Lexical Summary phileó: To love, to have affection for, to be fond of Original Word: φιλέω Strong's Exhaustive Concordance to loveFrom philos; to be a friend to (fond of (an individual or an object)), i.e. Have affection for (denoting personal attachment, as a matter of sentiment or feeling; while agapao is wider, embracing especially the judgment and the deliberate assent of the will as a matter of principle, duty and propriety: the two thus stand related very much as ethelo and boulomai, or as thumos and nous respectively; the former being chiefly of the heart and the latter of the head); specially, to kiss (as a mark of tenderness) -- kiss, love. see GREEK philos see GREEK thumos see GREEK agapao see GREEK ethelo see GREEK boulomai see GREEK nous HELPS Word-studies 5368 philéō (from 5384 /phílos, "affectionate friendship") – properly, to show warm affection in intimate friendship, characterized by tender, heartfelt consideration and kinship. NAS Exhaustive Concordance Word Originfrom philos Definition to love NASB Translation kiss (3), love (13), loved (3), loves (6). Thayer's Greek Lexicon STRONGS NT 5368: φιλέωφιλέω, φιλῶ; imperfect 3 person singular ἐφίλει; 1 aorist ἐφίλησα; perfect πεφίληκα; (φίλος); from Homer down; 1. to love; to be friendly to one (the Sept. several times for אָהַב): τινα, Matthew 10:37; John 5:20 (here L marginal reading ἀγαπᾷ); 2. to kiss: τινα, Matthew 26:48; Mark 14:44; Luke 22:47 (often in the Greek writings; the Sept. for נָשַׁק, Genesis 27:26f, and often). 3. As to the distinction between ἀγαπᾶν and φιλεῖν: the former, by virtue of its connection with ἄγαμαι, properly denotes a love founded in admiration, veneration, esteem, like the Latindiligere, to be kindly disposed to one, wish one well; but φιλεῖν denotes an inclination prompted by sense and emotion, Latinamare; ὁ μή τοῦ δεόμενος οὐδέ τί ἀγαπωη ἄν. ὁ δέ μή ἀγαπωη (ἀγαπῶν (?)), ὀυδ' ἄν φίλοι, Plato, Lysias, p. 215 b.; ἐφιλησατε αὐτόν (Julius Caesar) ὡς πατέρα καί ἠγαπησατε ὡς εὐεργέτην, Dio Cassius, 44, 48; ut scires, eum a me non diligt solum, verum etiam amari, Cicero, ad fam. 13, 47; L. Clodius valde me diligit vel, ut ἐμφατικωτερον dicam, valde me amat, id. ad Brut. 1. Hence, men are said ἀγαπᾶν God, not φιλεῖν; and God is said ἀγαπῆσαι τόν κόσμον (John 3:16), and φιλεῖν the disciples of Christ (John 16:27); Christ bids us ἀγαπᾶν (not φιλεῖν) τούς ἐχθρούς (Matthew 5:44), because love as an emotion cannot be commanded, but only love as a choice. Wisdom says, τούς ἐμέ φιλοῦντας ἀγαπῶ, Proverbs 8:17. As a futher aid in judging of the different, between the two words compare the following passages: John 11:3, 5, 36; John 21:15-17; (even in some eases where they might appear to be used interchangeably (e. g. John 14:28; John 16:27) the difference can still be traced). From what has been said, it is evident that ἀγαπᾶν is not, and cannot be, used of sexual love (but it is so used occasionally by the later writers; cf. Plutarch, Pericl. 24, 12, p. 165 e.; symp. 7, p. 180 b. ὁ ἐρώμενος τόν ἐραστην ἀγαπᾷ; cf. Stephanus Thesaurus i., p. 209 a.; Sophocles' Lexicon, under the word ἀγαπάω, 2; Woolsey in the Andover Rev. for Aug. 1885, p. 170f). Cf. Tittmann, Syn. N. T. i., p. 50ff; Cremer, under the word ἀγαπάω (4te Aufl., p. 9f); Trench, § xii.; (Schmidt, chapter 136, especially § 6; Cope, Aristotle, rhet. vol. 1m Appendix A. (also given in the Journ. of Philol. for 1868, p. 88ff); also Höhne in (Luthardt's) Zeitschr. f. kirchl. Wissensch. as above with for 1882, p. 6ff; especially Woolsey as above Compare: καταφιλέω.) Strong’s Greek 5368 (phileō) expresses warm affection, friendship, or fond attachment. While agapaō emphasizes commitment and self-giving, phileō highlights felt emotion, personal delight, and relational intimacy. The New Testament employs phileō both positively—to reveal genuine devotion between God and His people—and negatively—to expose misplaced affections that rival love for God. Affection within the Trinity John anchors the Father–Son relationship in phileō. “For the Father loves the Son and shows Him all He does” (John 5:20). The term signals intimate delight, assuring readers that redemptive revelation flows from a Father who cherishes His Son. The risen Christ affirms the same reality to His disciples: “For the Father Himself loves you, because you have loved Me and have believed that I came from God” (John 16:27). The Father’s relational pleasure grounds the believer’s assurance of answered prayer and access to divine fellowship. Christ’s Personal Friendships Phileō depicts Jesus’ tender attachment to individuals: • Lazarus: “Lord, behold, the one You love is sick” (John 11:3); “See how He loved him!” (John 11:36). These passages reveal that the Lord of glory cultivated real human friendships, sanctifying personal affection and showing that ministry flows from genuine relationships, not detached professionalism. Peter’s Restoration and the Vocabulary of Love In John 21 the risen Jesus asks Peter twice, “Do you love (agapaō) Me?” Peter answers with phileō, confessing deep affection but hesitating to claim self-sacrificial loyalty. The third time Jesus meets Peter on his own ground: “Simon son of John, do you love (phileō) Me?” (John 21:17). The shift underscores Christ’s grace; He receives Peter’s honest affection and commissions him, illustrating that Jesus rebuilds failed disciples by meeting them where they are and leading them higher. Love as the Test of True Faith Paul warns: “If anyone does not love the Lord, let him be under a curse” (1 Corinthians 16:22). Here phileō becomes the watershed of salvation. Mere orthodoxy is insufficient; heartfelt devotion to Christ distinguishes the regenerate. Revelation echoes the theme: “Those I love, I rebuke and discipline” (Revelation 3:19). Genuine believers feel both the Lord’s affectionate correction and respond with repentance. Discipleship and Costly Affection Jesus demands supreme loyalty: “Whoever loves father or mother more than Me is not worthy of Me; and whoever loves son or daughter more than Me is not worthy of Me” (Matthew 10:37). Phileō exposes rival attachments. Family affection is a gift, but it must not eclipse devotion to Christ. The verse shapes Christian ethics, guiding believers to order their loves—first God, then family, then all else. Misplaced Love and Hypocrisy The Synoptic Gospels employ phileō negatively to unmask religious pretension: • Hypocrites “love to pray standing in the synagogues” to be seen (Matthew 6:5). Affection for status corrodes sincere piety. These warnings remain vital for modern ministry, where platforms and recognition can subtly replace love for Christ. Betrayal Cloaked in Affection Phileō can denote kissing. Judas signals Jesus’ arrest with a kiss: “The one I kiss is the man; arrest Him” (Matthew 26:48; Mark 14:44; Luke 22:47). A gesture of friendship disguises treachery, reminding believers that outward signs of affection can mask a heart far from God. Love for the Present World John cautions, “Whoever loves his life will lose it” (John 12:25). Revelation broadens the scope: outside the New Jerusalem are “everyone who loves and practices falsehood” (Revelation 22:15). Phileō thus contrasts earthly self-preservation with eternal life, calling the church to renounce sinful attachments. Communal Warmth in Apostolic Greetings “Titus greets you, as do all those who love us in the faith” (Titus 3:15). Apostolic correspondence overflows with familial affection, challenging congregations to cultivate genuine warmth rather than mere institutional connection. Historical and Theological Reflections Early Christian writers noticed the New Testament’s nuanced use of phileō and agapaō. While distinctions are not rigid, the Spirit’s inspiration employs phileō to convey felt love that is sensitive, personal, and experiential. Church Fathers urged believers to marry agapē’s self-sacrifice with philía’s heartfelt enjoyment of God and neighbor. Pastoral Implications 1. Preaching should present salvation as more than intellectual assent; Christ calls for affectionate allegiance. Practical Application • Examine the heart: Is affection for Christ vibrant or has ministry become routine? Conclusion Strong’s 5368 presents love that feels as well as wills. It spans the Father’s delight in the Son, Christ’s tender friendships, the believer’s devotion, and even the counterfeit affection of hypocrites. Properly ordered, phileō enriches the life of faith; disordered, it betrays the heart. The Scripture’s consistent testimony calls every believer to cherish Christ above all and to let that warm affection animate relationships, ministry, and worship. Englishman's Concordance Matthew 6:5 V-PIA-3PGRK: ὑποκριταί ὅτι φιλοῦσιν ἐν ταῖς NAS: the hypocrites; for they love to stand KJV: [are]: for they love to pray INT: hyprocrites for they love in the Matthew 10:37 V-PPA-NMS Matthew 10:37 V-PPA-NMS Matthew 23:6 V-PIA-3P Matthew 26:48 V-ASA-1S Mark 14:44 V-ASA-1S Luke 20:46 V-PPA-GMP Luke 22:47 V-ANA John 5:20 V-PIA-3S John 11:3 V-PIA-2S John 11:36 V-IIA-3S John 12:25 V-PPA-NMS John 15:19 V-IIA-3S John 16:27 V-PIA-3S John 16:27 V-RIA-2P John 20:2 V-IIA-3S John 21:15 V-PIA-1S John 21:16 V-PIA-1S John 21:17 V-PIA-2S John 21:17 V-PIA-2S John 21:17 V-PIA-1S 1 Corinthians 16:22 V-PIA-3S Titus 3:15 V-PPA-AMP Revelation 3:19 V-PSA-1S Revelation 22:15 V-PPA-NMS Strong's Greek 5368 |
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