Agape Love Defined by Jesus in the New Testament

Agape, a Greek term for love, is central to the New Testament's portrayal of God's character and the ethical demands on believers. While the Greek language has several words for love, agape often denotes a particular kind of love characterized by deliberate choice and self-sacrifice ^[1]. This is distinct from phileo, which can refer to affection or friendship ^[1].

The concept of agape is foundational to understanding God, as 1 John 4:8 states, "God is love" ^[4]. This declaration forms a cornerstone of John's letter, alongside the idea that "God is light" ^[4]. This divine love is not merely an attribute but the very essence of God, serving as the source and embodiment of all love ^[4]. The love of God is demonstrated in His giving Christ for humanity's redemption, and Christ's love is shown in His sacrificial death for salvation ^[12].

Jesus exemplified agape through his actions and teachings. His willingness to touch a ceremonially unclean leper, for instance, reflects the new order of the Kingdom of God, where compassion transcends ritualistic boundaries ^[10]. Christ's love is especially evident in His offering Himself as a sacrifice, a model for Christian love ^[11]. This sacrificial love is described as a pleasing aroma to God, drawing on Old Testament imagery of burnt offerings ^[11]. The apostle Paul encourages believers to be motivated by and to model their love after Christ's sacrificial love ^[11].

In the New Testament, agape is presented as the fulfillment of the law. As 2 John 1:6 states, "Love is the fulfilling of the law" ^[5]. This commandment to love is not new in the sense of being unheard of, but it is "new" in that Christianity first promulgated it with the highest motive: an instinctive love for God who first loved humanity, compelling believers to love all others ^[6]. John Gill notes that the command to love God and to love one's brother are intertwined; the same command requires both ^[8]. This love is considered the first and chief fruit of the Spirit ^[9].

The enduring nature of agape is emphasized in 1 Corinthians 13, often called the "love chapter." Unlike spiritual gifts, which are temporary, love "will last forever" because God Himself is love ^[3]. Adam Clarke further elaborates that one who "dwells in love" is full of God, for God is the fountain and maintainer of such love ^[7].

The early Christian community also expressed agape through practical means, such as the "love feasts" (agape) mentioned in 2 Peter 2:13 and Jude 1:12 ^[2]. These were communal meals where richer members contributed food and drink, shared by all, especially the poorer members, often after the celebration of the Lord's Supper ^[2]. This practice, described by Chrysostom, illustrates the early church's commitment to expressing love through tangible acts of fellowship and provision ^[2].

The covenant relationship between God and His people is frequently symbolized by marriage in the Bible, with adultery representing spiritual unfaithfulness ^[13]. This imagery underscores the depth and commitment inherent in God's agape for His people, a love that establishes covenants despite, rather than because of, human character ^[13].

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Love — This word seems to require explanation only in the case of its use by our Lord in his interview with "Simon, the son of Jonas," after his resurrection (John 21:16, 17). When our Lord says, "Lovest thou me?" he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., "I love." This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon's word. The distinction between these two Greek words is thus fitly described by Trench:, "Agapan has more of judgment and deliberate choice; philein ha”
Smith's Bible Dictionary “Smith's Bible Dictionary: Love Feasts — (Agape), (2 Peter 2:13; Jude 1:12) an entertainment in which the poorer members of the church partook, furnished from the contributions of Christians resorting to the eucharistic celebration, but whether before or after may be doubted. The true account of the matter is probably that given by Chrysostom, who says that after the early community of goods had ceased the richer members brought to the church contributions of food and drink, of which, after the conclusion of the services and the celebration of the Lord's Supper, all partook together, by this me”
1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 13:8: 13:8-13 Love, in contrast to spiritual gifts, will last forever. 13:8 Love will last forever, because God is love (cp. 1 Jn 4:7-12, 16).”
1 John (Protestant academic) “Tyndale House on 1 John 4:8: 4:8 God is love, the source and embodiment of all love. This concept and the concept that “God is light” (1:5) form the foundation on which John writes this letter.”
2 John (Presbyterian) “Jamieson, Fausset & Brown on 2 John 1:6: "Love is the fulfilling of the law" (Rom 13:10), and the fulfilling of the law is the sure test of love. This is the commandment--Greek, "The commandment is this," namely, love, in which all God's other commandments are summed up.”
1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 2:8: a new commandment--It was "old," in that Christians as such had heard it from the first; but "new" (Greek, "kaine," not "nea": new and different from the old legal precept) in that it was first clearly promulgated with Christianity; though the inner spirit of the law was love even to enemies, yet it was enveloped in some bitter precepts which caused it to be temporarily almost unrecognized, till the Gospel came. Christianity first put love to brethren on the new and highest MOTIVE, instinctive love to Him who first loved us, constraining us to love all,”
1 John (Methodist/Wesleyan) “Adam Clarke on 1 John 4:16: God is love - See on Jo1 4:8 (note). He that dwelleth in love - he who is full of love to God and man is full of God, for God is love; and where such love is, there is God, for he is the fountain and maintainer of it.”
1 John (Baptist/Reformed) “John Gill on 1 John 4:20: And this commandment have we from him,.... Either "from God", as the Alexandrian copy and the Vulgate Latin version read; and that to love the brethren is a commandment of God, is clear from Jo1 3:23; or from Christ, for it is also a command of his, even his new commandment, which he has given, and his people have received from him: that he who loveth God, love his brother also; see Joh 13:34; which is an argument persuading to attend to the one as well as to the other; for the same command that requires the one, requires the other: and he that transgresses it in on”
Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 1:8: your love-- (Col 1:4); "to all the saints." in the Spirit--the sphere or element IN which alone true love is found; as distinguished from the state of those "in the flesh" (Rom 8:9). Yet even they needed to be stirred up to greater love (Col 3:12-14). Love is the first and chief fruit of the Spirit (Gal 5:22).”
Mark (Protestant academic) “Tyndale House on Mark 1:41: 1:41 Jesus’ willingness to touch a ceremonially unclean leper reflects the new order of the Kingdom of God (1:15; 5:25-34; Luke 7:36-50; see Matt 10:8; 11:5).”
Ephesians (Protestant academic) “Tyndale House on Ephesians 5:2: 5:2 Christ’s love is shown especially in his offering himself as a sacrifice for us (cp. 5:25; John 15:13; Rom 5:8). Christian love is motivated by and modeled after Christ’s sacrificial love (see Phil 2:5-8). • Paul draws on Old Testament imagery, where the smell of a burning sacrifice was a pleasing aroma to God (see Lev 1:9; 2:2; cp. Rom 12:1).”
Ephesians (Methodist/Wesleyan) “Adam Clarke on Ephesians 3:19: To know the love of Christ, which passeth knowledge - It is only by the love of Christ that we can know the love of God: the love of God to man induced him to give Christ for his redemption; Christ's love to man induced him to give his life's blood for his salvation. The gift of Christ to man is the measure of God's love; the death of Christ for man is the measure of Christ's love. God so loved the world, etc. Christ loved us, and gave himself for us. But how can the love of Christ, which passeth knowledge, be known? Many have labored to reconcile this seeming co”
Ezek (Protestant academic) “Tyndale House on Ezek 23:4: 23:4 Marriage is commonly used in the Bible as a symbol for the covenant relationship between God and his people (e.g., Isa 54:1-8; Eph 5:22-33). Adultery symbolizes Israel’s spiritual unfaithfulness (e.g., Hos 1–3). God makes his covenants in spite of, not because of, his people’s character (Rom 5:6-11).”

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