Speaking of love as a new commandment, Jesus first of all requires every Christian to be ready to “lay down his life for his friends.” Usually this is understood as readiness to give up one’s life for friends. Yet the corresponding Greek verb means not...
Speaking of love as a new commandment, Jesus first of all requires every Christian to be ready to “lay down his life for his friends.” Usually this is understood as readiness to give up one’s life for friends. Yet the corresponding Greek verb means not “give up,” but precisely “lay down,” “place” — and not “instead of,” but precisely “for the sake of,” “on behalf of” friends. Obviously, this is not about self-sacrifice, or at least not only about it; rather, we should speak of the relationships that bind together people who live by the love with which Jesus loved each person. But what is this love of His, the love of the Kingdom? How does it differ from the love that people knew long before His coming into the world?
First of all, in this: human love has never been complete. It remained only an intention, a relationship, and in this sense it was a spiritual reality. But the environment within which relationships of love existed was natural, psychic: in the fallen state, after all, the human being remained primarily a natural being, and the psyche too is nature, only of a special kind.
Jesus, however, speaks of the love of the Kingdom, that Kingdom where the very environment of communion is not natural but spiritual. There love can be manifested in absolute fullness: in the Kingdom, the relationships and the environment fully correspond to one another. But a person’s life in the Kingdom cannot belong to that person alone.
Jesus Himself explains this simply: whoever wants to keep his life for himself loses it, but whoever gives it to Him and makes it part of the life of His Kingdom preserves it. And preserves it in a fullness that cannot be found in the fallen world. But if this is true of the life of the Kingdom as a whole, it is just as true when the matter concerns the relationship of the inhabitants of the Kingdom to one another: they too never belong only to themselves; their life never is and never can be something isolated, as the life of a person in the untransfigured world can be.
Of course, in the Kingdom too each person lives his own life, not someone else’s. But if the boundaries of this life in the fallen world are often closed to any interaction, in the Kingdom they are always open. There this is safe: since the life of each person is determined by God’s breath, no one abuses this openness as sometimes happens in the fallen world.
And with such openness the possibilities become immense: if necessary, each person can at any moment even completely yield his own living space to another, should the need arise. No unsolvable tasks remain for the inhabitants of the Kingdom, for there are no barriers between them either. And therefore there are no barriers for God’s breath, which unites them. Each person lives a full life, belonging at the same time both to himself and to everyone who wants to share in that fullness and take part in it.
This is the kind of life the Savior commands His disciples to live. In essence, it is Christianity itself.
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1:15 The number of persons together - Who were together in the upper room. were a hundred and twenty - But he had undoubtedly many more in other places; of whom more than five hundred saw him at once after his resurrection, Co1 15:6.
1:16 Psa 41:9.