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Do you agape Me? Yes, Lord, I phileo You.

Practically every time I teach about agape’s all inclusive nature someone asks me about John 21’s use of phileo and agape. “Are they synonymous or not?” And sometimes I forget that Yeshua and Simon bar Jonah were not conversing in Koine Greek on the shores of the Kinneret. In looking into this passage, reading scholarly and a couple of devotional works, I found a couple of authors who make this point. Here are the quotes:

Besides, that argument would hardly be viable if the original conversation would have been in Aramaic.  [1]

Second, Peter and Jesus undoubtedly spoke in Aramaic, even though the Holy Spirit recorded the conversation in common Greek. It might be unwise for us to press the Greek too far in this case.  [2]

[1]Gerald L. Borchert, John 12-21, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2003, c2002). 333.

[2]Warren W. Wiersbe, The Bible Exposition Commentary (Wheaton, Ill.: Victor Books, 1996, c1989). Jn 21:9.

Jesus is at the Center: The Lamb is the Mediator – Part I

Our deepest need is to know God’s love and Jesus is the center of His love towards us. The transcendent Creator has focused all His love for us through the lens of His incarnate Son. The love of God in the Messiah is the lens through which the Father wants to be viewed. God was able to reveal the full extent of His love in Jesus by establishing Jesus as the one mediator between God and humanity.

For there is one God, and there is one mediator between God and men, the man [Messiah] Jesus (1 Timothy 2:5)

Israel’s Messiah is the mediator (mesites) for God and for humanity, but what does a mediator do? Thayer’s Greek Lexicon describes the role: “every mediator, whoever acts as mediator … does not belong to one party but to two or more.” A mediator is someone who stands “between litigating or covenanting parties.”

Jesus mediates: We understand God through Jesus. We see God through Him. God comprehends us through Jesus. God sees us through Him.

We receive God through Jesus, and God receives us through Jesus. God offers Himself to us in Jesus, we offer ourselves to God in Jesus.

… God was in [the Messiah] reconciling the world to Himself… (2 Corinthians 5:9b)

Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. (Romans 5:2)

Sometimes it is helpful to look at the background of how a word is used in the New Testament by checking the Septuagint (the Greek translation of the Hebrew Scriptures). The only place I find the word (mesites) for “mediator” in the Septuagint is Job 9:33. I find it interesting that, as in 1 Timothy 2:5, the context is mediation between a man (Job) and God.

For he is not a man, as I am, that I might answer him, that we should come to trial together. There is no arbiter between us, who might lay his hand on us both. (Job 9:32,33)

Job, unaware of any personal unrighteousness that warranted judgment, could not take refuge in any rationalizations. He was deprived of the closure that consoled Jeremiah when the prophet experienced what he foretold: Jerusalem’s desolation. The prophet’s lament circumspectly contained a challenging remedy for humanity’s protests against life:

Why should a living man complain, a man, about the punishment of his sins? Let us test and examine our ways, and return to the LORD! (Lamentations 3:39-40)

Job, on the other hand, was unaware of any hope that He and God could be truly reconciled. He was convinced that he had nothing to repent of, so he could not “return.” And, in fact, it seems that God never ever answers Job’s arguments. Instead, God interrogates Job. From Job 38-41 there are sixty-three question marks indicating at least sixty-three questions. The questions sound a little like this:

Who are you? Where were you?

Can you do this, and do you know how I did it? Have you done that?

Where does this come from? Who did it?

Do you know this? Can you lift this? Can you cause that?

Do you make this happen? Can you make that happen?

Will you condemn Me?

This ends up communicating something like,

Look, I’m GOD, you’re not.

I created, you didn’t.

What do you really know?

What do you have to say for yourself?

And Job hushes himself in the light of the Creator’s self-revelation. In the light of these questions, the initial interaction between God and Job begins. Let’s eavesdrop:

And the LORD said to Job: “Shall a faultfinder contend with the Almighty? He who argues with God, let him answer it.”

Then Job answered the LORD and said: “Behold, I am of small account; what shall I answer you? I lay my hand on my mouth. I have spoken once, and I will not answer; twice, but I will proceed no further.” (Job 40:1-5)

This result is similar to the upbraiding of human hubris found in Romans:

But who are you, O man, to answer back to God? (Romans 9:20a)

Now, what God spoke to Job may be an excellent way to get a creature to recognize his own limitations, his presumption, and to impart a fearful appreciation for the Creator’s power, knowledge, wisdom and glory. But seriously, is this how to provoke, or instruct, someone to fulfill the primary command?

Jesus answered, “The most important is, ‘Hear, O Israel: The Lord our God, the Lord is one. And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ (Mark 12:29-30)

God is not into the “Stockholm syndrome” wherein a victim adapts to captivity and abuse by falling in love with hostage takers. God is not like that. Instead, He calls us to a relationship with Himself by displaying the Lord Jesus, His Mediator.

In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. (1 John 4:9-10)

Despite the severity of his circumstances Job is typical of aspects of humankind’s common condition. In contrast to that sufferer we have an “arbiter.” God and humanity share the same mediator, Jesus. He has laid his hands on us both (Job 9:33).

David Harwood

PS: to view a slideshow about LoGp’s resources go to:  www.youtube.com/watch?v=hMw_o_hVMNY

 

An Epiphany of His Affection

I was teaching two classes in Manhattan, one on Philippians and the other on God’s love. What I taught on God’s love was apparently irrelevant to one student until we happened upon this verse in the Philippians class:

For God is my witness, how I long for you all with the affection of [Messiah] Jesus. (Philippians 1:8)

Suddenly, the eyes of her heart opened to the nature of God’s love. Ever since, this has been one of my favorite verses.

The Vocabulary:

The most important words from this verse for this exhortation are “long” and “affection.”

Quickly, epipotheo, translated “long for,” means “to pursue with love, to long after.” (Thayer’s Greek Lexicon)

The word translated “affection” is one of those messy words having to do with internal organs, in this case, the intestines. At the risk of a bad pun, let’s mention that applying this to the transcendent and glorified Son of God is “gutsy.” It is not the well thought out concept of a theologian. Instead, it is a word (splangchna) which indicates feeling. This word describes a “visceral” emotion. It is often translated, “compassion.” Louw-Nida (a lexicon used in translation work) puts it like this: the deep, inner seat of tender emotions in the whole personality. That works for me.

Longing for You with Jesus’ Affection

Now, it seems that there are a few possible explanations for this radical expression. If I’ve left something out, please write me and let me know. Meanwhile, let’s take a look at some of our options…

Maybe Paul’s reference to the Messiah’s affection is about his experience of something alien to his own soul. A temple is not the same thing as the God who indwells it. Was he perhaps like a temple and Jesus’ affections like the manifest presence shining from a human holy of holies? Was he, perhaps, like a riverbed and the affections of Jesus, the river?

“Philippians, I am experiencing something that is way more than I could ever have in and of myself. I am experiencing Jesus’ own longing and affection towards you.”

Was Paul overwhelmed by Jesus’ affection, similar to a revival phenomenon of spiritual inebriation? Was this like experiencing a flame of fire, burning over him, which had no relationship to the apostle at all? (Acts 2:3) Sort of like a burning candle? The candle is not the flame.

“Brothers and sisters, I am experiencing the Messiah’s affections for you, not my own.”

Is it possible that this was a spiritual enhancement of Paul’s human affection? Is this a description of Paul and the Messiah’s spirits being united? After all, “he who is joined to the Lord becomes one spirit with him.” (1 Corinthians 6:17) Is this what the apostle meant?

“My affection for you is like a glove and the fullness of this longing and affection I have for you is like the hand in the glove.”

Orthodox Churches have a doctrine of sanctification called “theosis.” They explain that a sword in a fire ends up with similar qualities, yet remains a sword. So the human soul which abides in the Lord “may become partakers of the divine nature.” (2 Peter 1:4b) I think of it more like a carton of milk being put in a refrigerator – it eventually shares the same temperature.

“My soul has been in communion with the Son of God so intensely that I have come to share His affection for you. My affection is like His because of His presence in my life.”

Or perhaps it has to do with the quality of Paul’s sanctified and empowered emotional attachment. (Romans 5:3; Galatians 5:22-24) Paul might be saying,

“My longing and affection for you is just like the longing and affection of Jesus. When you experience my longing and affection, you are experiencing that which is analogous (just like) to the Son of God’s heart for you.”

At the risk of wearing you out, we’ll stop exploring these possibilities. One way or the other, Paul is saying something he expected believers to believe: Jesus longs for them; Jesus is affectionate towards them.

Whole, Full, Powerful Longing

It is important to know that the Lord’s emotional life is whole, full, and powerful. This includes “longing” as well as “affection.”

In this instance, Paul is connecting to, and conveying, an emotion which we call “missing.” The reason someone longs for something, or someone, is a sense of incompleteness. When you miss something, or someone, you have a longing – which can become a pining. Paul wasn’t pining away for the Philippians, he was oriented towards knowing Jesus, but in the depths of his heart he longed to see them. Isn’t it amazing that this emotion is paralleled by Jesus’ heart towards us?

“Longing with affection” feels similar to homesickness. Doug Collins, a chaplain in Iraq, wrote (in the Gainesville Gazette, 11/14/08), “…homesickness. It is probably the No. 1 (sic) issue that I deal with here. Homesickness also is the hardest thing to deal with … I have nothing that can take away the longing in the heart to be at home with family and friends…”

In Light of This  

There is warmth radiating from this verse that can provide comfort and reassurance. To think that the Lord’s heart is affectionate towards these believers provides emotional and spiritual security. These Philippians weren’t perfect. They had problems with pride and schism which provoked apostolic adjustment. Yet, they warranted affection from the Lord – as do you. Jesus thinks of you with affection; you stir His emotions in the direction of loving affection. He enjoys your company and longs to be with you. In his emotional motivations towards the Philippians, Paul was like Jesus.

In the light of this, let’s close this meditation with Paul’s prayer found in the next verse:

it is my prayer that your love may abound more and more, with knowledge and all discernment, so that you may approve what is excellent, and so be pure and blameless for the day of [the Messiah], filled with the fruit of righteousness that comes through Jesus [the Messiah], to the glory and praise of God. (Philippians 1:9-11)

 David Harwood




Walking in Love: Pre-Election Prayer

Called to Pray:

and from Jesus (the Messiah) the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father… (Revelation 1:5-6a)

In Revelation 1:5 the Messiah Jesus is identified according to His authority. He is the faithful, resurrected witness, the ruler of the governments of this world. This glorious king is also a priest, our “great priest.” (Hebrews 10:21) According to His inherent power and authority, He has made us to be a kingdom of priests. (Revelation 1:6)

Apparently, the believing community has forgotten this primary calling. Generally speaking it is not considered a good thing if someone wakes up and cannot remember where they work or what they do. It is important for every believer to recover and live in this aspect of our identities. We really are priests. (1 Peter 2:5,9)

The Spirit of God, through the Scriptures, shows us our identity and reveals the nature of our Creator. As spiritual priests we know, and freshly discover, Who we worship through the Scriptures. Let us know and rediscover our intercessory priestly priorities as well. For direction in prayer, the first place we go to receive our assignments are the Scriptures. Since we are submitted to God through His Scriptures, let us be attentive to enscriptured apostolic guidance.

Paul gives a doxology in 1 Timothy 1:17 – To the King of ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen. In the light of the reality that the Messiah Jesus is king, (five verses later) Paul prioritized prayer for governments.

First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. (1 Timothy 2:1-2)

We are called to pray for the social and economic climate in which we find ourselves. We are called to pray for the structure of civil society to be amenable to the manifestation of the Kingdom of God through the church. To pray for the Kingdom’s purposes to advance in our nation we must identify with the King’s heart for those who govern. First, we must renounce wrath, rebellion and resentment.

Renounce Wrath, Rebellion and Resentment:

Here’s a principle offered by an apostle: Peter wrote that husbands must live “in an understanding way” with their wives “so that your prayers may not be hindered.” (1 Peter 3:7b) There is an analogy to be made concerning prayer for our government. We must make sure that our hearts are right with God before we can expect to be heard.

To wisely pray we must have hearts that are free from wrath and rebellion.

Therefore I want the men in every place to pray, lifting up holy hands, without wrath and dissension. (1 Timothy 2:8)

“Wrath” in this context has to do with being angry at the repressive Roman regime. The “dissension” spoken of in this verse is not referring to rebellion within the church. It is speaking directly to the priestly call to pray for those who ruled a godless, amoral, idolatrous, tyrannical empire. This follows the instruction of the Messiah Jesus. He told us that if we are to effectively pray we must have hearts that are free from resentment.

And whenever you stand praying, forgive, if you have anything against anyone, so that your Father also who is in heaven may forgive you your trespasses.” (Mark 11:25)

Anger, rebellion and rancor pollute the streams of our relationship with God and revelation from God. Let us rid ourselves of the deception that we will be enabled to maintain holy intercessory interaction while ignoring this important injunction.

Honoring God’s Heart:

We must diligently watch over our hearts.

Keep your heart with all vigilance, for from it flow the springs of life. (Proverbs 4:23)

Many who read this may view President Obama and this administration as adversaries of important godly priorities. I am not contending with that perspective. However, let me ask us a question – what is it about loving our adversaries that we don’t understand? Jesus shed His blood for those who were adverse to God’s righteousness. He loved His enemies. He died for sinners. He expects us to reflect this love, even in the light of serious political oppression.

The degree of despotism experienced by Israel under Roman occupation and what we are enduring in our nation is not worthy of comparison. Yet, Jesus said this, “And if anyone forces you to go one mile, go with him two miles.” (Matthew 5:41) What a test this verse provides for many of us in this current political climate. Look at this section of Scripture that follows:

You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.  For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? You therefore must be perfect, as your heavenly Father is perfect. (Matthew 5:43-48)

How serious is the oppression we are enduring? In comparison to what believers suffer throughout the world, we are not suffering. If we cannot walk in love during this season, how can we hope to do so in a time of serious tribulation?

Here’s something else to consider for those seeking to fulfill their role as priests: Can we come before God, through the blood of Jesus with an attitude which is antithetical to the motive which caused this blood to be offered? Dare we come with a different spirit? His blood speaks love and cries out for forgiveness. If we are to effectively pray for our nation’s leaders we must have a similar spirit.

To pray effectively there must be a thorough, heartfelt, renunciation of anger and rebellion. To be heard in heaven, we must honor the heart of God by embracing His love for His enemies.

During this time before the elections, let us consider our ways, return to the Lord and pray that righteousness would be exalted.

Keep yourselves in the love of God (Jude 1:21a)

David Harwood

8/3/10

Nate’s Testimony:

I grew up in a believing home with two loving parents.  I accepted the Lord when I was 3 and a half.  Growing up I knew that God loved me,  and I was very secure in who I was. My parents were a terrific help with that.

My basic definition of God’s love went like this “Since God loves me, that means He will protect me and provide for me.”  In my early twenties I had a bad knee injury that started a sub-conscious downward spiral.  If God loved me, then why did He let me get hurt?

Somewhere around this time, internally, I started “doing.” By “doing” I mean that I started hoarding spiritual acts, as my means of payment for my relationship with God.  Fasting, praying, helping others,  many of these things became the means by which I secured God’s love for me. So my internal view of God became split between a God who loved me, and a harsh God who demanded things of me.

All of this came to a head after a year of intense ministry training. I collapsed emotionally. For a year I was very depressed, and was fighting to hold on to the truth that God still cared about me.  My thoughts and feelings said otherwise. I viewed myself as unlovable, and worthless.  My identity was wrapped up in what I could do FOR God. Deep inside I knew that was a lie, but I did not have the strength of heart to fight.

In January of 2009, I got a hold of David Harwood’s material. My dad had the Love of God Manual in his office.  I took a chance, started listening to the CD’s and s.l.o.w.l.y  going through the workbook.  I would have small breakthroughs as I read/listened to the truth. It was like a starving man slowly eating again. It hurt a lot.

Then one day I was sitting during service. It was a normal day, northing out of the ordinary, and God changed my life.  He reached down, and started emotionally pouring into my heart.  At first I was like “no, no, it’s ok.” because I felt unlovely, I didn’t want God to minister to me like that. It’s humiliating to have someone see you cry. Yet God did not give up, and so I said “OK, fine you can have me.”  And so for 20 minutes, I experienced God’s emotional, intentional, wonderful love. And I was healed!  Before this time, my emotional tank was shattered, but this event restored my ability to hold onto God’s love! And it taught me that God’s love is not only protective, but it is EXPERIENTIAL!  I experienced God loving me!  Not just talking about it, not just saying that God loves everyone.  But I knew from that experience what God meant when He said “I love you.”

My prayer for everyone reading this, especially those who grew up in believing households, that God would pour his heart into yours, and give you an ability to hold on to what His love is like.  In Yeshua’s name.

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