Study of “Love” — 2 Peter 1

6 min readFeb 24, 2022

What Is Love?

agapē: affection, goodwill, benevolence

men to men (especially believer to believer)
men to God
God to men
God toward Jesus
Jesus to men
Jesus the object of love
God the author of love
service undertaken due to love [VIRTUE]
God is love
doing things lovingly [VIRTUE]
doing things motivated by love [VIRTUE]

Matthew Henry: “charity” or a love of goodwill to all mankind, for mankind is all the same, each member. Believers yes are distinguished and dignified above those who are without Jesus but they are to sympathize with others in their calamities, relieve their necessities, and promote their welfare both in body and soul. So all believers in God act as God who is good to all and especially to Israel. (Gal 6:9–10)

Some examples in Scripture:

(Frequently used in Paul’s, John’s, and Peter’s writings — they account for the majority of its 115 uses in the context of many different relationships (above). It’s used only once in Matthew and Luke, twice in Hebrews and Revelation. Not found in Acts, Mark, or James, but note that when they use ‘love’ it is normally agapaō which is simply the verb form (below))

Mt. 24:12 — “because lawlessness will be increased, the love of many will grow cold”
Luke 11:42 — “woe to you pharisees…neglect justice and the love of God (unto others).”
Rev 2:4 — the Ephesians no longer having the love they had at first
(^all of these imply we ought to have it)
Other times Peter uses it, he says to demonstrate it with a kiss, a sign of mutual affection (1 Peter 5:14) and to keep doing it earnestly, to continue giving proofs of this love in you (1 Peter 4:8).

The verb form agapaō should be considered as well, as it’s essentially the same word and gives us more insight to its meaning. What’s more, the assertion above concerning limited agapē usage seems somewhat irrelevant with how often agapaō is used (“Love” in ESV is agapē 115 times, but agapeō 143 times))

Used all over 1 John and so many other key verses; the love God has for Jesus, the love God has for us demonstrated in Jesus, and the love we are to reflect unto others
When used of love to a master, the word involves the idea of affectionate reverence, prompt obedience, and grateful recognition of benefits received under official servitude. Wholeheartedness — Mt. 22:37
Also used to love things/ideas, such as righteousness, glory, darkness, seat of honor, worldly things, life.

Summary:

This is the active love we have for fellow humans because we go through the same things as them and help them through it all as God does, but as God has a special mind to Israel, so we have a special love for Israel and all those grafted in (Rom 11), our siblings and co-heirs. If that is indeed the general idea, then this can be distinguished from BROTHERLY AFFECTION in saying that this is more broad and indeed more of a reflection of God’s active love for the whole world (John 3) as opposed to a reflection of His love for Israel (BROTHERLY AFFECTION), though that is a little different altogether because BROTHERLY AFFECTION might arguably be a love for brothers that reflects God’s Trinitarian love. In any case, agapē seems more general (though not lesser; merely different; administered and applied to a different set of people, inclusive of the brothers but not at all specific to them). This is that love which God has shown us (Rom 5:8) and which we therefore reciprocate in love for Him, demonstrated in how we love His people and also His enemies. He loves, He is love, so we love. (The Bible Project — 5 min)

Love Relation to The Path:

If BROTHERLY AFFECTION is loving our brother because God loves that brother, LOVE is loving the world because God loves us.

If GODLINESS is general piety and reverence in all things, and if VIRTUE is eager excellence in all moral good, LOVE aims more specifically toward eager active service and sacrifice for people, no less eager, and no less focused on God and motivated by Him, but specific to people the pinnacle of creation.

If STEADFASTNESS moves toward this sacrificial life dutifully, and with sanctification and eternity in mind (all of which is to be commended), LOVE moves toward it with a heart for others, counting them more significant than self, and seeking their best, with them in mind (Phil 2).

This has to come out of FAITH, because if we as sinful humans are not assured of our own eternal good, and if it’s not founded upon grace which truly assures us, then we have much work to do for ourselves, so how can we afford to truly care deeply for others and count them more significant? Won’t I always be more significant in my heart and operate out of fear for my own soul? And without the assurance of hell, what would prompt me so eagerly and urgently toward others? And would I not only love them shallowly, only serving surface needs and never able to dig deeply into their deepest spiritual need?

On the road of VIRTUE, all things of course have a proper heart orientation, however where VIRTUE, STEADFASTNESS, and SELF CONTROL might be more dutiful, and therefore more practical in our allegory of the road, LOVE will be more similar to GODLINESS in that it fills and enhances all else. Indeed, all of these things without it are nothing (1 Cor 13:2). As GODLINESS is a heart orientation toward God, so LOVE is a heart orientation toward others (and therefore constant because our God is relational and His world is full of people) because of God. It enhances all else because it sets us free (in selflessness) and gives joy therefore because we now have genuine enjoyment and purpose in our interactions with others (which are again, constant in this life). Any service of VIRTUE now truly comes out of deep desire without thought to self (if it didn’t already, being informed by KNOWLEDGE of Jesus’ love). Any barrier of SELF CONTROL is now erected zealously with God and others in mind because I love them and want to be of greatest service to them, moving toward sacrifice and death (STEADFASTNESS) that my whole self might be spent in their service because I love them (God and others) and I know where I am going, wanting them to join me (FAITH). This enhances BROTHERLY AFFECTION because it is mutual, a shared feeling that prompts us together in mission side by side and thereby deepening our bond. And without a doubt, this increases and enhances (and feeds off of) GODLINESS, for when we begin to LOVE, we see and experience more of God who is Himself love. Serving in joy and freedom is addicting and we want more, seeking more of God and more reverently setting our eyes, hearts, and affections on Him that we might follow His lead and gain more of His direction.

Work & Rest:

I REST in the freedom I have to not love myself (and look out for my own eternity)
I WORK therefore because I get to devote my efforts to loving others (and caring for their eternity)

Love In The Scriptures & In The Life of Jesus

Indeed is not Rom 5:8 the pinnacle of LOVE? What demonstration of love is greater than that shown to an enemy (Rom 5:7)? Though that question seems contrary with what Jesus says in John 15:13, we must remember that He formed the ultimate friendship by calling us who were enemies (Rom 5:10) friends (John 15:15). Indeed, what command is more difficult than to love our enemies (Luke 6:27)? So if the greatest example of earthly love is to call an enemy a friend and to die for him, is not the ultimate eternal example that the eternal Creator of all things would allow His creatures to rebel against Him, thus becoming His enemies, and yet pursue them, call them friends, become like them, and die for them? So Romans 5:8 is the pinnacle of LOVE. There is no greater example than that of Jesus.
^This compels/controls us (2 Cor 5:14–21) as we labor on behalf of God to others. (Rom 9:1–3) And 1 John seems to affirm at every point that our love has everything to do with God’s love. (Particularly 1 John 4:7+ and notice how 1 John 5 points to the discussion of FAITH above)
More examples through Mark