Love is a cornerstone of both the Old and New Testaments. Indeed, the very foundation of divine law rests upon love – love for God and love for our fellow human beings, as clearly stated in the Great Commandments (Deuteronomy 6:5; Leviticus 19:18). Scripture proclaims unequivocally, “God is love” (1 John 4:8, 16). Therefore, grasping, teaching, and embodying godly love in our thoughts, words, and actions is of paramount importance for anyone seeking a deeper spiritual connection.
The English word “love” is remarkably versatile, covering a spectrum of emotions and actions. However, godly love transcends ordinary affection. It is a distinct, spiritual attribute, qualitatively superior to any earthly form of love. Its profound nature naturally leads us to seek a concise way to understand and articulate it – a kind of shorthand that encapsulates its essence. This desire for simplification often leads us to seek a word that resonates with spiritual significance and pleasant connotations.
This quest for a defining term partially accounts for the widespread adoption of the Greek word agape. Agape frequently appears in religious discourse, sermons, and theological writings, often presented as the quintessential expression of godly love. Its very sound carries a certain spiritual weight, further contributing to its popularity.
Agape (pronounced ah-gah’-pey or ah’-guy-pey) is indeed a Greek noun for love. Its corresponding verb form is agapao (pronounced ah-gah-pah’-o). It’s crucial to differentiate this Greek agape from the English word “agape” (pronounced uh-geyp’), which describes being in a state of surprise or wonder, “with mouth wide open”. While the Greek term has been embraced into English vocabulary, confusion arises because the English dictionary definition of agape as “the love of God or Christ for humankind” and “the love of Christians for other persons, corresponding to the love of God for humankind” does not fully align with its original Greek meaning.
This exploration aims not to provide an exhaustive treatise on godly love—which would necessitate a comprehensive examination of both Old and New Testament scriptures. Instead, our primary goal is to clarify common misunderstandings surrounding the Greek word agape, both as a noun and a verb, and to delve into the true essence of what constitutes godly love.
Unpacking Agape: Is it Truly a Special, Spiritual Love?
When encountering the word “love” in the New Testament, it is frequently translated from either agape or agapao. Given that many of these scriptural passages extol the greatness of godly love, it’s easy to assume that these Greek words inherently denote a superior, spiritual form of love – agape love.
However, this assumption, while common, is not entirely accurate. During the time the New Testament was written, both agape (noun) and agapao (verb) were the most prevalent and general Greek terms for “love.” They were used across a broad spectrum of contexts, much like the English word “love” is used today. Therefore, when we use the phrase “agape love,” it’s essentially akin to saying “love love.” It’s similar to saying “amor love” in Spanish, “amour love” in French, or “amore love” in Italian – redundant and not inherently conveying a uniquely spiritual concept.
Understanding the true nature of godly love – its attitudes and actions – demands far more profound insight than simply knowing the definitions of a few Greek and Hebrew words. Godly love is fundamentally a spiritual love, empowered within us by God through the Holy Spirit (Romans 5:5; Galatians 5:22; 1 John 4:7-13). The confusion arises because many incorrectly assume that agape/agapao intrinsically signifies this spiritual love. Examining several scriptures will reveal that this assumption is indeed flawed.
Agape in the Hands of the Ungodly: Examples in Scripture
To illustrate that agape doesn’t automatically imply godly love, consider these scriptural examples where agapao is used in contexts far removed from spiritual righteousness:
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Luke 6:32: “For even sinners love [agapao] those who love [agapao] them.” This verse highlights that even those who are not righteous are capable of agapao, demonstrating it’s not exclusive to godly individuals.
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John 3:19: “And this is the condemnation, that the light has come into the world, and men loved [agapao] darkness rather than light, because their deeds were evil.” Here, agapao is used to describe a preference for darkness and evil, directly contrasting with godly love.
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John 12:43: “for they loved [agapao] the praise of men more than the praise of God.” This verse illustrates agapao directed towards worldly recognition and human approval, overshadowing love for God.
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2 Timothy 4:10: “for Demas has forsaken me, having loved [agapao] this present world.” Demas’s love (agapao) for the world led him away from faith and commitment, showcasing a misdirected application of this word.
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2 Peter 2:15: “They have forsaken the right way and gone astray, following the way of Balaam, the son of Beor, who loved [agapao] the wages of unrighteousness.” Balaam’s love (agapao) was for financial gain through wickedness, a clear deviation from godly principles.
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1 John 2:15: “Do not love [agapao] the world or the things in the world. If anyone loves [agapao] the world, the love of the Father is not in him.” This verse explicitly warns against directing agapao towards worldly desires, as it conflicts with love for God.
These examples unequivocally demonstrate that the Greek words agape and agapao, in their original context, do not inherently signify a spiritual or righteous love. Their meaning is determined by the object and context of the love, not by the word itself.
Distinguishing English and Greek Usage of Agape
While we’ve established that Greek agape is not automatically spiritual, it’s important to address its usage in English. This article isn’t intended to discourage the mention of agape in discussions of faith. Rather, it advocates for clarity. We can mitigate confusion by acknowledging agape as both a Greek word and an English word.
As a Greek word, agape carries no inherent spiritual connotation. However, as an English word, it has become commonly associated with spiritual love. Therefore, using “agape” to refer to spiritual love is acceptable in English, provided it’s clarified that it’s being used as an English term for spiritual love and not implying that the Greek agape and agapao inherently mean spiritual love in the New Testament. This distinction is crucial for accurate biblical interpretation and understanding of What Is Godly Love.
Other Greek Words for Love in the New Testament
Besides agape and agapao, two other Greek words are frequently translated as “love” in the New Testament: philos (noun) and phileo (verb). Philos appears 29 times, and phileo appears 25 times. The root philo is the basis for many English words, such as philanthropy (love of humanity) and Philadelphia (city of brotherly love).
While philos/phileo are significant, agape/agapao are far more prevalent. Agape appears 116 times, and agapao appears 137 times in the New Testament, highlighting their dominant role in expressing love within the scriptures. Interestingly, two other Greek words for love, eros (romantic love) and storge (familial love), are not found in the Bible, suggesting a different focus in scriptural teachings about love.
Agape/agapao and philos/phileo possess subtly different nuances. Some scholars propose that agape/agapao represents a love rooted in decision and mind (head-love), while philos/phileo is more spontaneous, emotional, and affection-based (heart-love). However, the New Testament often employs them synonymously and interchangeably, blurring these distinctions in practice.
Interchangeable Use of Agapao and Phileo in Scripture
Consider these examples where agapao and phileo are used seemingly interchangeably to describe the same concept:
- John 21:7, 20: “Therefore that disciple whom Jesus loved [agapao] said to Peter, ‘It is the Lord!’” and “Then Peter, turning around, saw the disciple whom Jesus loved [agapao] following…”
- John 20:2: “Then she ran and came to Simon Peter, and to the other disciple, whom Jesus loved [phileo]…”
In these instances, both agapao and phileo are used to describe Jesus’ love for his disciples, suggesting no significant distinction in this context.
- Hebrews 12:6: “For whom the Lord loves [agapao] He chastens…”
- Revelation 3:19: “As many as I love [phileo], I rebuke and chasten…”
Here, both agapao and phileo are used in parallel statements about divine love expressed through discipline, further highlighting their overlapping meanings.
- Luke 11:43: “Woe to you Pharisees! For you love [agapao] the best seats in the synagogues and greetings in the marketplaces.”
- Luke 20:46: “Beware of the scribes, who desire to go around in long robes, love [phileo] greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts…”
In these critical descriptions of the Pharisees and scribes, both agapao and phileo are used to denote their love for positions of honor, reinforcing the interchangeable nature of these terms. These examples illustrate that the New Testament doesn’t rigidly separate agapao and phileo, using them in ways that often overlap and convey similar meanings.
Phileo: Expressing Godly Love
Contrary to the notion that agape is the sole word for godly love, the New Testament also uses phileo to describe divine love and the love of believers for God:
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John 5:20: “For the Father loves [phileo] the Son, and shows Him all things that He Himself does…” This verse clearly uses phileo to describe the profound love between God the Father and God the Son.
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John 16:27: “for the Father Himself loves [phileo] you, because you have loved [phileo] Me.” Here, phileo is used to describe the Father’s love for believers and their love for Jesus.
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1 Corinthians 16:22: “If anyone does not love [phileo] the Lord Jesus Christ, let him be accursed.” This verse uses phileo in the strong command to love the Lord Jesus Christ, emphasizing that phileo can indeed express the highest form of godly love.
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Titus 3:15: “Greet those who love [phileo] us in the faith.” This verse uses phileo to describe the love among believers, a key aspect of godly community.
These scriptures demonstrate that the Greek language doesn’t draw a rigid distinction between agape/agapao and philos/phileo when it comes to expressing godly love. Both terms are utilized to depict divine love and the love that should characterize believers.
The Unique Shade of Meaning in Agape/Agapao
Despite the overlapping usage, agape/agapao does possess a significant nuance: it often implies a decisive, volitional love, a commitment to love even without expectation of reciprocation. It’s frequently a love that is not mutual or based on reciprocal feelings.
A prime example is God’s love for humanity. God loved all people – often when they were unlovable and before any love was returned to Him, with no guarantee that love would be returned in the future (John 3:16-17). Romans 5:6-8 powerfully illustrates this: “For when we were still without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die. But God demonstrates His own love [agape] toward us, in that while we were still sinners, Christ died for us.” This passage highlights the unmerited, proactive nature of agape love – God loved us and acted in love towards us even when we were undeserving and alienated from Him.
The Old Testament’s Richness of Love
Love is not a concept exclusive to the New Testament; it is a central theme throughout the Old Testament as well. Many New Testament teachings on love are rooted in and directly quote from the Old Testament scriptures. The Hebrew language itself possesses rich expressions for love.
The primary Hebrew word for “love” in the Old Testament is ahab (pronounced aw-hab’), appearing approximately 250 times in various forms, predominantly as a verb. Ahab encompasses a broad spectrum of love, from passionate affection to devoted loyalty.
Consider the two Great Commandments, both drawn from the Old Testament: “You shall love [ahab] the Lord your God with all your heart, with all your soul, and with all your strength” (Deuteronomy 6:5) and “you shall love [ahab] your neighbor as yourself” (Leviticus 19:18). Here, ahab signifies the deep, committed love required by God’s law.
Another profound Hebrew word for love is hesed (or chesed, pronounced kheh’-sed). Appearing 248 times in the Old Testament, hesed is incredibly rich in meaning, encompassing steadfast love, compassionate mercy, and unwavering loyalty. It is often translated as mercy, lovingkindness, or goodness.
Hesed frequently describes God’s love for His people, emphasizing its enduring and faithful nature. Furthermore, hesed is often the key word in significant passages highlighting God’s love for all people, including Psalm 36:5, 7, 10 and Psalm 103:8, 11, 17. These Hebrew words, ahab and hesed, demonstrate that the Old Testament provides a deep and nuanced understanding of love, predating and enriching the New Testament concepts.
Godly Love: Surpassing the Limits of a Single Word
Ultimately, understanding what is godly love extends far beyond the definitions of Greek or Hebrew words. It requires immersing ourselves in the entirety of Scripture – God’s comprehensive revelation of love.
1 Corinthians 13, often called the “love chapter,” offers the most succinct and profound summary of godly love. This single chapter reveals more about its essence than any dictionary definition of agape/agapao could ever convey. To suggest that God’s love can be fully captured by a single word or a few words is to diminish its immeasurable depth and complexity.
Regrettably, some have attempted to separate godly love from obedience to God’s Ten Commandments. However, a fundamental way we express our love and loyalty to God is through obedience to His commands (1 John 2:4-6; 5:2-3; 2 John 6). Modern society often misrepresents love as mere emotional feelings, while the Bible portrays love primarily as actions – the labor of love demonstrated in how we treat God and others. The Greek words agape/agapao themselves do not inherently imply obedience to God, further highlighting that they alone do not fully encapsulate the concept of godly love.
The “New Commandment”: Love as the Mark of a Disciple
John, the “apostle of love,” preserved Jesus’ pivotal teachings on love. Jesus declared, “A new commandment I give to you, that you love one another; as I have loved you, that you also love one another” (John 13:34). While the Old Testament also teaches love, Jesus’ commandment was “new” because it introduced a radically higher standard of love – a love exemplified by Himself. It was a completely selfless, unconditional, and self-sacrificing love.
Jesus further stated, “By this all will know that you are My disciples, if you have love for one another” (John 13:35). This Christ-like love among believers becomes the defining, undeniable mark of true discipleship.
Godly love, therefore, is fundamentally selfless and sacrificial. Jesus commanded, “This is My commandment, that you love one another as I have loved you. Greater love has no one than this, than to lay down one’s life for his friends” (John 15:12-13). See also 1 John 3:16-18.
The apostles Paul and Peter further emphasized this humble, sacrificial love. Paul urged, “Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others” (Philippians 2:3-4). Peter emphasized deep brotherly love, “Since you have purified your souls in obeying the truth through the Spirit in sincere love of the brethren [philadelphia], love [agapao] one another fervently with a pure heart” (1 Peter 1:22).
Godly love is transformative. It transcends retaliation (Matthew 5:38-39), compels us to go beyond duty in serving others (verses 40-42), and even extends to loving our enemies (verses 43-48). The ultimate embodiment of these virtues was the earthly life of Jesus Christ.
Conclusion: Embracing the Fullness of Godly Love
In conclusion, carefulness in our language is essential. When using agape to describe spiritual love in English, clarifying that we are using it as an English term, not strictly in its original Greek sense, is helpful.
As finite beings, we can never fully grasp the immensity of God’s love. However, it is both our privilege and responsibility to continually strive to understand it more deeply and to increasingly internalize and practice that love towards God and one another.
Perhaps the most fitting tribute to God’s profound and awe-inspiring love is found in Ephesians 3:16-19: “that He would grant you, according to the riches of His glory, to be strengthened with might through His Spirit in the inner man, that Christ may dwell in your hearts through faith; that you, being rooted and grounded in love, may be able to comprehend with all the saints what is the width and length and depth and height— to know the love of Christ which passes knowledge; that you may be filled with all the fullness of God.” This passage encapsulates the boundless, immeasurable nature of God’s love and its transformative power in our lives, a love far exceeding any single word definition and demanding a lifetime of exploration and embodiment.
