What isagapelove?

For both agapao and phileo the A.V. translators have only one word — "love"; and, though it might be hard to find another rendering, a very real distinction of Scripture is sometimes thus lost. agapao is the word of ordinary use, phileo being found but seldom. It is not the strength or intensity of the love that makes the difference, but rather the character and scope of it.

The usual meaning of agapao in classical Greek in regard to persons is "to welcome"; it is the broad generic term for loving, capable of many applications. It is used of the love of God towards the world (John 3:16), as well as toward His people (1 John 4:10-11); also of the love of man toward God (Matt. 22:37; Rom. 8:28; 1 Cor. 2:9; 1 Cor. 8:3). It is the word for Christ's love to His own (John 13:1), to the individual as well as to the Church. (Gal. 2:20; Eph. 5:25.) It is used by the Spirit of God in Scripture to express the sovereignty of God's love. God loves because He is love, and apart from any consideration of the worthiness of the object.

The usual meaning of ἀγαπάω in classical Greek in regard to persons is 'to welcome:' it is the broad generic term for loving, capable of many applications. It is used of the love of God toward the world, John 3:16, as well as toward His people, 1 John 4:10-11; also of the love of man toward God, Matt. 22:37; Rom. 8:28; 1 Cor. 2:9; 1 Cor. 8:3. It is the word for Christ's love to His own, John 13:1, to the individual as well as to the church, Gal. 2:20; Eph. 5:25. It is used by the Spirit of God in scripture to express the sovereignty of God's love. God loves because He is love, and apart from any consideration of the worthiness of the object:

It may be noted that the substantive agape, "love from the same root as agapao, first appears as a current term in the LXX of the Song of Solomon (in eleven places and also in Jer. 2:2), from which it passes into its full place in the N.T. for "God is love." Divine love was necessarily an unknown thought outside of revelation. It is rendered "charity" in 1 Cor. 13 and some other places in the A.V. as well as "love" generally, which ought always to be its translation.

It may be noted that the substantive ἀγάπη, 'love,' from the same root as ἀγαπάω, first appears as a current term in the LXX of the Song of Solomon (in eleven places, and also in Jer. 2:2), from which it passes into its full place in the N.T. for "God is love." Divine love was necessarily an unknown thought outside of revelation. It is rendered 'charity' in 1 Cor. 13 and some other places in the A.V., as well as 'love' generally, which ought always to be its translation.

Ans.—The word “charity” is now usually understood as kindly feelings toward others, as benefactions or gifts to the poor, etc. But this does not express the meaning of the Greek word agapee, which is used throughout this chapter. It is correctly rendered love in the Revised and all good modern Versions. In 1 John 4:7-12 this same word agapee is used several times, and rightly rendered “love,” there. To say, “God is charity” (the same word) instead of “God is love,” would rightly shock our ears.

Yet also, if love is to be exercised in proper moral balance, this requires "knowledge and all judgment." Love must not remain ignorant of the true needs of its objects; and it must also have discernment as to the godly means of meeting those needs. Thus it has far greater scope than the mere feeling of affection. 1 Cor.13:4-7 lists some of the solid characteristics of love: it is well worth our quiet meditation.

They might speak with all tongues; they might have prophecy, the knowledge of mysteries, the faith which can remove mountains; they might give all their possessions to feed the poor, and their bodies to be tortured: if they had not love, it was nothing. Love was conformity to the nature of God, the living expression of what He was, the manifestation of having been made partakers of His nature: it was the acting and feeling according to His likeness. This love is developed in reference to others; but others are not the motive, although they are the object. It has its source within; its strength is independent of the objects with which it is occupied. Thus it can act where circumstances might produce irritation or jealousy in the human heart. It acts according to its own nature in the circumstances; and by judging them according to that nature, they do not act upon the man who is full of love, except so far as they supply occasion for its activity, and direct its form. Love is its own motive. In us participation in the divine nature is its only source. Communion with God Himself alone sustains it through all the difficulties it has to surmount in its path. This love is the opposite of selfishness and of self-seeking, and shuts it out, seeking the good of others, even (as to its principle) as God has sought us in grace (see Eph. 4:32; Eph. 5:1-2). What a power to avoid evil in oneself, to forget all in order to do good!

All that belongs to the present time will pass away, even the gifts through which the saints of God are helped, but love will never pass away. Love is eternal, it had no beginning, and shall never have an end. Its full expression came out in Jesus on the cross, it is the cause of God's activities in grace; it is the very nature of God. Of this we read in John's 1st Epistle, "God is love. In this was manifested the love of God toward us, because that God sent His only begotten Son into the world, that we might live through Him. Herein is love, not that we loved God, but that He loved us, and sent His Son the propitiation for our sins" (1 John 4:8-10).

The only true love is love that will bear and do in behalf of its object. The chapter which our text concludes is one grand anthem on love. The grace which is enjoined, described, and almost sung throughout, is not a name, but a substance. Its two elements are action and suffering. The two sides of living love are meekly to bear evil, and energetically to do good, in behalf of every brother, according to his need and your opportunity. Christ's example is its rule — "Love one another as I have loved you."

We learn here that the essential characteristic of love in God and in the Christian is identical; viz., that both are characterized by giving. It is the mode or manner in which divine love invariably manifests itself. God so loved that He gave. He, the Son of God, loved me and gave, etc. Christ loved the church and gave, etc. (See 1 John 3:16; 4:9-10 - 14 and other passages.) But the Christian manifests and expresses the love in him, too, by giving; viz., by giving to God obedience, and he finds his pleasure therein - to his brother love, practically expressed, which according to the high standard of divine expectation may be called to go as far as laying down his life for the brethren, after the model of love towards himself. (1 John16.) Thus heavenward and earthward, love in the believer finds its object and its outlet, its measure and expression. It tolerates and entertains no thought of gain or advantage, spiritual or temporal. And though love answers to love, owing to its very nature in some practical way, yet the expectation of resulting advantages does not constitute one of its elements. "Charity … seeketh not her own."