“Love One Another”

     It was Thursday night of Passover week in the ancient city of Jerusalem. The sacred memorial of Christ’s impending death was instituted, and the impervious disciples were bickering over which of them should be considered the greatest (Luke 22:14-24). Jesus then teaches humility and service by washing their dirty feet (John 13:3-17).

     While John omits several details included in the synoptic accounts and vice versa, all four record the treachery and sudden departure of Judas Iscariot. The greedy conspirator had participated in the communal meal and feet washing, but as long as he was present, Jesus was “troubled in spirit” and could not speak to the group as a unified whole. The Lord had much to say to the ones still loyal to him, and once his betrayer had slipped away, the extensive discourse of John 13:31 to 16:33 is directed to them. Our current text (13:31-35) is the beginning of the conversation.

     With Judas’s hasty withdrawal, the circumstances leading to Christ’s death and subsequent resurrection and exaltation are set in motion that will ultimately glorify the Son of Man and God in him. What does Jesus now need to say to the remaining eleven who have been struggling with confusion, jealousy, and discord? In view of his imminent departure, he declares: “A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. By this all will know that you are My disciples, if you have love for one another” (John 13:34-35 NKJV).

THE HEART OF THE MESSAGE

     Love is a commandment to be obeyed. There is a huge difference between the biblical concept of love and the spontaneous, shallow, emotive variety with which our world has become enamored. Biblical love is not some flimsy emotional state that is fallen into and out of according to variable moods and circumstances. The kind of love we read about in the Bible is much more stable, dependable, and lasting.

     The irony of postmodern religion is its heavy emphasis on unconditional love, tolerance, and acceptance, while dismissing objective truth and commandment keeping. Yet genuine love, according to its divine source, is an objectively stated commandment to be kept.¹ In fact, it is the greatest commandment (Mark 12:30-31). When the foundational principles of loving God and neighbor are implemented, no part of the divine will is compromised or ignored.

     Godly love is not simply a heightened emotional experience that occurs naturally, freely, or easily. It requires deliberate choice and concerted effort. It is a conscious decision to genuinely pursue the interests of others beyond oneself. Unlike the superficial “warm fuzzies” glamorized by Hollywood and the romance novel industry, biblical love never fails (1 Cor. 13:8).

     Love is a new commandment. While the injunction is no longer “new” to modern-day Bible students (cf. 1 John 2:7, 8; 2 John 5), its novelty was particularly relevant to the vulnerable and temperamental disciples in the upper room. As ethnic Jews they would have already been familiar with the long-established requirement of the law to love God and fellow man.² The newness is thus qualified by the adverb kathōs (“even as”). Whether this refers to the motive (“since I have loved you”) or the type (“after the manner of my love for you”), love is now measured by a higher standard.

     It is new in its scope: “Love … those who hate you” (Luke 6:27). It is new in its expectation: “hoping for nothing in return” (Luke 6:35). It is new in its model: “you should do as I have done to you” (John 13:15). It is new in its intensity: “Greater love has no one than this, than to lay down one’s life for his friends” (John 15:13). It is a self-sacrificing, revolutionary kind of love.

     Love is active and reciprocal. Prior to issuing this order, Jesus had hand washed twenty-four odorous feet. He then said to those attached to these feet, “If you know these things, blessed are you if you do them” (John 13:14-17). Love is more than mere words or feelings. Love is demonstrated by action.³ Seeing that the love commandment undergirds “all the Law and the Prophets” (Matt. 22:36-40), it is not without significance that the Lord also affirms: “whatever you want men to do to you, do also to them, for this is the Law and the Prophets” (Matt. 7:12). The so-called golden rule is a practical expression of what it means to love, encapsulating the attitude and behavior expected of those who follow Jesus.

     The directive is to “love one another.” Biblical love is not determined by fluctuating emotions or the lovableness of the recipient. It is patient and kind; it is not envious, self-asserting, prideful, rude, or selfish; it does not anger easily or hold grudges; love rejoices not in iniquity but in truth; it is forbearing, trusting, and hopeful, and does not readily give up (1 Cor. 13:4-7).

     Love is the enduring affirmation of discipleship. The Lord’s purpose for his ambassadors would be defeated without a unified presence in the world (cf. John 17:11, 20-23, 26). Love is the cohesive force that makes it work. Christ has not instituted a literal badge or uniform or gold-plated icon to identify his true followers. They are recognized by the love they exhibit toward one another.   

     The requisite of mutual love remained a consistent theme as the New Testament was formulated.⁴ In the second century, at a time when followers of Jesus were most cruelly despised and persecuted, among the charges leveled against them was the concession, “See how they love one another” (Tertullian, Apology 39). It is through godly love that the real meaning of Christianity is understood.

MESSAGES FOR TODAY

     We must be personally committed to the restoration of New Testament Christianity. Our allegiance to God and to his word compels us to acknowledge that there are biblical requirements to obey. As we speak where the Bible speaks, we cannot fail to recognize and implement the greatest command of all. Let us therefore, in our efforts to restore the original apostolic church, particularly remember the central charge given to its original members – “that you love one another.”

     We must emphasize both purity of doctrine and purity of behavior. If we preach baptism for remission of sins and have not love, we have become a noisy gong or clanging cymbal. If we observe the Lord’s Supper every Sunday but have not love, we are nothing. If we insist on unaccompanied a cappella praise but have not love, it profits us nothing. While these we ought to do without leaving the others undone, God forbid that the weightier matters are neglected. “And now abide faith, hope, love, these three; but the greatest of these is love” (1 Cor. 13:13).

     We must define biblical concepts biblically. God’s criterion of love is deeper, stronger, and more dependable than mere sentimental affection. It is a cognitive resolution to earnestly seek the best for the recipient, irrespective of arbitrary feelings or popular opinion. Christ-like love is always submissive to the divine will (John 8:29; 14:23-24). It warns of judgment and hell (Matt. 5:29-30). It pleads for repentance (Luke 3:8; 13:3) and refuses to justify or tolerate sinful conduct (1 Cor. 5:1-5; 13:6). It effectively counters the strife and division caused by sin (Gal. 5:13-15).

CONCLUSION

     As God has overwhelmingly demonstrated his love for us, we are instructed to love one another. This is the preeminent test of discipleship. It is practical, indiscriminate, and constant, ensuring the faithfulness, legitimacy, effectiveness, and integrity of Christ’s church. May we be as the Lord expects us to be.

--Kevin L. Moore

Endnotes:

     ¹ See also John 14:15, 23-24; 15:10, 12, 17; Rom. 12:9; 13:9-10; 1 Tim. 1:5; 1 John 2:7-11; 3:18, 23; 4:7-12; 2 John 5-6.

     ² Exod. 20:6; Lev. 19:18, 34; Deut. 5:10; 6:5; 7:9; 10:12, 19; 11:1, 13; 13:3-4; 19:9; 30:6, 16, 20; Josh. 22:5; 23:11; et al.

     ³ See Luke 6:27-36; John 3:16; 14:15; 15:12-14; Rom. 5:8; 1 Cor. 13:1-7; 2 Cor. 5:14-15; Gal. 5:13-15; Phil. 2:1-4; 1 John 3:16, 18; et al.

     ⁴ John 15:9-17; 17:26; Rom. 12:9; 13:8-10; 14:15; 1 Cor. 4:21; 8:1; 13:1-13; 14:1; 16:14, 24; 2 Cor. 2:4, 8; 6:6; 8:7, 8, 24; 12:15; Gal. 5:6, 13, 14, 22; Eph. 1:4, 15; 3:17, 19; 4:2, 15, 16; 5:2; 6:23; Phil. 1:9, 16; 2:1, 2; Col. 1:4, 8; 2:2; Col. 3:14; 1 Thess. 1:3; 3:6, 12; 4:9; 5:8, 13; 2 Thess. 1:3; 1 Tim. 1:5, 14; 2:15; 4:12; 6:11; 2 Tim. 1:7, 13; 2:22; 3:10; Tit. 2:2; Philem. 5; Heb. 6:10; 10:24; Jas. 2:8; 1 Pet. 1:22; 2:17; 3:10-11; 4:8; 5:14; 2 Pet. 1:7; 1 John 2:10; 3:10, 11, 14, 18, 23; 4:7-12, 16-21; 5:2; 2 John 1, 5; 3 John 1, 6; Jude 2, 12, 21; Rev. 2:19.

*Prepared for the 2016 SEIBS lectureship.

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Preach Jesus …

     As we seek to fulfill the Great Commission and share the gospel with our neighbors and the rest of the world, what is the message that we should be communicating? On multiple occasions I have heard statements like, “Just preach Jesus.” I have also heard the corresponding sentiment, “Stop preaching the church and just tell people about Jesus!”

     If one considers “the church” to be merely a man-made denominational sect, then I certainly would not want to endorse or promote such an institution either. But when I read what the Bible says about the church and think about the church and teach others about the church, I see something entirely different. The church of the New Testament is the body of Christ and the community of the saved. How can we just preach “Jesus” without including the church which he purchased with his own blood (Acts 20:28); the body of which he is both head and savior (Ephesian 5:23)? 

     When Philip “preached Christ” to the Samaritans (Acts 8:5), this included matters pertaining to the kingdom of God, the authority of Christ, and baptism (vv. 12-13). Later, as he “preached Jesus” to the Ethiopian eunuch (Acts 8:35), the teaching helped the eunuch understand that he needed to obey the gospel by being baptized into Christ (vv. 36-39). Paul and his companions preached "the Son of God, Jesus Christ" at Corinth (2 Corinthians 1:19), which not only included Christ's death and resurrection (1 Corinthians 1:23; 2:2; 15:1-4), but also baptism into Christ’s body (Acts 18:8; 1 Corinthians 12:13), not to mention all the other instructions he passed on to them (Acts 18:11). To teach “Jesus,” in the biblical sense, not only involves transmitting the doctrine about Jesus but also the doctrine from Jesus (including that communicated through his inspired agents), i.e. “the whole counsel of God” (Acts 20:27). This is not merely “church doctrine,” it is the doctrine of Christ (John 7:16-17; 2 John 9).

     As we preach “Jesus,” we must never neglect to inform people about the community of the saved to which the Lord adds all who obey the gospel of Jesus (Acts 2:37-48; cf. Hebrews 5:8-9). What is a bridegroom without a bride (Revelation 21:9)? Can there be a king without a kingdom (Colossians 1:13)? What purpose does a foundation serve when there is no building (1 Corinthians 3:9-11)? Will we sever Christ's head from his body (Colossians 1:18)? Jesus is “the Way” (John 14:6); the Christian community is “the Way” (Acts 9:2; 19:9, 23; 22:4; 24:14, 22).

     Jesus and his church are not mutually exclusive, and to preach one without the other is both insufficient and detrimental to the Lord’s cause. We are not in the business of persuading people to join “our” church or submit to “our” doctrine, but we must diligently teach CHRIST’S doctrine inclusive of HIS church and the necessity of being a faithful member of it (Matthew 16:18; Ephesians 1:22-23; 4:4; 5:23). Congregations grow and souls are saved when this task is prayerfully and earnestly undertaken. God help us to be faithful to the task.

--Kevin L. Moore

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JESUS: the Reason for Unity

     In 1 Corinthians 1:13 Paul asks the rhetorical question: “Is Christ divided?”¹ Although the anticipated response is “no,” in actuality many would have to answer in the affirmative (both then and now). Should Christ be divided? Absolutely not! Yet this is the tragic reality when the emblematic body of Christ (Colossians 1:18) is internally besieged and fragmented. 

     After the Roman soldiers had secured the physical body of Jesus to the cross, they divided his garments and cast lots for them (Matthew 27:35). But are we any better than these murderous gamblers when we divide Christ’s spiritual body -- the church which he shed his blood to purchase? Are we not guilty of crucifying our Lord all over again when we contribute to, participate in, or do nothing to stop the division of his body? When the church is rent asunder because of stubborn pride, selfishness, apathy or ignorance, surely the Lord is crying out, “Why are you persecuting Me?” (Acts 9:4).

     Consider the apostle Paul, who at one time purposefully tried to destroy the church of God. Have you ever noticed how much and how often he stresses unity in his epistles? (Romans. 15:5-7; 1 Corinthians 1:10; 2 Corinthians 13:11; Galatians 3:28; et al.). From his conversion to the end of his life Paul had Jesus living in his heart (Galatians 2:20). You can’t have Jesus inside you without possessing a genuine concern for unity. “For no one ever hated his own flesh, but nourishes and cherishes it, just as the Lord does the church” (Ephesians 5:29). To be truly Christ-like is to have a sincere interest in the unity of God’s people.

TO BE LIKE JESUS IS TO DESIRE UNITY

     In John 17:20-23 Jesus prayed not only for first-century disciples but also for you and me. His earnest prayer was “that they all may be one.” In this small segment of his petition we learn at least three things about the oneness the Lord wants us to have. First, the kind of unity: “just as” Christ and his Father are one (v. 21). Can you imagine any disagreements, disputes, complaints, hurt feelings, or clashes between Jesus and his Father? They are perfectly united in mind and in purpose. Second, the inspiration for unity:  “I in them” (v. 23). Again, if we have Jesus abiding in our hearts (Ephesians 3:17), we will have the same desire for unity that he has. Third, the reason for unity: “that the world may believe...” (vv. 21, 23). One of the greatest hindrances to world evangelism is a divided brotherhood. Our love for the lost (another attribute of Christ) ought to generate within us a powerful yearning to be unified.

     How does it make you feel when unity is strained, jeopardized, or destroyed? Do you find yourself thinking, “I don’t care, as long as I get my way,” or “We don’t need him, her, or them anyway, and we’re probably better off without them”? When division occurs, shouldn’t it break our hearts? Do you ever have trouble sleeping at night because of your “deep concern for all the churches” (2 Corinthians 11:28)? Can people recognize you as a Christian based on the love you exhibit for your brethren? (John 13:34-35)

TO BE LIKE JESUS IS TO PROMOTE UNITY

     Unity is promoted, not just by our words, but by our lives. Jesus increased “in favor with God and men” (Luke 2:52). He lived above reproach. This doesn’t mean that everybody liked Jesus. But any discord between him and others was not his fault; he could not legitimately be blamed. The Bible says: “If it is possible, as much as depends on you, live peaceably with all men” (Romans 12:18). The Lord wants us to be at peace with everyone, but two important qualifiers are implied: (1) it is not always possible; and (2) it often depends on me, viz. my attitudes and behavior. If there is a problem between another person and me, what have I done to cause or contribute to it, and more importantly, what am I doing to rectify it? (Matthew 5:23-24; 18:15)        

     In order to promote unity, should we not think and act like Jesus? What was his unity-inspiring manner? Isaiah prophesied: “He will not cry out, nor raise His voice . . .” (42:2). In other words, the Lord was typically a quiet, gentle, self-controlled person who was not characterized by using loud, abrasive, and angry words (cf. Matthew 11:29). There may have been occasions when a more direct or even confrontational approach was called for (e.g. Matthew 21:23-46), but this seems to have been the exception rather than the rule. Solomon said: “A soft answer turns away wrath, but a harsh word stirs up anger” (Proverbs 15:1). How many church problems could be avoided if brethren would just learn to say and do the right things in the right way? 

     The power of truth is often weakened when it is applied with too much ferocity, and many discussions end up generating more heat than light. But what about those who are sinning?! “Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted” (Galatians 6:1). But what about those who are opposed to what is right? “And the servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth” (2 Timothy 2:24-25). Jesus died even for those whom we perceive as trouble-makers and knuckle-heads, and he wants them to be saved too. If people can’t see the love of Christ in our words and actions, our labors will most likely be in vain.

TO BE LIKE JESUS IS TO HAVE THE CONVICTION AND INTEGRITY TO PURSUE THE RIGHT KIND OF UNITY

     Jesus was not a weak, cowardly, passive individual. When something was wrong, he didn’t sit back in silence hoping it would go away or sort itself out. He took appropriate action. When his disciples demonstrated a lack of faith, the Lord aptly rebuked them (Mark 4:40). When Peter spoke hastily or irrationally or wrongly, Jesus lovingly but firmly corrected him (Matthew 26:33-34). When religious leaders were hypocritical and oppressive, he boldly confronted them (Matthew 15:1-12). When merchants made a mockery and profit out of religion, Jesus stepped in and did something about it (John 2:14-17). He was a man of integrity and conviction, and he also had the wisdom and self-control to take appropriate action as dictated by the circumstances.

     If Jesus were physically present today, what would he do about the current condition of his church? Would he approve of the “unity in diversity” concept or the “agree to disagree” mentality? The answer is, yes and no. The church is obviously comprised of diverse people -- ethnically, culturally, personality, etc. -- yet we can all be united in Christ (Galatians 3:26-28). But it is hard to imagine Jesus approving of the diversity of doctrinal beliefs and practices that is tolerated, condoned, and justified by many today.

     Are we to simply “agree to disagree” about matters which affect a person’s eternal destiny? Is being “accepting and tolerant” of almost everybody and everything an expression of the love of Christ? The brethren at Corinth were proud of their acceptance and tolerance of an immoral brother (1 Corinthians 5:1-5). But is it loving to allow (and even encourage) people to lose their souls? What would Jesus do? Love them? Yes! Forgive them? Certainly! Die for them? Absolutely! But Jesus would also have enough honesty, compassion, and courage to say: “unless you repent you shall all likewise perish” (Luke 13:3); “. . . go and sin no more” (John 8:11). 

     If you had a cancerous tumor growing inside your body, what would you do? Would you do nothing, hoping that it goes away or at least doesn’t affect your health? Would you rationalize, accepting it as a new and cherished member of your body? Or would you take the doctor’s advice and either treat it or have it removed? Some things are admittedly painful for a time but necessary in the long-run. The love of Christ is not exhibited when we ignore or compromise things which ultimately destroy unity and contribute to the loss of souls.

     When the church is no different from the world (i.e. senseless bickering, outbursts of anger, hurtful words, loose moral boundaries, vague convictions, etc.), why would anyone want to leave the world to be part of it? We must allow Jesus to make a difference in our lives, individually and collectively, and strive to be more like him. Each of us must have the heart of Jesus to desire unity, the wisdom of Jesus to promote unity, and the conviction of Jesus to pursue the right kind of unity.

     “Behold, how good and how pleasant it is for brethren to dwell together in unity!” (Psalm 133:1).

--Kevin L. Moore

Endnote:

     ¹ All scripture quotations in English are from the NKJV.

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Modified from the original version appearing in The Exhorter (Jan.-March 1999).

The Doctrine of Christ in 2 John 9

What is meant by “the doctrine [or teaching] of Christ” in 2 John 9? Is it simply the doctrine about Christ or the doctrine from Christ?

     It is argued by some that “the doctrine of Christ” in this passage is merely the doctrine about Christ, thus the only condition for having fellowship with God is to believe the truth about Jesus. While this interpretation takes into account the previous reference to those “not confessing Jesus Christ as coming in [the] flesh” (v. 7),¹ it fails to consider the overall context of the letter, the other writings of John, and the rest of the New Testament. Surely having fellowship with God requires more than just believing that Jesus was a human being! (cf. Mark 1:34; 3:11; 5:7; Luke 4:41; John 12:42; 1 John 2:3-6; et al.).

     In his second epistle John not only speaks of knowing “the truth” (v. 1) and “the truth” abiding in us (v. 2) but also “walking in truth” (v. 4), which is further clarified in v. 6: “And this is love, that we should walk according to his commandments.” The whole context of this epistle suggests that “the doctrine of Christ” is a reference to the entire body of Christ’s teaching rather than a limited portion of it.

     The word “doctrine” (KJV) or “teaching” (NASB) is translated from the Greek didachê. Whenever this word is used by John elsewhere, it always