Sermon Tone Analysis

Love

The Greek language distinguishes at least four different ways as to how the word love is used.

Ancient Greek has four distinct words for love: agápe, éros, philía, and storgē.

However, as with other languages, it has been difficult to distinguish the separate meanings of these words without carefully considering the context in which the words are used.

Nonetheless, the senses in which these words were generally used are as follows:

Agápe (ἀγάπη agápē[1]) means "love: esp.

charity; the love of God for man and of man for a good God."[2]

Agape is used in ancient texts to denote feelings for one's children and the feelings for a spouse, and it was also used to refer to a love feast.[3]

Agape is used by Christians to express the unconditional love of God for his children.[4]

This type of love was further explained by Thomas Aquinas as "to will the good of another."[5]

Éros (ἔρως érōs) means "love, mostly of the sexual passion."[6]

The Modern Greek word "erotas" means "intimate love".

Plato refined his own definition: Although eros is initially felt for a person, with contemplation it becomes an appreciation of the beauty within that person, or even becomes appreciation of beauty itself.

Plato does not talk of physical attraction as a necessary part of love, hence the use of the word platonic to mean, "without physical attraction".

In the Symposium, the most famous ancient work on the subject, Plato has Socrates argue that eros helps the soul recall knowledge of beauty, and contributes to an understanding of spiritual truth, the ideal "Form" of youthful beauty that leads us humans to feel erotic desire – thus suggesting that even that sensually based love aspires to the non-corporeal, spiritual plane of existence; that is, finding its truth, just like finding any truth, leads to transcendence.[7]

Lovers and philosophers are all inspired to seek truth through the means of eros.

Philia (φιλία philía) means "affectionate regard, friendship", usually "between equals".[8]

It is a dispassionate virtuous love, a concept developed by Aristotle.[9]

In his best-known work on ethics, Nicomachean Ethics, philia is expressed variously as loyalty to friends (specifically, "brotherly love"), family, and community, and requires virtue, equality, and familiarity.

Furthermore, in the same text philos denotes a general type of love, used for love between family, between friends, a desire or enjoyment of an activity, as well as between lovers.

Philia (φιλία philía) means "affectionate regard, friendship", usually "between equals".[8]

It is a dispassionate virtuous love, a concept developed by Aristotle.[9]

In his best-known work on ethics, Nicomachean Ethics, philia is expressed variously as loyalty to friends (specifically, "brotherly love"), family, and community, and requires virtue, equality, and familiarity.

Furthermore, in the same text philos denotes a general type of love, used for love between family, between friends, a desire or enjoyment of an activity, as well as between lovers.Storge (στοργή storgē) means "love, affection" and "especially of parents and children".[10]

It is the common or natural empathy, like that felt by parents for offspring.[11]

Rarely used in ancient works, and then almost exclusively as a descriptor of relationships within the family.

It is also known to express mere acceptance or putting up with situations, as in "loving" the tyrant.

This is also used when referencing the love for one's country or a favorite sports team.

Storge (στοργή storgē) means "love, affection" and "especially of parents and children".[10]

It is the common or natural empathy, like that felt by parents for offspring.[11]

Rarely used in ancient works, and then almost exclusively as a descriptor of relationships within the family.

It is also known to express mere acceptance or putting up with situations, as in "loving" the tyrant.

This is also used when referencing the love for one's country or a favorite sports team.

The word that we speak on this morning can never be exausted.

To fathem the depths of this word is beyond our finite minds.

It is a, or rather thee driving force of life.

It is a word that does not simply describe God, but is acctually that of His essence, of who He is.

That truth spoken by the Holy Spirit is so much bigger than we realize, so much more consumming of everything that we are.

If I could note, the word for know here (ginosko) is the root word from which we get the word “knowledge” (epignosis) that we studied a few weeks ago in and (gnosei) in 2 Peter 1:6.

If one does not love then they do not “know” or “understand God”.

That is you don’t have a understanding not just of what He likes, but of who He is in His essense, purpose and character.

A devotedness…this love has in it, the state of being devoted or given or addictedness.

It is the state of being all in or into or for another.

Every thought, every passion, every movement eminating from the inner of self and producing the fruit of an action is birthed from a charity towards, a devotedness for the object of ones affection.

Thus, the Holy Spirit through Peter has instructed us to in our faith (trusting in God) add virtue (thinking rightly/right and wrong) and to virture add knowledge…that is a understanding of God, of who He is.

To grasp this is to grasp the reason behind right thinking and that is what kicks off the rest of the list which are all outward evidences of trusting God, thinking rightly of God, and understanding the divine nature or heart of God.

The first result is that the flesh is no longer Lord over you, but you are controlled now by the spirit of God, it is in your Bibles as “self-controlled” but you might say “spriti-controlled” or “new-self, new-man controlled”.

When that takes place you are no longer tossed back and forth by various impallses or new waves of doctrine.

But rather you persever in truth and in your knowledge of it, which begins a habitual form of peitus or godly living and in this which grows a natural seperation from the world and it’s lust also births a natural affection for the things of God, not just an affection but a companionship with God, a walking with Him and in that a natural fellowship with your brothers and sisters in Christ who offer a form of company in a world where we are as strangers and exiles.

It is at the end of this list which we are continually growing in that we read the word love (agape).

If all of the prior list has set us in

A path of right thinking/knowing/understanding.

A path of right living

Then thirdly this word love sets us in the way of right being and eternal vision.

Because I am preaching upon an inexaustable word in the presence of those who are able to be exausted this morning, I have narrowed my aim down to three points and then desire to end perhaps with some application brithed from them.

I. Agape Love defined: is a complete, devotion (addiction) to the good of another.

II.

Agape Love demonstrated, given and commanded: has been demonstrated to you, given unto you, and commanded of you.

III.

Agape Love Results: demands ones affections be upon heaven.

AGAPE LOVE DEFINED:

A devotedness…this love has in it, the state of being devoted or given or addictedness.

It is the state of being all in or into or for another.

Every thought, every passion, every movement eminating from the inner of self and producing the fruit of an action is birthed from a charity towards, a devotedness for the object of ones affection.

When one thinks of agape, you ought to think of the consuming of ones life.

It is not I agape this and I agape that.

It is a singular devotion to which all else not just takes a back seat to, but is actually related to by you and to you through the effects of that devotion.

One must note here that this love cannot be used of selfishness, it is, to will the good of another.

In the flesh, that of the old man gets lost in the passion of eros, the devotion to self and to the pleasures of self even in the midst of disreguard for another.

Another is only appretiated for the pleasure that the bring to self.

Agape is just the opposite.

It is to will the good of another reguardless of the comfort or discomfort, the good or the trial that brings to self.

AGAPE LOVE DEMONSTRATED, GIVEN, AND COMMANDED

Your example:

So the self sacrificing portion of this love has been demonstrated by God, through His son, Jesus the Christ, our Lord.

But what is the so what?

Or what do we do now?

I ask this with mindful of two truths of doctrine...

The love of God has freed us from that which would keep us from God.

The love of God has been given to us in that through the Spirit and Word it abides within us and is thus able and purposed to be exercised out.

In the first point of doctrine that the love of God has freed us from that which would keep us from God, I note that, that which would keep us from God is an affection for that which is other than God.

Affection for self, addiction to pleasure, success, wealth, self righteousness, activity, others...

The agape love of God has freed us to agape love God.

How? How do we agape love God?

The love has to be sourced in God, being itself of God, given by God.

God must not only be the object of it but also the director, the conductor.

In short, in order for us to be channels of this divine love, we must heed the directives of the Divine.

...

First, Agape love is singular.

It cannot be divided.

Incase you think this is two strong of agapeo…it doesn’t begin there…listen to how God speaks of phileo love....

Love is singular in it’s source and it’s object.

God is love.

Second, if we love God, then we do as he commands.

Our doing as God commands is an act of love for God.

Not only this but God in his commands is an act of love for us.

So you agapeo God if we keep His commandments ().

You are God’s phileo if you do what He commands you ().

Again I note that God shows His phileo unto us in the giving of His commands.

That is the first and greatest commandment: To love the Lord thy God.

The second is like it…in that it is rooted in it.