When Jesus was asked to name the greatest commandment, His answer not only stunned the audience but also set a revolutionary foundation for ethics and spiritual life based on a revolutionary understanding of the cosmos. In Matthew 22:36-40, He declared:

“Love the Lord your God with all your heart, with all your soul, and with all your mind. This is the first and greatest commandment. And the second is like it: Love your neighbour as yourself. All the Law and the Prophets hang on these two commandments.”

His words stripped away layers of legalism and false tradition and reframes the entire Old Testament, revealing the intention and essence of God’s desires for humanity—a radical call to love.

No matter how deeply you think you grasp these commandments, I assure you—your understanding falls short of the true depth of what Jesus intends. But there is a secret embedded in them. Not only does Jesus tell us what is required, the very words themselves contain the mechanism of how to fulfil them.

A CALL TO TRANSFORMATIVE ACTION: THE ROYAL LAW

Jesus sums up this “ethic” in what we commonly call the Golden Rule (Matthew 7:12):

“Do to others what you would have them do to you.”

However, calling it the Golden Rule can inadvertently diminish its weight and importance. It’s often seen as a mere universal principle—a kind of aspirational, ethical standard. But Jesus’ words represent more than just a suggestion; they are an edict from God’s throne. James later calls this the Royal Law,

“Yes indeed, it is good when you obey the royal law as found in the Scriptures: Love your neighbour as yourself.” (James 2:8)

The word “royal,” using the Greek word basilikos—a term linked to the kingdom of God where kingdom is the related Greek word basilea. This is also where we get the word “boss” from via Dutch “baas.”

This is not simply a guideline for moral living; it’s a command given by the King of Kings Himself. This is what Jesus is confirming.

The Royal Law doesn’t allow us to define love on our terms. It demands that we understand love as God defines it. In Scripture, love is not a feeling or sentiment—it’s action. It is what we do for the benefit of others, grounded in covenant and in God’s example. As songwriter Don Francisco rightly sings,

“Love is not a feeling; it is an act of your will.”

Biblical love seeks the well-being of others, not just when it’s convenient or emotionally gratifying, but as an ongoing commitment to sacrificial care for others.

Defining Biblical Love: Covenant, Choice, and Action

It’s fascinating to observe that while Jesus encapsulates the entire Old Testament with the word love, there’s no record of Him ever directly saying, “I love you.” Instead, He expressed His love profoundly and tirelessly through His actions, caring for and uplifting everyone around Him.

What was His secret, and how did He manage to fulfil the Royal Decree?

The Bible doesn’t leave “love” as an ambiguous or subjective term either. While modern notions often centre on feelings, romantic attraction, self-gratification, or even convenience, Scriptural love is defined by intentional, self-giving action, sometimes even sacrificial. Afterall worship is identified by sacrifice. Indeed, it is the act of sacrifice itself that imparts sacredness, transforming the ordinary into the divine.

The original Greek word used in the New Testament, ἀγάπη (agapē), represents a love that is committed, sacrificial, and seeks the best for the other, regardless of emotion. In Hebrew, the word אהב (ahav) conveys a similar sense of deliberate choice and enduring commitment.

This kind of love is embedded in covenant—mutual commitment and responsibility, a binding agreement stronger than any fleeting emotion. In a biblical context, love is as much about duty as it is about affection. It involves choosing to act with the other’s wellbeing in mind, often at personal cost, because true love seeks the good of the beloved, regardless of reciprocation or recognition.

Abraham: The Friend of God

Abraham’s relationship—friendship—with God is one of profound intimacy and trust, setting him apart as a model of covenant faithfulness. By calling him God’s friend, God is referring to him as a covenant partner. In the ancient world, to be called a “friend” of a sovereign, especially of God, was to occupy a privileged and honoured position. Friendship in this context wasn’t simply emotional affection; it was rooted in covenant loyalty and mutual commitment.

In James 2:23, Scripture says:

“And the scripture was fulfilled that says, ‘Abraham believed God, and it was counted to him as righteousness’—and he was called a friend of God.”

In Greek, the phrase “friend of God” is translated as “φίλος τοῦ Θεοῦ” (phílos tou Theoû). The word “φίλος” (phílos) means “friend” and is derived from the root φιλέω (philéō), which means “to love” or “to be fond of.” So, “φίλος” conveys a sense of affection, warmth, and a close, personal relationship based on mutual care or love.

When Abraham is called a “friend of God” in the New Testament, particularly in James 2:23, it reflects the idea that Abraham’s relationship with God was one primarily of mutual service and benefit. Ultimately the affection follows the action, meaning, we feel “love” for those who are good to us. The phrase emphasizes a bond of friendship built upon trust, affection and duty.

In Greek, “friend of God” (φίλος τοῦ Θεοῦ) or as James says, “καὶ φίλος θεοῦ ἐκλήθη” (..and lover [of] God [he was] called), could also be understood as “the one whom God loves” or “the one who loves God.” This emphasizes that true friendship with God is rooted in covenant love.

This is a relational friendship that goes beyond mere companionship; it reflects the idea that Abraham’s love for God and God’s reciprocal love for Abraham were at the heart of their friendship. This understanding aligns with the Hebrew concept of “Ahavi” translated “friend” of God, and is based on a reciprocal covenant love.

In Hebrew, the phrase “friend of God” (Isaiah 41:8) is “אַהֲבִי” (Ahavi). Similar to philos in Greek, this directly translates to “the one whom I love” and by extension, “the one who loves me“.

Technical: This expression comes from the root אהב (ahav), meaning “to love” combined with the last letter of ahavi which is “י” (jud). As I understand it, in this case, the Hebrew letter “jud” indicates possession i.e. “my, mine.”

When God refers to Abraham as His friend in the Bible, particularly in 2 Chronicles 20:7, Isaiah 41:8, and James 2:23, the term used implies a relationship based on love, not as we might understand it today, but as the Bible describes i.e. covenant mutuality.

This also explains the enigmatic text in Romans 9:13,

“Jacob I loved, but Esau I hated.”

Once we understand that “love” in the Bible signifies “covenant benefit or obligation,” it becomes clear what happened in Genesis 25-27. In the case of the Esau “despised” the covenant and was willing to trade it for immediate fleshly “hunger” or gratification.

On the other hand, Jacob “loved” the covenant and was willing to forgo immediate satisfaction for something much greater and enduring. This doesn’t mean Jacob was perfect by any means, it simply means his heart was pointed towards God and not away. Because Jacob barters for the covenant of the first born, God loves Him. God loves Jacob because Jacob loved Him, while God “hates” Esau because Esau rejected God first.

This is a roundabout way of saying that Esau was not a in covenant with God and thus not a covenant partner or friend. Jacob, on the other hand, was in covenant with God and therefor was a covenant “friend.” This in turn means that Esau excluded himself from the covenant benefits, whereas Jacob included himself. Where there is no covenant, no covenant love can be extended.

Here, neither “hate” nor “love” carry any emotional connotation; they are purely actions and therfore benefits between covenant partners.

Khesed: Lovingkindness and Covenant

“His khesed endures forever” (Psalm 136:1).

The Hebrew word khesed (חֶסֶד) stands as one of the most profound concepts in the Old Testament, often translated as “lovingkindness,” “steadfast love,” or “mercy.”

Rooted in covenantal language, khesed encapsulates God’s enduring faithfulness and loyal love for His people. It conveys not just a general kindness, but a love so bound by covenantal loyalty that it extends grace, mercy, and compassion beyond what justice alone might require.

Etymology and Meaning

The term khesed is derived from a root that can mean “to bow one’s head” or “stoop,” symbolizing humility, grace, and willingness to give. More accurately, it signifies covenantal devotion, which includes mercy, loyalty, and steadfast love. Khesed is a key aspect of God’s character and defines His relationship with Israel throughout the Hebrew Bible. This term appears often in the context of covenant relationships, underscoring the steadfast, unfailing loyalty that God has pledged to His people, despite their faithlessness.

One of the most famous uses of khesed is in Exodus 34:6-7, where God describes Himself to Moses as “abounding in khesed and faithfulness.” Here, khesed represents not just fleeting kindness, but a committed, faithful love that endures. God’s khesed is a central theme in the Psalms, where David frequently calls upon it in times of distress, appealing to God’s covenant love as his hope and security, i.e. Psalm 136:1.

New Testament Equivalents: Agape and Eleos

In the New Testament, the concept of khesed finds a parallel in the Greek word agape (ἀγάπη), often translated as “love” in the sense of sacrificial, self-giving love. This agape love, seen in verses like John 3:16, where God “so loved the world,” reflects the khesed of the Old Testament—a love that initiates, sustains, and perseveres. Just as khesed is rooted in covenant loyalty, agape is the love of God demonstrated through the ultimate covenant of grace established by Jesus Christ.

Another New Testament equivalent is eleos (ἔλεος), meaning “mercy” or “compassion,” which underscores God’s willingness to forgive and restore. For instance, in the parable of the Good Samaritan (Luke 10:25-37), the Samaritan’s actions illustrate eleos, reflecting God’s merciful khesed.

In passages like Ephesians 2:4-5, Paul draws together both the concepts of agape and eleos, stating that “because of His great love [agape] for us, God, who is rich in mercy [eleos], made us alive with Christ.” This underscores the continuity between the khesed of the Hebrew Scriptures and the love expressed through Christ in the New Testament.

Khesed in Practical Terms: Love in Action

Khesed is more than an emotion; it is active, seeking the good of others, even at a cost. It is about loyalty that goes beyond duty, as demonstrated in the story of Ruth and Boaz. Boaz acts with khesed by taking responsibility for Ruth, reflecting God’s own covenantal love.

The New Testament calls believers to embody this same covenantal love, acting in agape toward one another as part of the new covenant community (John 13:34-35).

Thus, khesed and its New Testament counterparts reveal a profound theological continuity—God’s enduring, covenantal love throughout all of Scripture. As Christians, understanding khesed enriches our grasp of God’s love and inspires us to reflect this steadfast, covenantal faithfulness in our own lives.

PREDICTABLE OR FICKLE?

This is not about fickle emotions or preferences, but about how God relates to us, and how we choose to relate to God. Isn’t the idea of Covenant an Old Testament, and therefore outdated concept? No Old doesn’t mean outdated or obsolete. It means it is is ancient and therefor enduring. Consider John 5:14:

“You are My friends (philos) if you do what I command you.”

In other words,

“I will love you if you love me.”

or

“I can only do, if you do.”

In the context of Abraham, the phrase “Avraham Ahavi” (אַבְרָהָם אֲהַבִּי) can be understood as “Abraham, My beloved”, emphasizing the closeness of the bond between God and Abraham, founded on Abraham’s love and devotion to God, demonstrated through his faith and obedience. This highlights that the friendship described is not merely about companionship, but about an intimate connection grounded in love.

So, when Abraham is called the “friend of God,” it is not just a title of friendship in the human sense but a profound recognition of Abraham’s committed love or rather, allegiance to God. In this light, “friendship” in Hebrew can also be understood as a relationship founded on actions, aligning with the concept that true friendship with God is based on love, but not on our definition of love.

Another word for “actions” is demonstrated “love.” By this definition “work is worship” and thus even washing the dishes, mowing the lawn or typing a letter can be an act of worship, or love!

New is New But Covenant is Still Covenant

The New Testament contains several passages that confirm the New Covenant, inaugurated by Jesus and fulfilling the promises made in the Old Testament. Here are some key verses:

1. Luke 22:20

“In the same way, after the supper he took the cup, saying, ‘This cup is the new covenant in my blood, which is poured out for you.’”

This verse records Jesus’ words during the Last Supper, where He declares that His sacrificial death will establish the New Covenant, fulfilling Old Testament prophecies like Jeremiah 31:31-34.

2. 2 Corinthians 3:6

“He has made us competent as ministers of a new covenant—not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.”

Paul explains that Christians are now ministers of the New Covenant, emphasizing that it is characterized by the life-giving Spirit rather than the written law, which brings condemnation.

3. Hebrews 8:6-7, 13

“But in fact the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, since the new covenant is established on better promises. For if there had been nothing wrong with that first covenant, no place would have been sought for another… By calling this covenant ‘new,’ he has made the first one obsolete; and what is obsolete and outdated will soon disappear.”

These verses highlight that the New Covenant, mediated by Jesus, is superior to the Old Covenant and fulfills the promise of a new, better covenant prophesied in the Old Testament.

4. Hebrews 9:15

“For this reason Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance—now that he has died as a ransom to set them free from the sins committed under the first covenant.”

Here, Christ’s death is shown to be the basis of the New Covenant, providing redemption from sin and securing an eternal inheritance for believers.

5. Hebrews 10:15-17

“The Holy Spirit also testifies to us about this. First he says: ‘This is the covenant I will make with them after that time, says the Lord. I will put my laws in their hearts, and I will write them on their minds.’ Then he adds: ‘Their sins and lawless acts I will remember no more.’”

Quoting Jeremiah 31:33-34, this passage explains that under the New Covenant, God’s law is written on believers’ hearts, and their sins are fully forgiven.

6. Romans 11:27

“And this is my covenant with them when I take away their sins.”

Paul confirms that God’s New Covenant involves the forgiveness of sins, fulfilling His promises to restore His people and offer them salvation through Jesus.

7. Matthew 26:28

“This is my blood of the covenant, which is poured out for many for the forgiveness of sins.”

Similar to Luke’s account, Matthew records Jesus at the Last Supper declaring His blood as the foundation of the New Covenant, which brings forgiveness to all who believe.

These verses collectively emphasize the New Covenant as a divine promise fulfilled in Christ, characterized by forgiveness, transformation through the Spirit, and eternal life.

Love as Benefit in Covenant Relationships

Biblical love can be seen as the benefit that covenant partners owe to one another. In marriage, family, and community, this love is expressed in caring for one another, standing by each other, and meeting each other’s needs. God’s covenants with humanity, such as the covenant with Abraham, or Noah are based on God’s unwavering commitment and His desire to bless and protect His people.

The Bible teaches that our love for others should mirror God’s love for us. To mirror something you have to stand close enough to whatever you want to reflect. If I want to mirror God, where do I have to be?

“A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another.” (John 13:34, 15:12)

We see this in God’s sacrificial love through Jesus, whose life, death, and resurrection demonstrate a love that serves, redeems, and restores. True biblical love doesn’t just stand by but steps into the mess of human life, offering healing and hope. This love invites transformation, turning enemies into friends and sinners into saints.

A Radical Call to Action

When Jesus calls us to love, He calls us not just to feel but to act. In this love, we are participants in the redemption of the world. Love is not just an inward virtue but an outward action that carries weight. We love others by seeking justice, extending mercy, and offering grace. Its about getting into the trenches with people where they are hurting. We love by turning the other cheek and going the extra mile. This love is radical because it doesn’t conform to worldly standards, but seeks to transform the world according to the Kingdom of God.

Where the golden rule is a suggestion box, the Royal Law is the blueprint for a whole new reality.

Love is the foundational or primary force underlying all of existence. It implies that love is not merely an emotion or abstract concept but an essential, elemental power, as fundamental to creation as physical forces are in nature. Just as fabric is held together by woven threads, the universe itself is sustained and interconnected by the power of love. In this view, love is the very substance or energy that unifies and gives life to everything within creation.

This means, that we are not called to say “I love you” but to harmonise with the love that already is. What ever is not love is contrary to the divine design and at odds with the very structure of the fabric of creation. And in this conflict love always wins becasue “God is love” (Colossians 1:17).

“And He is before all things, and in Him all things hold together.” (1 John 4:8)

In conclusion, the command to love God and neighbour is profoundly transformative. It is a unified directive that aligns us with both the Creator and the fundamental design of His creation, offering us an invitation to not only embrace a new way of living, but employ the proper mechanism that is in harmony with the nature of life.

It transcends all other laws and dictates the very purpose of our existence. Love is not a secondary consideration in Christian life—it is the life itself, woven into the fabric of all things. It challenges us to be more than just spectators, but to step up on the stage that is the world. We are called to be imitators of God, to become lovers as He is a lover (Ephesian 5:1). This is the call to radical discipleship, radical loving not merely when it looks good or when we can profit from the exchange.

TRUE FREEDOM IN LOVE

Paul expands on this idea in Galatians 5:13-14:

“You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another humbly in love.”

True freedom, Paul argues, is found in selfless service, not in self-indulgence. In a world that prizes autonomy and personal pleasure, this idea stands out as a countercultural message. Freedom, in the biblical sense, is found not in serving ourselves, but in serving others in love. Thus Paul declares,

“In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, how he himself said, It is more blessed to give than to receive.” (Acts 20:35)

The more we align with God’s nature of self-giving love, the more fully we experience the freedom He desires for us. And why? Because we are created in His image.

The world defines freedom as autonomy—being able to do what we want when we want. But in Christ, freedom is the ability to love (serve) others without restraint, to give ourselves fully to others as God gave Himself for us. In this, we find the truest form of freedom—a freedom that transcends circumstances, feelings, and even our own desires.

THE PATH TO TRUE SPIRITUAL MATURITY

In loving others, we encounter a mirror—an opportunity to understand our weaknesses, strengths, sins, and redemptions. Loving God and our neighbor is not just a moral code; it’s an invitation to become who we were meant to be. It’s a journey that reveals our identity as children of God, called to reflect His image in every relationship.

By embracing the Royal Law, we find ourselves on a path of profound transformation. Is it easy? Must it be? But it is the only road that leads to true fulfilment. So let love be the lens through which you see your relationships, your purpose, and above all, your walk with God. When you do, you’ll discover that the call to love God fully and to love others selflessly is not only a command—it’s the highest calling of a life well-lived.

THE GOLDEN RULE VS. THE ROYAL LAW

I personally don’t have a great amount of affection to the term “Golden Rule,” as it suggests a universal principle that everyone should or even could follow, but it fails to highlight its divine origin. This principle, though ethical, is more than a “suggestion” or “good idea.”

It is a command formalized by God in writing and in covenant, reconfirmed by Christ. The Bible doesn’t call it the Golden Rule, but rather the Royal Law—from the same Greek word for basilikos, the same root word that forms basilia, translated “kingdom.” This makes it a royal edict from the very throne of Heaven, directly from God Himself.

If we are honest, the world may be comfortable calling it the “Golden Rule” because it doesn’t require acknowledgment of a King. But when we recognize it as a Royal Law, we understand that it demands our obedience as citizens of God’s Kingdom. The Royal Law isn’t just a principle; it’s the very essence of God’s will for how we are to live in relationship with one another.

Love, mutual, reciprocal, covenant loving action is not only the foundation, but also the identity of the kingdom where love is the norm, not the exception.

“By this all people will know that you are my disciples, if you have love for one another.” (John 13:35)

Love, as Scripture defines it, isn’t about feelings or convenience; it’s about action and sacrifice. In the Noahide Covenant, God Himself requires us to treat others with respect, as part of the agreement for living in this world. Those who thumb their noses at this divine command—like those who rejected God before the flood—don’t fare well in the long term.

So, the Royal Law is not just an ethical standard; it is the command of the King. Love your neighbour as yourself—this is the essence of what it means to live as a citizen of God’s Kingdom.

THE FIRST COMMANDMENT: LOVE GOD WITH ALL YOU ARE

To love God fully is to offer our entire being—heart, mind, and soul. The original Hebrew word used here, ahav (אהב), signifies not merely affection but loyalty and commitment to God. This love demands action, a continual alignment of our every thought, intention, and desire with His will.

Rashi, a Jewish commentator, explains that such love is active, not passive. It’s a whole-hearted devotion that seeks to embody God’s teachings and His nature.

In His reference to the Shema (שְׁמַע)—which means “hear” or “listen“—in Mark 12:29, where He says, “Hear, O Israel: The Lord our God, the Lord is one,” Jesus highlights a deep, unwavering devotion to the one true God, a devotion that surpasses all other loyalties and allegiances. It is this very act of silent listening that positions us to love others.

Matthew Henry, a 17th-century commentator, calls this love “the foundation of all religion and virtue,” noting that it is greater than worship itself, for true worship flows from genuine love. Without this love as our foundation, all acts of piety are hollow, for only love can bear the weight of a life lived with meaning and purpose.

This is an interesting take, since we usually wait for the feeling to act, here we learn that we must act first in order to illicit the feeling.

THE SECOND COMMANDMENT: LOVE YOUR NEIGHBOR AS YOURSELF

Jesus follows the first command with another: “Love your neighbour as yourself” (Leviticus 19:18). In Hebrew, the phrase ve’ahavta l’rei’akha kamokha refers to more than the person next door—it encompasses all people within our reach. Jesus clarifies in the Parable of the Good Samaritan that one’s “neighbour” includes even the stranger and perceived enemy, challenging us to recognize the divine image in everyone.

In linking these two commandments, Jesus shows us that love for God and love for neighbour are inseparable. In fact as we will learn in the following post the second command is predicated on the first—both require proper understanding.

This love is the call to reflect God’s image—which should be a hint to us as to how to go about it—in the way we treat each other, transcending all boundaries of culture, status, and creed. True love requires us to see others as we see ourselves, honouring their dignity and well-being.

A SYNTHESIS: ALL THE LAW AND THE PROPHETS HANG ON THESE TWO

What’s striking about Jesus’ words is that “all the Law and the Prophets” depend on these two commandments. This phrase, referencing the entire body of Scripture, implies that every command is either an extension or a boundary set to protect these two principles. To fulfill the law is to embody love for God and others as a seamless, intertwined way of life. Paul echoes this in Romans 13:8-10:

“Let no debt remain outstanding, except the continuing debt to love one another, for whoever loves others has fulfilled the law…Love does no harm to a neighbour. Therefore love is the fulfilment of the law.”

Without love, law is an empty form; with love, the law comes alive, embodying God’s intentions. Loving God and loving others are two sides of the same coin.

ANCIENT OCCURANCE OF THE “GOLDEN RULE”

The ethical concept behind the Golden Rule appears in various ancient cultures:

• Ancient Egypt: The rule is seen in texts from as early as 2000 BCE. One example comes from the Instructions of Ptahhotep, an Egyptian text stating, “Do for one who may do for you, that you may be beloved.” This echoes the principle of reciprocal kindness.
• Ancient Greece: Socrates and later philosophers, such as Aristotle, embraced variations of this idea. Socrates taught the importance of doing unto others as we would have done to us, reflecting the moral law of equality and reciprocity.
• Confucianism: Confucius (551–479 BCE) expressed a similar ethical idea in his work Analects: “Do not do to others what you do not want done to yourself.” This highlights the universal nature of this moral teaching.
• Hinduism: In the Mahabharata, the concept of treating others as oneself appears in the form of the “rule of three“, urging empathy and respect for all living beings. It’s integral to the ethical guidance in the epic.
• Buddhism: The Buddha’s teachings align with this idea, stressing compassionate action: “Hurt not others in ways that you yourself would find hurtful.”

But How?

Yet, let’s be honest: how do we keep the royal edict? How do we love God and others in the midst of the temptations and distractions of life? I know I personally don’t always want to, and I know I can’t do it on my own. And what about those I think are undeserving? What about you? God makes it clear that how we treat is other—particular our fellow believers—is how we treat Him since, 1 John 4:20 makes it quit clear,

“If anyone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen.”

This command to love is daunting, especially if we’ve felt the frustration of striving to live it out, only to fall short time and again. So what do we do when we don’t want to “act?” Or worse, what about when we simply do not have the emotional strength needed to “act.”

Hint: You can’t give others to drink when you cup is empty. When we “love” God, He fills our cup up and we have enough to slake the worlds thirst.

Check back for the next post to find out what you should have been told in the first place. It might save you years of frustration and self-deprecation.

It’s one thing to know you are commanded to love others and love God, the real question is how that is actually possible. Trust me, it’s not what you think it is.

The question is not if we are perfect, but if we are willing to be willing?

Questions

• What are the essential differences between the Royal Law and the Golden Rule, and how does this understanding impact our approach to loving God and others?
• How does the concept of “love” in Scripture differ from modern interpretations, and what are the implications for our understanding of covenant and relationship with God?chat_spark
• How does the New Covenant fulfil the promises of the Old Covenant, and what implications does this have for our understanding of God’s love and our role as disciples?

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