Restoration of Love

Holiness and Love

Justified believers are urged to pursue holiness. We are promised that the pure in heart shall see God. (Matthew 5:8) We are warned that without holiness no one will see the Lord. (Hebrews 12:14) In the hope of seeing Him as He is we are exhorted to purify ourselves as He is pure. (1 John 3:3) Our hearts’ holiness is analogous to God’s heart: we are commanded to be holy as He is holy. (1 Peter 1:16) This pursuit of holiness is really a response to the wooing of God. He is seriously courting us and looking for our commensurate, loving, consecrated commitment. (James 4:5)

Remember, our holiness doesn’t save; the blood of the incarnate Holy One saves. (Romans 5:9) Our consecration is a result of His atoning blood purifying us so we may, with open hearts, encounter God as He is. (Hebrews 1:3, 9:14) The Bible relates many instances of people who came face to Face with true holiness. Practically every occurrence of this happened to someone who was already in a relationship with God. For example, Isaiah and John were in covenant and communion with their creator before they heard heaven’s courts cry out, “Holy! Holy! Holy!” (Isaiah 6:3; Revelation 4:8)

I believe there will always be increasing revelatory light which exposes the motives and works of every growing believer. Yet, for us this light has a red tinge. It is “light through the blood.” It is life giving light. (John 1:4) God desires to give a deep rooted security which absolutely rests upon the work of Calvary. (Ephesians 3:17) As this happens, He brings us into increasingly frequent, deeper, lasting encounters with His purity. Lest we shrink back, to avoid feeling “undone” and falling at His feet like a dead man (Isaiah 6:5, Revelation 1:17), we must consider that we are not saved through our response. We are saved through Calvary. (John 3:16) It is in the light of Calvary that we must bring to mind that the Messiah is going to judge every soul who ever lived.

I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: (2 Timothy 4:1)

Here are two pictures of this awesome Day:

A stream of fire issued and came out from before him; a thousand thousands served him, and ten thousand times ten thousand stood before him; the court sat in judgment, and the books were opened. (Daniel 7:10)

And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. (Revelation 20:12)

One day every justified believer “will give an account of himself to God.” (Romans 14:12b) This does not have to be a threat. In 1 Corinthians Paul writes a lot about the Lord’s return and coming judgment. (3:11-15; 4:1-5; 5:5; 6:2,3; 11:26-32; 13:10; 15:24-28) Please read the following verse and find a surprising promise:

… the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive his commendation from God. (1 Corinthians 4:5b)

Many live with fear of coming condemn-ation. How can we live in a way that we are assured of coming commend-ation? Paul was not insecure about the coming judgment. He looked forward to a “crown.” (2 Timothy 4:8) I believe Paul employed a key which opened a door to anticipatory confidence. This key is not a mystery. Look:

And this I pray, that your love may abound still more and more in real knowledge and all discernment, so that you may approve the things that are excellent, in order to be sincere and blameless until the day of Christ (Philippians 1:9-10)

and may the Lord cause you to increase and abound in love for one another, and for all people, just as we also do for you; so that He may establish your hearts without blame in holiness before our God and Father at the coming of our Lord Jesus with all His saints. (1 Thessalonians 3:12-13)

In these prayers it is revealed that our love for others is a key to being established, “blameless in holiness.” Holiness looks like the fulfillment of the two great commandments. (Matthew 22:37-40) Lest we forget, Jesus added another:

A new commandment I give to you, that you love one another: just as I have loved you (John 13:34a)

In the same way we must consistently enter into the experience of God’s love for ourselves, so we should cultivate and consistently express our love for other believers. This love, fulfilling every moral standard, is the heart of holiness. (Romans 13:8-10) We will love because He loved us first.

So we have come to know and to believe the love that God has for us. God is love, and whoever abides in love abides in God, and God abides in him. By this is love perfected with us, so that we may have confidence for the day of judgment, because as he is so also are we in this world. There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love. We love because he first loved us. If anyone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen. And this commandment we have from him: whoever loves God must also love his brother. (1 John 4:16-21)

Let us set ourselves apart and highly prioritize loving the brethren. (1 Peter 1:22) As we abide in Jesus’ love (John 15:9) we will be transformed by His perspective and love others in a way that glorifies Him in the day of visitation. (1 Peter 2:12) We will be blameless, holy, in the presence of the living God.

Jesus commanded this. Paul prayed for its fulfillment. Let us confidently ask the Lord to perfect this love in our lives.

Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen. (Ephesians 3:20-21)

As people distort, eviscerate, and exaggerate the meaning of agape they tend to downplay its fraternal twin, phileō.  In our last post we exposed the error of the assertion that Paul had such a high view of agape that he would never use that word to describe the love of men for God. In this blog we will examine this allegation:

“… phileō is never used of the love of men toward God…” [1]  

What is being set forth is that God is worthy of holy, supernatural love. Since phileō is not holy or supernatural, it is too natural to be directed at God. Actually, in contradiction to this premise, Paul utilized a compound word that is comprised of phileō and theos (God). (We get the word “theology” from this word.) Here’s the verse:

treacherous, reckless, conceited, lovers of pleasure rather than lovers of God, (2 Timothy 3:4)

“Lovers of God” is a translation of a word that is used once in the New Testament: philotheoi. It is contrasted with another compound word, philedonoi, rendered, “lovers of pleasure”. In the same way one might phileō pleasure, so one can phileō God.

Abraham, The Friend of God:

The word phileō is used to describe friendly love. The word translated “friend”, philos, comes from phileō. It is used in over twenty-five verses in the New Testament. Philos denotes someone who loves another specifically with phileō. A striking use of the word is found when James described Abraham as “the friend of God”.

and the Scripture was fulfilled which says, “AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS,” and he was called the friend of God. (James 2:23)

Phileō can definitely be used to describe the way someone loves God. In fact, Luke addressed his Gospel and Acts to someone named Theophilus!

it seemed fitting for me as well, having investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellent Theophilus; (Luke 1:3)

The first account I composed, Theophilus, about all that Jesus began to do and teach, (Acts 1:1)

The Greek is actually, Theophile, a God lover. I suppose that comparing Theophile with words like Anglophile (a lover of things that are from the English) or bibliophile (a lover of books) would help us get the sense of this name-description.

Phileō: too natural to describe God’s love for us

Another respected, effective and godly communicator said:

“Paul is talking about agape, which is a commitment of the will to cherish and uphold another person. This is the word that is used about the love of God always. It is the only word ever used to describe his love.”[2]

What this implies is that phileō is never used to describe God’s love for humanity. We will examine two pertinent verses. First, let’s look at Titus 3:4.

 But when the kindness of God our Savior and His love for mankind appeared, (Titus 3:4)

Wonderfully, it is written that God loves mankind. The word here is not agape, but a compound word from which we get the word philanthropy, in fact, philanthropy is a transliteration of philanthropia. It means phileō of anthropos (humanity).

Phlanthropia is also used here:

The natives showed us extraordinary kindness (philanthropian); for because of the rain that had set in and because of the cold, they kindled a fire and received us all. (Acts 28:2)

The inhabitants of Malta were displaying a high degree of natural affection for these shipwrecked people. I am glad for their example being designated “philanthropic” because of the way humanity has been shipwrecked. Certainly we have been shown “extraordinary kindness” by God.

Phileō towards Jesus:

God’s love towards Jesus was described as active phileō. Father loved Jesus with a friendly love that resulted in revelation.

“For the Father loves the Son, and shows Him all things that He Himself is doing; and the Father will show Him greater works than these, so that you will marvel. (John 5:20)

Jesus, later in John’s Gospel, revealed that the Father has the same type of love for the believers who love Him with a love described as phileō.

for the Father Himself loves you, because you have loved Me and have believed that I came forth from the Father. (John 16:27)

And what about this matter of loving (phileō) Jesus? Shouldn’t that count? Most people who take the New Testament seriously consider Jesus to be God the Son Incarnate. God Incarnate called people to love Him. The text records the word phileō in an important call to discipleship:

“He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me. (Matthew 10:37)

The Apostle Paul called down a curse on anyone who did not love (phileō) the Lord.

If anyone does not love the Lord, he is to be accursed. Maranatha. (1 Corinthians 16:22)

In one of the most commonly known uses of phileō, Jesus either accepted Peter’s profession of phileō as a compromise to Peter’s inability to agape the Lord (as most preachers seem to believe), or as an acceptable synonym for agape (as most scholars seem to believe).

He said to him the third time, “Simon, son of John, do you love Me?” Peter was grieved because He said to him the third time, “Do you love Me?” And he said to Him, “Lord, You know all things; You know that I love You.” Jesus said to him, “Tend My sheep. (John 21:17)

Summing Up:

In the New Testament agape is the word generally used for “love”. However, phileō is also used to describe humanity’s love for God, humanity’s love for Jesus, God’s love for humanity and God’s love for the Messiah, Jesus.

Phileō is an accessible love to which we have no trouble relating. We have not been taught out of our appreciation for this description of love. Through prayer and meditation cultivate your appreciation of God’s phileō of you. In your worship, prayer and obedience, develop your love for Him.

God and the Messiah phileō you.

A huge amount of misinformation about agape has infiltrated the common culture of well meaning disciples. Here is an example:

When we realize that he [meaning the Apostle Paul] never uses the word agape to express man’s love to God, we shall not think that it is of man’s love that Paul speaks in this verse. Agape, the love which God showed us in Christ, is for Paul so tremendous a fact that he regularly refrains from using the same word to express our love to God. [1]

This quote is from the primary teacher about agape, Bishop Ander Nygren, in his commentary on Romans. It is cited by Kent Hughes as part of his interaction with Romans 5:5-8. [2] 

Dr. Hughes is a godly, well-informed, thoughtful and effective expositor. He has mined the work of responsible scholars and, together with his own conclusions, provided the minister or serious student with easily accessible commentaries on the Scriptures. They are a delight to read and are a treasury of valuable insights. Bishop Nygren was the extraordinarily influential primary proponent of the view that agape is inaccessible, volitional, non-emotional, sublime.

The concept conveyed in this citation adds to the confusion of the nature of agape and is easily exposed as being unfounded. In fact, a brief use of an accurate Bible program will reveal three uses of agape by Paul as it relates to believers loving God or God-Incarnate-Glorified, Jesus.

And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. (Romans 8:28)

but if anyone loves God, he is known by Him. (1 Corinthians 8:3)

Grace be with all those who love our Lord Jesus the Messiah with incorruptible love. (Ephesians 6:24)

These verses say the following: For those who agape God all things will work together for good. Those who agape God are personally known by God. The apostle released grace to those who agape Jesus. None of these statements are without import.

Not only does Paul write that the Lord is to be agaped, but so also is His appearing. A reward, “the crown of righteousness” will be presented to those “who have loved His appearing”.

in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved (agape) His appearing. (2 Timothy 4:8)

Agape in this verse is translated “longing” in the New International Version and New Revised Standard Version. The New English Translation translates it with a different emphasis that reveals another acceptable nuance of agape within this context:

… and not to me only, but also to all who have set their affection on his appearing. (2 Timothy 4:8b)

The thought that agape is so sublime as to be out of reach of mere mortals is an unfortunate mistake. In fact, what is being excellently communicated is unfortunately inaccurate. It is ludicrous to say Paul’s view of agape is so high and exalted that the apostle cannot lawfully employ agape to describe the love which regenerated, Spirit-filled believers have for God. This idea further mystifies this essential and foundational emotion. The resultant confusion makes it more difficult for us to relate to the love God has for us in, and with, the Messiah.

In our example from Ephesians 6:23-24 we find that our love for the Messiah is a reciprocal love. The initiator of this love is the Father and the Son. The recipients are those who respond to God in the Messiah.

Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus the Messiah.  Grace be with all those who love our Lord Jesus the Messiah with incorruptible love. (Ephesians 6:23-24)

Speaking of God-Incarnate-Glorified, didn’t He have something to say about loving God? Before He was resurrected and glorified, Jesus reinforced the ancient command to agape God.

Not only is it possible for humanity’s love for God to be described as agape, we are commanded to love (agape) God.  This is a love which motivates the heart, thoughts, volition and use of talent and resources.

And He said to him, “‘YOU SHALL AGAPE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND.’  “This is the great and foremost commandment.  “The second is like it, ‘YOU SHALL AGAPE YOUR NEIGHBOR AS YOURSELF.’  “On these two commandments depend the whole Law and the Prophets.” (Matthew 22:37-40)

God agapes sinners and those He has redeemed. Let us reciprocate.

 

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God’s love surpasses any love any of us have ever experienced at any time (Ephesians 3:19a). Yet, there are similarities between His love and ours and God calls us to love one another (like He loves us) as a supreme priority.

This is His commandment, that we believe in the name of His Son Jesus (the Messiah), and love one another, just as He commanded us. (1 John 3:23)

It is amazing that we don’t prioritize loving one another according to the intensity of Jesus’ desire. Even those who are godly tend to take loving one another for granted. This commandment is given lip service and other godly things are more purposefully pursued. Here are some of the serious goals of many spiritual people:

Speaking to God out of one’s spirit.

Speaking God’s heart and mind to others.

Knowing God’s will and releasing God’s actions.

Adorning the testimony with a sincere otherworldly lifestyle.

Dedicated to the point of selfless action.

What more could a person ask for?

1 Corinthians 13:1-3 speaks to these ambitions. Take a look:

If I speak with the tongues of men and of angels, but do not have love, I have become a noisy gong or a clanging cymbal. If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but do not have love, I am nothing. And if I give all my possessions to feed the poor, and if I surrender my body to be burned, but do not have love, it profits me nothing. (1 Corinthians 13:1-3)

What more could a person want?

Perhaps one should desire to love in such a way as to be found blameless in the Day of Judgment.

And this I pray, that your love may abound still more and more in real knowledge and all discernment, so that you may approve the things that are excellent, in order to be sincere and blameless until the day of (the Messiah); having been filled with the fruit of righteousness which comes through Jesus (the Messiah), to the glory and praise of God. (Philippians 1:9-11)

and may the Lord cause you to increase and abound in love for one another, and for all people, just as we also do for you; so that He may establish your hearts without blame in holiness before our God and Father at the coming of our Lord Jesus with all His saints. (1 Thessalonians 3:12-13)

What does the answer to Paul’s prayers look like? What is godly love? How can love be described within the context of relationships? Paul reached a pinnacle of inspired instruction when he presented this catechism of love to the divided Corinthian believers.

Love is patient, love is kind and is not jealous; love does not brag and is not arrogant, does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered, does not rejoice in unrighteousness, but rejoices with the truth; bears all things, believes all things, hopes all things, endures all things. Love never fails… (1 Corinthians 13:4-8a)

1 Corinthians 13 is not a prescription (do this and it is love); it is a description (love is like this). This is love described, not love prescribed.

This passage holistically details godly love’s attributes. It is not a manual on how-to-love others. It is often used as a means to take spiritual inventory, and it is a good checklist, but we find in the very beginning of the chapter that the goal is not to fulfill the characteristics of love. You can exhibit every trait and not have the essential heart. In fact, Scripture teaches that if you “give all (your) possessions to feed the poor, and if (you) surrender (your) body to be burned, but do not have love, it profits (you) nothing”.

If the goal is not to fulfill the characteristics of love, then what is the goal? The goal is to have a heart like our Messiah Jesus, a heart that actually loves others. Again, 1 Corinthians 13 is not a refined version of extrinsic demands. It is not a series of implicit commands (“Be patient, be kind, etc.”). It is a plea to examine one’s attitude, behavior and motivation within the context of “body ministry” (1 Corinthians12-14) which was going on within the framework of a highly dysfunctional divided church (Corinth).

Loving the believing community and the individual members of the Church has to do with “discerning the Body, rightly” (1 Corinthians 11:29b). When this is happening you perceive the holy value and lovable nature of the person or group with whom you are in relationship. When love is present the characteristics of love follow according to the strength and maturity of that love. If you love the brethren it will influence your attitude and behavior toward others.

Sometimes I lead responsive readings in Restoration Fellowship’s gatherings. Here is an example of an antiphonal reading that is implicit in most teachings on 1 Corinthians 13. I’m pretty sure you have never done this, but over the years you’ve probably heard the similar teaching so often as to “take these truths to be self evident”. The responsive reading will probably seem familiar. Take a look:

Leader: If you are patient,

Congregation: Then you’ll be loving.

Leader: If you are kind,

Congregation: Then you’ll be loving.

Leader: If you are self-effacing and humble,

Congregation: Then you’ll be loving.

Leader: If you are appropriate to the situation, flexible,

Congregation: Then you’ll be loving.

Leader: If you keep your cool, overlook offenses,

Congregation: Then you’ll be loving.

Leader: If you are glad when justice prevails and love the truth,

Congregation: Then you’ll be loving.

Leader: If you put up with suffering, believe the best about others, hope all things, endure all things, and not betray or give up on them

Congregation: Then you’ll be loving.

Having just read that, open up, take a moment, and compare that responsive reading to this one:

Leader: To the degree you love,

Congregation: You will be patient.

Leader: To the degree you love,

Congregation: You will be kind.

Leader: To the degree you love,

Congregation: You will be self-effacing and humble.

Leader: To the degree you love,

Congregation: You will be appropriate to the situation, flexible.

Leader: To the degree you love,

Congregation: You will keep your cool and overlook offenses.

Leader: To the degree that you really love,

Congregation: You will be glad when justice prevails and love the truth.

Leader: To the degree you love,

Congregation: You will put up with suffering, believe the best about others, hope all things, endure all things and not betray or give up on them.

One of these responsive readings is right, one is wrong. What does the Scripture teach? It says, “Love is…” In 1 Corinthians 13 we discover the results of godly love. The degree that you love determines how the quality and quantity of your love’s attributes are expressed to the beloved.

Horses do not push carts. Horses pull carts. “Pursue love” (1 Corinthians 14:1a).

May the Lord direct your hearts into the love of God… (2 Thessalonians 3:5a)

agape,

David Harwood