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Eternal life is knowing God. Not knowing about God, or believing in God; everlasting life is experiencing God. We’ve been justified so we might know Him. We have been crucified with Him that we might know Him. We’ve been raised up to sit with Him in order to be able to know Him. Yeshua commanded us to abide in His love because He desires us to have the same relationship with Him as He had with the Father.  We are called to have unimpeded, unhindered fellowship with Him.

There is something about being commanded to stay in a conscious awareness of God’s love that rankles the religious view of reality. Let’s examine the tension between religion and the commandment to abide.

“Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men’s bones and all uncleanness.  So you, too, outwardly appear righteous to men, but inwardly you are full of hypocrisy and lawlessness.”  Matthew 23:27-28

Religion seeks to increase the burden of overburdened souls. Religion generally hates the justifying work of the Messiah.  Religion’s pathetically helpless pride hates the gift of imputed righteousness.

Religion demands that we labor to earn forgiveness or to purchase pardon.  In the event that religion does not hate the justifying work of the Messiah, it hates the experience of God, the reason justification has taken place.

When we are religious we tend to condemn others. It’s just the way religious people are. They can’t help it. They are self-incarcerated in pride.  They are repelled by the knowledge of God’s love. In the same way, legalism’s imprisoned heart is repelled by God’s heart which beckons us to dwell in His love.

God is calling, “Come, get to know My love.”   But religion says, “Require me to do something burdensome.” Religion says, “Command me to flagellate myself. Obligate me to do something. Anything that is either unpleasant or punitive.  Then I’ll feel better about myself.  I can earn God’s love.”

This is whitewashed tomb language. This is the appearance of godliness rather than the heart of sanctity. The heart of sanctity is loving God in response to the experience of abiding in His love. The heart of sanctity is grateful reciprocation to the act of love which brought about redemption. The heart of sanctity is a relationship with the God who is love. That is the heart of sanctity.

The prophetic principle, “The stone which the builders rejected has become the chief corner stone” (Psalm 118:22) is constantly being fulfilled as we pursue apparently noble goals and ignore the whole point of redemption.

What does the first commandment say?  Does it say, “You shall love the idea of God with all of your heart mind soul and strength. You shall love the information about Him.”? Does it say, “You shall love that which proceeds from Him ethically with all of your heart mind soul and strength.”? No, it doesn’t say that. It says “You shall love the Lord your God.  You shall love the God with Whom you are in covenant,”   In our case, we are in covenant with Him through the wounds and the blood and the death of His Son.

There’s a reason that first commandment is the first. Yeshua emphasized this as “first” because it is intrinsically the most important!  How will we ever   fulfill this commandment? Yeshua gives us a secret. He says, “Receive.” You get saved by receiving.  How do you grow?

⁶ Therefore as you have received Messiah Yeshua the Lord, so walk in Him,  ⁷ having been firmly rooted and now being built up in Him and established in your faith, just as you were instructed, and overflowing with gratitude.  Colossians 2:6-7   

Receive the command to abide in Yeshua’s love.  Receive Yeshua’s love.

Yeshua interacted with multitudes of religiously exhausted countrymen and said:

 “Come to Me, all who are weary and heavy-laden, and I will give you rest.  Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and YOU SHALL FIND REST FOR YOUR SOULS. For My yoke is easy, and My load is light.” Matthew 11:28-30

Yeshua said, “Come … rest,” and many have gone to Yeshua for the Sabbath of forgiveness and restored righteousness. He wants us to take on His easy yoke.  A good translation of the word that is translated ‘easy” (chrestos) is “kind.” Read the verse again: “My yoke is kind and my load is light.”

If the thought of taking this invitation seriously and actually resting (abiding in His love) causes you to fear that you’ll never accomplish anything, you’re wrong.

There may be some who say to themselves, “I am abiding in the love of God”, but never hear the heart of God for anybody but themselves. If this is the case they have yet to have broken through out of a babyish relationship.

If a person is saying, “I am abiding in the love of God,” and are selfish, self centered, manipulative, and controlling… perhaps there is something wrong with their grasp of all that abiding in His love means.

Some use the grace of God as a license to sin.  Does that mean we shouldn’t receive the grace of God?

Some use the Scriptures to hide from God.  Does that mean we shouldn’t study?

Some want to minister so they may be admired by others.  Does that mean we shouldn’t serve?

Some may use truths about God’s love as an excuse to remain immature… However, I have seen the command to abide vindicated in the lives of sincere believers.

What actually happens when we choose to abide is this: When one abides in God’s love you get to know His communion, His affection, and His approval. God edifies you; He builds you up.

Many people try to avoid being religious and end up embracing dubious lifestyles and attitudes.  Instead of trying to defeat ‘the religious spirit’ why not concentrate on cutting to the heart of why we’ve been created?  Abiding in the love of Yeshua short-circuits the ungodly religious influence.

The Lord didn’t create you to fulfill some abstract standard of righteousness.  You were created to know Him.   Begin to abide in that knowledge, today.  Go to the Messiah and learn of Him.  He’ll reveal the Father to you.  He’ll reveal His love.

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

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

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

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

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

Abraham, The Friend of God:

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

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

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

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

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

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

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

Another respected, effective and godly communicator said:

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

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

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

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

Philanthropia is also used here:

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

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

Phileō towards Jesus:

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

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

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

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

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

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

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

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

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

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

Summing Up:

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

Phileō is an accessible love to which we have no trouble relating. Through prayer and meditation cultivate your appreciation of God’s phileō of you. In your worship, prayer and obedience, develop your love for Him.

God and the Messiah phileō you.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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