Barring extraordinary circumstances, such as health issues or very long distance, which would prevent us from attending Church services, the answer is clearly yes. Not to attend Church services because of lack of convenience or interest is clearly sinful in the eyes of God. And if in doubt, it is always better to attend than to use “excuses” for not attending.

In Hebrews 10, Paul sets forth in no uncertain terms the duty of Church members to attend Church services in person and warns that constant neglect might lead to committing the unpardonable sin: “Let us hold fast the confession of our hope without wavering… And let us consider one another in order to stir up love and good works,  NOT FORSAKING THE ASSEMBLING OF OURSELVES TOGETHER, as is the manner of some… For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation  of judgment, and fiery indignation which will devour the adversaries” (Hebrews 10:23-27).

Turning first to the Old Testament, we will see God’s explicit commands to the people of Israel to assemble on each Sabbath and on each annual Holy Day, as well as for the entire eight days of the Feast of Tabernacles and the Last Great Day.

Leviticus 23:3 refers to a “holy convocation” on the weekly Sabbath. A holy convocation is a meeting or gathering for a holy or sacred purpose.

Leviticus 23:4 speaks of all of the annual Holy Days or feasts as “holy convocations.”

In particular, Leviticus 23:7 states that the first day of the Days of Unleavened Bread includes a holy convocation [compare Numbers 28:18]. (Even though the Passover, immediately preceding the first Day of Unleavened Bread, is not a holy day per se, it was a commanded assembly for all “circumcised” Israelites and is to be observed today by all “spiritually” circumcised or properly baptized “spiritual Jews” or converted Christians. This assembly was and is so important to God that someone who was or is prevented from keeping the Passover at the prescribed time and in the prescribed manner could and can keep it one month later as the “second Passover” (compare Numbers 9:10-11.)

Leviticus 23:8 says that the seventh or last day of the Days of Unleavened Bread “shall be a holy convocation.” [Compare Numbers 28:25. Deuteronomy 16:8 describes it as a “sacred assembly.”] Even though it does not say that we need to keep all the seven days of Unleavened Bread as holy convocations, we are to remove leavened products from our houses and refrain from eating those products during the entire time, while eating unleavened products for seven days (Numbers 28:17). It is true that at times, all the seven days were voluntarily kept as a feast (Ezra 6:22; 2 Chronicles 35:17) and on one occasion, they were even voluntarily kept for 14 days (2 Chronicles 30:13, 21-27).

Leviticus 23:21 commands that on the day of Pentecost or the Feast of Weeks or the “day of the firstfruits,” a “holy convocation” is to be held [compare Numbers 28:26].

Leviticus 23:24 addresses the Feast of Trumpets and states that “you shall have a sabbath-rest” and “a holy convocation.” [Compare Numbers 29:1.]

Leviticus 23:27 states that the Day of Atonement “shall be a holy convocation for you.” [Compare Numbers 29:7.]

Leviticus 23:35 says that on the first day of the Feast of Tabernacles, there shall be a “holy convocation” [compare Numbers 29:12.]

Leviticus 23:36 states that on the eighth day “you shall have a holy convocation.” Numbers 29:35 describes it as a “sacred assembly.” The eighth day immediately follows the seven days of the Feast of Tabernacles. But please note that all the seven days of the Feast of Tabernacles are described as a “feast to the LORD” which is to be kept for the entire time (Leviticus 23:41). We read in Nehemiah 8:18 that “day by day, from the first day until the last day, he [Ezra] read from the Book of the Law of God. And they kept the feast seven days; and on the eighth day there was a sacred assembly, according to the prescribed manner.”

Summarizing the annual Holy Days, Leviticus 23:37-38 concludes: “These are the feasts of the LORD which you shall proclaim to be holy convocations… besides the [weekly] Sabbaths of the LORD…”

Let us now focus on God’s commands as to who was to attend services in Old Testament times, and as to where these assemblies had to take place.

We read in Deuteronomy 16:9-11, regarding the observance of the Feast of Pentecost, that “You shall rejoice before the LORD your God, you and your son and your daughter, your manservant and your maidservant, the Levite who is within your gates, the stranger and the fatherless and the widow who are among you…” As we can see from this, nobody was excluded (This description is also found in Deuteronomy 5:12-14 regarding the observance of the weekly Sabbath.) Somebody might respond that the wife was not specifically mentioned, or that only “males” were specifically singled out at times (compare Exodus 23:14-17; Deuteronomy 16:16-17), but we need to understand that the expression “you” in “you shall rejoice” includes husband AND wife, as both are to be “one flesh” (Genesis 2:24), and that the expression “man” or “male,” as the head of the household and the leader of the wife, does not exclude the wife in this context, as other Scriptures show us that both had to appear before the Lord.

Where should they meet for holy convocations? Deuteronomy 16:11 continues: “…at the place where the LORD your God chooses to make His name known.” In other words, they were to attend where God, through His eldership, had designated the place of worship.

The same command is to be found in Deuteronomy 16:13-15, regarding the Feast of Tabernacles: “You shall observe the Feast of Tabernacles seven days… and you shall rejoice in your feast, you and your son and your daughter, your manservant and your maidservant and the Levite, the stranger and the fatherless and the widow, who are within your gates [Note that this does not only refer to males.]. Seven days you shall keep a sacred feast to the LORD your God in the place which the LORD chooses…”

Especially regarding the Feast of Tabernacles when we can use our second tithe, we read in Deuteronomy 12:18: “But you must eat them [second tithe of your grain, new wine, oil, firstling of your flock, etc.] before the LORD your God in the place which the LORD your God chooses, you and your son and your daughter, your manservant and your maidservant, and the Levite who is within your gates; and you shall rejoice before the LORD your God in all to which you put your hands.”

It is clear then that the command to keep the Feast of Tabernacles applied to everyone (not just the man or the male or the head of the household), and all had to appear before God at the place which He had chosen.

We read the same about the Passover, in Deuteronomy 16:5-6: “You may not sacrifice the Passover within any of your gates which the LORD your God gives you, but at the place where the LORD your God chooses to make His name abide, there you shall sacrifice the Passover at twilight, at the going down of the sun…” (A general command in this regard is also stated in Deuteronomy 12:10-14).

The command to assemble before God in holy convocations included men, women and little children.

General injunctions can be found in 2 Kings 23:1-3, when all the inhabitants of Jerusalem and all the people, “small and great,” went up to the house of the LORD to listen to the words of God.  Nehemiah 8:1-12 reports that on the Feast of Trumpets, Ezra read the words of God to “all the people gathered as one man,” and that he brought God’s words “before the congregation, of men and women and all who could hear with understanding.” This included little children, as we read in Joshua 8:35: “There was not a word of all that Moses had commanded which Joshua did not read before all the congregation of Israel, with the women, the little ones, and the strangers who were living among them.”  2 Chronicles 20:13 adds: “Now all Judah, with their little ones, their wives, and their children, stood before the LORD.”

Turning now to the New Testament, we find that the command to attend Church services on the weekly Sabbath and the annual Holy Days is still binding for us today.

Let us notice the custom of Jesus and His parents. We read in Luke 2:41 that Jesus’ parents—together with Jesus—“went to Jerusalem EVERY YEAR at the Feast of the Passover.” We do not read that Mary stayed behind with Jesus until Jesus had reached a certain age. Rather, we read that they all went together to Jerusalem to keep the Feast there. In fact, we read in Luke 2:22 that Joseph and Mary went to the temple in Jerusalem, after the days of Mary’s purification were over, to present the baby Jesus to the Lord. According to Leviticus 12:2-8, Mary’s days of (ritual) purification lasted for 33 days, following eight days after Christ’s birth. Joseph and Mary went with Christ to the temple after about 1 ½ months from Jesus’ birth.

A passage in 1 Samuel 1 does not contradict this fact. We read in 1 Samuel 1:3 that the man Elkanah went up from his city yearly to worship and sacrifice to the LORD. Even though it only mentions the man in this passage, his wife Hannah accompanied him, as we read in verse 7 that she, “year by year, went up to the house of the LORD.” She did the same AFTER her son Samuel was miraculously born, as we read in verse 21: “And the man Elkanah and ALL HIS HOUSE went up to offer to the LORD the yearly sacrifice and his vow.” Even though we read in the next few verses that “Hannah did not go up” until the child was weaned, the context shows that she did not go up for the purpose of presenting Samuel to the high priest to become a servant of God in the temple. This Scripture does not say that she did not go up at all (as verse 21 indicates otherwise). But even if she had not gone up, the Bible would only have reported what had occurred. The Bible does not give permission to the wife to stay home with her child and not attend God’s services, until the child is weaned (about three years after birth).

In any event, as we saw, Christ and His parents went up year by year to keep the Feasts in Jerusalem.

Christ, when He was grown, would never deviate from this practice, either. Notice, as examples, John 4:45; 5:1; 7:8, 10, 14, 37; 12:12, 20. In addition, Christ, as His custom was, went each Sabbath day to the synagogue (Luke 4:16, 31; 13:10; Mark 1:21; 6:2).

Paul and the other early apostles and disciples did the same, by assembling together on the Sabbath day and the annual Holy Days. We read that the disciples (including the apostles, the “women,” the brothers of Christ, and Mary, the mother of Christ, Acts 1:14), were together “in one place” on the Day of Pentecost (Acts 2:1), and that they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread—having meals together—and in prayers (Acts 2:42). Members of early New Testament church congregations would assemble and meet together in the private houses of some of their brethren (Romans 16:3-5; 1 Corinthians 16:19).

As his custom was, Paul also kept the weekly Sabbath in fellowship with others. He and his party went into the synagogue at Antioch on the Sabbath day to teach (Acts 13:13-15). While the Jews did not like his teaching, “the Gentiles begged that these words be preached to them the next Sabbath (verse 42). “And the next Sabbath almost the whole city came together to hear the word of God” (verse 44). Paul did so on other occasions as well (Acts 17:2; 18:4), while he and his party went also “on the Sabbath day [better: “Sabbaths”; actually, this was the Pentecost weekend, consisting of the weekly and the annual Sabbath]… out of the city [of Philippi] to the riverside, where prayer was customarily made,” and they found a believing woman, named Lydia, who was subsequently baptized together with her household (verses 14-15).

In addition, we read that Paul was very anxious to go to Jerusalem to keep certain annual Holy Days there (Acts 18:20-21; Acts 20:16).

Today, we do not need to go to Jerusalem to observe the weekly Sabbath or the annual Holy Days, as Christ clearly explained in John 4:19-22, but the point is that we need to worship God together, in a sacred assembly and a holy convocation, which is authorized by God, and where God has placed His name. Christ is the Head of His Church, and we are to follow Him wherever He goes and leads His Church (Revelation 14:4).

We do not go to Jewish synagogues today either. As we explain in our free booklet, “Is That In the Bible? The Mysteries of the Book of Revelation,” “The word ‘synagogue’ is used in several places in the New Testament. The word is derived from the Greek word ‘sunagoge’ and means, literally, a ‘bringing together’… a ‘place where people are led together.’ Although originally used for religious or other gatherings of Jews, the word was later also applied to religious or other gatherings of Christians… In his letter to the ‘twelve tribes which are scattered abroad,’ James addressed ‘brethren’ from those twelve tribes (James 1:1, 2)…

“In James 2:2–4, he states: ‘For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes, and you pay attention to the one wearing the fine clothes and say to him, “You sit here in a good place,” and say to the poor man, “You stand there,” or, “Sit here at my footstool,” have you not shown partiality among yourselves and become judges with evil thoughts?’ In the Greek, the word for ‘assembly’ in James 2:2 is ‘sunagoge’… James uses this word for a religious assembly of Christians. In addition, the Greek verb, ‘sunago,’ normally rendered as ‘to assemble,’ describes a religious meeting of Christians in Acts 4:31. Christ also warned that His disciples—true Christians—would be ‘put out of the synagogue’ (compare John 16:2). In the Greek, the words are ‘aposunagogos poieo,’ and they literally mean, ‘expelled from the congregation’ or ‘excommunicated…”

When New Testament churches were organized, elders were appointed in every city where there were congregations (Titus 1:5; Acts 14:23), to help the brethren grow in their Christian life and understanding and towards the knowledge of Jesus Christ (Ephesians 4:11-16; 1 Corinthians 12:28).

As Christians, we are to assemble, as much as possible, in person (not just via the Internet) on the weekly Sabbath and the annual Holy Days in holy convocations or sacred assemblies. The Church of God is the “Israel of God” (Galatians 6:16), with the heavenly Jerusalem (“Jerusalem above”) being “our mother” (Galatians 4:26). We are spiritual Jews (Romans 2:28-29). Today, there is neither male nor female (Galatians 3:28-29),  so that every converted person is responsible for him- or herself to give account to God for how they have been living. Even if one wants to believe in the erroneous concept that in Old Testament times, only males had to appear in Jerusalem to keep the annual Feast days, or if also women, that they were excused from appearing at certain times, this would clearly not apply to the New Testament church. God’s Church has consistently taught that parents are to attend weekly and annual Church services with their small children. For many years, God’s Church has had—and will continue to have– the blessing of the little children at its Feast sites during the Feast of Tabernacles, showing that parents are expected to be there with their little children so that they CAN be blessed. God’s command to worship Him on the Sabbath and the annual Holy Days in the prescribed manner and at godly-ordained and -chosen locations is binding on all of His people, individually and collectively, irrespective of gender, age, race or ethnic background.

Lead Writer: Norbert Link

Since angels are still free moral agents, even though created and composed of spirit, could they still sin and rebel against God? Or, could some demons still repent and become righteous? And what will happen to Satan and those demons who will not and therefore cannot repent and change?

These are interesting questions, and even though the Bible may not give us total and complete answers in each case, there are in fact several references and hints in Scripture which might allow us to reach certain conclusions.

In our free booklet, “Angels, Demons and the Spirit World,” we are addressing the possibility that some very few angels could still “fall” and become demons. One such Scripture can be found in 1 Kings 22, which reads:

“Then he came to the king; and the king said to him, ‘Micaiah, shall we go to war against Ramoth Gilead, or shall we refrain?’ And he answered him, ‘Go and prosper, for the LORD will deliver it into the hand of the king!’ So the king said to him, ‘How many times shall I make you swear that you tell me nothing but the truth in the name of the LORD?’ Then he said, ‘I saw all Israel scattered on the mountains, as sheep that have no shepherd. And the LORD said, “These have no master. Let each return to his house in peace.”’ And the king of Israel said to Jehoshaphat, ‘Did I not tell you he would not prophesy good concerning me, but evil?’

“Then Micaiah said, ‘Therefore hear the word of the LORD: I saw the LORD sitting on His throne, and all the host of heaven standing by, on His right hand and on His left. And the LORD said, “Who will persuade Ahab to go up, that he may fall at Ramoth Gilead?” So one spoke in this manner, and another spoke in that manner. Then a spirit came forward and stood before the LORD, and said, “I will persuade him.” The LORD said to him, “In what way?” So he said, “I will go out and be a lying spirit in the mouth of all his prophets.” And the LORD said, “You shall persuade him, and also prevail. Go out and do so.”’” (1 Kings 22:15-22).

In our before-mentioned booklet, we state the following:

“In reference to the spirit being in 1 Kings 22 who wanted to become a lying spirit in the mouth of all the prophets so that king Ahab would fall in battle, was this spirit being a demon? It is very possible. We know that Satan has been appearing before God to accuse God’s people day and night (Revelation 12:10). Satan appeared before God twice to accuse Job, as recorded in the book of Job (see Job, chapter 1 and 2). Also, it appears from Zechariah 3:1–2 that Satan stood before God to accuse the high priest, Joshua.

“On the other hand, the spirit being in 1 Kings 22 who is not described as an evil spirit or a demon, could very well have been an angel of God—part of the hosts of heaven—who decided at that moment to become a lying spirit. This would be an example of an angel who had not sinned before, but who decided at that time to sin because of pride about his own intelligence, as no one else came up with a solution as to how to defeat Ahab.

“God might have conducted His council with His angels for the very reason to see what the angels would suggest to do in that particular situation—would they stay loyal to God’s Way of Life, even in times of difficulties, or would they be willing to deviate from it for the sake of ‘easy’ solutions?”

Of course, none of this means that God approves of lying, since lying is a sin. But God does test us, and He tests the “spirits.” In our booklet, we also explain WHY God might allow all of this to happen. We also state this:

“Paul makes this alarming comment in Galatians 1:8: ‘But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed.’ Apparently, Paul felt it might be possible that an ‘angel from heaven’ could sin, by preaching a wrong gospel message. We also read that ‘Because the outcry against Sodom and Gomorrah is great, and because their sin is very grave, I will go down now and see whether they have done altogether according to the outcry against it that has come to Me; and if not, I will know’ (Genesis 18:20–21). It appears that God was told by some of His angels how sinful the people of Sodom and Gomorrah were, and that God wanted to see for Himself whether these reports were totally accurate. This would be one way God tests the spirits—to check out the accuracy of their reports.”

It appears that we will have a say, as it were, in the final disposition of demons and angels.

I Corinthians 6:3  tells us: “Do you not know that we shall judge angels? How much more, things that pertain to this life?”

Why would God have us judge angels, under God the Father and Jesus Christ? Does this passage imply that some fallen angels might still repent?

Again, quoting from our free booklet:

“We are told in 1 Peter 3:19–20: ‘… by which [the Spirit] also he [Christ] went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water’ (Authorized Version). The correct understanding of this passage is that Jesus Christ preached to the spirits in prison—the demons—at the time of Noah, when God was about to protect Noah from destruction. Christ used this example to show that the demons who had sinned “sometime”—before the creation of man—were still awaiting their judgment.

“Why did Christ preach to the demons? Was the only purpose to announce to them what they already knew, that they would be punished in the future? Or, was it done in order to bring some of them to repentance so that they could be spared from punishment? Proverbs 16:2 tells us that ‘the LORD weighs the spirits.’ If the fate of all spirit beings—good and bad—is sealed, why would God still weigh the spirits?

“We are also told, in 1 Corinthians 6:3, that we will judge angels. This judgment might include demons who are called ‘angels’ in Revelation 12:7. ‘Judgment’ can mean ‘condemnation.’ “’Judgment’ can also refer to a process of judging, leading, guiding and directing, which requires time, until at the end of the process, the verdict is pronounced. Is the Bible telling us that we are to judge demons, not only in the sense of condemning them for what they did, but also for the purpose of trying to lead some of them to repentance?”

Look what Christ said about Jezebel in Revelation 2:20-22:  

“Nevertheless I have a few things against you, because you allow that woman Jezebel, who calls herself a prophetess, to teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols. And I gave her time to repent of her sexual immorality, and she did not repent. Indeed I will cast her into a sickbed, and those who commit adultery with her into great tribulation, unless they repent of their deeds.”

Notice, God gave her time to repent; then the time was up. The same applies to us today. Does it also apply to demons? Is God granting time to those demons to repent who have not committed the unpardonable sin?

On the other hand, we know from Scripture that the fate of Satan and most of his demons is sealed. What is that fate?

Jude 1:6  says: “And the angels who did not keep their proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day.”

As for Satan, the leader of the fallen angels, his fate is already determined, since his mind is so corrupted that he will not repent.

Notice Revelation 20:10: “The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet [had been cast]. And they [Satan and his demons] will be tormented day and night forever and ever.” (For a correct and full explanation of this Scripture, please read our free booklet, “Is That in the Bible? The Mysteries of the Book of Revelation.”)

There is no talk of having to judge Satan’s and his demons’ outcome here, since by their actions and refusal to repent it is predetermined. We are just dealing here with the execution of the final judgment.

Regarding the ultimate fate of Satan and his demons, let us quote again from our free booklet, “Angels, Demons and the Spirit World”:

“We have already discussed the fact that a full one-third of God’s angels sinned in times past, thus becoming demons. God did not prevent them from sinning. He created them as free moral agents and He knew that they could sin. The angels who sinned are presently in chains of darkness, to be reserved for future judgment (2 Peter 2:4; Jude 6). They are living today in a state of darkness. They are spiritually imprisoned by their own perversions. Sin has enslaved them… They are not literally imprisoned and jailed at a certain place. Rather, they are roaming to and fro on this earth. Satan is compared to a roaring lion, walking about, to see whom he can devour (1 Peter 5:8)…

“After a time period called the Great White Throne Judgment, Satan and his demons will be cast into the lake of fire, and they will be tormented day and night forever and ever (Revelation 20:10; Matthew 25:41). Their torment will be spiritual, as they will see all of their evil works destroyed by fire (compare 2 Peter 3:10–13), and their influence on others will be gone forever. Their final fate might be revealed in Jude 13, referring to ‘wandering stars for whom is reserved the blackness of darkness forever.’ Compare, too, 2 Peter 2:17.”

In conclusion:

It appears that some few of the fallen angels could perhaps be able to repent and turn to God while the vast majority of the other demons (since they committed the unpardonable sin) will be cast into outer darkness. Satan will also be cast into outer darkness for ever, since he will not and therefore cannot repent.

The same principle is applicable to God: He cannot sin, because He will not sin.

God is a just God, and His punishment is a just punishment because Satan and his angels allowed themselves to become corrupted by sin.

Sin carries inescapable consequences, and by rebellion and sin, Satan and his demons will pay the ultimate price for their sin: Since they are spirit beings and cannot die, they will have to experience total removal from the presence of God and His immortal servants, as well as from God’s faithful angels.

Lead Writers: Rene Messier and Norbert Link

During one of His most famous discourses, Jesus Christ states with utmost clarity that love is the greatest commandment (Matthew 22:37-40). Since we have the instruction and command to love, it is vitally important that we know what love is. How do you know if you have the love that God expects you to have? What qualities does an expression of love have? In what ways is love expressed? These questions are basic, but fundamental to the life of a Christian.

The first thing to consider is that there are different types of love. The Greek language makes this distinction with different words. Since the New Testament was originally written in Greek, the types of love that we may express can be distinguished easily, and guide our understanding about what type of love God expects of us. Before getting into the qualities of what an expression of love is, we need to know what different types of love the Bible mentions, and in what context. The Greek language contains 3 main words that can be translated into the English word “love.” These words each express a distinct nuance of love including sexual love between husband and wife (eros), friendship (philia), and moral or spiritual love (agape). Some also consider the Greek word “storge” to express a kind of love, such as that affectionate and nurturing love that a parent has for his or her child. “Storge” does not appear in the Bible, and is less commonly considered when distinguishing between types of love in the Greek language. Therefore, it will not be necessary to discuss it in depth as we reveal the essence of love. In order to express the true love that God requires of a Christian, one must learn how to distinguish between these types of love. Only by discerning the ways that love may be expressed can a Christian understand how to properly express love towards one another, and towards God.

The glamorous type of love is the romantic kind. The Greek word “eros” describes a type of love that involves passion, physical, and sensual desire shared between two people. The state of “being in love” expresses the notion of “eros.” The most obvious example of romance is the love shared between a husband and wife. As common as it is, the “eros” love of romance does not appear in the New Testament. However, the Bible contains a beautiful and poetic example of romantic love shared between a man and woman in the Song of Solomon. Throughout the book, the story expresses passion, physical attraction, tenderness, and sensual elation between the Shulamite and her Beloved. The language is descriptive enough to nearly make the reader blush as the deep and personal emotions are shared between two romantic lovers. The romantic love between a man and woman is unquestionably important since God created them to be together. Still, the description and instruction for this kind of love in the Bible is limited. 

The Greek word “philia” is another word that expresses a concept of love in the Bible. The New King James Version frequently translates this word as “friendship”, but it is translated as “love” in several places as well.  From Herbert W. Armstrong’s book entitled The Missing Dimension in Sex, the definition of “philia” or the related “philadelphia” follows. “This is the love of friendship—brotherly love—love of parent, or child.” The brotherly love of “philia” is the kind of love that exists between those who have mutual respect and care for one another.

Brotherly love is a kind of love that a Christian must build, both for other Christians (Titus 3:15), and for Jesus Christ (Matthew 10:37, John 16:27, 1 Corinthians 16:22). The model for brotherly love is set by God the Father Himself, in that He has brotherly love for Jesus Christ (John 5:20) and His followers (John 16:27). Jesus Christ too has brotherly love for Christians (Matthew 10:37). Something that is interesting to note is that brotherly love sometimes may take a form which may not be very pleasant, but still fits the requirement to unselfishly seek the well-being of a friend. The Bible reminds us of the following. “As many as I love, I rebuke and chasten….” (Revelation 3:19). The word for “love” here is the brotherly love of “philia”, which God has for His followers. The expression of God’s love taken at face value may seem to not be love at all, but the absolute opposite is true. Brotherly love sometimes requires the straight talk to help another be their best. The gift of brotherly love is clearly something that must be shared between Christians, Jesus Christ, and God the Father.

The third and most important word that describes a type of love in the Greek language is “agape.” Where the other words for love appear in relatively few places and are not often translated as “love” in the English language, “agape” dominates the New Testament. Most of the occurrences of the word “love” in English versions of the New Testament turn out to be translated from the Greek word “agape.” The meaning of “agape” is expressed as benevolence, and charity. However, agape love is much more than mere charity. This is the love of God. “Agape” describes the love that God has for us, the love that we must have for God, and the love that Christians must have for one another. Truly, this is an important type of love to learn and demonstrate.

The characteristics of godly love go far beyond physical attraction and camaraderie of friendship. Quoting again from The Missing Dimension in Sex, Mr. Armstrong illuminates the definition of “agape” love, “This is the love GOD expresses toward humanity. It is the divine, spiritual love, supplied by God’s Holy Spirit. The natural and unconverted man does not have this love! But God longs to fill him with it—if he will surrender and believe!”

An active expression of that concern may take many forms, but when the fulfillment of the godly purpose is the sole intent, that action is love in the form of “agape”. The greatest example we have of this kind of love is God’s love for the world, which is so great that He sacrificed His only Son (John 3:16). If merely the love of affection, friendship, or romance was at the root of God’s love for the world and His Son, a sacrifice of death would not make sense. However, offering sacrifice for the benefit of another is a high form of benevolence. This act of mortal sacrifice may be difficult to conceive of as love without careful and spiritually guided consideration, but this is indeed the love that God has for His children, as well as the love that He requires in return.

A critical aspect to consider when discussing the nature of “agape” – the love of God – is that it is only obtained by the receipt of the Holy Spirit. The Bible explains the origin of godly love in man quite clearly, “Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit [which] was given to us” (Romans 5:5).  This means that without the Holy Spirit, the love of God cannot reside in the heart of a Christian. Mr. Armstrong, in The Missing Dimension in Sex, explains the unique nature of this love quite succinctly. “A human can only really and truly love God with the very love which we first must receive from Him! This is the spiritual divine love God GIVES us by the Holy Spirit! But we must first REPENT—surrender unconditionally to live GOD’S WAY—turn from our former contrary way—and truly BELIEVE in Christ, accepting Him as personal Savior.” The necessity of a Christian to have godly love requires obtaining it through the Spirit of God, so that it may be returned to Him, and shared with brethren.

God proved His love by sacrificing Jesus Christ’s life so that His children may have eternal life. A statement could not be more clear than this, “In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10). The love that God has can be nothing other than the “agape” type of love, which seeks the best for others. Though it was a brutal event, that sacrifice was an act of love by God the Father and Jesus Christ so that Christians might receive the benefit of eternal life. God seeks the benefit of the Christian, and not His own.

Just as God loves His children, He requires that love be returned. Knowing that godly love is benevolent to the recipient of love, how can love be expressed to God? Since He is all-powerful and has need of nothing, it might be difficult to come up with ways that His benefit may be sought. However, the Bible is very clear in its instruction about how love towards God might be expressed. Quite simply, love towards God is proven by obedience to His commandments (1 John 2:3-5). Jesus Christ instructs His followers in a way that is very easy to remember, “If you love me, keep my commandments” (John 14:15). The message could not be any clearer. Knowing that keeping God’s commandments is how to show love to God, it is imperative that a Christian understands what those commandments are. In fact, we read in 1 John 5:3 that “this is the love of God, that we keep His commandments. And His commandments are not burdensome.”

A critical component of God’s commandments is the requirement of a Christian’s love for one another. “This is My commandment, that you love one another as I have loved you.” (John 15:12). The sacrifice of Jesus’ life for the benefit of the everlasting life of His followers serves as the benchmark by which godly love is measured (1 John 3:16). The selfless sacrifice of individual desire and ambition for the true benefit and prosperity of another is the love that Christians must have for one another (Philippians 2:3-4), and this love is only obtained through the Holy Spirit working in the heart of a Christian.

Much may be said regarding what love is, what it is not, and how to express it. Even so, in order to build an accurate, consistent, and complete understanding of it, we must first establish discernment about the different types of love that the Bible contains.  It is at the core of Christianity to know these things. “Beloved, let us love one another, for love is of God; and everyone who loves is born [better: begotten] of God and knows God. He who does not love does not know God, for God is love” ( 1 John 4:7-8).

Lead Writers: Eric Rank and Norbert Link