[Greek] ἀγαπάω (agapaō): to love, to have unconditional love, to have a depreciation for someone, to show love, to have self-sacrificial love, to have a love of devotion, to have a high regard for someone, to recognize someone’s worth, to have a love based on the needs of others; 1 Jn.3:17, Jn. 13:34-35, Jn.12:43, Jn. 3:16, Jn.14:23, Eph. 5:25, Jn.11:5, Lk.22:42, Eph.5:2, Jn. 3:16, Jn.21:15-19
Background Information:
Classical Greek: This term does not have the same cultural impact of the two other related words for love: eros and philia. Interestingly, poets and philosophers rarely used this term. Essentially, denoting sympathy and friendship, this term loses it full meaning in Greek culture. In other contexts, this term can mean to be satisfied, to honor, and to esteem a person. This term can be applied to a thing which is right or to a person (child) who is dear.
Old Testament: This term is related to the Hebrew aheb, used over 200 times in the Old Testament. Agape’s deeper meaning is more fully realized by illustrating God’s relationship with man and man’s relationship with each other. Hellenistic Judaism and Rabbinic Judaism both incorporate elements of agape. Agape is a giving act of the will of love for the other’s benefit. It was because the Lord loved you and because of His fidelity to the oath He had sworn to your ancestors (Deut.7:8). Israel loved Joseph best of all his sons (Gen.37:3). I will be their God, and they shall be My people (Jer.31:33). When Israel was a child I loved him, out of Egypt I called My son (Hos.11:1). Yet only on your ancestors did the Lord set His heart to love them (Deut.10:15). Take your son Isaac, your only one, whom you love, and go to the land of Moriah (Gen.22:2).
Hellenistic Judaism: The Old Testament concept of love of God is intertwined with the Hellenistic ideal of humanity. Yet, this synthesis of belief systems often caused many difficulties for the Jews of the Diaspora. There is much reference to the love of God. The Wisdom literature and related writing speak of the good (pious) who show their faithfulness to God. Agape is clearly shown when the martyr unconditionally accepts all kinds of torments and suffering in faithfulness to God. 4 Maccabees, although non-canonical, was written to the Jews of the Diaspora who were experiencing suffering and martyrdom. Love of one’s neighbor is an important theme in Hellenistic Judaism. “And therefore you ought to endure any suffering for the sake of God. For His sake also our father Abraham was zealous to sacrifice his son Isaac.” 4 Macc 16:19-20
Rabbinic Judaism: Love is defined by the relationship between God and man. Man is loved because he is in the image of God. The point at which love between God and man is particularly revealed is that of suffering and martyrdom. Love of fellow man finds fulfillment in active and beneficial works. This neighborly love provides the foundation for “love your neighbor as you love yourself “(Lev.19:18). However these laws do not, for the most part, extend beyond the borders of the people of God. Jesus, in a new paradigm, proclaims that one must be neighborly to all people.
New Testament: This term, used more than 142 times, demonstrates agape in the sense to love, to show (demonstrate) love, to take pleasure in, and other uses. Building upon Old Testament teachings, Jesus demands that neighborly love must be extended to all (including the stranger). This love should be given unconditionally. Jesus also proclaims that the mercy of God is available for all. A different kind of divine love is illustrated in aspects of the Father, Son, and Holy Spirit.
Scripture:
“For God so loved the world that He gave His only Son, so that everyone who believes in Him might not perish but might have eternal life.” Jn.3:16
This famous scripture perhaps best describes God’s love and endless mercy. Every sinner is precious in His sight.
When they had finished breakfast, Jesus said to Simon Peter, ‘Simon, son of John, do you love me more than these?’ Peter said to Him, ‘Yes, Lord, you know that I love you.’ He said to him, ‘Feed my lambs.’ Jn. 21:15
In his exchange with Jesus, Peter could only provide phileo (love) toward Jesus.
“Husbands, love your wives, even as Christ loved the Church and handed Himself over for her.” Eph. 5:25
The husband and wife relationship ideally should be modeled after Jesus’ relationship with the Church. Jesus is the Bridegroom to His Church. This is another example of agape love.
Conclusion:
Agape
Perhaps it is not surprising that this term did not frequently appear in the Classical Greek era. The relationships between man and the gods (deities) were most likely fleeting, distant, and temporary. So there was probably no need for this deep type of agape love.
On the other hand, The Old Testament and Judaism, with God having an essential role, required the need for agape love. It was interesting to discover a synthesis of Old Testament Hebrew beliefs and Greek Hellenistic belief systems that guided the Jews of the Diaspora. I can see how the books of Maccabees would appeal to the pious and zealots alike. In my studies I have developed a greater appreciation for all the Maccabees books, even though only 1 and 2 Maccabees are considered canonical. All these books are very interesting.
In the New Testament, Jesus adds another dimension in providing unconditional love for strangers and enemies. In addition, scriptures about the Trinity illustrate divine agape love.