Tag Archives: 1 John 4:19

Fear – Leviticus

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Each of you must respect (yârêʼ)[1] his mother and his father, and you must keep my Sabbaths.  I am the Lord your God.[2]  The Rabbis who translated the Septuagint chose φοβείσθω, a form of φοβέω[3] (fear, put to flight).[4]  The note in the NET reads: “Heb ‘A man his mother and his father you [plural] shall fear.’ The LXX, Syriac, Vulgate, and certain Targum mss reverse the order, ‘his father and his mother.’ The term ‘fear’ is subject to misunderstanding by the modern reader, so ‘respect’ has been used in the translation. Cf. NAB, NRSV ‘revere’; NASB ‘reverence’.”

Honor your father and your mother, that you may live a long time in the land the Lord your God is giving to you,[5] the law reads in Exodus.  And in Deuteronomy it reads, Honor your father and your mother just as the Lord your God has commanded you to do, so that your days may be extended and that it may go well with you in the land that he is about to give you.[6]  Respect may be the best translation of yârêʼ in Leviticus 19:3.  Still, at the risk of being a modern reader misunderstanding the text, I would like to spend a moment to consider why someone under the law might actually fear his mother and father (Deuteronomy 21:18-21 NET).

If a person has a stubborn, rebellious son who pays no attention to his father or mother, and they discipline him to no avail, his father and mother must seize him and bring him to the elders at the gate of his city.  They must declare to the elders of his city, “Our son is stubborn and rebellious and pays no attention to what we say – he is a glutton and drunkard.”  Then all the men of his city must stone him to death.  In this way you will purge out wickedness from among you, and all Israel will hear about it and be afraid (yârêʼ).

The quip from Bill Cosby’s father—“I brought you in this world, and I can take you out”[7]—was legally true in Israel.  This is law; this is how it works.  It is about purging out wickedness by removing the evildoer from society, by stoning the lawbreaker to death in this case, so all Israel will hear about it and be afraid.  Afraid was translated φοβηθήσονται, a form of φοβέω[8] in the Septuagint.  The law is all about punishment and the fear of punishment.  The goal of punishment, particularly capital punishment, is to instill fear into the unrighteous in the hope that they will abide by the law.  This is the righteousness of the law.  It is the best of all possible worlds as far as law is concerned.

The other occurrences of yârêʼ in Leviticus are formulaic.  There is a law associated with fearing God (or his sanctuary):

Reference

Law

yârêʼ (fear)

Septuagint
Leviticus 19:14 (NET) You must not curse a deaf person or put a stumbling block in front of a blind person. You must fear (yârêʼ) your God; I am the Lord. φοβηθήσῃ, a form of φοβέω[9]
Leviticus 19:30 (NET) You must keep my Sabbaths… …and fear (yârê) my sanctuary.  I am the Lord. φοβηθήσεσθε, a form of φοβέω[10]
Leviticus 19:32 (NET) You must stand up in the presence of the aged, honor the presence of an elder… …and fear (yârêʼ) your God.  I am the Lord. φοβηθήσῃ, a form of φοβέω
Leviticus 25:17 (NET) No one is to oppress his fellow citizen… …but you must fear (yârêʼ) your God, because I am the Lord your God. φοβηθήσῃ, a form of φοβέω
Leviticus 25:36 (NET) Do not take interest or profit from him… …but you must fear (yârêʼ) your God and your brother must live with you. φοβηθήσῃ, a form of φοβέω
Leviticus 25:43 (NET) You must not rule over him harshly… …but you must fear (yârêʼ) your God. φοβηθήσῃ, a form of φοβέω
Leviticus 26:2 (NET) You must keep my Sabbaths… …and reverence (yârê) my sanctuary.  I am the Lord. φοβηθήσεσθε, a form of φοβέω

One should demonstrate his fear of God not by running away but by 1) not cursing a deaf person or putting a stumbling block in front of a blind person; 2) keeping the Sabbaths; 3) standing up and honoring the presence of an elder; 4) not oppressing a fellow citizen; 5) not taking interest or profiting from him; and 6) not ruling over him harshly.  Combined with the fear of punishment for noncompliance it is not too difficult to see how fearing God came to mean obeying his laws.

Jesus used this formula Himself:

Reference

Law

Fear God
Matthew 10:28 (NET) Do not be afraid (φοβεῖσθε, a form of φοβέω) of those who kill the body but cannot kill the soul. Instead, fear (φοβεῖσθε, a form of φοβέω) the one who is able to destroy both soul and body in hell.
Luke 12:4, 5 (NET) I tell you, my friends, do not be afraid (φοβηθῆτε, a form of φοβέω) of those who kill the body, and after that have nothing more they can do. But I will warn you whom you should fear (φοβηθῆτε, a form of φοβέω): Fear (φοβήθητε, a form of φοβέω) the one who, after the killing, has authority to throw you into hell.  Yes, I tell you, fear (φοβήθητε, a form of φοβέω) him!

But Jesus added something to this formula, a reason not to fear; namely, our value to God our Father.

Law

Fear God

Don’t Fear God
Do not be afraid (φοβεῖσθε, a form of φοβέω) of those who kill the body but cannot kill the soul.

Matthew 10:28a (NET)

 Instead, fear (φοβεῖσθε, a form of φοβέω) the one who is able to destroy both soul and body in hell.

Matthew 10:28b (NET)

 Aren’t two sparrows sold for a penny?  Yet not one of them falls to the ground apart from your Father’s will.  Even all the hairs on your head are numbered.  So do not be afraid (φοβεῖσθε, a form of φοβέω); you are more valuable than many sparrows.

Matthew 10:29-31 (NET)
I tell you, my friends, do not be afraid (φοβηθῆτε, a form of φοβέω) of those who kill the body, and after that have nothing more they can do.

Luke 12:4 (NET)

 But I will warn you whom you should fear (φοβηθῆτε, a form of φοβέω): Fear (φοβήθητε, a form of φοβέω) the one who, after the killing, has authority to throw you into hell.  Yes, I tell you, fear (φοβήθητε, a form of φοβέω)   him!

Luke 12:5 (NET)

 Aren’t five sparrows sold for two pennies?  Yet not one of them is forgotten before God.  In fact, even   the hairs on your head are all numbered.  Do not be afraid (φοβεῖσθε, a form of φοβέω); you are more valuable than many sparrows.

Luke 12:6, 7 (NET)

God’s love, the Apostle John’s shorthand for what Paul called the fruit of the Spirit, not merely for us but in us, transforms our fear of God into reverence and worship for Him.

Law

Fear God

Don’t Fear God

Love
Do not be afraid (φοβεῖσθε, a form of φοβέω) of those who kill the body but cannot kill the soul.

Matthew 10:28a (NET)

 Instead, fear (φοβεῖσθε, a form of φοβέω) the one who is able to destroy both soul and body in hell.

Matthew 10:28b (NET)

 Aren’t two sparrows sold for a penny?  Yet not one of them falls to the ground apart from your Father’s will.  Even all the hairs on your head are numbered.  So do not be afraid (φοβεῖσθε, a form of φοβέω); you are more valuable than many sparrows.

Matthew 10:29-31 (NET)

 And we have come to know and to believe the love that God has in us.  God is love, and the one who resides in love resides in God, and God resides in him.

1 John 4:16 (NET) Table
I tell you, my friends, do not be afraid (φοβηθῆτε, a form of φοβέω) of those who kill the body, and after that have nothing more they can do.

Luke 12:4 (NET)

 But I will warn you whom you should fear (φοβηθῆτε, a form of φοβέω): Fear (φοβήθητε, a form of φοβέω) the one who, after the killing, has authority to throw you into hell.  Yes, I tell you, fear (φοβήθητε, a form of φοβέω) him!

Luke 12:5 (NET)

 Aren’t five sparrows sold for two pennies?  Yet not one of them is forgotten before God.  In fact, even the hairs on your head are all numbered.  Do not be afraid (φοβεῖσθε, a form of φοβέω); you are more valuable than many sparrows.

Luke 12:6, 7 (NET)

 There is no fear (φόβος)[11] in love, but perfect love drives out fear (φόβον, a form of φόβος), because fear (φόβος) has to do with punishment (κόλασιν, a form of κόλασις).[12]  The one who fears (φοβούμενος, a form of φοβέω) punishment has not been perfected in love.

1 John 4:18 (NET)

He made the one who did not know (γνόντα, a form of γινώσκω)[13] sin…[14]  Yahweh became flesh as Jesus and then Jesus did not need anyone to testify about man, for he knew (ἐγίνωσκεν, another form of γινώσκω) what was in man.[15] God made the one who did not know (γνόντα, a form of γινώσκω)[16] sin to be sin for us, so that in him we would become the righteousness of God.[17]  The Father has a different attitude toward us who have been reconciled to Him through Jesus/Yahweh: Do not be afraid (φοβοῦ, a form of φοβέω), little flock, Jesus said, for your Father is well pleased to give you the kingdom.[18]  We love, John concluded, because he loved us first.[19]  By this love is perfected with us, so that we may have confidence in the day of judgment, because just as Jesus is, so also are we in this world.[20]

It’s not wrong to look back and superimpose this kind of reverence upon fear in the law.  God was still love, even as Yahweh gave the law to Moses.  David seemed to grasp this.  Do not reject me! He prayed.  Do not take your Holy Spirit away from me!  Let me again experience the joy of your deliverance!  Sustain me by giving me the desire to obey![21]

What is wrong is for me to pretend that I got here by obeying the law.  That would make me a false witness.[22]  Compared to that betrayal Judas’ kiss would seem like passion, and Peter’s denial like words of truth.  It is such a profound taking of the Lord’s name in vain[23] it makes the hapless soul who uses the name “Jesus!” as an expletive sound like a preacher of righteousness by comparison.  Are there any fires in any hell hot enough for me if I were to pretend such a thing?

Actually, yes, and I think it’s quite easy to see.  If Jesus said, depart from Me, you who practice lawlessness![24] and took his Holy Spirit from me, I might last for a moment or two out of habit.  But soon enough, hurt, angry, I would revert to the sinner I am apart from God’s credited righteousness, the fruit of his Spirit.  I’ve been judged and found wanting by two wives, (three if you count my high school girlfriend) and sent on my way.  But to be rejected by Love Himself would be unendurable apart from Him.  I would become both the spark and the fuel of the fire, and wherever I am would become hell.  And if you were anywhere near me when that happened, it would not go well for you.

Let’s face it, you were hard to love and difficult to forgive when I believed that I was loved and forgiven by God.  How do you expect to fare when I no longer receive a continuous infusion of his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness, and his self-control?[25]  What will become of you when I am under no obligation and have no incentive to forgive you?  I’m likely to conclude that you are the cause of all my misery and treat you accordingly.  That sounds like Garcin’s epiphany in Sartre’s play No Exit, “Hell is other people.”[26]

[2] Leviticus 19:3 (NET)

[5] Exodus 20:12 (NET) Table

[6] Deuteronomy 5:16 (NET)

[14] 2 Corinthians 5:21a (NET)

[15] John 2:25 (NET)

[17] 2 Corinthians 5:21 (NET)

[18] Luke 12:32 (NET)

[19] 1 John 4:19 (NET)

[20] 1 John 4:17 (NET)

[21] Psalm 51:11, 12 (NET) Table1 Table2

[24] Matthew 7:23 (NKJV)

[25] Galatians 5:22, 23 (NET)

Son of God – 1 John, Part 3

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Dear friends, John wrote to fellow believers, let us love (ἀγαπῶμεν, a form of ἀγαπάω)[1] one another, because love (ἀγάπη)[2] is from God, and everyone who loves (ἀγαπῶν, another form of ἀγαπάω) has been fathered (γεγέννηται, a form of γεννάω)[3] by God and knows (γινώσκει, a form of γινώσκω)[4] God.[5]  John used the word ἀγαπῶμεν over and over again in his letters to describe this love (ἀγάπη).

For this is the gospel message that you have heard from the beginning: that we should love (ἵνα ἀγαπῶμεν ἀλλήλους) one another…[6]  We know that we have crossed over from death to life because we love (ὅτι ἀγαπῶμεν τοὺς ἀδελφούς) our fellow Christians.[7]  Little children, let us not love (μὴ ἀγαπῶμεν λόγῳ μηδὲ τῇ γλώσσῃ) with word or with tongue but in deed and truth.[8]  Now this is his commandment: that we believe in the name of his Son Jesus Christ and love (καὶ ἀγαπῶμεν ἀλλήλους) one another, just as he gave us the commandment.[9]  No one has seen God at any time.  If we love (ἐὰν ἀγαπῶμεν ἀλλήλους) one another, God resides in us, and his love (ἀγάπη) is perfected in us.[10]  We love (ἡμεῖς ἀγαπῶμεν) because he loved (ἠγάπησεν, another form of ἀγαπάω) us first.[11]  By this we know that we love (ὅτι ἀγαπῶμεν τὰ τέκνα τοῦ θεοῦ) the children of God: whenever we love (ὅταν τὸν θεὸν ἀγαπῶμεν καὶ τὰς ἐντολὰς αὐτοῦ ποιῶμεν) God and obey his commandments.[12]  But now I ask you, lady (not as if I were writing a new commandment to you, but the one we have had from the beginning), that we love (ἵνα ἀγαπῶμεν ἀλλήλους)[13] one another.[14]

This love (ἀγάπη) is from God,[15] not from us.  It is the love (ἀγάπη) that does no wrong to a neighbor, and the love (ἀγάπη) that is the fulfillment of the law.[16]  It is the love (ἀγάπη) that is patient, the love (ἀγάπη) that is kind, and the love (ἀγάπη) that does not brag.[17]  It is the love (ἀγάπη) that never ends as opposed to prophecies, tongues and knowledge that will be set aside.[18]  It is one of the three that remain along with faith and hope, but the greatest of these is love (ἀγάπη).[19]  It is the love (ἀγάπη) of Christ[20] that controls (συνέχει, a form of συνέχω)[21] us,[22] and it is the love that holds the preeminent place in the fruit of his Spirit: But the fruit of the Spirit is love (ἀγάπη), joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law.[23]

John emphasized, everyone who loves has been fathered (γεγέννηται, a form of γεννάω) by God and knows (γινώσκει, a form of γινώσκω) God.[24]  The person who does not love (ἀγαπῶν, another form of ἀγαπάω) me, Jesus said, does not obey (τηρεῖ, a form of τηρέω)[25] my words.  And the word you hear is not mine, but the Father’s who sent me.[26]  And Paul wrote, the one who loves (ἀγαπῶν, another form of ἀγαπάω) his neighbor has fulfilled the law.[27]

This love is the natural (e.g., super-natural) state of those born (γεννηθῇ, another form of  γεννάω) from above,[28] born (γεννηθῇ) of water and spirit,[29] not born (ἐγεννήθησαν, another form of  γεννάω) by human parents (οὐκ ἐξ αἱμάτων, literally, “not out of blood”) or by human desire (οὐδὲ ἐκ θελήματος σαρκὸς, literally, “neither out from the will of the flesh”) or a husband’s decision (οὐδὲ ἐκ θελήματος ἀνδρὸς, literally, “neither out from the will of a husband”), but by God (ἀλλ᾿ ἐκ θεοῦ ἐγεννήθησαν, literally, “but out from God born”).[30]

If you know (εἰδῆτε, a form of εἴδω)[31] that he is righteous, John wrote, you also know (γινώσκετε, another form of γινώσκω) that everyone who practices righteousness has been fathered (γεγέννηται) by him.[32]  Everyone who has been fathered (γεγεννημένος, another form of γεννάω) by God does not practice sin, because God’s seed resides in him, and thus he is not able to sin, because he has been fathered (γεγέννηται) by God.[33]  Everyone who believes that Jesus is the Christ has been fathered (γεγέννηται, a form of γεννάω) by God…[34]

I am the good shepherd, Jesus said.  I know (γινώσκω) my own and my own know (γινώσκουσι, another form of γινώσκω) me – just as the Father knows (γινώσκει, another form of γινώσκω) me and I know (γινώσκω) the Father – and I lay down my life for the sheep.[35]  And John added, The person who does not love (ἀγαπῶν, another form of ἀγαπάω) does not know (ἔγνω, another form of γινώσκω) God, because God is love (ἀγάπη).[36]  The point here is not for me to act like a hypocrite and turn Paul’s definition of  ἀγάπη into a list of rules I strive to obey to con people into believing that I have been fathered by God.  The point is for me to believe Him and receive all that He has given to me in Christ.

By this the love (ἀγάπη) of God is revealed in us: that God has sent his one and only Son into the world so that we may live through him.  In this is love (ἀγάπη): not that we have loved (ἠγαπήκαμεν, another form of ἀγαπάω) God, but that he loved (ἠγάπησεν, another form of ἀγαπάω) us and sent his Son to be the atoning sacrifice for our sins.[37]

Dear friends (Ἀγαπητοί, a form of ἀγαπητός),[38] John continued, if God so loved (ἠγάπησεν, another form of ἀγαπάω) us, then we also ought to love (ἀγαπᾶν, another form of ἀγαπάω) one another.  No one has seen God at any time.  If we love (ἀγαπῶμεν, another form of ἀγαπάω) one another, God resides in us, and his love (ἀγάπη) is perfected in us.[39]  Once again, lest I stray into hypocrisy believing that this ἀγάπη originates with me so that I may prove that God resides in me, John made it plain.  By this we know (γινώσκομεν, another form of γινώσκω) that we reside in God and he in us: in that he has given us of his Spirit,[40] both gifts and fruit.  And we have seen and testify that the Father has sent the Son to be the Savior of the world,[41] i.e., through his ἀγάπη (God has sent his one and only Son into the world so that we may live through him).

Then John connected knowing and believing this ἀγάπη with confessing that Jesus is the Son of God:  If anyone confesses that Jesus is the Son of God, God resides in him and he in God.  And we have come to know (ἐγνώκαμεν, another form of γινώσκω) and to believe (πεπιστεύκαμεν, a form of πιστεύω)[42] the love (ἀγάπην, another form of ἀγάπη) that God has in us [Table].[43]  I began this study of the Son of God because I was curious[44] how Peter, James and John followed through on Jesus’ command to tell (after his resurrection)[45] about the vision when a voice from the cloud said, “This is my one dear Son, in whom I take great delight.  Listen to him!”[46]

Peter obeyed Jesus’ command to the letter.  He recounted the story of the transfiguration.[47]  But John wrote more in the spirit of Jesus’ command about the Son of God and all that meant.  From the very beginning of his ministry Paul proclaimed that Jesus was the Son of God: For several days [Paul][48] was with the disciples in Damascus, and immediately he began to proclaim Jesus in the synagogues, saying, “This man is the Son of God.”[49]  And the writings of John and Paul most vividly portray the truth, And we have come to know and to believe the love that God has in us.  I can’t say much about Peter’s knowledge or faith, but his writing did not convey this same knowledge and faith in God’s love.

You have not seen him, Peter wrote, but you love (ἀγαπᾶτε, a form of ἀγαπάω) him.  You do not see him now but you believe in him, and so you rejoice with an indescribable and glorious joy, because you are attaining the goal of your faith – the salvation of your souls.[50]  This sounds like my feeling for Jesus rather than his ἀγάπη in us.  You have purified your souls by obeying the truth, Peter continued, in order to show sincere mutual love (φιλαδελφίαν, a form of φιλαδελφία).  So love (ἀγαπήσατε, a form of ἀγαπάω) one another earnestly from a pure heart.[51]  This sounds like our love for each other.  Perhaps brotherly affection and ἀγάπη were essentially interchangeable in the Greek language when Peter wrote.  But this usage doesn’t indicate any appreciation for the meaning that Paul ascribed to the ἀγάπη from God, or that John carried forward in his Gospel and letters.

Peter continued to make brotherly affection equivalent to ἀγάπη.  Honor all people, love (ἀγαπᾶτε, a form of ἀγαπάω) the family of believers, fear God, honor the king.[52]  Above all keep your love (ἀγάπην, a form of ἀγάπη) for one another fervent, because love (ἀγάπη) covers a multitude of sins.[53]  The love in this quotation of Proverbs 10:12 was φιλία[54] in the Septuagint not ἀγάπη.  And Peter used ἀγάπη to describe a religious rite: Greet one another with a loving (ἀγάπης, a form of ἀγάπη) kiss.[55]

He did grant some ascendency to ἀγάπη over φιλαδελφίᾳ (brotherly affection) when he wrote, make every effort to add to your faith excellence, to excellence, knowledge; to knowledge, self-control; to self-control, perseverance; to perseverance, godliness; to godliness, brotherly affection (φιλαδελφίαν, a form of φιλαδελφίᾳ); to brotherly affection (φιλαδελφίᾳ), unselfish love (ἀγάπην, a form of ἀγάπη).[56]  But while I was busy adding all of these things to my faith I failed to understand that God’s divine power has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence.[57]  Or I thought the rich knowledge of the one who called us and the key to this life and godliness was the law.  

In other words I mistook the knowledge of sin[58] for the knowledge of God,[59] that intimate form of knowing alluded to in Romans 7:4, God is ἀγάπη,[60] ἀγάπη is from God,[61] and ἀγάπη is the fulfillment (πλήρωμα;[62] fulfilling KJV) of the law.[63]  Do not think that I have come to abolish the law or the prophets, Jesus said.  I have not come to abolish these things but to fulfill (πληρῶσαι, a form of πληρόω)[64] them.[65]  Apart from Paul’s and John’s writings I never would have understood that this ἀγάπη from God was the fruit of the Spirit, and, in a word, the credited righteousness of God.

God is love, John wrote, and the one who resides in love resides in God, and God resides in him [Table].  By this love is perfected with us, so that we may have confidence in the day of judgment, because just as Jesus is, so also are we in this world.  There is no fear in love, but perfect love drives out fear, because fear has to do with punishment.  The one who fears punishment has not been perfected in love.  We love because he loved us first.[66]  For this is the love of God: that we keep his commandments.  And his commandments do not weigh us down, because everyone who has been fathered by God conquers the world.  This is the conquering power that has conquered the world: our faith [i.e., in Him, yes, and in this love (ἀγάπην, another form of ἀγάπη) that God has in us].  Now who is the person who has conquered the world except the one who believes that Jesus is the Son of God?[67]

If we accept the testimony of men, John continued, the testimony of God is greater [referring, I think, to the vision of the transfiguration], because this is the testimony of God that he has testified concerning his Son.  (The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made him a liar, because he has not believed in the testimony that God has testified concerning his Son.)[68]  And this is the testimony… And here, I think, John made the ἀγάπη from God functionally equivalent[69] to the life that is eternal (Love never ends).[70]  God has given us eternal life, and this life is in his Son.  The one who has the Son has this eternal life; the one who does not have the Son of God does not have this eternal life.  I have written these things to you who believe in the name of the Son of God so that you may know that you have eternal life.[71]

And finally having received this ἀγάπη from God (Give us today our daily bread[72]):  We know that everyone fathered by God does not sin, but God protects the one he has fathered, and the evil one (πονηρὸς, a form of πονηρός)[73] cannot touch him.  [And do not lead us into temptation, but deliver us from the evil one (πονηροῦ, another form of πονηρός).[74]]  We know that we are from God, and the whole world lies in the power of the evil one (πονηρῷ, another form of πονηρός).  And we know that the Son of God has come and has given us insight to know him who is true, and we are in him who is true, in his Son Jesus Christ.  This one is the true God and eternal life.  Little children, guard yourselves from idols.[75]

It takes a religious mind to be in close proximity to this ἀγάπη from God and yet reject it for the self-aggrandizing vindication of religious works.  For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.[76]  I’ve been there, and I’ve done that.

I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! – that I may gain Christ,  and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness.  My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, and so, somehow, to attain to the resurrection from the dead.[77]

[5] 1 John 4:7 (NET)

[6] 1 John 3:11 (NET)

[7] 1 John 3:14 (NET)

[8] 1 John 3:18 (NET)

[9] 1 John 3:23 (NET)

[10] 1 John 4:12 (NET)

[11] 1 John 4:19 (NET)

[12] 1 John 5:2 (NET)

[13] Why was “should” inserted into 1 John 3:11 (NET)? …that we should love one another… (ἵνα ἀγαπῶμεν ἀλλήλους).  1 John 4:19 (NET) We love because he loved us first (ἡμεῖς ἀγαπῶμεν, ὅτι αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς).  1 John 5:2 (NET) By this we know that we love the children of God: whenever we love God and obey his commandments (ἐν τούτῳ γινώσκομεν ὅτι ἀγαπῶμεν τὰ τέκνα τοῦ θεοῦ, ὅταν τὸν θεὸν ἀγαπῶμεν καὶ τὰς ἐντολὰς αὐτοῦ ποιῶμεν).

[14] 2 John 1:5 (NET)

[15] 1 John 4:7 (NET)

[16] Romans 13:10 (NET)

[17] 1 Corinthians 13:4 (NET)

[18] 1 Corinthians 13:8 (NET)

[19] 1 Corinthians 13:13 (NET)

[20] NET note: “The phrase ἡ ἀγάπη τοῦ Χριστοῦ (Jh agaph tou Cristou, “the love of Christ”) could be translated as either objective genitive (‘our love for Christ’) or subjective genitive (‘Christ’s love for us’). Either is grammatically possible, but with the reference to Christ’s death for all in the following clauses, a subjective genitive (‘Christ’s love for us’) is more likely.”

[22] 2 Corinthians 5:14 (NET)

[23] Galatians 5:22, 23 (NET)

[24] 1 John 4:7 (NET)

[26] John 14:24 (NET)

[27] Romans 13:8 (NET)

[28] John 3:3 (NET)

[29] John 3:5 (NET)

[30] John 1:13 (NET)

[32] 1 John 2:29 (NET)

[33] 1 John 3:9 (NET)

[34] 1 John 5:1a (NET)

[35] John 10:14, 15 (NET)

[36] 1 John 4:8 (NET)

[37] 1 John 4:9, 10 (NET)

[39] 1 John 4:11, 12 (NET)

[40] 1 John 4:13 (NET)

[41] 1 John 4:14 (NET)

[43] 1 John 4:15, 16a (NET)

[46] Matthew 17:5 (NET)

[47] 2 Peter 1:16-18

[48] The Stephanus Textus Receptus and Byzantine Majority Text had ο σαυλος (KJV: Saul) nere.  The NET parallel Greek text and NA28 did not.

[49] Acts 9:19b, 20 (NET) Table

[50] 1 Peter 1:8, 9 (NET)

[51] 1 Peter 1:22 (NET)

[52] 1 Peter 2:17 (NET)

[53] 1 Peter 4:8 (NET) Table

[55] 1 Peter 5:14a (NET)

[56] 2 Peter 1:5-7 (NET)

[57] 2 Peter 1:3 (NET)

[61] 1 John 4:7 (NET); love comes from God (CEV, GWT, ISVNT, TEV, TMSG); love has its origin in God (MSNT), Greek: ὅτι ἡ ἀγάπη ἐκ τοῦ θεοῦ ἐστιν (“because this love [1) out of, from, by, away from] the God is”)

[65] Matthew 5:17 (NET)

[66] 1 John 4:16b-19 (NET)

[67] 1 John 5:3-5 (NET)

[68] 1 John 5:9, 10 (NET)

[71] 1 John 5:11-13 (NET)

[72] Matthew 6:11 (NET)

[74] Matthew 6:13 (NET)

[75] 1 John 5:18-21 (NET) Table (v. 18)

[76] Romans 10:3 (NET)

[77] Philippians 3:8-11 (NET)