Bible Talk | Rico Kasih, M.Th., M.A.
Love is one of the most prominent theological themes in the Bible. The Gospel of Matthew records that love of God and love of neighbor is the greatest commandment, on which the whole law and the prophets depend (Matthew 22:37-40). This statement confirms that love is not just one ethical value among many, but rather the central axis that underpins the entire faith and practice of believers' lives.
Because of its centrality, the theme of love has been constantly discussed in the Christian tradition. One approach is to trace the meaning of the term "love" in the original languages of the Bible, especially in the Greek of the New Testament. It is in this context that the term ἀγάπη (agape) receives special attention and is often positioned as the most sublime form of love, a love that is unconditional, unselfish and self-sacrificing. In fact, agape is often identified with the saving love of God the Father.
However, an important question to ask is: does the Bible itself consistently use agape only in that sense? Or, conversely, is the meaning of agape in the Bible broader and more diverse than is often assumed?"
Diversity of Biblical Love Language
Just as the Indonesian language recognizes various terms: kasih, cinta, sayang, the languages of the Bible also have a rich vocabulary to express the experience of love and compassion. Hebrew, for example, recognizes the term אַהֲבָה (’ahavah) as the most common word for love, but also uses other terms such as the compassionate רָחַם (rakham), חָבַב (khabav), dod, ‘agav, khashaq, and ratsah, each of which carries relational, affective, and passionate overtones.
The Greek language is no less rich. Besides ἀγαπάω (agapaō) and φιλέω (phileō) which appear frequently in the New Testament, there are also ἔρως (eros) and στοργή (storgē). However, these last two terms are hardly used in the canonical texts of the New Testament. Storgē only appears in a bound form (philostorgos, astorgos) in Romans 12:10 and Romans 1:31, while eros does not appear at all in New Testament texts, although it is found in the Greek translation of the Old Testament, the Septuagint (LXX).
Agape and Eros in the Septuagint: Breaking Through the Modern Dichotomy
A study of the Septuagint shows that the Greek translators of the Old Testament used the term ἀγάπη (agape) very widely, especially to translate the Hebrew word "ahavah". Interestingly, in some contexts, translators opt for the verb of ἔρως (eros) 🡪 ἐρᾶν (erân).
For example, in Esther 2:17, when the king's love for Esther is translated with the verb eros. Whereas, the Hebrew text uses "ahavah". Similarly, in Proverbs 4:6, the urge to "love wisdom" is translated with eros, which implies a strong intensity of desire and craving for that wisdom.
This fact shows that in LXX translation practice, there is no rigid separation between agape as "spiritual" love and eros as "carnal" or "passionate" love. Both terms can be used to translate "ahavah," depending on the context and the nuances of the relationship to be emphasized.
Three Patterns of Agape Usage in the Old Testament
A survey of the use of ἀγάπη (agape) in the Septuagint shows at least three main patterns:
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Agape with Divine Subject
Agape is used to describe God's love for humanity, including love that chooses and places the object in a privileged position. The classic example is found in Malachi 1:2-3, where God's love for Jacob is expressed in contrast to Esau. In this context, agape refers not only to affection, but also to the act of divine election.
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Agape Between People and Man's Love for God
Agape is also used when the subject is human, both in relationship with God and with others. Man's love for God is seen in obedience and worship (Deuteronomy 5:10; 11:1). In human relationships, agape is used to describe a husband's love for his wife (Genesis 24:67), preferential parental love (Genesis 25:28; 37:3), and close friendships, such as between David and Jonathan (1 Samuel 20:17).
However, agape is also used in stories that show the dark side of so-called "love", such as Amnon's love for Tamar (2 Samuel 13), which is full of selfish desires and leads to hatred. This usage shows that agape, when used for human relationships, does not automatically refer to sincere, pure, or saving love, but rather depends on the direction and character of the relationship itself
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Agape with Non-Personal Objects: From Abstract Value to Material Possession
Furthermore, agape is used to describe man's love for non-personal things, such as education, knowledge, kindness, even money and bribes (Proverbs 12:1; Ecclesiastes 5:9; Isaiah 1:23). This further emphasizes the wide scope of agape's meaning in the Greek Bible.
Agape in the New Testament: Between the Divine Model and the Human Reality
In the New Testament, agape is often used to describe God's love expressed through concrete actions, as in John 3:16 and Romans 5:8. The Father's love for the Son, Jesus' love for His disciples, and God's love for mankind serve as ideal models for loving relationships among believers (John 13:34; 15:9).
However, the use of agape is not limited to that idealized context. The same term is used to describe humans who love darkness (John 3:19) or love the honor of men more than the honor of God (John 12:43). In other words, agape can also refer to the wrong orientation of love.
Agape and Filia: Stylistic Variation, Not a Hierarchy of Love
One of the texts most often used as the basis for the division of "degrees of love" is John 21:15-19, Jesus' conversation with Peter. There, Jesus uses the word ἀγαπάω (agapáō), while Peter replies with φιλέω (phileō), and in the third question Jesus also uses φιλέω (phileō). Popular readings often interpret this difference as a difference in the quality of love.
However, given the linguistic habits of John's Gospel, agape and philia are often used in parallel and synonymously. John refers to "the disciple whom Jesus loved" with both terms (John 13:23; 20:2). The Father's love for the Son and for His disciples is also expressed with both verbs (John 3:35; 5:20; 16:27). Paul also uses agape and philia synonymously in the context of man's love for God (1 Corinthians 8:3; 16:22).
Thus, the difference in terms in John 21 is better understood as a rhetorical and stylistic variation, not a hierarchical assignment of love.
Closing
An examination of the use of the term ἀγάπη (agape) in the Bible shows that it has a wide and complex range of meanings. Agape can refer to God's saving love, but also to human preferences, friendly relationships, and even selfish desires. The subjects and objects of agape are also very diverse, including God, people, and even abstract and concrete objects.
Responsible Bible reading therefore demands caution not to simply incorporate the popular definition of "sincere and unconditional love" into every text that uses the term agape. Instead, each use of the term needs to be understood in its own narrative, relational and theological context.
It is in this way that the rich meaning of love in the Bible can be lived out more fully and honestly, not as a simplified concept, but as a dynamic relational reality before God and others.
