Exploring the Depths of Divine Love: Eros, Philein, Agape

 

Summary

In today's exploration of love, we delved into the profound distinctions between the three Greek words for love: eros, philein, and agape. These terms, though often used interchangeably in modern discourse, carry unique connotations that are crucial for understanding the biblical perspective on love. Eros, a term not found in the New Testament, is associated with sensuous and often demonic love in ancient Greek culture. It was celebrated in pagan rituals and orgies, but philosophers like Plato and Aristotle attempted to cleanse it of its negative connotations. However, it remains absent from the New Testament, highlighting its unsuitability for describing the love God calls us to embody.

Philein, on the other hand, is a love of friendship and brotherhood, exemplified by the city of Philadelphia, the "city of brotherly love." This love is genuine and deep but does not reach the transcendent heights of agape. Agape is the supreme form of love, rooted in the very character of God. It is a love that transcends natural affection and is shed abroad in our hearts by the Holy Spirit. This divine love calls us to love our enemies, a radical command that challenges our natural inclinations and reflects the completeness and integrity of God.

Jesus' interaction with Peter after the resurrection serves as a poignant illustration of these concepts. Jesus asks Peter three times if he loves Him, using both agape and philein, mirroring Peter's threefold denial. This exchange underscores the depth and complexity of love, as well as the call to manifest God's love through service and care for others. As we strive to live out this kingdom ethic, we are reminded that our love must reflect the integrity and completeness of God's love, extending even to those who oppose us.

Key Takeaways:

1. Understanding Eros: Eros, though absent from the New Testament, is a love laden with sensuality and, historically, demonic associations. Its absence in Scripture underscores the need for a purer, more divine love in our spiritual walk. This highlights the importance of discerning the nature of love we pursue and express. [03:27]

2. Philein and Friendship: Philein represents the love of friendship and brotherhood, a genuine affection that binds us to others. While valuable, it is distinct from the divine love of agape, which calls us to a higher standard of love that mirrors God's own nature. [06:11]

3. Agape's Divine Nature: Agape is the highest form of love, rooted in God's character and imparted to us by the Holy Spirit. It calls us to love beyond natural affection, even extending to our enemies, reflecting the completeness and integrity of God's love. [08:07]

4. The Radical Command to Love Enemies: Jesus' command to love our enemies challenges us to transcend human boundaries of love. This radical love reflects God's own love for humanity, calling us to a kingdom ethic that defies natural inclinations and embodies divine grace. [12:41]

5. Peter's Restoration and Love's Complexity: Jesus' threefold questioning of Peter's love highlights the complexity and depth of love. It serves as a reminder of our call to manifest God's love through service and care for others, reflecting the divine love that has been shed abroad in our hearts. [21:43]

Youtube Chapters:

- [00:00] - Welcome
- [00:29] - Introduction to God's Love
- [01:01] - Three Greek Words for Love
- [01:44] - Theological Dictionary of the New Testament
- [02:15] - Understanding Eros
- [03:27] - Eros in Ancient Greek Culture
- [04:55] - Plato and Aristotle's Influence on Eros
- [06:11] - Philein: Brotherly Love
- [07:30] - Agape: The Supreme Love
- [08:07] - Agape in the New Testament
- [10:09] - Jesus' Radical Command to Love Enemies
- [13:07] - Jesus' Teaching on Love in Matthew
- [15:39] - Kingdom Ethic of Love
- [16:27] - Jesus and Peter: A Lesson in Love
- [21:43] - Peter's Restoration and Our Call to Love

Study Guide

Bible Study Discussion Guide

Bible Reading:
1. John 21:15-17 - Jesus' interaction with Peter after the resurrection.
2. Matthew 5:43-48 - Jesus' teaching on loving enemies.

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Observation Questions:

1. What are the three Greek words for love discussed in the sermon, and how are they distinct from each other? [01:01]
2. How does the sermon describe the cultural and historical context of the word "eros"? [03:27]
3. In the interaction between Jesus and Peter, what different words for love are used, and how does Peter respond each time? [18:15]
4. According to the sermon, what is the significance of Jesus asking Peter three times if he loves Him? [21:43]

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Interpretation Questions:

1. Why might the absence of "eros" in the New Testament be significant for understanding the type of love God calls us to embody? [03:27]
2. How does the sermon suggest that "philein" and "agape" differ in terms of their depth and divine nature? [06:11]
3. What does the sermon imply about the challenges and implications of Jesus' command to love our enemies? [12:41]
4. How does the interaction between Jesus and Peter illustrate the complexity and depth of love, according to the sermon? [21:43]

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Application Questions:

1. Reflect on the different types of love discussed in the sermon. Which type do you find most challenging to practice in your daily life, and why? [01:01]
2. The sermon highlights the absence of "eros" in the New Testament. How can you ensure that your expressions of love align more closely with "agape" rather than "eros"? [03:27]
3. Jesus commands us to love our enemies. Can you identify someone in your life whom you find difficult to love? What practical steps can you take to show them love this week? [12:41]
4. Consider the interaction between Jesus and Peter. How can you apply the lesson of restoration and forgiveness in your relationships? [21:43]
5. The sermon discusses the importance of manifesting God's love through service. What is one specific way you can serve someone in your community this week to reflect "agape" love? [23:11]
6. How does understanding the different Greek words for love change your perspective on how you express love to friends, family, and strangers? [06:11]
7. Reflect on a time when you felt called to love someone who was difficult to love. How did you respond, and what might you do differently now after hearing this sermon? [12:41]

Devotional

Day 1: The Absence of Eros in Scripture
Eros, a term laden with sensuality and historically associated with demonic practices, is notably absent from the New Testament. This absence underscores the need for a purer, more divine love in our spiritual walk. In ancient Greek culture, eros was celebrated in pagan rituals and orgies, but philosophers like Plato and Aristotle attempted to cleanse it of its negative connotations. Despite their efforts, the New Testament's exclusion of eros highlights its unsuitability for describing the love God calls us to embody. This distinction invites us to discern the nature of the love we pursue and express, ensuring it aligns with the divine love that God desires for us. [03:27]

1 John 2:15-16 (ESV): "Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world."

Reflection: Consider the influences in your life that may lead you toward a worldly understanding of love. How can you seek a purer, more divine love in your relationships today?


Day 2: The Value of Philein
Philein represents the love of friendship and brotherhood, a genuine affection that binds us to others. This love is exemplified by the city of Philadelphia, known as the "city of brotherly love." While philein is valuable and deep, it does not reach the transcendent heights of agape. Philein is a love that fosters community and connection, encouraging us to support and care for one another. However, it is distinct from the divine love of agape, which calls us to a higher standard of love that mirrors God's own nature. Understanding this distinction helps us appreciate the different dimensions of love and challenges us to strive for the divine love that God imparts to us. [06:11]

Proverbs 17:17 (ESV): "A friend loves at all times, and a brother is born for adversity."

Reflection: Reflect on your friendships and relationships. How can you deepen these connections to reflect the genuine affection of philein while aspiring to the higher standard of agape?


Day 3: The Divine Nature of Agape
Agape is the highest form of love, rooted in God's character and imparted to us by the Holy Spirit. This divine love transcends natural affection and calls us to love beyond our human inclinations, even extending to our enemies. Agape reflects the completeness and integrity of God's love, challenging us to embody this love in our daily lives. It is a love that is selfless, sacrificial, and unconditional, mirroring the love that God has for humanity. As we strive to live out this kingdom ethic, we are reminded that our love must reflect the integrity and completeness of God's love, extending even to those who oppose us. [08:07]

1 John 4:7-8 (ESV): "Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. Anyone who does not love does not know God, because God is love."

Reflection: Think of someone you find difficult to love. How can you begin to extend agape love to them, reflecting God's unconditional love in your actions and attitudes?


Day 4: The Radical Command to Love Enemies
Jesus' command to love our enemies challenges us to transcend human boundaries of love. This radical love reflects God's own love for humanity, calling us to a kingdom ethic that defies natural inclinations and embodies divine grace. Loving our enemies requires us to let go of resentment and embrace forgiveness, demonstrating the transformative power of God's love in our lives. This command is not easy, but it is a testament to the depth and strength of agape love, which empowers us to love beyond our limitations and reflect the heart of God to the world. [12:41]

Matthew 5:44-45 (ESV): "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."

Reflection: Identify an "enemy" or someone you struggle with. How can you take a step today to love them as Jesus commands, perhaps through prayer or a kind gesture?


Day 5: Peter's Restoration and Love's Complexity
Jesus' threefold questioning of Peter's love highlights the complexity and depth of love. This exchange serves as a poignant reminder of our call to manifest God's love through service and care for others. Peter's restoration after his denial of Jesus illustrates the transformative power of divine love, which forgives and restores us to our purpose. As we reflect on this interaction, we are encouraged to examine our own expressions of love and consider how we can better reflect the divine love that has been shed abroad in our hearts. [21:43]

John 21:15-17 (ESV): "When they had finished breakfast, Jesus said to Simon Peter, 'Simon, son of John, do you love me more than these?' He said to him, 'Yes, Lord; you know that I love you.' He said to him, 'Feed my lambs.' He said to him a second time, 'Simon, son of John, do you love me?' He said to him, 'Yes, Lord; you know that I love you.' He said to him, 'Tend my sheep.' 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 everything; you know that I love you.' Jesus said to him, 'Feed my sheep.'"

Reflection: Reflect on your own journey of love and restoration. How can you actively serve and care for others as a reflection of the divine love you have received?

Quotes

"In the English language, we get the English word erotic from this Greek word, because eros refers to a sensuous love, a love that is heavily laden with sexual overtones, but not only that, in classical Greek, the word for love, eros, also carried with it the baggage of the demonic. And it was the kind of love that was often celebrated in pagan rituals, particularly in temple prostitution, and the orgies of the ancient world, where people would celebrate love by getting drunk, and stuffing themselves with gourmet delights of food, and getting to the place where they were unbridled in their expression of sexuality and turned it into orgies." [00:03:51]

"Now, usually we think of phileo or philein as being a kind of love that is experienced among friends -- where we like each other, have a deep affection for each other, but it falls short of the transcendent kind of love that is spoken of in supernatural terms in the New Testament with respect to agape. We can speak of the love of one's neighbor, or again just being good friends with people and exercising friendship." [00:07:15]

"But the supreme concept of love that we find in the New Testament is this word agape, which has its ground and foundation in the character of God himself. And it is this kind of love that is shed abroad in our hearts by the Holy Ghost. Remember when we started this study of the love of God, we looked at John's teaching in the epistles where John says, you know that we ought to love one another because love is of God, and everyone who loves is born of God." [00:07:54]

"One of the most radical teachings of Jesus is the command that he gives to his disciples to love their enemies. I remember listening to Jay Adams lectures many, many years ago about the problem of how marriages are breaking up with increasing facility in our country, and he told about talking to a person who was about to get divorced, and he said, this person said to Jay when he was counseling him, that he wanted to divorce his wife because he didn't love her anymore." [00:10:27]

"And Jay said, 'Well, wait a minute. You're commanded to love her. The Bible says 'Husbands, love your wives as Christ loved the church'. It's not optional for you. You can't decide that you don't love her anymore. You must love your wife.' He says, 'It's not that I just don't love her,' he said, 'I just don't want to live in the same house with her.' And Jay said to him, 'Well, suppose she moved out, or you moved out, and moved next door. Then she would be your neighbor, and God says you have to love your neighbor.'" [00:11:17]

"And this man said to Dr. Adams, 'You don't understand. I can't stand this woman. I don't even want to live in the same neighborhood.' Dr. Adams says, 'Oh, I see. What you're telling me is that you have feelings of hostility towards her.' And he said, 'Yes, that's true.' He said, 'In other words, you regard her as your enemy.' And the guy could see what was coming. He said, 'Do I need to remind you what Christ commands his people -- to love your enemies.'" [00:12:04]

"It's a radical thought that Jesus introduced in the Sermon on the Mount when he said to his disciples that they were called to transcend human boundaries of love even to love their enemies. Let's look at the text. I've reproduced it in my book on 'Loved By God,' which I've been trying to follow the basic outline of this book in this series of lectures. But here in Matthew 5:43-48 we read this: 'Jesus said, 'You have heard that it was said, you shall love your neighbor and hate your enemy.''" [00:12:42]

"When Jesus uses the introductory phrase 'It is written' he is making specific and explicit reference to the Old Testament Scriptures. When he uses the phrase 'You have heard it said' he is referring, he's using language, an idiomatic expression that his contemporaries understood that he was referring to the halacha, which was the oral tradition of the rabbis, the rabbis who developed their theology, which often departed from the teachings of the Old Testament." [00:13:24]

"And so he said, 'You've heard it said, you shall love your neighbor and hate your enemy. But I say to you, love your enemies. Bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you that you may be sons of your Father in heaven. For he makes his sun rise on the evil and on the good.' This is the love of beneficence here. 'And he sends rain on the just and on the unjust.'" [00:14:26]

"Therefore you shall be perfect just as your Father in heaven is perfect.' Now, what Jesus is saying here, is that you should be complete, just as your Father is complete. That is, to be complete in the absolute sense is to have it all together, or what we call integrity. And Jesus is saying you are to manifest and to imitate nothing less than the integrity of almighty God, who loves people even when they hate him, who does good to those who persecute his own Son, and you are called to transcend the normal, human feelings of hatred and vengeance that mark fallen humanity now that you are in the kingdom, you are to live out a kingdom ethic, the essence of which is this doctrine of love." [00:15:19]

"Finally he says to him the third time, 'Simon, son of Jonah, do you love me?' But this time, Jesus shifts to philein, after Peter has just told him twice that he loved him, and with that same word. Now, Jesus uses the word back, and said, 'Do you love me like that?' And it said, 'Peter was grieved because he said to him the third time, 'Do you love me?'' You can't help but draw the inference that the reason for the three-fold inquiry, the interrogation, Jesus asks him three times, because three times he'd been asked by the world, 'Do you know him?' and three times Simon Peter publicly repudiated Jesus." [00:21:03]

"And so now as he's being restored as a disciple, Jesus asks him, 'Peter, do you love me?' 'Yes, Lord, I love you.' 'Peter, do you love me?' 'Yes, I love you.' 'Peter, do you love me?' Three times. How could Peter miss the significance of that? And no wonder he was grieved. 'Jesus said to him again, 'Feed my sheep. Most assuredly I say to you, when you were younger you girded yourself and walked where you wanted, but when you are old, you will stretch out your hands and somebody else will gird you and carry you where you do not wish',' signifying prophetically the martyrdom that Peter would experience." [00:21:57]

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Transcript
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