Argument Structure of ἀγαπάω

Simon Wong’s A Classification of Semanti Case-Relations in the Pauline Epistles lists the Case Frame (Argument Structure) of ἀγαπάω as [Event: EXPERIENCER, COMPLEMENT/PATIENT]. I think this argument structure is quite appropriate for the English word “love,” but I’m not sure it really fits ἀγαπάω.

My disagreement is with the designation of first argument as EXPERIENCER. In English we think of love as an emotion, in which case it is quite appropriate to think of the first agument (the subject of an active verb) as EXPERIENCER rather than AGENT. Love is something we experience more than do.

In Hellenistic Greek, though, ἀγαπάω represents a way of acting more than an emotion. Jesus commands his disciples ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν (Matthew 5:44; Luke 6:27 and 35). He is not commanding them to feel warm and fuzzy toward their enemies, but to treat their enemies with good will.

Does it even make sense to command an emotion? If I tell you, “Be angry!” will you be able to simply decide to do so? In Hellenistic Greek, ἀγαπάω represents something that can be commanded. It represents something that a person can decide to do.

I propose the following revision to Wong’s case frame (argument structure) for ἀγαπάω: [Event: AGENT, COMPLEMENT/PATIENT]. The verb implies an actor/AGENT (the person who acts with good will) and a PATIENT (the person who is treated with good will).

Feel free to disagree. Please offer examples that you think demonstrate whether the first argument (the subject of ἀγαπάω when it is active voice) represents a person who experiences the emotion we call love or a person who acts in a way characterized by good will. Does ἀγαπάω function like the English word “love,” or do you also think it is different?