Sermon Tone Analysis

LUKE 10.33             “/But a certain Samaritan… had compassion on him/.”

Our Lord Jesus Christ has done better than the Good Samaritan has, because our case was worse.

The wounded man could not blame himself for his sad estate.

It was his misfortune, not his fault.

However, you and I are not only half dead, but also altogether dead in trespasses and sins, and we have brought many of our ills on ourselves.

The thieves that have stripped us are our own iniquities; the wounds which we bear have been inflicted by our own suicidal hands.

SPURGEON AT HIS BEST

*LOVE           *          In Christian theology, the ability to love is a vital aspect of being created in God’s image and regenerated by the Holy Spirit’s power.

In 1 John 4.7-11 we read “Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God.

The one who does not love does not know God, for God is love.

By this, the love of God was manifested in us that God has sent His only begotten Son into the world so that we might live through Him.

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.

Beloved, if God so loved us, we also ought to love one another.

Love is also one of God’s most important attributes.

Four of the most common Greek words for “love” are (1) PHILIA, usually translated “friendship,” “tender affection”; (2) EROS, which often refers to sexual physical passion (never used in the NT); (3) STORGE, “family affection” (also not found in the NT); AND (4) AGAPE, which is best defined as “intelligently, intentionally willing the best for another,” the attitude of God toward His Son and toward us (John 3.16 ~/ 13.34-35 ~/ 14.21 ~/ 17.26 ~/ Romans 5.8 ~/ I Thessalonians 3.12 ~/ I Corinthians 16.14 ~/ II Peter 1.7 ~/ I John 4.18).

See Matthew 5.44-46 ~/ John 15.12-13~/ Romans 13.8-10~/ Galatians 5.6-22~/ I John 4.7-20~/ Revelation 3.19.

See AGAPE

 

*AGAPE*        From the Greek word, that means “love.”

This is a distinctly Christian term and has no counterpart in the Hebrew OT.

It is used various ways in the NT

(1)  To describe God’s relationship to both individuals and groups in *John 17.26* and

*II Peter* *1.17* toward Jesus; in *John 3.16* and *Romans 5.8* toward the human race; in *John 14.21* toward those who believe.

(2) It is used to describe God’s will concerning the attitude of His children in *John 13.34* their attitude toward one another in

*I Thessalonians 3.12* ~/ *I Corinthians 16.14* and *II Peter 1.17* their attitude toward all people.

(3) Finally, in *I John 4.8* it is used to express God’s essential nature.

*NLT John 17:26* And I have revealed you to them and will keep on revealing you.

I will do this *so that your love for me may be in them* and I in them."

*NIV 2 Peter 1:17* For he received honor and glory from God the Father when the voice came to him from the Majestic Glory, saying, "This is my Son, *whom I love*; with him I am well pleased."

*NLT John 3:16* "For God *so loved* the world that he gave his only Son, so that everyone who believes in him will not perish but have eternal life.

*NLT Romans 5:8* But God showed *his great love for us* by sending Christ to die for us while we were still sinners.

*NLT John 14:21* Those who obey my commandments *are the ones who love me*.

And because *they love me*, *my Father will love them*, *and I will love them*.

And I will reveal myself to each one of them."

*NLT John 13:34* So now I am giving you a new commandment: *Love each other*.

*Just as I have loved you, you should love each other*.

*NLT 1 Thessalonians 3:12* And *may the Lord make your love grow and overflow to each other* and to everyone else, *just as our love overflows toward you*.

*NLT 1 Corinthians 16:14* And *everything you do must be done with love*.

*NLT 2 Peter 1:17* And he received honor and glory from God the Father when God's glorious, majestic voice called down from heaven, "*This is my beloved Son*; I am fully pleased with him."

*NLT 1 John 4:8* But *anyone who does not love does not know God*-- *for God is love*.

The ultimate expression of AGAPE is in the Lord Jesus Christ (*2 Corinthians 5.14 ~/ Ephesians 2.4~/ 3.19~/ 5.2*).

It is through God’s love and the gift of His Son (*1 John 4.9-10*) that people are able to understand AGAPE and to return this gift of love by obedience and self denial (*John 14.15-23 ~/ 15.10~/ 1 John 2.5 ~/ 5.3~/ 2 John 6*).

Christian love means more than a love for the Giver of love.

It is love in action among God’s children, toward themselves as well as those who do not yet know such love.

AGAPE is the standard that guides Christian ethics.

AGAPE in the NT could be defined as “intelligently, intensely willing the best for another.”

*LOVE*

The heart of God’s character and, along with faith and hope, one of the cardinal virtues, according to Christianity.

Christian theologians often distinguish among different forms of love: erotic love, friendship love and the love for neighbor that most closely resembles God’s self-giving love in Jesus, who came down from heaven and sacrificed his life for humans who were in rebellion against God.

/See also/ agapism.

*LOVE*

In the Christian tradition love (especially /agape//̄/) is an expression of the essential nature of God, the perfect characterization of the relationship between God and humans, and the supernatural virtue or character of God reflected in the Christian community in relation to God and one another as shaped by the indwelling Holy Spirit.

This connection between love and God’s own character gives rise to the Christian focus on love as the fundamental characteristic of Christian discipleship and hence of Christian ethics.

Many Christian thinkers suggest that the essence of love is unconditional giving of oneself for the sake of others.

*LUKE 10 *Jesus sends out seventy disciples, to work miracles and preach: and pronounce a woe against Chorazin, Bethsaida, and Capernaum, 1-16.

The seventy return with joy at their success; and Christ instructs them in what they should rejoice, 17-20.

He adores the Father, for revealing his gospel to the simple only; and declares his own personal and mediatorial authority and glory, 21, 22; and the happiness of his disciples, 23, 24.

A lawyer inquires what he must do to inherit eternal life; and Jesus refers him to the law of God, 25-28; and shows him by the example of a good Samaritan, who is his neighbor, 29-37.

He commends Mary’s attention to his doctrine, and reproves Martha, who was “cumbered about much serving,” 38-42.

27.

Thou.

Dt ▶6:5.

~*10:12.

~*30:6. 2 K 23:25.

Mt 22:37-40.

Mk 12:30, 31, 33, 34.

He 8:10.

with all.

Dt 4:29.

10:12.

11:13.

13:3.

26:16.

30:2, 6, 10.

Jsh 22:5. 1 K 2:4.

8:48. 2 K 23:3, 25. 2 Ch 6:38.

15:12.

34:31.

Je 32:41.

heart.

ƒ173, Ge +27:44. 2 K +~*20:3. 1 Ch 12:38n.

and.

ƒ148, Ge +8:22.

soul.

Gr. psyche, ƒ121A9B, Mt +22:37.

and thy.

Le +~*▶19:18.

Mt 19:19.

Ro ~*13:9.

Ga ~*5:13, 14.

Ja ~*2:8. 1 J 3:18.

Synonymia; or, Synonymous Words.

Ge 27:44.

Polysyndeton; or, Many Ands.

Ge 8:22.

121A1.

Metonymy; or, Change of Noun.

Metonymy of the Cause, the person acting for the thing done: the Spirit for the gifts and operations of the Spirit.

Jn 3:34.

121A2.

The Spirit is put also for His quickening, regenerating, and sanctifying work in man, in creating the new nature with its spiritual desires and powers.

Ps 51:10.

121A3.

The Spirit is put for special and extraordinary operations of the Spirit acting externally in various ways, publicly or privately.

Nu 11:17.

121A4.

The Spirit is put also for special revelations and visions communicated by Him.

Ezk 37:1.

121A5.

Parents and ancestors are frequently put for their posterity, and for children: and the name of the stock or race is put for the patronymic.