Love of the...

The phrase “Love of the…” appears 5 times in the King James Bible.

1. Love of the Lord.
2. Love of the Spirit.
3. Love of the truth.
4. Love of the brethren.
5. Love of the Father.

1. Hosea 3:1

Then said the Lord unto me, Go yet, love a woman beloved of her friend, yet an adulteress, according to the love of the Lord toward the children of Israel, who look to other gods, and love flagons of wine.

2. Romans 15:30

Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me;

3. 2 Thessalonians 2:10

and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.

4. 1 Peter 1:22

Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:

5. 1 John 2:15

Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.

Speaking the truth in love

Ephesians 4:15 but speaking the truth in love, may grow up into him in all things, which is the head, even Christ:

1. There must be love for him who gave the truth.
2. There must be love toward those to whom we speak the truth.
3. There must be love of the truth.

Deuteronomy 6:5 and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.

Matthew 22:37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

Matthew 22:39 And the second is like unto it, Thou shalt love thy neighbour as thyself.

Matthew 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

Proverbs 23:23 Buy the truth, and sell it not; also wisdom, and instruction, and understanding.

2 Thessalonians 2:10 and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.

Man of God

The New Testament uses the phrase “man of God” in only two places. Both are written by Paul; both are written to Timothy. 70 verses and the superscription of Psalm 90 in the Old Testament contain the phrase “man of God” (cf., for example, Deuteronomy 33:1; 1 Kings 13:1; Jeremiah 35:4).

The man of God does not love riches, flees its grasp, and follows a godly path.

• 1 Timothy 6:10-11 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.

The man of God loves the word of God, which furnishes all he needs for good works.

• 2 Timothy 3:16-17 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works.

Love of Jesus

It Passeth Knowledge, That Dear Love of Thine, sometimes called Love of Jesus, is a hymn written by Mary Shekleton in 1863.

Mary Shekleton was born in 1827. She died in Dublin, Ireland, September 28, 1883. An invalid for many years, Mary wrote several hymns. She also served as secretary of the Invalid’s Prayer Union. Some of her hymns are published in Chosen—Chastened—Crowned. Memorials of Mary Shekleton, late Secretary of the Invalid’s Prayer Union, by her Sister, M. S. (Margaretta Shekleton, London: James Nisbet & Co., 1884). This hymn is the first hymn in the book, untitled, appearing on pages 4-5. It is presented here as in the book, which differs slightly from the arrangement of the words in some hymnals.

It Passeth Knowledge, That Dear Love of Thine is metered with four lines of 10s and one line of 4s. It is most often paired with It Passeth Knowledge by Ira D. Sankey (probably written for this hymn) – and sometimes with Barnstable.

1. It passeth knowledge, that dear love of Thine,
My Jesus, Saviour; yet this soul of mine
Would of Thy love, in all its breadth and length,
Its height and depth, its everlasting strength,
Know more and more.

2. It passeth telling, that dear love of Thine,
My Jesus, Saviour; yet these lips of mine
Would fain proclaim to sinners, far and near,
A love which can remove all guilty fear,
And love beget.

3. It passeth praises, that dear love of Thine,
My Jesus, Saviour; yet this heart of mine
Would sing that love, so full, so rich, so free,
Which brought a rebel sinner, such as me,
Nigh unto God.

4. But though I cannot sing, or tell, or know
The fulness of Thy love, while here below,
My tiny vessel I may freely bring;
O Thou who art of love the living spring,
My vessel fill.

5. I am an empty vessel—not one thought,
Or look of love, I ever to Thee brought;
Yet I may come, and come again to Thee,
With this, the empty sinner’s only plea,
Thou lovest me.

6. Oh fill me, Jesus, Saviour, with Thy love!
Lead, lead me to the living fount above;
Thither may I, in simple faith, draw nigh,
And never to another fountain fly,
But unto Thee.

7. And when my Jesus face to face I see,
When at His lofty throne I bow the knee,
Then of His love, in all its breadth and length,
Its height and depth, its everlasting strength,
My soul shall sing.

Do We Need the Old Testament?

“The Old Testament is the cradle in which the Christ child is laid.” – Martin Luther

Do We Need the Old Testament? The Benefits of the Old Testament, as seen in Romans 15:1-13.

The Old Testament provides the historical and theological foundation of New Testament Christianity. Most Christian denominations at least tacitly accept the Old Testament as part of their sacred writings. Searching, I did not find any who explicitly deny the Old Testament, other than the revived Marcionite Christian Church. Their website states, “The Hebrew bible (Old Testament) and the carnal deity portrayed within it, is antithetical to the words and teachings of Jesus Christ...It represents an alien culture and religion diametrically opposed to the God revealed to us through Jesus Christ...”

Marcion of Sinope[i] (ca. AD 95-160) rejected the entire Old Testament and some of the New Testament, focusing on the writings of Paul.  His Bible contained a truncated Gospel of Luke, 10 epistles of Paul—and no Old Testament. Most other Christians rejected him and his views as heretical, and he started his own church circa AD 144.

Though I have not found reference to another Christian denomination that officially rejects the Old Testament, many modernists and liberals view the religion and morals of the Old Testament as primitive. They have no qualms rejecting any parts of the Old Testament they find personally offensive.[ii] Other Christians may find it dull, boring, and hard to read. Still others see it as confusing or irrelevant. Due to these various considerations, many who do not outright reject the Old Testament as part of their sacred scripture nevertheless do not read and study it.

However, the unity of the Old and New Testament Scriptures is an important and edifying truth. Paul illustrates this unity in 1 Timothy 5:18, quoting both the Old Testament (Deuteronomy 25:4) and New Testament (Luke 10:7) as scripture. (See also Galatians 3:24-25, the law as a schoolmaster to bring us to Christ.) In Romans 15:1-13, Paul refers to the Old Testament five times in these 13 verses. He directly lauds and demonstrates its utility.

1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. 2 Let every one of us please his neighbour for his good to edification. 3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. 4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. 5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: 6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. 7 Wherefore receive ye one another, as Christ also received us to the glory of God. 8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: 9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 10 And again he saith, Rejoice, ye Gentiles, with his people. 11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. 12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. 13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

The Old Testament instructs and admonishes the believers and their churches, verse 4. Cf. 1 Corinthians 10:11. The things written in the Old Testament were not for them alone, but were written and preserved for the learning of those who some come afterward (2 Timothy 2:2). If God had them written and preserved for our instruction and admonition, then the apparent conclusion is that the words should and must be read and studied.

The Old Testament testifies of Christ, verse 3. Cf. Luke 24:25-27; 44-45. Paul refers to Psalm 69:9, as it prophesies and speaks of Jesus Christ. The Old Testament provides an example (vs. 1-3), supporting Paul’s point to the Roman believers that they should care for others, as did our Lord. It promotes unity (vs. 6-7). It confirms promises made to the fathers (v. 8). It shows the promises were not for Abraham’s seed alone, the circumcision, but also foretells the inclusion of the Gentiles (vs. 9-12). In rapid succession draws out this conclusion from Psalm 18:49, Deuteronomy 32:43, Psalm 117:1, and Isaiah 11:10 (in the law, in the prophets, and in the psalms).

The Old Testament teaches us patience, comfort, hope, and unity, verses 4-7, 13. The Old Testament encourages the people of God through his promises and their fulfillment (for example, Matthew 1:22 with Isaiah 7:14). We learn from its record the creation of the world; the origin of sin; the work of God in his providence, his miracles, and his judgements; and the promise of a Saviour (e.g., Genesis 3:15). We see that he is “the God of patience and consolation,” as well as “the God of hope.” We can be fully persuaded that, what God has promised, he is able also to perform.

Yes, the Old Testament is the cradle in which the Christ child is laid, so to speak, promising us a Saviour and promoting our faith, hope, and love. Read it for instruction. Read it for admonition. Read it in unison with the New Testament.

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[i] Sinope was a Greek colony in Pontus.
[ii] Apparently, unlike modern liberals, Marcion accepted the historicity of the Old Testament. For example, he believed “the carnal deity portrayed within it” created the world, as taught in Genesis.

Much Ado About Agapileo

Over the years, I have heard much ado about the biblical use of the Greek words agapao (ἀγαπάω) and phileo (φιλέω).[i] The “ado” is whether they have significant and special meaning wherever they are used in the Bible, or whether they are synonyms that mean (or can mean) the same thing.[ii] Recently I saw this brought up on the Baptist Board, and decided to discuss it again on my blog. I have written on this previously, regarding John 21, HERE and HERE. This piece will search more broadly.

Assuming as settled truth that agapao and phileo have two different and distinct meanings in the New Testament was commonplace in the circles in which I moved in the past. Those who should have known better often advised to interpret Bible verses in this fashion. This theory asserts that agapao and phileo in the New Testament represent two different types of love and that one must discern this when trying to interpret the Bible. Accordingly, agapao is God’s “divine love” and phileo is “brotherly love.” The following quotes from The Total Man: Building a Man’s Internal Moral Character by Cornell Randolph provide an example of this approach:

• Philia is the kind of love you have for a companion or friend. It refers to loving another person like a brother or sister.
• Agape is a special term which represents the divine love of the Lord towards His Son, Jesus Christ, and toward human beings and all believers. This is the best of the three types of the three types of love in the Bible.

Does this matter? Yes! It is important to:

• Recognize that agapao and phileo are synonyms with substantial semantic overlap. They may be used to mean the same thing, or they may be used to connote something differently.
• Remove agapao and phileo as tools used to frighten those who do not read the Greek language, either implying or stating that they cannot read and understand the Bible.
• Realize that looking up and determining the use of these two Greek words in a concordance is not a magic rabbit’s foot that will reveal some secret meaning not found in the context.

The Scriptures.

The use in the inspired scriptures of the words agapao and phileo should be convincing to those who will be convinced by the scriptures. Their use in the Bible itself will demonstrate that (1) agapao/ἀγαπάω and phileo/φιλέω are used synonymously, and (2) agapao/ἀγαπάω and phileo/φιλέω are used “surprisingly” – that is, in ways that do not fit the prevailing theory.

Agapao and Phileo used as synonyms.[iii]

The Father loves the Son.

• John 3:35 The Father loveth (agapao) the Son...
• John 5:20 For the Father loveth (phileo) the Son…

The disciple whom Jesus loved.

• John 21:20 Then Peter, turning about, seeth the disciple whom Jesus loved (agapao)…
• John 20:2 Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved (phileo)…

The love of Christ for his churches.

• Revelation 3:9 Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved (agapao) thee.
• Revelation 3:19 As many as I love (phileo), I rebuke and chasten: be zealous therefore, and repent

The love of Pharisees for the most important seats.

• Matthew 23:6 and love (phileo) the uppermost rooms at feasts, and the chief seats in the synagogues,
• Luke 11:43 Woe unto you, Pharisees! for ye love (agapao) the uppermost seats in the synagogues, and greetings in the markets.

The love of Jesus for Lazarus.

• John 11:3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest (phileo) is sick.
• John 11:5 Now Jesus loved (agapao) Martha, and her sister, and Lazarus.
• John 11:36 Then said the Jews, Behold how he loved (phileo) him!

The Christians’ love for one another.

• 1 Thessalonians 4:9 But as touching brotherly love (philadelphias) ye need not that I write unto you: for ye yourselves are taught of God to love (agapao) one another.
• 1 Peter 1:22 Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren (philadelphian), see that ye love (agapao) one another with a pure heart fervently:

Agapao and Phileo used surprisingly.[iv]

Agape love can wax cold. 

• Matthew 24:12 And because iniquity shall abound, the love (agapao/ἀγαπάω) of many shall wax cold.

Would sinners’ reciprocal and sometimes self-serving love be described with God’s divine love?

• Luke 6:32 For if ye love (agapao) them which love (agapao) you, what thank have ye? for sinners also love (agapao) those that love (agapao) them.

Would natural man’s love for darkness be described with God’s divine love?

• John 3:19 And this is the condemnation, that light is come into the world, and men loved (agapao) darkness rather than light, because their deeds were evil.

Would backsliding Demas’s love for the world be described with God’s divine love? 

• 2 Timothy 4:10 for Demas hath forsaken me, having loved (agapao) this present world…

Agapao can describe the love of sinful, evil, or wrong things.

• John 12:43 for they loved (agapao) the praise of men more than the praise of God.
• 2 Peter 2:15 which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved (agapao) the wages of unrighteousness;

Agapao can love much or love little.

• Luke 7:47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved (agapao) much: but to whom little is forgiven, the same loveth (agapao) little.
• 2 Corinthians 12:15 And I will very gladly spend and be spent for you; though the more abundantly I love (agapao) you, the less I be loved (agapao).

Phileo describes God’s love of man and man’s love of God.

• John 16:27 for the Father himself loveth (phileo) you, because ye have loved (phileo) me, and have believed that I came out from God.

The Septuagint/LXX.

The use of agapao and phileo by Greek translators of the Old Testament provides supporting evidence of the understanding of these two words.

Agapao and phileo are used interchangeably (synonymously) by the translators of the Septuagint to translate the same Hebrew word 'aheb.

• Genesis 37:3 And Jacob loved ('aheb, agapao, ἠγάπα) Joseph more than all his sons…  
• Genesis 37:4 …his father loved ('aheb, phileo, φιλεῖ) him more than all his sons…, both Greek words translate the Hebrew 'aheb. The translators believed the two words could contain the same meaning.

Agapao is used surprisingly by the translators of the Septuagint to refer to the lust that Amnon had for his half-sister Tamar.

• 2 Samuel 13:15 Then Amnon hated her with very great hatred; for the hatred with which he hated her was greater than the love (ἀγάπην) with which he had loved (ἠγάπησεν) her, for the last wickedness was greater than the first: and Amnon said to her, Rise, and be gone.[v]

The Scholars.

If one defaults to and depends on the scholars, we will find that scholars do not agree. Some even take opposite views on the meanings, either of which may be inconsistent with current rhetoric. R. C. Trench (Synonyms of the New Testament, 1880) and B. F. Westcott (The Gospel According to St. John, 1881) see the connotations of agapao and phileo much differently. Trench says that Peter sees the first uses of love (agapao) as “far too cold.”[vi] He thinks Peter wants “a more affectionate word” (phileo). Westcott, on the other hand, thinks Peter sees the first uses (agapao) as “too high” and therefore wants “a more human word” (phileo). In his commentary on The Gospel of John, F. F. Bruce concludes from this that when two distinguished Greek scholars “see the significance of the synonyms so differently, we may wonder if indeed we are intended to see such distinct significance.” I believe he concludes rightly.

D. A. Carson writes,

Although it is doubtless true that the entire range of αγαπάω (agapao, to love) and the entire range of φιλέω (phileo, to love) are not exactly the same, nevertheless they enjoy substantial overlap; and where they overlap, appeal to a “root meaning” in order to discern a difference is fallacious. (Exegetical Fallacies, p. 31)

Conclusion.

The conclusion, by comparing the scriptures, here a little and there a little, is that these are two different Greek words which can be used as synonyms. One cannot just look into which of these two Greek words is used and then assign an arbitrary “kind of love” to the meaning of the text. The words must be interpreted in their immediate context and the overall context of biblical usage. “None of this is to suggest that there isn’t a special quality to God’s love for us. Certainly his love is sacrificial and divine, etc. But this is not because of some intrinsic meaning in the verb agapao or the noun agape.”[vii] Those who cannot read Greek should not give their right to search the scriptures, whether these things are so to those who pretend to hold some spectacular seer stone through which to interpret the Bible.

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[i] “Agapileo” in the title is a made up word, jamming agapao and phileo together. In this writing, I use the transliterations of the Greek words and in a couple of instances the Greek words themselves. This seems necessary, for the sake of clarity, in order to discuss the differences which some would insert in these Greek words. Generally, I use the verb transliterations throughout, “Agapao” and “Phileo,” though “Agape” is probably used more often in theological-speak.

[ii] Synonyms are words that mean the same thing. One synonym can be used in place of another. However, most synonyms do not always mean exactly the same thing, but have a range of meaning that is determined by the contextual use. One should not expect that agapao and phileo always mean exactly the same thing. 2 Peter 1:7 demonstrates the different range of meaning, where “brotherly kindness” translates φιλαδελφίαν (a derivative of phileo) and “charity” translates ἀγάπην. Agapao and phileo have a different range of meaning, but any so-called always-settled difference between the two is not consistent in the Greek language.

[iii] Examples that compare scriptures that say and mean the same thing, while using agapao for love in one and phileo for love in the other.

[iv] Examples of uses we would not expect to find if the prevailing theory under discussion were true.

[v] English translation of the Greek Septuagint by L. C. L. Brenton.

[vi] Jesus to Peter in John 21:15-17.

[vii] “When looking at the Greek text, we have no reason to derive any hidden or special meaning of word usage in the exchange between Jesus and Peter and the supposed two types of love.” Common Exegetical Fallacies.

Accursed from Christ

I could wish that myself were accursed from Christ

Romans 9:1-5 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

This text expresses a sentiment (an impulse, a desire) of the heart of the not possible – that Paul might be accursed, devoted to destruction, in the stead of his kinsmen.[i] It is reminiscent of Moses’s intercession for his people, “Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written” (Exodus 32:32). Matthew Henry writes, “Being about to discuss the rejection of the Jews and the calling of the Gentiles, and to show that the whole agrees with the sovereign electing love of God, the apostle expresses strongly his affection for his people.” His affection for his people is even more striking when we see the animosity of Paul’s people for him.

The religious Jews’ attitude and actions toward Paul.

After the young persecutor (Acts 9:2; 22:19) was converted on the road to Damascus, religious Jews[ii] began to persecute him and continued throughout his ministry.

• Jews at Damascus tried to kill him. Acts 9:22-25 
• Jews in Jerusalem sought to kill him. Acts 9:28-30
• Jews at Antioch Pisidia had Paul expelled from the region. Acts 13:45-50
• Jews at Iconium stirred up an attempt to stone Paul and Barnabas. Acts 14:1-5
• Jews from Antioch Pisidia and Iconium persuaded the people at Lystra to stone Paul. Acts 14:6-7,19
• Jews at Thessalonica caused an uproar, and Paul and Barnabas were sent away for their safety. Acts 17:1-5
• Jews from Thessalonica stirred up trouble in Berea. Acts 17:13-14
• Jews at Corinth brought Paul before the judgment seat of Gallio. Acts 18:12-13
• Jews at Ephesus spread an evil report against Paul. Acts 19:8-9
• Jews in Greece tried to accost him. Acts 20:2-3
• Jews at Jerusalem assaulted Paul with the intention to kill him. Acts 21:27-31
• Jews at Jerusalem rejected his testimony and called for his execution. Acts 22:22-23 
• Forty Jews at Jerusalem bound themselves under an oath with a curse to kill Paul. Acts 23:12,30
• Jews accused Paul in legal proceedings before the governor, Felix. Acts 24:1-6
• Jews informed Festus against Paul and asked he be brought back to Jerusalem. (Paul was still in Caesarea.) Acts 25:1-3
• Jews from Jerusalem come to Caesarea to (falsely) accuse Paul. Acts 25:6-7
• Paul related how they caught him and sought to kill him, and why. Acts 26:20-22

Paul’s attitude and actions toward the religious Jews.

God gave Paul an unique apostleship to the Gentiles (Romans 11:13), but he always loved and preached to Jews as well.

• Paul preached Christ at Damascus. Acts 9:20-22
• Paul preached in the synagogue at Salamis. Acts 13:5
• Paul preached in the synagogue at Antioch Pisidia. Acts 13:14-16
• Paul preached in the synagogue at Iconium. Acts 14:1
• Paul preached in the synagogue at Thessalonica. Acts 17:1
• Paul preached in the synagogue at Berea. Acts 17:10
• Paul preached in the synagogue at Corinth. Acts 18:4
• Paul preached in the synagogue at Ephesus. Acts 18:19
• Paul preached in the synagogue at Ephesus (again, when he came back). Acts 19:8
• Paul preached repentance and faith to the Jews (as well as the Gentiles). Acts 20:21
• Paul claims he did nothing wrong to the Jews. Acts 25:10
• Paul preached repentance and turning to God. Acts 26:20
• Paul preached to the Jews in Rome. Acts 28:17,23

Biblical considerations and conclusions

• Mark 16:15 And he said unto them, Go ye into all the world, and preach the gospel to every creature.
• Matthew 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
• 2 Timothy 4:2 preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.
• 2 Timothy 3:12 Yea, and all that will live godly in Christ Jesus shall suffer persecution.
• Romans 8:35-37 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us.
• Romans 10:1 Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.

Without question, Paul was a better man than I. Paul was called of God, he endured persecution from the beginning of his calling until the end, he was faithful to his calling in much tribulation, and he never lost his love for those who hindered and persecuted him. Who couldn’t use a dose of that? Many American Christians, under the first sniff of opposition, quickly lose their love for their enemies, for their fellow-citizens, and for their kinsmen according to the flesh. “Help us, O Lord our God… Help us, O God of our salvation.”

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[i] αναθεμα, rendered accursed, (used here and in Acts 23:14, 1 Corinthians 12:3, 1 Corinthians 16:22, Galatians 1:8-9), signifies that which is devoted to destruction (damned, under a curse), and is equivalent to the Hebrew word חרם, cherem.

[ii] I struggled to find an apt description of these Jews. I chose this term because Paul described them as having a zeal toward God, but not according to knowledge. It was not all Jews that persecuted Paul. The apostles and most early disciples were Jews as well. Paul was a Jew himself, and he calls his persecutors his “kinsmen according to the flesh.” Certain zealous Jews who adhered to the Old Testament and rejected Jesus as the Messiah are those who opposed Paul.

Love one another, be hated by the world

John 15:17 These things I command you, that ye love one another.

Afterward, Jesus tells that those who love him and one another will be at odds with the world. “Love one another” is exceedingly important in its own right. It is extremely essential in light of the opposition Christians will face.

John 15:18 If the world hate you, ye know that it hated me before it hated you.

Christians are hated because of their association (i.e., guilt by association). The world hates Jesus. The world hates those associated with Jesus.

John 15:19 If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.

Christians are hated because of their separation (i.e., guilt by “non-association”). They are not an integral feature of the world or world system. It is natural that “birds of a feather flock together.” The spiritual bond is supernatural, while the spiritual break in natural.

John 15:20 Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.

Christians are hated because of the necessity of consistency. Hatred runs consistently through the way the world which is at enmity with God views the things of God.

John 15:21 But all these things will they do unto you for my name’s sake, because they know not him that sent me.

Christians are hated because of ignorance, lack of knowledge. The world does not know God or his Son Jesus Christ. The world not only hates Jesus, but also hates God the Father (Cf. verse 23).

John 15:25 But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.

Christians are hated without a cause, without the haters knowing the cause. As with Christ, so with Christians.

John 16:33 These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world

Christians will receive hate, persecution, and tribulation at the hands of the world. Nevertheless, they can live in peace with good cheer – Jesus has overcome the world!

The Day after Mother's Day

Yesterday was the annual day set aside to honor and celebrate mothers.

To honor mothers, we must begin by honoring motherhood. Psalm 127:3 tells us “Lo, children are an heritage of the Lord: and the fruit of the womb is his reward.” Far too often motherhood, childbearing and child-rearing is looked on as a secondary role, not so important in the grand scheme of things. But the psalmist describes children as an inheritance appointed as a reward from God. If children are a blessing, certainly mothers are blessed.

The blessed mother should love her children -- which is to some extent a natural feeling. But it is also something that should be enhanced by good teaching -- “That they may teach the young women to be sober, to love their husbands, to love their children.” (Titus 2:4)

Loving godly mothers can exercise great influence in training their children. Lois and Eunice were women of unfeigned faith (“when I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.” 2 Timothy 1:5). From his youth Timothy had been taught the holy scriptures (“that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.” 2 Timothy 3:15). The scriptures impart wisdom, but the mothers imparted the scriptures to him.

The word of God lays upon all the duty of honoring mothers (Cf., for example, Exodus 20:12; Proverbs 6:20). Further, virtuous women by their lives and examples earn the right of true love and gratitude of their children. “Her children arise up, and call her blessed!” (Cf. Proverbs 31:10-31 )

Mothers are a most excellent blessing from the Lord! There is nothing like the love of a mother. But there is a love that excels their love. All in all, mothers are part of the descendants of Adam, all of whom sin and come short of the glory of God. There is only one love that is excellent and enduring, the love of the one who is love itself (Cf. 1 John 4:8).

Though the scriptures consistently speak of God in masculine terms -- calling him Father and using masculine pronouns to refer to him -- the prophet Isaiah speaks in at least three passages where God's love for his people is compared to the love of a mother.

God carries us.
Isaiah 46:3-4 “Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which are borne by me from the belly, which are carried from the womb: And even to your old age I am he; and even to hoar hairs will I carry you: I have made, and I will bear; even I will carry, and will deliver you.” God expresses his relationship to Jacob/Israel as a mother who had conceived them, bore them in the womb -- and will even carry them in their old age! There comes a time when every mother finally says to her child, “You're too big to carry!” But we are never too big for God to carry. (Reminds me of the old Footprints in the Sand poem.)

God comforts us.
Isaiah 66:12-13 “For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.” Now the prophet draws before us the picture of the loving mother nursing the little babe, carrying him on her sides, bouncing him on the knees. This is not just the comfort from sorrow or trouble, but the comfort -- the absolute bliss, the full ignorance that anything could be wrong -- that the child feels in the presence of his mother. (Compare Psalm 35:9.)

God remembers us.
Isaiah 49:15-16 “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands; thy walls are continually before me.” Isaiah builds a beautiful text upon the ashes of the impact of sin. Absent the context, the rhetorical device draws us to desire to shout “No” in answer to whether a woman could forget her sucking child. Sadly, experience tells us the answer is “Yes.” (As does Isaiah.) But look upon this ash-heap. From it rises the love of one who cannot forget -- will not forget! Behold his hands! Gaze and find there his people forever graven in the nail scars of Calvary. HE CANNOT FORGET!

Don't be too critical

[I don't remember when I first heard the following story (I want to think it was related about or by D. L. Moody), but I've always liked it. I relate it as I remember it, which may not be exactly how I heard it. If anyone knows the origin of the story, I'd be glad to know. Thanks.]

An old preacher traveling by train was trying to sleep, but a young man had a baby with him that was constantly crying. The preacher said to the father, "Why don't you get that baby to shut up. Take it to its mother!" The man with the baby replied, "I would, but she's in a casket in the cargo car. We are going home to bury her." The preacher was struck with his own selfishness and insensitivity, however unintended. He sat down and said, "I've raised several kids; let me take the baby." And as the tired father fell asleep, the preacher walked the baby up and down the car and sang lullabies. 

Don't criticize until you see the big picture -- know the whole story. Things are not always what they appear to be. (We often never know the whole story, so perhaps we should generally crucify the critical spirit).

It's hard to hug a stiff child

"It is easier to hug a dirty child than a stiff one. The child who has been running through mud puddles all day long, who hears Mom or Dad calling, perks up, and heads filthy and full force into their waiting arms may transfer some dirt, but as his small pliable body willingly yields, a hug comes easy. Not so, with a stiff child, a child who refuses to come when called. A child who exhibits disrespect for her parents, disobeying their rules right in front of them. A child who considers the folks as “just not good enough”. Even if you manage to get your arms around them, you might as well be hugging a board." 

Carolyn Kisler on Braking Points

Understanding John 21:15-17, Part 1

It is common to hear that two Greek words translated as “love” in the New Testament – agapao and phileo – are two different types of love and that we must discern this when trying to interpret the Bible.[1] Some separate agapao as God’s “divine love” and phileo as “brotherly love.”[2] This sounds good to the inquiring ear. The Greek words for love have some different range of meanings and connotations, but they also have significant semantic overlap (that is, they can be used interchangeably, as synonyms). Random application of some special meaning to these individual Greek words absent there context can render bad outcomes. It can skew our understanding and lead to wrong conclusions.

On these two words D. A. Carson writes, 

Although it is doubtless true that the entire range of αγαπάω (agapao, to love) and the entire range of φιλέω (phileo, to love) are not exactly the same, nevertheless they enjoy substantial overlap; and where they overlap, appeal to a "root meaning" in order to discern a difference is fallacious. In 2 Samuel 13 (LXX), both αγαπάω (agapao, to love) and the cognate ἀγάπη (agape, love) can refer to Amnon's incestuous rape of his half-sister Tamar (2 Sam. 13:15, LXX).[3] (Exegetical Fallacies, p. 31)

It is a problem to use concordance studies to develop ideas foreign to what Greek speakers knew their words meant or could mean. But the concordance can also point us to the solution to the problem. That is, even if we don’t know Greek, we can use a Strong’s or Young’s Concordance to discover that different Greek words mean the same thing in a particular context.

• 2 Timothy 4:10 for Demas hath forsaken me, having loved (agapao/ἀγαπάω) this present world… 
• John 3:19 And this is the condemnation, that light is come into the world, and men loved (agapao/ἀγαπάω) darkness rather than light, because their deeds were evil. 
• Luke 6:32 For if ye love (agapao/ἀγαπάω) them which love (agapao/ἀγαπάω) you, what thank have ye? for sinners also love (agapao/ἀγαπάω) those that love (agapao/ἀγαπάω) them.

• John 3:35 The Father loveth (agapao/ἀγαπάω) the Son... 
• John 5:20 For the Father loveth the Son (phileo/φιλέω)… 

• John 21:20 Then Peter, turning about, seeth the disciple whom Jesus loved (agapao/ἀγαπάω)… 
• John 20:2 Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved (phileo/φιλέω)...

The first three examples illustrate verses where we would be surprised to find “God’s special love” used. Backsliding Demas had God’s special love for the world (2 Timothy 4:10)? Natural man has God’s special love for darkness (John 3:19)? Sinners have God’s special loved for one another (Luke 6:32)?

The second examples compare scriptures that say and mean the same thing, while using agapao for love in one and phileo for love in the other. These and other comparisons can be made by simply looking up these words in a concordance, with no in depth training in the Greek language. The concordance that entangles us in the problem can extricate us as well.

“When looking at the Greek text, we have no reason to derive any hidden or special meaning of word usage in the exchange between Jesus and Peter and the supposed two types of love.” (Common Exegetical Fallacies) If your teachers insist they are finding masked mystical meaning encoded in the cavities of their concordances, perhaps you should find more moderate mentors to lead you into the truth (while at the same time searching the scriptures whether those things are so).

[1] There are at least four Greek words for love – agape/ἀγαπάω, phileo/φιλέω, storge/στοργή, and eros/ἔρως. Three of them – agape, phileo, and a form of storge – are used in the New Testament. Storge only occurs in Romans 12:10, as the compound word, philostorgos (φιλόστοργοι), which is a compound word from the noun form of phileo and storge. 
[2] For example of this, someone has written “Agape is a special term which represents the divine-love of the Lord towards his Son Jesus Christ.” But it was not a special term, either in the common Greek conversational world or in the inspired New Testament. 
[3] LXX is the Septuagint, the Greek translation of the Hebrew Old Testament.

Understanding John 21:15-17, Part 2