What the Bible says about
(From Forerunner Commentary)
In recent years, the indicator in verse 12 about "love . . . grow[ing] cold" has often been cited when a grievance toward a particular church organization or group arose. This verse, however, can easily be misapplied, so it behooves us to more fully understand what it means so that we can know if or when it is being fulfilled.
Understanding the word translated "love" is a vital first step. It is the well-known Greek word agape, the love that people have only because God has given it to them (Romans 5:5; II Timothy 1:7; I John 2:5; 4:7-8). The people whose agape love is growing cold must have had it in the first place, so it refers to those whom God has called into a relationship with Him (John 6:44).
It is important to differentiate between this agape love and the other types of love mentioned in the Bible. Phileo love means "to be a friend to" or "to be fond of" a person or object, indicating "having affection for," whereas Strong's Concordance notes that agape "is wider, embracing especially the judgment and the deliberate assent of the will as a matter of principle, duty and propriety" (emphasis ours). Similarly, philadelphia love means "fraternal affection" or "brotherly love." Agape love, though, is manifested first toward God, because it is a dutiful, submissive, obedient love, one that does what is right regardless of how a person feels about it. In other words, agape love has a moral core rather than an emotional one.
The Bible shows that, in general, we show agape love to the Father through our obedience and submission, especially to His law (John 14:15-23; 15:10; I John 2:5; 5:2-3; II John 6). We show agape love to each other through sacrifice, just as Jesus' example of love—to those around Him and to us—was through sacrifice (John 13:34; 15:12-13; Romans 13:8-10; Galatians 5:13; Ephesians 5:2, 25; I John 3:16, 18; 4:9-12).
The meaning of Matthew 24:12, then, is that agape love will grow cold because of lawlessness, even though there may still be brotherly love, kindness, and human affection. Remember, we show agape love to God through obedience—the opposite of lawlessness—so when disobedience increases, agape grows cold. An example of this appears in the letter to the Ephesians, where Jesus says that they had left their first love—their first agape—and He commands them to repent (Revelation 2:4-5), that is, to turn away from their lawlessness. When there is compromise, or the setting aside of God's standard of righteousness and holiness, then the submissive love toward God and the sacrificial love toward man will begin to grow cold. It is a simple cause-and-effect relationship.
In this prophecy, Jesus Christ is describing an ongoing breakdown in the relationship with God. Since that most important relationship is the source of agape love, if it is waning, then it will be evident in other relationships. A symptom may be that sacrificial love toward other people is decreasing, but the real cause is that the relationship with God is cooling off.
A cause of this deterioration is found in the preceding verse: "Then many false prophets will rise up and deceive many" (Matthew 24:11). While a true prophet always upholds God's law (Deuteronomy 13:3-4; Isaiah 8:19-20; Romans 8:7), a false prophet is willing to compromise with God's standard of holiness when it suits him. Those following a false teacher will likewise slide into lawlessness, becoming separated from God (Isaiah 59:1-3).
David C. Grabbe
Is the Love of Many Growing Cold?
Even though we might fancy ourselves as expert judges, at times it can be tricky to determine by observation whether the agape love is truly cooling. This is because the word "love" can be a subjective term, and even the phrase "sacrificial love" is wide open to interpretation.
To illustrate this, suppose I asked you to turn in your Bible to page 949. In my Bible, on page 949, in the left-hand column, about half way down, are Jesus Christ's words, "By this all will know that you are My disciples, if you have love for one another."
Are we on the same page? Technically, we are, but at the same time, we may not be looking at the same passage. My page 949 is probably at least a little bit different from yours—maybe even very different—though, strictly speaking, we are on the same page. My page 949 contains parts of John 13 and 14; the quotation above is John 13:35. Chances are good that your page 949 is not only different from mine, but that it also differs from page 949 in other Bibles you may have.
This exercise demonstrates that, while we are on the same page with regard to sacrificial love and the need for it, the exact application of that love may be different for each of us, even though it is still exercised within the bounds of God's law. How we show love to others and what we look for in terms of love from others will not always be the same.
This is because we each have facets of God's love, but we do not have the totality, the whole, of it. Each child of God resembles Him to a degree, but each of us resembles Him more strongly in some areas than in others. Each of us learns or is directed to sacrifice in slightly different ways. This does not mean that agape love is absent. It simply means that agape love is not complete in us in the way that God's love is complete.
For example, some people are quite outgoing and excel at making people feel welcome and cherished. They know how to build up, affirm, and encourage people verbally. These are modern types of the apostle Barnabas, whose name means "son of encouragement" or "son of consolation." However, not everybody has that facet of God's love to a significant degree. There was, after all, only one Barnabas among the apostles. Though the other apostles were probably encouraging and affirming in their own ways, only one was named for that aspect of God's love.
Others may not have as much to say, but they will give the shirt off their backs to the needy. They will even have it dry-cleaned first. If it needs to be a different size, they will make sure of that, too.
Some serve behind the scenes, and we may not even be aware of all their sacrifices. They resemble the tireless service of an ox, just as Christ did. Nevertheless, not everyone is able to sacrifice in this way.
Still others have the means to give materially. That may mean giving financial assistance or slipping someone a small token of appreciation or admiration that, even though it does not have much intrinsic worth, stands for a more meaningful sentiment.
As another example, a man I know has a plaque in his office with four short words that explain another facet of God's love. The plaque reads simply, "I teach. I care." But not everyone has that kind of sacrificial love. Other people may instead reflect God's love differently.
On the flipside, because of the way we are as individuals—because our page 949 is not universal—we may not easily recognize the sacrificial love of another if we are looking only for one application of it. Because of the way some people are wired, they may not feel like they are loved unless they receive a hug every time they see you. That is not a shortcoming but simply the way they are. Yet, for others, hugs may make them uncomfortable. We may have to give them more personal space.
Some feel as if they are out in the cold unless they receive an occasional handwritten note. Others may get such a note, but it is not as valuable to them as the sender spending meaningful time with them. Both the card and the time can be examples of sacrificial love, but each means more to one than another.
Some may feel unloved unless the love is verbally expressed to them; for them, "silence is deafening." For others, though, "talk is cheap," and the real evidence of love on their page 949 is some form of physical service or gift.
Thus, although we are all on the same page in one sense, we are not all seeing the same thing. If God is our spiritual Father, then we know that His love is poured out in our hearts (Romans 5:5), and it will be evident in some way. However, that evidence will not be identical in every case. If we are only looking for one facet of God's love, we may miss a great deal of His workmanship, His outworking, and His image in His other children.
David C. Grabbe
Is the Love of Many Growing Cold?
The apostle John declares that sin is the transgression of God's commandments (I John 3:4, KJV), including the two great commandments Jesus spoke in Mark 12:28-31. The word translated as "sin" literally means "to miss the mark." Combining these principles gives us a very broad definition of sin: Sin is imperfectly loving God with all our heart, soul, mind, and strength; and imperfectly loving our neighbor as ourselves.
Romans 3:23 declares that "all have sinned and fall short of the glory of God." In other words, all have sinned in the past, and in the present all fall short in reflecting God's love, which is a major part of His glory. Godly love does not have to grow cold for it to be shown imperfectly. It will be shown imperfectly when it is demonstrated by God's still-imperfect children. We all are in this state.
This is not to say that we should give up trying to perfect God's love. On the contrary, we have every responsibility to do our utmost to perfect it (I John 2:5; 4:12, 17-18). At the same time, it should not shock us when our spiritual brothers and sisters show God's love to us imperfectly, for we are guilty of the same toward them—and toward God.
Perhaps we find ourselves in a situation where it appears that God's love in others is growing cold. Maybe we see God's standard of holiness being ignored or compromised, and some form of lawlessness is beginning to show up. We may see little evidence of sacrificial love, and relationships are beginning to be strained. What should we do?
There are two possibilities. The first is that our discernment is correct, and what Jesus Christ foretold in Matthew 24:12 is coming to pass, perhaps not in its ultimate fulfillment, but at least in type. The second is that our discernment is incorrect, and that God's love is actually present and not growing cold, but we are having trouble seeing it.
If our discernment is correct, and we truly are in a circumstance where agape love is waning, Jesus has already indicated what He wants us to do. Matthew 24:13 says, "But he who endures to the end shall be saved." When many are letting their relationships with God deteriorate, the emphasis is on patient, active endurance.
I Corinthians 13 gives a beautiful description of agape love, which parallels Jesus' exhortation to endure in several points. Verse 4 says that godly love "suffers long." It displays patience and endurance, even in the face of being loved imperfectly. Verse 7 adds that godly love "bears all things" and "endures all things." However, if we are not showing patience or endurance in response to imperfect love, then we are simply responding with carnality rather than with God's love.
Similarly, verse 5 says that godly love "thinks no evil." True love pays no attention to a suffered wrong, nor takes account of the evil done to it. It does not keep a running list of all the ways it has been offended or loved imperfectly. That, again, would be responding to imperfect love with carnality. So, if we find ourselves in the midst of a fulfillment of Matthew 24:12, we really have our work cut out for us because we will have to endure patiently and continue to display God's love rather than allow our own agape to also grow cold in response.
Conversely, God's love may be present, but our discernment may be incorrect, and we are missing it by looking for agape only in one application. We may be continually waiting for a specific type of sacrificial love, and if we do not receive it, we may suppose that God's love is absent. However, we are not all the same in how we show love or how we recognize it. We may need to take a step back and look for facets of God's love that are present, rather than focusing on what may be absent.
In addition, given that human nature is still present within us, we also have to remember that nothing inhibits or damages our ability to see things clearly like focusing on the self. That is, we tend to evaluate whether God's love is present based on how we feel or how we are affected, rather than on objectively looking for God's spiritual workmanship in the overall situation.
David C. Grabbe
Is the Love of Many Growing Cold?
Jesus emphasizes giving, not just to those who love us, but also those who hate us, curse us, despise us, and persecute us.
Jesus is letting us know that godly giving contains an element that separates it from the common sorts of charity. We know this as agape love—a kind of love that can be done without emotion, if need be. It is a kind of love that does for another what is truly best for that person rather than what will make that person happy. It is a love that looks beyond present circumstances toward the ultimate realization of the act, primarily toward the effect of our own behavior.
It is not just a love that, out of concern, gives to somebody to plug a gap and that only. It is a type of love done with a great deal of thought, in which a person thinks through the effects and consequences of his actions to their ultimate end. Therefore, the result is that he does good for the other person whether that person likes it or not.
Of course, God would want us to do these acts of agape love with a great deal of feeling out of true concern. So, it should not be a cold love. But, if necessary, it can be.
It is a love with which one must be very careful. If we read between the lines here in Luke 6, we can see that Jesus is aiming for the Kingdom of God, not for somebody's temporary help. Why would one do good to those that hate him or to someone who curses him or persecutes him unless there was an ultimate, good end for that other person?
A person who performs an act of agape love makes a witness so that in the end it will come to the other's mind in the resurrection—it might take that long—and help to convert him. It will make a stunning impact on that person's mind that this was a Christian practicing love and true good works.
Jesus mentions that in godly giving there is greater merit when there is no hope of repayment or even of gratitude because it is done selflessly. There is nothing coming back to pay or repay one for his sacrifice or gift. He is quick to say, "Look, if you do it this way, there are good returns! There are rewards!" But going into it, a Christian must not have those things in mind.
Godly living is done without respect of persons. It is done in mercy, love, and kindness, as He says in the Golden Rule, just as we would like to be treated. It is done without condemnation and thus done out of a pure heart that truly desires the other's well-being.
Richard T. Ritenbaugh
"If I Have Not Charity"
Unless a person has a heart of stone, he will feel compassion for those who are suffering, and that emotional reaction often fuels a helpful response in the form of aid, much like the Good Samaritan had compassion on the man who was wounded by thieves on the road to Jericho (Luke 10:30-37). He saw the man in his plight, sympathized with him, and selflessly cared for him at his own expense. Jesus shows that we should "go and do likewise" (verse 37), as such compassion is the mark of a true Christian. We see compassion similarly encouraged in the Parable of the Sheep and the Goats, where the righteous sheep help those in need, expecting no reward (Matthew 25:31-46).
It is instructive to see Jesus showing compassion in the few times it is mentioned in the gospels. The first appears in Mark 1:41, where He, "moved with compassion, stretched out His hand and touched [a leper], and said to him, 'I am willing; be cleansed.'" Another time, recorded in Luke 7:13, He feels compassion for a widow who had just lost her only son, and He raises him from the dead. In Matthew 20:34, He has compassion on two blind men and heals them. Both Matthew and Mark record that Jesus had compassion on the multitude that had followed Him "because they were weary and scattered, like sheep having no shepherd" (Matthew 9:36; see Mark 6:34). He also has compassion on multitudes because they had nothing left to eat (Matthew 15:32; Mark 8:2) and because many of them needed healing (Matthew 14:14).
In each of these cases, Jesus shows compassion for people whose circumstances had reached a point of dire need, and they had no ability to help themselves. He then performs a miracle that alleviates the problem. Notice, however, that, like the Good Samaritan, He asks for nothing for Himself, except perhaps that they keep the miracle to themselves. He has little or nothing to gain by helping them—and in fact, His miracles could draw the unwanted attention of the authorities—but He helps them anyway out of outgoing concern. His compassion has no ulterior motive except to draw them closer to God.
Jesus was not a politician; He never demanded a quid pro quo. True compassion, as He practiced it, is an outpouring of agape love, a selfless concern for the ultimate well-being of another expressed in sacrificial action in the other's behalf. His compassion for humanity went so far that He gave His life for us "while we were still sinners," unworthy of aid as His enemies (Romans 5:8, 10). His compassion for our weakness and suffering will ultimately lead to our eternal life in His Kingdom, for when He expresses His love for us, it never ends (I Corinthians 13:8).
Richard T. Ritenbaugh
1 John 4:7-8
These verses furnish Christians with critical marching orders and guidance while providing crucial insight into our Creator's nature—all centered around the word “love.” Twice in these three verses, John declares that “God is love.” He also implores us to “love one another” and to know God, and then he identifies God as the source of love. Furthermore, our Savior commanded His disciples, earlier in John 13:34-35 (see also John 15:12, 17), to love one another “as I have loved you.”
Consider that God has created humanity physically in His image (Genesis 1:26), and further, is re-creating those whom He has called into His spiritual image (II Corinthians 3:18). To that, we must add our standing orders to love God (Deuteronomy 6:5), to seek Him (Matthew 6:33), and to establish an intimate relationship with Him that we might become more familiar with the image that Christ came to reveal and that we are to become (John 1:18).
Consider also the following quote from John Ritenbaugh's 1992 sermon, “Do You See God?”:
We are beginning to see an application to you and me. Will God be working in our lives if we don't see Him? If we don't recognize Him? If we don't understand His purpose, what He is working out in you and me? I don't think so!
In like manner, in his 2006 sermon, “God, the Church's Greatest Problem,” he opined:
Since eternal life lies in the relationship with God, it is extremely important how frequent and accurate our thoughts about Him are. We can conclude that what one knows about the true God Himself and how one uses that knowledge are the two most important issues in life.
A strong relationship with God is critical to attaining eternal life, and the strength of that relationship depends upon an accurate understanding of who He is—His nature. To that end, we have the written Word of God to guide us as it reveals the true nature of God. Moreover, since the Bible teaches us that God is love and that our ability to know God will be determined by our willingness and capacity to love, it is vital that we understand the true meaning of love, particularly as intended by the apostle John's inspired writings. In fact, without this understanding, how can we possibly proceed with our marching orders to seek God—to know Him—and to reflect His will in our interactions with all mankind?
But, everyone is familiar with the concept of love, right? After all, virtually all of civilization is absorbed—even obsessed—with the idea of love. Throughout man's history, countless writers, performers, pundits, and deep thinkers have devoted much—if not most—of their respective careers trying to define and even display love. So, determining the meaning of this simple, four-letter word should not be too great a challenge, right?
Perhaps it is not as easy as one might think. In fact, if we study the world's most common usages and descriptions of love, we find that they have little or nothing in common with the divine nature of our Creator. Stated another way, we discover that John's use of the word “love,” as translated from the Greek word agape, has little to do with our modern, worldly concept of love.
Joseph B. Baity
The Nature of God— What's Love Got To Do With It?
1 John 4:20-21
John presents these verses as a challenge, a test, to his readers. There are many who say they “love God” or “I have fellowship with God” or “I know God,” and John is saying, "Prove it by loving your brother." The proof that love is real is the action that it produces. It will always help the other person in the long run.
If a person really loves God, he will honor his parents, he will not commit murder, nor will he fornicate, commit adultery, lie, steal, or covet. In other words, he will keep God's Commandments. If a person is really becoming close to God, he will not do any of these things—and not their spiritual counterparts either.
This verse, then, offers a permanently valid test to see whether our religion is the true one or not. Do we love God? Do we love one another? The proof that we love God is that we love our brother with agape love, for that kind of love must have an outlet, or it will not be reciprocated back to God.
The feelings associated with agape love arise as a result of our fellowship with God through experiencing life's events with Him as a dominating influence on our thinking.
John W. Ritenbaugh
Love's Emotional Dimension
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