq.; &nbsp;Isaiah 57:17 sq.; &nbsp;Isaiah 55:7 sq.; &nbsp;Jeremiah 31:20; &nbsp;Jeremiah 32:37 sq.; &nbsp;Ezekiel 34:11 sq.; &nbsp;Hosea 3:2 sq.; &nbsp;Micah 7:18 sq.). Then in the whole mission of Christ, and in what he stated of his own love and of the Father's, see &nbsp;Matthew 11:28; Luke 15; &nbsp;John 4:10; &nbsp;John 4:14; &nbsp;John 6:37 sq.; &nbsp;John 7:37 sq.; &nbsp;John 9:4; &nbsp;John 10:12 sq.; &nbsp;John 12:35; &nbsp;John 13:1; &nbsp;John 15:12-13; John 17; and, for the testimony of the apostles, &nbsp;Romans 5:5 sq.; &nbsp;Romans 8:28 sq.; &nbsp;Romans 11:29 sq.; 1 Corinthians 13; &nbsp;Ephesians 1:3; &nbsp;Ephesians 1:17 sq.; &nbsp;Ephesians 5:1 sq.; &nbsp;1 John 3:4, etc. These statements are corroborated by the testimony of Christians in all ages, who have all been witness to this love, however much their views may have differed on other points. In later times, ethical essays on the subject have thrown great light on the nature and modes of manifestation of this love; see among them, Daub, Syst. d. christl. Moral, 2:1, page 310; Marheineke, Syst. d. theol. Moral, page 470; Rothe, Theol. Elthik, 2:350. '''''—''''' Herzog, Real-Encyklop. 8:388 sq. See Wesleyana, page 54. </p>