LOVE
by Phil Edmonds
This study falls into 6 sections:
Love
- An Introduction
In Love
1Cor.13 - A Definition of Love
Col.3 - Another Definition of Love
Love, Chastening and Rebuking
Love and Friendship
Colossians
3 - Another Definition of Love
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Verses 12 - 14 of Colossians chapter 3 says:
"Put on therefore (as the elect of God, holy and beloved) bowels of mercies, kindness, humbleness of mind, meekness, longsuffering, forbearing one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. And above all these things (is) love (AV "put on love"), which is the bond of perfectness".
This passage lists a number of qualities that we have already seen are manifestations of love, namely longsuffering, kindness and forgiving (see notes on 1 Corinthians 13). As we know that these qualities are manifestations of love, the Authorised Version's statement in v 14 to "put on love" seems out of place, in that it seems to suggest that love is something different. However, the problem only arises due to the translation of v 14 in the Authorised Version. The passage would be better rendered "and over all these things (is) love, which is the bond of perfectness". What this is saying is that love is over all these qualities and embraces them. Longsuffering is a quality which shows love, but love is not just longsuffering, it encompasses other qualities like forgiveness as well. The passage in Colossians 3 shows that the qualities of love described in 1 Corinthians 13 are not a complete list, but only pick out a number of aspects of what love is. Colossians 3 v 12 - 13 adds some more items to the list of things that make up love, namely bowels of mercies, humbleness of mind, meekness and forbearing. This section looks at the additional qualities of love listed in Colossians chapter 3.
Before considering these additional aspects of love, it would be worthwhile noting that Colossians 3 v 12 commands us to "put on" these qualities. The section on 1 Corinthians 13 dealing with the statement "(Love) doth not behave itself unseemly", shows that unseemliness is a consequence of being naked and that we PUT things ON to get rid of nakedness. The putting on of the qualities in Colossians 3, along with the other aspects of love, ensures that we will not be spiritually naked.
a) Bowels of Mercies
Bowels are referred to in 1 John 3 v 17 when speaking about love, it says
"Whoso hath this world's goods, and seeth his brother have NEED, and shutteth up his BOWELS (AV - bowels of compassion) from him, how dwelleth the love of God in him".
If we have the right bowels we will be responsive to the needs of our brethren. The Philippians provide a scriptural example of those who showed the right attitude. In Philippians 2 v 25 it speaks of Epaphroditus (a brother from Philippi) who ministered to Paul's needs (AV wants), and in chapter 4 v 16 Paul speaks of the Philippians sending unto his need (AV necessity).
[NOTE: Reference is also made to meeting the needs/necessity of others in Romans 12 v 13 and Ephesians 4 v 28).]
The notes which consider the meaning of the expression "love is kind" in 1 Corinthians 13 look at the greek word eusplagchnos (translated "tenderhearted" in Ephesians 4 v 32 and "pitiful" in 1 Peter 3 v 8), the "splagchnos" part of which could be translated "bowels". They confirm that it is important to have the right "bowels" towards our brethren.
"Bowels of mercies" could be shown when dealing with brethren who have done wrong but who subsequently repent. In Jeremiah 31 v 18 the tribe of Ephraim says the following
"Thou (God) hast chastised me, and I was chastised ... turn thou me and I will be turned".
God's responds to this plea in v20
"Is Ephraim my dear son? ... my BOWELS are troubled for him: I will surely HAVE MERCY upon him, saith Yahweh".
The greek word translated "mercies" in the expression "bowels of mercies" in Colossians 3 v 12 is "oiktirmoi". The related verb (oikteiro) is used in Romans 9 v 15 where it is translated "to have compassion". This verse quotes Exodus 33 v 19 and says
"For he (God) saith to Moses, I will have mercy on whom I have mercy, and I WILL HAVE COMPASSION on whom I HAVE COMPASSION".
Our Father has chosen our brethren and has decided to have compassion on them. Loving our brethren means having the same compassion that God has shown to us.
[NOTE: In Exodus 33v19, the equivalent hebrew word to "oikteiro" is RaCHaM, from which words translated mercies (RaCHaMiM) and womb (ReCHeM) are derived.]
It is worth noting a use of RaCHaMiM (the hebrew equivalent of the greek word translated "mercies" in Colossians 3) in Zechariah 7v9, where it is translated "compassions". Verses 9 and 10 of Zechariah chapter 7 say
"Execute true judgement, and shew mercy and COMPASSIONS every man to his brother: and oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you IMAGINE EVIL against his brother in your heart".
The notes on "love thinketh no evil" in the section on 1 Corinthians 13 pointed out that the expression "imagine evil" in Zechariah 7 v 10 can be equated to "thinking evil" in 1 Corinthians 13 v 5. The links from 1 Corinthians 13 and Colossians 3 to Zechariah 7 leads to the conclusion that the instructions in Zechariah 7 v 9 - 10 are teaching how men should love each other. Reference will also be made to Zechariah 7 v 10 when "meekness" is considered.
b) Humbleness of mind
"Humbleness of mind" is a translation of one greek word (tapeinophrosune), which can be separated into two parts, "tapein--" (humble) and "phron--" (mind).
If we have humbleness of mind we have the mind of Christ. This is shown by Philippians 2 v 3 - 9.
"Let nothing be done through strife or vainglory, but in HUMBLENESS OF MIND (lowliness of mind AV) let each esteem other better than themselves ... let this MIND be in you which was also in Christ Jesus who ... made himself of no reputation, and took upon him the form of a servant ... he HUMBLED HIMSELF, and became obedient unto death, even unto the death of the cross ... wherefore God also hath highly EXALTED him".
Humbleness of mind is shown by being obedient to God and becoming his servants, as Christ was a servant of his Father. Philippians 2 also says that God exalted Jesus, in like manner he will exalt others who humble themselves, as 1 Peter 5 v 5-6 says:
"all of you be subject (gk hupotasso) one to another, and be clothed with HUMILITY: for God resisteth the proud, and giveth grace to the HUMBLE. HUMBLE YOURSELVES therefore under the mighty hand of God, that he may EXALT you in due time."
The principle of exalting the humble (and humbling those who are exalted) derives from Ezekiel 21 v 25 - 7, where Yahweh says to the ruler of Judah:
"And thou, O profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord Yahweh, Remove the diadem, and take off the crown: this shall not be the same: EXALT (hebrew GaBaH) him that is low (hebrew SHaPHaL), and make low (hebrew SHaPHaL - AV "abase") him that is exalted (hebrew GaBOaH - AV "high"). I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him".
From Philippians 2 it is seen that the "low" or "humble" one, who Ezekiel 21 says will be exalted is Jesus Christ. Similarly, we are expected to have this low attitude of mind, so that we can be exalted.
The quotation from Philippians 2 also says that being humble involved the Philippians "esteeming others better (gk huperecho) than themselves." It would be wrong to assume that this means passively submitting to those who teach or do wrong things, however it does demand certain forms of behaviour from disciples of Jesus Christ. Romans 13 v 1 and 1 Peter 2 v 13 provide further uses of the greek word huperecho and help to give an understanding of what "esteeming others BETTER than selves" means.
Romans 13 v 1 says that we should be
"subject (gk hupotasso) unto the HIGHER POWERS (gk huperecho)"
and 1 Peter 2 v 13 says that we should
"submit ourselves (gk hupotasso) to every ordinance of man for the Lord's sake, whether it be to the king, as SUPREME (gk huperecho)".
These
passages speak of being subject/submissive to earthly rulers, who are described
by the same greek word that is translated " better" in Philippians 2.
The teaching of Philippians 2 and 1 Peter 5 is that we should be submissive/subject
to our brethren, treating them with the same respect as we would worldly rulers
and powers.
Submission/subjection describes the attitude that servants should have towards
their masters (Titus
2 v 9). In Philippians 2 it was seen that Jesus "took upon him the form
of a servant" (v7),
as a way of demonstrating his humbleness of mind and subjection to his Father.
Similarly, we should have the humble mind that Christ had, so that we can acceptably
serve God, the Lord Jesus Christ and our brethren.
Galatians 5 v 13 - 14 shows how we should serve one another, the way in which it says we do this is hardly surprising, given previous conclusions from this study on love. It says:
".... by LOVE SERVE one another. For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself. But if ye bite and devour one another, take heed that ye be not consumed one of another".
Humbleness of mind means being obedient to God by serving him and our brethren. This means loving God and our brethren, which is fulfilled by doing God's commandments. If we keep God's commandments we will serve our brethren, we will be subject/submissive to them and we will be esteeming them better than ourselves.
Jesus taught about the humble being exalted and the exalted being humbled on a number of occasions. Three occurences will be considered.
1.
Matthew 23 records that Jesus said:
"The Scribes and Pharisees sit in Moses' seat: All therefore whatsoever they
bid you observe, that observe and do, but do not ye after their works: for they
say, and do not. For they ... love the uppermost rooms at feasts, and the chief
seats in the Synagogues, and greetings in the markets, and to be called of men,
Rabbi, Rabbi. But be not ye called Rabbi: for one is your Master, even Christ,
and all ye are brethren ... and whosoever shall exalt himself, shall be abased:
and he that shall humble himself, shall be exalted" (vs
2 - 12).
We have one master and we are all brethren. There is no room here for exalting
ourselves above our brethren. On the contrary, the Scribes and Pharisees "loved"
the "upper" or "chief" things. The greek words for "love" (phileo) and "upper/chief"
(protos) in this passage are combined in 3
John 9 when describing Diotrophes, "who LOVETH TO HAVE THE PREEMINENCE (gk
philo - proteuo)" and who did not "receive the brethren" (v10).
Diotrophes was just like the Scribes and Pharisees, he had exalted himself and
made a distinction between himself and other brethren. This is not the attitude
of love.
2. In Luke 14, Jesus says
"When thou art bidden of any man to a wedding, sit not down in the highest room: lest a more honourable man than thou be bidden of him, and he that bade thee and him, come, and say to thee, Give this man place: and thou begin with shame to take the lowest room ... For whosoever exalteth himself shall be abased: and he that humbleth himself shall be exalted" (vs 8 - 11).
The
one who is more honourable who comes along is Christ, this is shown by 1
Peter 2 v 4 which describes Jesus as
"... a living stone, disallowed indeed of men, but chosen of God, and PRECIOUS"
(gk entimos, the same word as translated "honourable" in Luke 14 v 8).
3. In Luke 18 Jesus speaks a parable "unto certain which trusted in themselves
that they were righteous, and despised others (v9).
He says
"Two men went up into the Temple to pray, the one a Pharisee, and the other
a publican. The Pharisee stood and prayed thus with himself, God, I thank thee,
that I am not as other men are, extortioners, unjust, adulterers, or even as
this Publican. I fast twice in the week, I give tithes of all that I possess.
And the Publican standing afar off, would not lift up so much as his eyes unto
heaven: but smote upon his breast, saying, God be merciful to me a sinner. I
tell you, this man went down to his house justified rather than the other: for
every one that exalteth himself shall be abased: and he that humbleth himself
shall be exalted"
(10
- 14).
This parable was spoken against those who despised others, the greek word translated "despised" (gk exoutheneo) occurs again in Acts 4 v 11 where Peter says to the rulers and elders of Israel about Jesus:
"This
is the STONE (which 1
Peter 2 v 4 says is precious) which was DESPISED ("set at nought"
- AV) (gk exoutheneo) of you builders, which is become the head of the corner".
People who exalt themselves think that they are honourable/precious and despise
other people, including Jesus. However, Jesus is the true honourable/precious
stone who will humble those who exalt themselves.
c) Meekness
Meekness (gk praotes) is closely related to humbleness. This can be demonstrated in two ways:
a) People who are meek show the same characteristics and perform the same roles as those who are humble, because both the humble and the meek are in subjection and perform the role of servants. Taking subjection first, 1 Peter 3 v 1 - 6 asks wives to be
"... in SUBJECTION to your own husbands ... whose adorning ... let it be the hidden man of the heart ... a MEEK and quiet spirit ... for after this manner in the old time, the holy women also who trusted in God adorned themselves, being in SUBJECTION unto their own husbands. Even as Sara obeyed Abraham, calling him Lord ....".
(NOTE: 1 Peter 5 v 5 - 6 showed the link between humility and subjection).
This passage describes wives as having a meek spirit, leading to them being subject to their husbands and obeying them. To support this the passage cites the example of Sara, who called her husband Lord. Similarly, all disciples of Christ hope to be part of the bride who will be married to Christ when he returns to the earth. We should be subject to Christ and obey him, because he is our lord like Abraham was Sara's lord. If we are subject to Christ and obey his teaching we are showing a meek spirit.
Moving
to the link between meekness and servants, consider 2
Timothy 2 v 24, 25:
"... the servant of the Lord must not strive ... in MEEKNESS instructing
those that oppose themselves".
The link between meekness and being a servant is also shown from considering
the quotation from 1 Peter 3 again. It was seen from that passage that obedience
was a product of meekness, in turn obedience is one of the qualities expected
of a servant (see eg Romans
6 v 16 and Colossians 3 v 22).
b) The second way of showing the closeness in meaning between meekness and humility is by noting that the greek words translated meekness and humbleness in the New Testament are used to translate hebrew words from the same root. This can be shown by considering Luke 1 v 48 and Matthew 5 v 5.
Luke 1 v 48 quotes the words of Mary
"For
he hath looked upon the low (gk tapeinos - humble) estate of his handmaiden".
Mary is quoting from Hannah's words recorded in 1
Sam 1 v 11, "if thou wilt indeed look on the affliction (hebrew
`aNI) of thine handmaid".
Matthew
5 v 5 records the words of Jesus when he said
"Blessed are the meek (gk praus): for they shall inherit the earth".
This draws on Psalm
37 v 11 which says "the meek (hebrew `aNaW) shall inherit the
earth".
The hebrew words translated "affliction" in 1
Samuel 1 v 11 and "meek" in Psalm
37 v 11 are both derived from the same root word `aNaH. Most concordances
suggest that there are two distinct words `aNaH in hebrew, one having the meaning
"to afflict" and the other "to answer". However Psalm 86 indicates that the
ideas of affliction and answering are linked, in that meek or afflicted people
are those who want Yahweh to answer them. Psalm
86 v 1 - 7 demonstrates this when it says:
"Bow down thine ear, O Yahweh, and ANSWER (heb `aNaH) me; for I am
MEEK (heb `aNI : AV poor) and needy ... Give ear, O Yahweh, unto my prayer;
And hearken unto the voice of my supplications. In the day of my trouble I will
call upon thee; For thou wilt ANSWER (heb `aNaH) me".
Meek people are those who rely on God, instead of depending on their own abilities.
Scripture shows that meekness is a quality which is needed when dealing with
problems in the ekklesia. Galatians
6 v 1 says
"Brethren, if a man be overtaken in a fault, ye which are spiritual, restore
such a one in the spirit of meekness, considering thyself lest thou also be
tempted".
Also in 2
Timothy 2 v 24, 25 Paul says to Timothy
"the
servant of the Lord must not strive: but be gentle unto all men, apt to teach,
patient, in MEEKNESS instructing those that oppose themselves, if God peradventure
will give them repentance to the acknowledging of the truth".
Meekness describes the correct attitude that we should have towards God,
showing dependance on him and trust in him. The meek know that they are
God's servants and this influences the way they behave towards others. Those
who deal with problems in the ekklesia need to remember that they, as well as
other disciples, are servants with an obligation to obey their Lord and
are dependant on the mercy of their Father. They need to realise that they too
are flesh and must not be high minded in their dealings with others or with
God.
It has been seen that meekness and humbleness are closely related, in that they result in subjection and service to our Lord and to our brethren. However, some distinctions have been identified:
a) Humbleness emphasises the relative position of the disciple and God;
b) Meekness indicates a state of dependance on God and reliance on his salvation.
d) Forbearing
Forbearing (the greek word anechomai) is a quality shown by God and his son, enabling them to endure men's spiritual immaturity while they are learning right ways.
For
example, in Matthew 17, Jesus' disciples were not able to heal a mad child.
Jesus' response was
"O FAITHLESS and perverse generation, how long shall I be with you? how long
shall I forbear (suffer) you?".
After healing the child, Jesus' disciples asked him "Why could not we cast
him out?". The response of Jesus was
"Because of your UNBELIEF: for verily I say unto you, if ye have FAITH as
a grain of mustard seed, ye shall say unto this mountain; remove hence to yonder
place: and it shall remove, and nothing shall be impossible unto you".
In this case, the thing that Jesus had to forbear was a lack of faith/belief
(notice the words in capitals which are all related to each other in the greek).
Similarly,
God has to forbear a time of ignorance and lack of belief in every one of us,
while waiting for us to respond to the gospel. This is shown by Romans
3 v 25, which says that God set forth Jesus as a
"propitiation (or mercy seat), through FAITH in his blood, to declare
his righteousness for the remission of sins that are past, through the forbearance
of God".
We have seen that God and his son are both forbearing of the lack of faith of
others, in the expectation that they will eventually believe.
We have been shown forbearance, similarly we must show forbearance to each other, as Colossians 3 v 13 and Ephesians 4 v 2 demonstrate. It is a quality that helps us endure an immaturity of faith in others during the time when they are being encouraged to grow to maturity.
However,
we all have a responsibility to forbear or suffer the things of God. For example,
Hebrews
13 v 22 says
"I beseech you brethren, suffer the word of exhortation".
The word of exhortation that the writer to the Hebrews is referring to here
is the letter that had been written to them. Similarly, in 2
Timothy 4 v 2 - 3, Paul tells Timothy
"Preach the word, be instant in season, out of season, reprove, rebuke, exhort
with all longsuffering and doctrine. For the time will come when they will not
endure (forbear) sound doctrine, but after their own lusts shall they heap to
themselves teachers, having itching ears".
In summary, forbearance allows time for spiritually immature disciples or unbelieving
people to become strong in faith. It is shown by God, his son and those who
are strong in the faith, when allowing those who are babes or unbelieving to
grow in faith. However, it also has to be shown by all disciples so that they
are prepared to suffer/forbear God's word and can mature in faith.
Love - the bond of perfectness
In Colossians 3 v 14 it refers to love as being "the bond of perfectness", whereas Ephesians 4 v 3 talks about the "bond of peace". From a comparison of Colossians 3 v 12 - 14 and Ephesians 4 v 1 - 3, it is seen that the same bond is being spoken about.
"Put
on .... HUMBLENESS OF MIND, MEEKNESS, LONGSUFFERING, FORBEARING ONE ANOTHER
.... and above all these things (is) LOVE, which is the BOND of perfectness.
Ephesians
4 v 1 - 3:
".... walk .... with all HUMBLENESS OF MIND (AV lowliness) and MEEKNESS,
with LONGSUFFERING, FORBEARING ONE ANOTHER in LOVE; endeavouring to keep the
unity of the Spirit in the BOND of peace."
Ephesians 4 does not explicitly state what the "bond of peace" is, however the
similarities between the passage and Colossians 3, along with its reference
to walking .... in love, indicates that in both passages the bond being spoken
about is love. The references to oneness (or unity) and peace at the start of
chapter 4 build on earlier statements in Ephesians chapter 2.
Verses 12 - 17 say:
"... ye (gentiles) were without Christ, being aliens from the commonwealth
of Israel ... but now in Christ Jesus ye who sometimes were far off are made
nigh by the blood of Christ. For he is our PEACE, who hath made both ONE, and
hath broken down the middle wall of partition between us; having abolished in
his flesh the ENMITY, even the law of commandments contained in ordinances;
for to make in himself of two (AV twain) ONE new man, so making peace;
and that he might reconcile both unto God in one body by the cross, having slain
the ENMITY thereby: and came and preached PEACE to you which were afar
off, and to them that were nigh".
This passage teaches that the "law of commandments produced enmity between God
and the Jews, in that it condemned them for their sins. Similarly,
Colossians 1 v 20, 21 shows that the Gentiles were also the enemies of God,
even though they were not under the law of Moses. This passage says
"... (God) having made PEACE through the blood of his (Christ's) cross,
by him to reconcile all things unto himself; by him, whether things in earth,
or things in heaven. And you (gentiles), that were sometime alienated
and ENEMIES in your mind by wicked works, yet now hath he reconciled."
However, in Christ the enmity (the state of being an enemy) with God ceases
for both Jew and Gentile, and the result is "ONE new man". Worldly distinctions
based on race, sex or status (see Galatians
3 v 28) disappear in Christ, instead there is a unity between brethren based
on mutual love.
It is concluded that love can be described as the "bond of perfectness" and the "bond of peace". It is the means by which we have fellowship with God and our brethren, and bonds disciples of Christ together in a unity.
Love,
Chastening and Rebuking
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In the sections on 1 Corinthians 13 and Colossians 3, there was seen to be a link between love and chastening. This section explores these links, and identifies what chastening and rebuking mean in scriptural terms.
In Hebrews 12 v 5 - 6 it says:
"And
ye have forgotten the exhortation which speaketh unto you as unto children,
My son, despise not thou the chastening (gk paideia) of the Lord, nor
faint when thou art rebuked (gk elegcho) of him. For whom the Lord loveth he
chasteneth (gk paideuo), and scourgeth every son whom he receiveth".
This quotes from
Proverbs 3 v 11, 12 which says
"My son,
despise not the chastening (heb MUSaR) of the Lord; neither be weary
of his rebuke (heb TOKaCHaTH - AV "correction"): For whom the Lord loveth
he rebukes (heb YaKaCH - AV "correcteth"), even as a father the son in
whom he delighteth".
From these passages it can be concluded that rebuking and chastening are manifestations
of love. They
also identify the greek and hebrew words that we need to look at in order to
get an understanding
of what rebuking and chastening mean.
They also
raise the question of what the difference is between chastening and correction/rebuking.
In Proverbs
3 v 12 it says that "whom the Lord loves he rebukes", whereas Hebrews
12 v 6 changes this to
"whom the Lord loves he chastens". This suggests that rebuking and chastening
are closely related.
The relation between the two ideas is shown by Psalm
39 v 11 which says:
"When thou with rebukes dost chasten (AV correcteth) man for iniquity ...".
This shows that rebuking is the means by which people are chastened. So when
Hebrews 12 v 6 changes
the quotation in Proverbs 3 from the idea of rebuking to that of chastening,
it is shifting the focus
from the thing that brings about chastening, to the purpose and need for chastening.
The hebrew word translated "rebuke" (AV correction) in Proverbs 3 v 11 was "TOKaCHaTH", which is derived from the hebrew verb "YaKaCH". This word is used in Proverbs 3 v 12 where it is translated "he rebukes" (AV correcteth).
"YaKaCH"
expresses the idea of making a judgement and declaring it. This can be seen
from Genesis 24,
which describes what happened when Abraham's servant was sent into Mesopotamia
to find a wife for
Isaac. In verse
14 it records that the servant said to God:
"And let it come to pass, that the damsel to whom I shall say, Let down thy
pitcher, I pray thee, that I may drink; and she shall say, Drink; and I will
give thy camels drink also: let the same be she that thou hast appointed
(heb YaKaCH) for thy servant Isaac".
In this case, God was not asked to show wrongdoing, but to indicate who Isaac
should marry. However,
the more common usage of the verb "YaKaCH" is in the context of making clear
things that are
wrong.
It has been
seen from Hebrews chapter 12 and Proverbs chapter 3 that God rebukes those people
whom he loves.
Similarly, scripture teaches that it is an act of love to rebuke a brother.
Consider Leviticus
19 v 17, 18:
"Thou shalt not hate thy brother in thine heart: thou shalt in any wise REBUKE
thy fellow (AV neighbour), and not suffer sin upon him. Thou shalt not
avenge nor bear any grudge against the children of thy people, but thou shalt
LOVE thy neighbour as thyself ...".
However, there is no guarantee that a rebuke will have the desired result, this
will depend on whether the
person receiving the rebuke is wise or not. Proverbs
9 v 7,8 says
"He that CHASTENS (AV reproveth) a scorner getteth to himself shame;
and he that REBUKETH a wicked man getteth himself a blot. CHASTEN (AV reprove)
not a scorner, lest he hate thee: rebuke a wise man, and he will LOVE thee."
The onus is on us to accept a rebuke in the right way.
We have seen that giving a rebuke is a means of making sin visible and that the result of receiving a rebuke is that of being chastened. What is the purpose of chastening?
Hebrews 12 v 11 says:
"... no
chastening for the present seemeth to be joyous, but grievous: nevertheless,
afterward it yieldeth the peaceable fruit of righteousness, unto them which
are exercised thereby."
Chastening brings forth fruit ("unto the glory and praise of God" -
Philippians 1 v 11), but at the same
time corrects unacceptable behaviour. The latter result of chastening is illustrated
by 1
Timothy 1 v 20 where Paul says about two brothers called Hymenaeus and Alexander:
"I have delivered unto Satan, that they may be chastened (AV may learn)
not to blaspheme".
Before ending this section, reference will be made to two passages which
are mentioned in other parts of
this study. Jeremiah
31 v 18 - 20 was considered in the section on Colossians 3 where it tells
us that Ephraim
was chastened by Yahweh, and that when he repented, Yahweh showed bowels of
mercies towards
him. We conclude that both the acts of chastening and showing mercy were acts
of love, confirming
that God is love.
2 Timothy 2 v 24 - 25 was also mentioned in the section on Colossians 3. In this passage, Timothy was asked to chasten (AV instruct) others in meekness. We now see that chastening, as well as being meek are manifestations of love.
Love
and Friendship
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Previous sections of this study have considered the uses of the greek words agapao (to love) and agape (love). However, in the New Testament another greek word "phileo" is translated "to love". This section explores some of the differences in meaning between agapao and phileo.
John chapter 15 is a good place to start this investigation, verses 9 - 15 record these words of Jesus:
"As the Father hath loved (gk apapao) me, so have I loved (gk agapao) you: continue ye in my love (gk agape). If ye keep my commandments, ye shall abide in my love (gk agape); even as I have kept my Father's commandments, and abide in his love (gk apape). These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. This is my commandment, That ye love (gk agapao) one another, as I have loved (gk agapao) you. Greater love (gk agape) hath no man than this, that a man lay down his life for his friends (gk philos - related to phileo). Ye are my friends (gk philos), if ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends (gk philos); for all things that I have heard of my Father I have made known unto you".
Jesus says that his disciples were his friends (gk philos) if they did whatsoever he commanded them (v 14). Verse 12 sets out what his commandments are, namely that "ye love one another". However, doing commandments do not, of themselves, make us friends of Jesus. A servant can keep his master's commandments and still be just a servant. This is shown by Luke 17 v 7 - 10, which records these words of Jesus:
"But which of you, having a SERVANT plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and SERVE me, till I have eaten and drunken; and afterward thou shalt eat and drink? Doth he thank that SERVANT because he did the things that were COMMANDED him? I think not. So likewise ye, when ye shall have done all those things which are COMMANDED you, say, We are unprofitable SERVANTS: we have done that which was our duty to do".
The disciples of Jesus would be his friends, not only because they kept his commandments, but also because Jesus had made known to them what he did and what he had heard from his Father (John 15 v 15).
The quotation
from John chapter 15 leads to the conclusion that the agapao type of love
can represent the love between a master and a servant, whereas the phileo type
of love or friendship describes the relationship between people who are closer
in status to each other.
Luke
16 v 13 confirms that servants can have the agapao sort of love for their
lords. In that verse, Jesus says
"No SERVANT can SERVE two lords (AV masters): for either he will hate the one, and LOVE (gk agapao) the other; or else he will hold to the one, and despise the other. Ye cannot SERVE God and mammon."
Galatians 5 v 13 takes these ideas one step further when it says that the agape sort of love is the MEANS by which brethren SERVE eachother. It says
"... ye have been called unto liberty; only use not liberty for an occasion to the flesh, but BY LOVE SERVE ONE ANOTHER".
At this point, it would be worthwhile considering how brethren should regard eachother. From Galatians chapter 5, it is clear that we should treat our brethren as if they were our lords and serve them. However, all our brethren should, in turn, be serving us and showing us the same sort of love as we show to them.
The hierarchy within the ekklesia of Christ does not differentiate between brethren and make one a lord and another a servant, it only distinguishes between Christ and his followers. Jesus sets out the relationship between Christ and his brethren in Matthew 23 v 8 - 11;
"But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father, which is in heaven, Neither be ye called masters: for one is your Master, even Christ. But he that is greatest among you shall be your SERVANT".
So although brethren are to serve each other and treat other disciples as if they were their lords, the reality is that there is no distinction in rank between them. As such, they are friends (gk philos) of each other who serve each other. Confirmation that brethren are friends of each other is shown by the references that are made in scripture to brethren showing brotherly love or friendship (gk phil - adelphia) to each other (see Romans 12 v 10, 1 Thessalonians 4 v 9, Hebrews 13 v 1, 1 Peter 1 v 22, 2 Peter 1 v 7, 1 Peter 3 v 8).
Agapao and
phileo are used together in a conversation between Jesus and Peter which
is recorded in John
chapter 21 v 15 - 17,
"... Jesus saith to Simon Peter, Simon, son of Jonas, lovest (gk agapao)
thou me more than these? He saith unto him, Yea Lord; thou knowest that I love
(gk phileo) thee. He saith unto him, Feed my lambs. He saith to him again
the second time, Simon, son of Jonas, lovest (gk agapao) thou me? He
saith unto him, Yea, Lord; thou knowest that I love (gk phileo) thee.
He saith unto him, Shepherd (AV feed) my sheep. He saith unto
him the third time, Simon, son of Jonas, lovest (gk phileo) thou me?
Peter was grieved because he said unto him the third time, Lovest (gk phileo)
thou me? And he said unto him, Lord, thou knowest all things; thou knowest that
I love (gk phileo) thee. Jesus saith unto him, Feed my sheep."
In this passage, Peter was claiming that his relationship with Jesus was closer than that between a lord and his servant, he was claiming to be a friend of Jesus. We have already seen from the earlier reference to John 15 that friendship with Christ involves obedience to his commands, and Jesus emphasizes this point by giving Peter the commands to "feed my lambs", to "shepherd my sheep" and to "feed my sheep". Only if Peter kept the commands of Jesus could he claim to be his friend.
1 Peter 5 v 1 - 4 leads on from this in that it contains teaching about shepherding the flock of God. It shows that those who perform the role of shepherd were not lords over other disciples, but were rather friends of their brethren who were also subservient to Christ, the chief shepherd. These verses say:
"The elders which are among you I (Peter) exhort, who am also an elder, and a witness of the suffering of Christ, and also a partaker of the glory that shall be revealed: shepherd (AV feed) the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over (gk katakurieuo - the kurieuo part of the word being related to the word translated "lord" in Luke 16 v 13) God's heritage, but being examples (gk tupos - types) to the flock. And when the Chief SHEPHERD shall appear, ye shall receive a crown of glory that fadeth not away".
The greek word translated "to be lord over" occurs again in Matthew 20, where Jesus teaches that those in the ekklesia who wish to be first should be the servants of their brethren. Verses 25 - 28 say
"... Jesus ... said, Ye know that the princes of the Gentiles EXERCISE DOMINION (gk katakurieuo) over them ... but it shall not be so among you: but whosoever will be great among you, let him be your minister; and whosoever will be FIRST (AV chief) among you, let him be your SERVANT: Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many".
Those who shepherd the ekklesia should not regard themselves as lords, but rather as servants of their friends. After all, they are only obeying the commands of Jesus Christ, the lord of all brethren.
In conclusion, the greek word agapao indicates the sort of love that exists between lords and servants, whereas the phileo sort of love describes the affection between people of similar status. We love our brethren in both senses. Firstly we love (gk agapao) them by serving them, but because there is no difference in status between brethren in Christ, we are also friends (gk phileo) of each other.