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There were similar commands in the Torah:Hark you are incorrect!
Teh OT passage was to love you rneighbor as yourself!
Jesus new command is to love one another as GOD loves us! so it is qualitatively ans quantitatively new!
Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt.
And if a stranger sojourn with thee in your land, ye shall not vex him.
But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am YHWH your God.
2 Corinthians 5:Maybe you are correct about the meaning of the word “new”, however, there seems to be a difference, because Jesus says “…as I love you…”.
The current covenant is called a "new and better" covenant. Due to the nature and quality of this covenant, sayings such as the following passage are possible.
Romans 13
8 Owe no man anything, save to love one another: for he that loveth his neighbor hath fulfilled the law.
9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet, and if there be any other commandment, it is summed up in this word, namely,
Thou shalt love thy neighbor as thyself.
10 Love worketh no ill to his neighbor: love therefore is the fulfilment of the law.
All commandments regardless of covenant are summed up in one saying "Love your neighbor as yourself"
Since love does not work ill to His neighbor, it fulfills the requirements of the whole law. "The law that I give to you this day for your good" (Deuteronomy 10:13) was pointing to love one another, but those in charge missed the point in the application.
The interpretation of this verse largely depends on the meaning given to the καθὼς, if, as many translate it, "even as I loved you;" or, "after the manner and type of my love to you;" then an amply sufficient explanation arises of the novelty of the ἐντολή. So new a type of love is given that, as the Greek expositors generally have urged, there is a deeper intensity in the love than can be found in the Mosaic principle, Love thy neighbor as thyself." In this commandment, which embraces the whole law, self-love is assumed, and is made the standard for the love of neighbor. This ἐντολή, on the other hand, would be based on a new principle, and measured by a higher standard, and even mean more than love of self altogether. Christ's love to his disciples was self-abandoning, self-sacrificing love. Pulpit Commentary(CLV) Jn 13:34
"A new precept am I giving to you, that you be loving one another; according as I love you, that you also be loving one another.
Until one experiences God’s Total Love, they cannot Love back.
Is love your neighbor as yourself sufficient for these, are is this not required?(CLV) MarK 12
28 And, approaching, one of the scribes, hearing them discussing, having perceived that He answered them ideally, inquires of Him, "What is the foremost precept of all? 29 Jesus answered him that "The foremost precept of all is: Hear, Israel! the Lord our God is one Lord." 30 And, You shall be loving the Lord God out of your whole heart, and out of your whole soul, and out of your whole comprehension, and out of your whole strength. This is the foremost precept."
John 15:13. Greater love hath no man than this, that a man lay down his life for his friends.The interpretation of this verse largely depends on the meaning given to the καθὼς, if, as many translate it, "even as I loved you;" or, "after the manner and type of my love to you;" then an amply sufficient explanation arises of the novelty of the ἐντολή. So new a type of love is given that, as the Greek expositors generally have urged, there is a deeper intensity in the love than can be found in the Mosaic principle, Love thy neighbor as thyself." In this commandment, which embraces the whole law, self-love is assumed, and is made the standard for the love of neighbor. This ἐντολή, on the other hand, would be based on a new principle, and measured by a higher standard, and even mean more than love of self altogether. Christ's love to his disciples was self-abandoning, self-sacrificing love. Pulpit Commentary
They were to befriend each other in trials; be careful of each other's feelings and reputation; deny themselves to promote each other's welfare. See 1 John 3:23; 1 Thessalonians 4:9; 1 Peter 1:22; 2 Thessalonians 1:3; Galatians 6:2; 2 Peter 1:7. In all these places the command of Jesus is repeated or referred to, and it shows that the first disciples considered this indeed as the special law of Christ. This command or law was, moreover, new in regard to the extent to which this love was to be carried; for he immediately adds, "As I have loved you, that ye also love one another." His love for them was strong, continued, unremitting, and he was now about to show his love for them in death. John 15:13; "greater love hath no man than this, that a man lay down his life for his friends." So in 1 John 3:16 it is said that "we ought also to lay down our lives for the brethren." This was a new expression of love; and it showed the strength of attachment which we ought to have for Christians, and how ready we should be to endure hardships, to encounter dangers, and to practice self-denial, to benefit those for whom the Son of God laid down his life. Barnes
its a higher calling from Jesus in this passage than what is required in the law.
Again, in this loop, how to you give back?This is moving off topic; but I find Yah's love to be a feedback loop. The more he gives me; the more I receive. The more I receive, the more I can give back, so the more I receive.
Yes its a higher calling for the follower of Christ to love his neighbor than what was required by the law.John 15:13. Greater love hath no man than this, that a man lay down his life for his friends.
1 John 3:16. Hereby perceive we the love of God, because he laid down his life for us: and
we ought to lay down our lives for the brethren.
where I don't disagree with you, you're looking at the word in a vacuum, tearing it outside the context and isolating a very specific meaning and then forcing that meaning in the context.
further study of the biblical use of the word has a wider use that may agree with a more typical understanding of "new" or a relative understanding of "new" such as your example of a new house. one useful way is looking at how the word is contrasted and it's great when we have these examples as it shows us the ranges of the word. Matthew 13:52 has a great contrast of "new" (kaina - 3537) with "old" (palaia - G3820) in reference to new and old things. Now if we are do say that "kainos" explicitly means fresh, not new (in terms of age) then we are saying it's contrast "palaios" should show us something that is not fresh, stale perhaps or rotten. palaios could perhaps abstractly mean this but it is more link with typical concepts we think of with "old". in reference to treasure both are good but they are distinct too and not just the same thing and one made fresh. the new treasure is not pulled out from the old treasure, polished off and then declared "new" but rather the implications are new stock, different and not drawn from the old and where I don't reject it may still be an old item and have relative "newness" I think the meanings are about new/old as in age not as in newly discovered.
There are other contrasts too such as new and old wineskins (Matthew 9) and again kainos and palaios are contrasted. Also new and old clothing patches (Mark 2) and kainos and palaios are contrasted here too. What this is establishing is some consistency with how this word is contrasted, and its contrast helps define the word, especially for those who rely on lexicons to know the meanings of the words.
I do agree, it carries a greater concept of freshness which may have deeper spiritual insight that can be pulled out but context can shape the meaning too beyond it's isolated meanings (this happens in English all the time).
there are these more concrete concepts of this word being used where treasure, wineskins and patches of clothes can be "old" and can be "new" and reference an array of characteristics when they are being used these ways and I would argue go beyond how you are limiting the word and it does indeed cross over to typical concepts of "new" and "old" as is easily understood in the texts.
Now how this applies to the text maybe something different, but just as you have only looked at the word in isolation I am defending the meaning of the word at this level arguing it has broader application then what you superimpose over it. We need to take caution when we take a word out of context and find this very limited meaning and then insert it back in the context with the purpose of shape the meanings of passage. it's just a poor way of interpretation.
Because he told us to love one another as he loves us.
How did he love us? He went to the cross for us. He died for sinners; gave his perfect life for his enemies and those who hated God.
That command had not been given before. In the OT people hated their enemies and called on God to destroy HIS enemies - never before had God appeared on earth and sacrificed himself for those who hated him.
And that is how we are commanded to love.
Incidentally, Jesus was, and is, God; so we are to love with God's Agape love, just as he did.
I think a difference is that now love wasn’t merely a command, but something that was to be imitated. God is love, and Jesus revealed and poured out that love in a way that had never been seen before. ‘Love as I do’ is the full precept.
Maybe you are correct about the meaning of the word “new”, however, there seems to be a difference, because Jesus says “…as I love you…”.
"You have heard it said of old" = traditions of men. Taking appropriate action even for an enemy,Where in the TaNaK can you find a command to hate your enemy?
Hark you are incorrect!
Teh OT passage was to love you rneighbor as yourself!
Jesus new command is to love one another as GOD loves us! so it is qualitatively ans quantitatively new!
Love is His nature.That word change is better translated as transferred. The laws concerning the High Priesthood were transferred with the office of the High Priesthood.
(CLV) Hb 7:12
For, the priesthood being transferred, of necessity there is coming to be a transference of law also,
YHWH doesn't change. His law is his nature.
One is selfish love and the other unconditional, divine love.Nope.
Yep.
Nope. Here is what it says. I posted it in the OP:
(CLV) Jn 13:34
"A new precept am I giving to you, that you be loving one another; according as I love you, that you also be loving one another.
That is what HE did. He loved His associates as himself when he laid his life down for them.
He followed the letter of the law written in Leviticus 19:18 and told us to do the same.
Nope.
Yep.
Nope. Here is what it says. I posted it in the OP:
(CLV) Jn 13:34
"A new precept am I giving to you, that you be loving one another; according as I love you, that you also be loving one another.
That is what HE did. He loved His associates as himself when he laid his life down for them.
He followed the letter of the law written in Leviticus 19:18 and told us to do the same.
Yes, well, there's no guarantee that we'll remain in that capacity, that we'll continue to love as He does IOW. Living up to our potential is an ongoing endeavor, impossible without the help of grace.YHWH's law is his nature; and we were created in his image.
Like father, like son.
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