The Challenge of Misplaced Love

1. Lesson 9: The Challenge of Misplaced Love

2. The Challenge of Misplaced Love “Do not lovethe world” • The impetus for the command • We have been forgiven (2:12) • “Forgiven” = “to send away or remit the punishment due any sinful behavior” • Deliverance from the penalty that is divinely & righteously imposed (cf. Gen. 2:15-17; Eph. 2:1-3). • Based upon the vicarious (1 John 4:9) and propitiatory sacrifice of Jesus at Calvary (2:1-2; 4:7-11; Rom. 3:23-26; 5:6-10).

3. The Challenge of Misplaced Love “Do not lovethe world” • The impetus for the command • We have been forgiven (2:12) • We “have known Him who is from the beginning” (2:12-14). • To know fully, recognize, understand • To have an active and maturing relationship • The Christian’s knowledge or relationship is achieved by his “walking” with God (1:5; 2:6) or obeying God’s commandments (2:3).

4. The Challenge of Misplaced Love “Do not lovethe world” • The impetus for the command • We have been forgiven (2:12) • We “have known Him who is from the beginning” (2:12-14). • We are spiritual victors and “have overcome the wicked one” (2:13-14). • The wicked one = devil (5x’s, 2:13-14; 3:12; 5:18-19) • The means used to achieve a spiritual victory over the devil is the Christian’s personal faith (5:4-5; Eph. 6:16) in both Jesus Christ (5:4-5) and the power of God’s word (2:14; Rom. 10:17; 1:16-17).

5. The Challenge of Misplaced Love “Do not lovethe world” • The impetus for the command • The explanation of the command • We must remember—cannot serve two masters • Two possible allegiances in this life: • Love God (4:19-21; Mark 12:30; Psa. 32:23; 97:10) • Love the world (2:15; James 4:4; Luke 8:14) 1. World—nature or created material universe (4:17) 2. World—totality of human race needing salv. (2:2) 3. World—unbelieving society whose influence is hostile to God (2:15; 5:19; Jas. 1:27; 4:4), striving to draw Christians away from God (Rom. 12:2) − We must love world #2 like God, but not carnal #3.

6. The Challenge of Misplaced Love “Do not lovethe world” • The impetus for the command • The explanation of the command • We must remember—cannot serve two masters • Two possible allegiances in this life (God/world) • Christians must constantly guard against (2:16): • The lust of the flesh—desires centered in man’s physical nature & exercised w/o regard to God’s will (Rom. 8:3,8). Focus: temptations from within (Jas. 1:13-15). • The lust of the eyes—desires that entice our eyes. Focus: temptations from without (Matt. 5:27-29; 18:9). • The pride of life—arrogant attitude or display of self-sufficiency. Focus: inaccurate assessment of the world’s stability (Jas. 4:13-16; 4:6; Luke 12:15-21).

7. The Challenge of Misplaced Love “Do not lovethe world” • The impetus for the command • The explanation of the command • The purposes behind the command • God and the world are not compatible • “For all that is in the world…is not of the Father but is of the world” (2:16). • The world does not know God (3:1) and consequently, hates his children (3:13).

8. The Challenge of Misplaced Love “Do not lovethe world” • The impetus for the command • The explanation of the command • The purposes behind the command • God and the world are not compatible • The world is transitory (not permanent) • “And the world is passing away, and the lust of it” • The transitory nature of the world and its enticements is set in direct contrast with the permanency or eternal nature of God (2:17).

9. The Challenge of Misplaced Love “Do not lovethe world” • The impetus for the command • The explanation of the command • The purposes behind the command • God and the world are not compatible • The world is transitory (not permanent) • We must remember our eternal destiny • “He who does the will of God abides forever” (2:17). • Only two eternal destinies possible from which to choose – life or death. • If we will choose to forsake the world & resolve to do God’s will, we will live eternally with God (2:17, 25).

10. A Study of Agape Love • Agape love as defined in previous lessons: • Agape never refers to an impulse of feelings/emotions. • It describes a deliberate choice or exercise of one’s will to seek the welfare and benefit of others, regardless of who they are or what they have done. • Agape love is an exercise of the human will, which desires and pursues what is best for others. • It is a deliberate choice and not a mere emotional sentiment or impulse of feelings.

11. A Study of Agape Love • Agapao – Greek verb “to love”: • “…The highest form of love” (Robertson, Word Pictures in the NT [Vol. 5], 50). • “…Superior love…high and devoted love” (Robertson, Word Pictures in the NT [Vol. 5], 321). • “Agape…is deeper than phileo, though the latter remains more human” (Moulton & Milligan, Vocabulary of Greek Testament, 2). • Phileo is to be distinguished from agapao in this, that phileo more nearly represents “tender affection” (Vine, Expository Dictionary, 382). • Phileo is never used in a command to men to “love” God (Vine, Expository Dictionary, 382; Trench, Synonyms of the NT, 42). • Phileo, different from agape, is “being fond of” (Brown, Dictionary of NT Theology [Vol. 2], 538).

12. A Study of Agape Love • Agapao – Greek verb “to love”: • “The characteristic word of Christianity…Love can be known only from the actions it prompts. God’s love is seen in the gift of His Son, 1 John 4:9, 10. But obviously this is not the love of…affection, that is, it was not drawn out by any excellency in its objects, Rom. 5:8. It was an exercise of the divine will in deliberate choice, made without assignable cause save that which lies in the nature of God Himself” (Vine, Expository Dictionary, 381-382). • “Christian love, whether exercised toward the brethren, or toward men generally, is not an impulse from the feelings, it does not always run with the natural inclinations, nor does it spend itself only upon those for whom some affinity is discovered. Love seeks the welfare of all, Rom. 15:2, and works no ill to any, 13:8-10; love seeks opportunity to do good…” (Vine, Expository Dictionary, 382).

13. A Study of Agape Love • Agapao – Greek verb “to love”: • “To have warm regard for and interest in another, cherish, have affection for, love” (BDAG, Greek-English Lexicon [3rd ed.], 5) • “To have high esteem for or satisfaction with something, take pleasure in” (BDAG, Greek-English Lexicon [3rd ed.], 5) • “To practice/express love, prove one’s love” (BDAG, Greek-English Lexicon [3rd ed.], 6) • “To love, to be full of good-will and exhibit the same” (Thayer, Greek-English Lexicon, 3) • “With acc. of the person, to have a preference for, wish well to, regard the welfare of” (Thayer, Greek-English Lexicon, 3)

14. A Study of Agape Love • Agapao – Greek verb “to love”: • “When used of love to a master, God or Christ, the word involves the idea of affectionate reverence, prompt obedience, grateful recognition of benefits received” (Thayer, Greek-English Lexicon, 3-4) • “With an acc. of the thing, to take pleasure in the thing, prize it above other things, be unwilling to abandon it or do without it…to welcome with desire, long for” (Thayer, Greek-English Lexicon, 4) • After discussing the difference between agapao and phileo, Abbott-Smith writes, “If this distinction holds, agapao is fitly used in NT of Christian love to God and man, the spiritual affection which follows the direction of the will, and which, therefore, unlike that feeling which is instinctive and unreasoned, can be commanded as a duty” (Abbott-Smith, Manual Greek Lexicon of NT, 3).

15. A Study of Agape Love • Agapao – Greek verb “to love”: • “Most often means ‘value, set great store by, hold in high esteem’; it is a love with deep respect…This esteem and goodwill tend to be expressed in appropriate words and deeds…Unlike other loves…it is essential to charity to manifest itself, to demonstrate itself, to provide proofs, to put itself on display, so much so that in the NT it would almost always be necessary to translate agape as ‘demonstration of love’…The authenticity of the followers of Jesus will be discernible only to the extent that they give proof of their mutual love…The keeping of commandments has no value except as a proof of love” (Spicq, Theological Lexicon of NT [Vol. 1], 12).

16. A Study of Agape Love • Agapao – Greek verb “to love”: • “To prefer, to set one good or aim above another, to esteem one person more highly than another…a love which makes distinctions, choosing and keeping to its object…a free and decisive act determined by its subject…to show love, it is a giving, active love on the other’s behalf” (Stauffer, Theological Dictionary of NT [Vol. 1], 36-37). • “They should show love without expecting it to be returned, lend where there is little hope of repayment, give without reserve or limit…They should do good to those who hate them, giving blessing for cursing and praying for their persecutors (Lk. 6:27ff; Mt. 5:44)” (Stauffer, Theological Dictionary of NT [Vol. 1], 46).

17. A Study of Agape Love • Agapao – Greek verb “to love”: • “It is an act of decision…Its goal is that the man who is called should place his life in love and freedom in the service of his neighbour…service rendered to fellow-citizens…making the welfare of the brotherhood the guiding principle of conduct” (Stauffer, Theological Dictionary of NT [Vol. 1], 50-51). • Agape, when compared to phileo, “expresses a more reasoning attachment, of choice and selection, from a seeing in the object upon whom it is bestowed that which is worthy of regard; or else from a sense that such is due toward the person so regarded, as being a benefactor, or the like…[Phileo] is more instinctive, is more of the feelings or natural affections, implies more passion…Respect and reverence are continually implied in [agapao]” (Trench, Synonyms of the NT, 41-42).

18. A Study of Agape Love • Agapao – Greek verb “to love”: • “The greatest difference between [phileo] and [agapao] in classical Greek is that [agapao] has none of the warmth that characterizes [phileo]…‘You loved (phileo) him as a father, and you held him in regard (agapao) as a benefactor.’ [Phileo] describes the warm love for a father; [agapao] describes the affectionate gratitude for a benefactor” (Barclay, NT Words, 19). • “To esteem, love, indicating a direction of the will and finding one’s joy in something or someone. It differs from phileo, to love, indicating feelings, warm affection, the kind of love expressed by a kiss (philema)” (Zodhiates, Complete Word Study Dictionary NT, 64).

19. A Study of Agape Love • Agapao – Greek verb “to love”: • “To love, to regard with strong affection;…as referring to superiors and including the idea of duty, respect, veneration, meaning to love and serve with fidelity;…to regard with favor, goodwill, benevolence, wish well to or do good to;…this may involve expressions of benevolence or even discipline and punishment…” (Zodhiates, Complete Word Study Dictionary NT, 64). • “…A higher kind of love (agape) that seeks the best good of its object…The highest motivation for love is not our feelings or affections, but rather an honest, intelligent facing of the question, ‘What is best for the one I love?’” (Earle, Word Meanings in the NT, 89).

20. A Study of Agape Love • Agapao – Greek verb “to love”: • “…the highest kind of love—unselfish, loyal, devoted” (Earle, Word Meanings in the NT, 94). • “What is the difference between agapao and phileo, the two verbs for love in the NT? It is noted…that phileo is 3 times translated “kiss”—all in connection with Judas Iscariot’s betrayal of Jesus (Matt. 26:48; Mark 14:44; Luke 22:47). This gives a clue as to the distinctive meaning of the term. It describes the love of the affections. On the other hand, agapao expresses the love of the will. Cremer sums it up well: ‘[Phileo] denotes the love of natural inclination, affection—love, so to say, originally spontaneous, involuntary; agapao, on the other hand, love as a direction of the will” (Earle, Word Meanings in the NT, 324).

21. A Study of Agape Love • Agapao – Greek verb “to love”: • “Agapao…means something more than affectionate love, though this is included. The emphasis is rather on an intelligent, voluntary love. This is the kind of love that will last. Feelings fluctuate. Emotions ebb and flow. Affections are often affected by changing circumstances. But the love of commitment can remain firm and loyal through every vicissitude of life…It is unselfish love that seeks the best good of its object…While we cannot directly control our feelings, we can control our thoughts. The man who thinks loving thoughts about his wife will experience loving feelings toward her” (Earle, Word Meanings in the NT, 324).

22. A Study of Agape Love • Agapao – Greek verb “to love”: • “Agapao has been described as the love of the intellect, a disposition that manifests itself in devotion to the object of its interest. By way of contrast, phileo is viewed as being a love of ‘the feelings, instinctive, warm affection’ (Green, 1907, p. 377). Barclay argues that agapao is the love of the mind, the will, whereas phileo is the love of closeness and affection (1974, pp. 20-21). Turner observes that phileo is ‘warm and spontaneous affection,’ but agapao connotes ‘a calculated disposition of regard and pious inclination’ (1981, p. 263)” (Jackson, Treasures from the Greek NT, 89). • “This is the love of the will. It casts aside emotions, likes and dislikes, and loves because of the worth of the object to be loved” (Jackson, Bible Words and Theological Terms, 114).

23. A Study of Agape Love • Agape – Greek noun “love”: • “Though it would be going too far to say that this important Biblical word was ‘born within the bosom of revealed religion,’ it is remarkable that there have been only three supposed instances of its use in ‘profane’ Greek, two of which are now read otherwise and the third is doubtful” (Moulton & Milligan, Vocabulary of Greek Testament, 2). • “The quality of warm regard for and interest in another, esteem, affection, regard, love…without indication of the person who is the object of interest…the term denotes concern for another” (BDAG, Greek-English Lexicon [3rd ed.], 6). • “Affection, good-will, love, benevolence…enjoined and prompted by [the Christian] religion, whether the love be viewed as in the soul or as expressed” (Thayer, Greek-English Lexicon, 4)

24. A Study of Agape Love • Agape – Greek noun “love”: • “It is the most rational kind of love, inasmuch as it involves recognition and judgment of value, whence its frequent nuance of ‘preference’” (Spicq, Theological Lexicon of NT [Vol. 1], 12). • “Agape links persons of different conditions: with rulers, benefactors, and fathers; it is a disinterested and generous love, full of thoughtfulness and concern” (Spicq, Theological Lexicon of NT [Vol. 1], 13). • “A sober kind of love—love in the sense of placing a high value upon some person or thing, or of receiving them with favour” (Balz & Schneider, Exegetical Dictionary of NT [Vol. 1], 9). • “Love, affectionate regard, goodwill, benevolence…doing what…is best for man and not necessarily what man desires…good will toward others” (Zodhiates, Complete Word Study Dictionary NT, 66).

25. A Study of Agape Love • Agape – Greek noun “love”: “Phileo was a lovely word, but it was definitely a word of warmth and closeness and affection; it could only properly be used of the near and dear, and Christianity needed a much more inclusive word than that. Christian thought fastened on this word agape because it was the only word capable of being filled with the content which was required. “The great reason why Christian thought fastened on agape is that agape demands the exercise of the whole man. Christian love must not only extend to our nearest and our dearest, our kith and kin, our friends and those who love us; Christian love must extend to the Christian fellowship, to the neighbour, to the enemy, to all the world.

26. A Study of Agape Love • Agape – Greek noun “love”: “Now, all the ordinary words for love are words which express an emotion. They are words which have to do with the heart. They express an experience which comes to us unsought, and, in a way, inevitably. We cannot help loving our kith and kin; blood is thicker than water. We speak about falling in love. That kind of love is not an achievement; it is something which happens to us and which we cannot help. There is no particular virtue in falling in love. It is something with which we have little or nothing consciously to do; it simply happens. But agape is far more than that. “Agape has to do with the mind: it is not simply an emotion which rises unbidden in our hearts; it is a principle by which we deliberately live. Agape has supremely to do with the will. It is a conquest, a victory, and achievement. No one ever naturally loved his enemies. To love one’s enemies is a conquest of all our natural inclinations and emotions.

27. A Study of Agape Love • Agape – Greek noun “love”: “The agape, this Christian love, is not merely an emotional experience which comes to us unbidden and unsought; it is a deliberate principle of the mind, and a deliberate conquest and achievement of the will. It is in fact the power to love the unlovable, to love people whom we do not like… “What then is the meaning of this agape? The supreme passage for the interpretation of the meaning of the agape is Matt. 5.43-48. We are there bidden to love our enemies. Why? In order that we should be like God…No matter what a man is like, God seeks nothing but his highest good.

28. A Study of Agape Love • Agape – Greek noun “love”: “Let a man be a saint or let a man be a sinner, God’s only desire is for that man’s highest good. Now, that is what apape is. Agape is the spirit which says, ‘No matter what any man does to me, I will never seek to do harm to him; I will never set out for revenge; I will always seek nothing but his highest good.’ That is to say, Christian love, agape, is unconquerable benevolence, invincible good will. It is not simply a wave of emotion; it is a deliberate conviction of the mind issuing a deliberate policy of the life; it is a deliberate achievement and conquest and victory of the will. It takes all of a man to achieve Christian love; it takes not only his heart; it takes his mind and his will as well.” (Barclay, NT Words, 20-22)