The Book of Ephesians ~ Chapter 4:1-2 ~ Walking in Christ Based on our High Calling & The Attributes of the Royal Family Honor Code of the Supergrace Believer.

Vol. 15 No. 25

eph 4 vs 1 for 07 05 16 study Walk Worthy

The Book of Ephesians

Chapter 4
The Believer’s Walk Based on His High Calling

Now that we have noted the first three chapters of Ephesians that were the theological portion of this book, beginning in chapter four, and taking us through the rest of this book, we will be noting the application side of the equation, “Our Daily Walk in Christ Jesus.” So this chapter begins the practical section of Ephesians.

As you may know, “walk” or “walking” is a metaphor for living the spiritual life each and every day. It means the application of Bible Doctrine to our lives as we remain filled with the Holy Spirit, so that we live righteously unto God, as He desires and wills for us to live. It is the exercise of our Royal Priesthood and Royal Ambassadorship, towards both God and man. We will note this in more detail at the end of vs. 1.

So we see that this is the practical portion of the epistle that tells us how we should walk and conduct ourselves, (i.e., live and function), as members of the Church. It is the pattern for the Royal Family to live on the road to Supergrace.

Outline of Chapter 4

I.  The Believer’s Walk in Unity; God’s Plan for Faithful Living in the Church to Build the Church, Eph 4:1-16.

  1. The Appeal to Preserve Unity, The walk to be worthy Eph 4:1-3.
  2. The Basis for Unity, The seven unities to be kept, Eph 4:4-6.
  3. The Means of Unity, The ministry gifts of Christ to His body, Eph 4:7-16.
  4. Christ’s death, resurrection and ascension proclaimed, as well as being the giver of gifts, vs. 8-10.
  5. The purpose of our gifts; building up of the body of Christ, individually and collectively, vs. 12-16.

II.  The Believer’s Walk in Righteousness; God’s Pattern and Principles for Members of the Church and His Standards for Faithfulness in the Church, Eph 4:17-32

  1. The Previous Walk of the Old Life, Eph 4:17-19.
  2. The Present Walk of the New Life, Eph 4:20-32.
  3. The New Man in Christ Jesus, vs. 20-29.
  4. The Believer as indwelt by the Spirit, vs. 30-32.

In addition, Ryrie notes that chapter four begins a discourse on “The Practice of Believers,” that begins in Eph 4:1 and runs through to Eph 6:9.

  1. In Relation to Other Believers, Eph 4:1-6.
  2. In Relation to Spiritual Gifts, Eph 4:7-16.
  3. In Relation to the Former Life, Eph 4:17-32.
  4. In Relation to Evil, Eph 5:1-17.
  5. In Relation to the Holy Spirit, Eph 5:18-21.
  6. In Relation to Home Life, Eph 5:22-6:4.
  7. In Relation to Slaves and Masters, Eph 6:1-9.

Also, Unger breaks this chapter down based on our spiritual walk in Christ, Eph 4:1-6:9, as follows:

  1. The walk worthy, Eph 4:1-3.
  2. The walk as an expression of doctrinal unity, Eph 4:4-6.
  3. The walk as a ministry of gifts, Eph 4:7-16.
  4. The walk as a regenerated man, Eph 4:17-29.
  5. The walk of the believer indwelt by the Spirit, Eph 4:30-32.
  6. The walk as a child in God’s family, Eph 5:1-33.
  7. The walk of children and servants, Eph 6:1-9.

This chapter, and running through to the end of the book, also tells us how redemption is applied to our church lives, personal lives, and domestic lives, in that the Holy Spirit produces unity within the body of Christ based first on Christ providing a diversity of spiritual gifts for the edification of His body, and secondly on the Holy Spirit bringing unity within the church as Christ’s gifts result in edification and maturity of individual believers and potentially all believers. In addition, this unity is won as a result of the desires and practices of our old life being ended within our present lives.

So we begin with the first section:

I.  The Believer’s Walk in Unity; God’s Plan for Faithful Living in the Church to Build the Church, Eph 4:1-16.

  1. The Appeal to Preserve Unity, The walk to be worthy, Eph 4:1-3.

Vs. 1

Eph 4:1, “I, therefore, the prisoner of the Lord, entreat you to walk in a manner worthy of the calling with which you have been called.”

In the Greek, this verse begins with PARAKALEO in the Present, Active, Indicative, 1st Person, Singular that means, “I call for, exhort, entreat, encourage, or urge.” It is used for emphasis as Paul is encouraging the Church to act in a certain way, which is to “walk in Jesus Christ,” the theme of the next three chapters.  It also is a “play on words,” as the root for PARAKALEO, which is KALEO, is used in this passage in both the noun and verb form. So we have, “I encourage.

It is followed by the postpositive Conjunction Particle OUN used inferentially meaning, “therefore,” which sets up the conclusion to the first three chapters of Theology, to now provide us with application in light of the theology we have just noted. It serves as a bridge connecting all he had written up to this point with what follows. In other words, since we have learned all that theology, now it is time to apply it.

Paul was concerned that believers should cross the bridge from analysis to action, from theology to morality, from Christian faith to Christian life, from the revelation of doctrine to the development of practicing it. It tells us that based on our new position in Christ, which is part of the Mystery Doctrine for the Church Age, we are to live as follows.

Next, we have the 2nd Person Pronoun HUMEIS for “you,” speaking of the Church. So we have “Therefore, I (Paul), entreat you (the Church).”

In our next lesson, we will begin to understand Paul’s instructions for living the Supergrace life.

Before Paul tells us about the appropriate application of Bible Doctrine to our lives, he reminds us of something very important by saying, “I the prisoner of the Lord,” EGO HO DEMIOS EN KURIOS.

This is the second time Paul has stated that he is a prisoner of Jesus. In the first instance, Eph 3:1, he stated he was a prisoner of Christ, emphasizing the deified Savior-Messiah and the ownership that He had over his life, because Jesus Christ purchased him from the slave market of sin by paying for his sins upon the Cross. It emphasized his relationship with Christ. Now he states he is a prisoner “of the Lord” using the Dative of Possession to emphasize his position in Christ now being in union with Jesus Christ from the point of his salvation onward. In Eph 3:1, the Genitive of Possession was used to emphasize Christ’s possession of Paul. In our verse, the Dative of Possession is used to emphasize Paul’s position in Christ. In fact, “of the” is the Dative EN in this passage which is typically translate “in.” So we could say, “I the prisoner in the Lord.” The Dative can also mean the sphere Paul is in, (i.e., the union he has with the Lord), and that it is advantageous to be in the sphere of the Lord.

In addition, Paul uses the term “Lord,” KURIOS to signify the Deity of Jesus Christ as the supreme authority over his life, both positionally and experientially, that he has voluntarily placed himself under, just as the believer should voluntarily place himself under the complete authority of God, our Lord Jesus Christ and His Word/Bible Doctrine.

In numerology, the number 2 in the Bible means division and separation. Here, where Paul is emphasizing his union with Jesus Christ, it also tells us that this union is made possible because we have been separated from sin and Satan’s cosmic system positionally, having been given a new life in Christ with heavenly (POLITEUMA) privileges. This then establishes the principle for the preceding books of Ephesians regarding the application of the Theology and Bible Doctrine we just learned in Chapters 1-3. That is, since we have been separated from sin and Satan’s cosmic system since the moment of our salvation positionally, (Eph 3:1), in order to live the unique spiritual life of the Church Age and achieve the Supergrace life, we have to separate experientially from the world / Satan’s cosmic system, which is worldly and sinful living, (Eph 4:1). Chapters 3-6 give us instruction for how to separate from the old self / nature and life of sin, and to live in the new nature and life of righteousness, 2 Cor 5:16-17; Gal 6:15.

2 Cor 5:16-17, “Therefore from now on we recognize no man according to the flesh; even though we have known Christ according to the flesh, yet now we know Him thus no longer. 17Therefore if any man is in Christ, he is a new creature; the old things passed away; behold, new things have come.”

Gal 6:15-16, “For neither is circumcision anything, nor uncircumcision, but a new creation. 16And those who will walk by this rule, peace and mercy be upon them, and upon the Israel of God.”

When Paul states he is a “prisoner,” once again underserved suffering is in view. The principle being that when you separate from worldly / sinful living, there may be suffering that accompanies it. As the old saying goes, misery loves company, and when you are not keeping company with the world, it gets iterated with you and lashes out at you. But when you are living in the world, which is true “misery,” then the world loves you and welcomes you. Therefore, when we separate from the sin, Satan and his cosmic system, there will be suffering in a worldly sense, which means blessings in the heavenly realm.

Paul is also telling us what is in his soul is more real and powerful than the suffering of confinement of his body. There is no disillusion, no discouragement, no boredom, and no self-pity that come with Satan’s cosmic system. Paul can think with his soul. He can think Divine viewpoint and Divine problem solving. Therefore, he has the glorious privilege while still in time to see his soul overcome and control his body that lives in the world. The soul is going to keep his body in line, rather than the body dictating what the soul thinks. When your soul dictates to your body what to think and do, many times it is stopping the body from entering into sin. This halting of the sin nature’s control over your soul and body means the sin nature is imprisoned or separated from sin, Satan and his cosmic system.

Next we have “to walk in a manner worthy,” PERIPATEO AXIOS. As we have discussed previously, PERIPATEO is an euphemism for “how one lives or conducts his life.”  Here it is in the Aorist, Active, Infinitive, that means the believer performs the entirety of the action in an ongoing manner of living the unique spiritual life of the Church Age.

Worthy” is the Adverb of Manner AXIOS, ἀξίως that means, “in a manner worthy of, worthily, suitably, or properly.” In classical Greek it meant, “to bring into equilibrium.” For the believer it

means, to practice what you preach or believe in, and that your practice should weigh as much as or be equivalent to your profession. And, as you know, your profession is to be a full time servant in the Royal Family of God, as you are a Royal Priest and Royal Ambassador. Therefore, “to walk,” is used as an exhortation to live a Godly and righteous life unto our Lord, as you have been made holy and righteous by a holy and righteous God. Cf. Phil 1:27; Col 1:10; 1 Thes 2:12.

Phil 1:27, “Only conduct yourselves in a manner worthy of the gospel of Christ; so that whether I come and see you or remain absent, I may hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the gospel.”

Col 1:10, “So that you may walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God.”

1 Thes 2:12, “So that you may walk in a manner worthy of the God who calls you into His own kingdom and glory.”

The criterion for our worthiness is “of the calling with which you have been called,” HO KLESIS HOS KALEO in the Aor. Pass., Ind., 2nd Person, Plural. KLESIS is the noun that means, “call, calling, invitation, or even vocation.” KALEO is the verb, the action of calling, summonsing, or inviting, which the Passive Voice tells us that we have received. We have been called by God into union with Jesus Christ, into an eternal relationship with a perfect, holy, and righteous God. Therefore, we need to live in such a way that reflects our high calling.

As you know, the “calling of God” is His invitation to the unbeliever to accept and receive Jesus Christ as his Savior, 2 Tim 1:9; Heb 3:1. It also means for the believer, election into the new life you have been given to now walk in. Therefore, the believer has been called or elected to live unto the Lord in righteousness, 1 Cor 1:2, we have been called into royalty 1 Peter 2:9, and we have been called to freedom, Gal 5:13, so that we do not turn to sin, but rather serve one another. Therefore, we are to walk in time, (live), in a manner worthy of the Royal Priesthood and Ambassadorship we have been made a part of forever.

2 Thes 1:11, “To this end also we pray for you always that our God may count you worthy of your calling, and fulfill every desire for goodness and the work of faith with power.”

2 Peter 1:10, “Therefore, brethren, be all the more diligent to make certain about His calling and choosing, (electing), you; for as long as you practice these things, you will never stumble.”

Principles of Walking

1.)  “Walking,” PERIPATEO, is used both literally and symbolically in Scripture. In the book of Ephesians, it is used symbolically for the life style or way of life of people, both negatively and positively.

2.)  In the book of Ephesians, we first noted “walk” or “walking” in Chapter 2:2 in the negative aspect of living inside of Satan’s cosmic system in sin, evil, and unrighteousness. There we are exhorted not to walk in that former manner of life. This is reemphasized in Chapter 4:17-19.

Eph 2:1-2, “And you were dead in your trespasses and sins, 2in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience.”

Eph 4:17, “This I say therefore, and affirm together with the Lord, that you walk no longer just as the Gentiles also walk, in the futility of their mind.”

The negative aspect speaks of the self-deception the unbeliever and reversionistic believer allow themselves to be under; (i.e., believing what is right to be wrong and what is wrong to be right).

3.)  However, in the other passages in Ephesians where PERIPATEO is used, it is in the positive aspect of the Christian way of life.

a) In Eph 2:10, God has created us to perform “good works”, i.e., Divine Good Production, which He prepared for us to perform in eternity past. “Walking in them,” means that we produce the fruit of the Spirit consistently.

Eph 2:10, “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.”

Three spheres of the believer’s walk are necessary in order to produce Divine Good. These are the three general spheres of the Christian walk.

1) In the sphere of the Holy Spirit, Gal 5:16, But I say, walk by the Spirit, and you will not carry out the desire of the flesh.” Cf. Rom 8:4 w/ Eph 5:18.

Eph 5:18, “And do not get drunk with wine, for that is dissipation, but be filled with the Spirit.”

We are filled with the Spirit through the confession of our sins to God the Father, 1 John 1:5-9, (Rebound), and then we are able to Produce Divine Good, 2 Tim 2:21, “Therefore, if a man cleanses himself from these things, he will be a vessel for honor, sanctified, useful to the Master, prepared for every good work.”

2) In the sphere of Faith, Col 2:6; 2 Cor 5:7, “For we walk by faith, not by sight.”

3) In the sphere of His Word / Bible doctrine, 3 John 3, For I was very glad when brethren came and bore witness to your truth, that is, how you are walking in truth.”

Therefore, our spiritual walk is the Divine viewpoint thinking, the doctrinal thinking, of the soul.

b) Then, in our passage, Eph 4:1, we are encouraged by God and Paul to live a life of holiness and righteousness based on the position we have been given in Christ as Royal Priests and Royal Ambassadors.

c) In Eph 4:17a, we are encouraged not to live as the unbeliever lives; in sin. Eph 4:17, “This I say therefore, and affirm together with the Lord, that you walk no longer just as the Gentiles also walk…”

d) Following that, in Eph 5:2, we are exhorted to walk in the love of God by serving one another and God, just as Jesus served others and God during His First Advent.

Eph 5:2, “And walk in love, just as Christ also loved you, and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma.”

e) Eph 5:8 then reminds us of the position we have in Christ and that we are not to walk in sin, (i.e., darkness), and instead live our lives in the righteousness of God, (i.e., experiential sanctification, living as “children of light”).

Cf. 1 John 2:6, “The one who says he abides in Him ought himself to walk in the same manner as He walked.”

Eph 5:8, “For you were formerly darkness, but now you are light in the Lord; walk as children of light.”

f) The last usage of “walk” or “walking” in Ephesians is found in Eph 5:15, “Therefore be careful how you walk, not as unwise men, but as wise, 16making the most of your time, because the days are evil.” Here we are exhorted to live life here on earth with the application of EPIGNOSIS Bible doctrine, making it SOPHIA or wisdom applied to our lives.

4.) The mechanics of walking imply the concept of the Christian way of life; “live one day at a time,” as you can only take one-step at a time. The walking concept emphasizes individuality in the spiritual life. In other words, it is your life to live and only you can live unto the Lord. No one else can live your life and make you spiritual. Only you in relationship with God can achieve the unique spiritual life of the Church Age and obtain the Supergrace life, Rom 14:5-6; Eph 5:16-18; James 4:13-15.

5.) The mechanics of walking are related to the intensified stage of the Angelic Conflict. In walking, there is a moment when you are off-balance for just an instant. Then you recover balance by putting your foot forward. By recovering balance, you continue forward motion. The believer is off-balance living in the devil’s world during the intensified stage of the Angelic Conflict, but he is stabilized by the constant and consistent use of the intake of doctrine, Rom 13:13-14.

Rom 13:13-14, “Let us behave properly as in the day, not in carousing and drunkenness, not in sexual promiscuity and sensuality, not in strife and jealousy. 14But put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts.”

6) Walking is used to depict the Spirit-filled life and there are variations of how it is declared:

Gal 5:16, “Walk in the Spirit.”

Rom 8:2-4, “Do not walk according to the flesh, but according to the Spirit.”

1 John 1:7, says “Walk in the light,” which again is walking in the Spirit.

7) And finally, walking describes the way of life for the Supergrace believer:

a) Walking in newness of life, Rom 6:4.

b) Walking worthy of your vocation as a believer, Eph 4:11.

c) Walking worthy of the Lord, Col 1:10.

d) Walking in good works, Eph 2:10; Col 1:10.

e) Walking to glorify God, 1 Thes 2:12, “So that you would walk in a manner worthy of the God who calls you into His own kingdom and glory.”

Next, in vs. 2-3 we are given the virtues, characteristics, or attributes of the Supergrace believer as he applies the Bible doctrine found in the Royal Family Honor Code for the Church Age believer towards others, especially believers who are part of the body of Christ.

Vs. 2

Eph 4:2, “with all humility and gentleness, with patience, showing forbearance to one another in love.”

This verse gives us five examples of the appropriate virtues of mental attitude and actions, inside the unique spiritual life of the Church Age, we should have towards others in our daily “walk” as Christians, i.e., believers of the Lord Jesus Christ. These attributes are also part of the Royal Family Honor Code that we are to apply towards others in our daily walk. When we apply these five characteristics of the Supergrace life through the power of the filling of God the Holy Spirit, we are “walking in a manner worthy of the calling with which we have been called,” Eph 4:1.

This verse begins with the Preposition META translated “with,” whose root meaning means in the “midst of, association, or accompaniment.” Therefore, the believer should be in the midst of or associate with these attitudes and actions, with these characteristics of the Supergrace life. You should possess and apply these characteristics. It should be part of who you are!

Next, we have an Adjective of emphasis for enhancement of the five characteristics, PAS, that means, “all or every.” It denotes the highest degree of something, in this case, the list of five characteristics we are about to note. It denotes not just doing them once in a while, but doing them with the highest quality and consistently.

By using this word here, God is emphasizing the high calling / position we have in Christ that demands the highest of thought and action, (etiquette – protocol), within our lives that we are to have towards others. Therefore, these things are part of the Predesigned Protocol Plan of God for our lives. Based on our high calling, we are to have very high standards for how we conduct ourselves, especially towards others. This high standard is what we call the Royal Family Honor Code, (RFHC), as we will discuss in detail below.

The list of five characteristics / protocols of the RFHC the believer is to possess and apply includes.

1.)  “Humility.”

This is first a mental attitude that leads to subsequent action. It is the Genitive Singular of the Noun TAPEINOPHROSUNE ταπεινοφροσύνη (tap-i-nof-ros-oo’-nay), that means, “humility or modesty.” It comes from TAPEINOS that means, “humble, lowly, or undistinguished,” and PHRONEO that means, “to think or set your mind on.” It means objective thinking. So combined they mean, “humble in your thinking.” As you know, thinking leads to actions. Therefore, humility is the system of thinking we must have before it becomes a way of life. It is objective thinking, grace orientation thinking, which is the normal thinking of the Supergrace life.

TAPEINOPHROSUNE is used seven times in the N.T. for “humility” in Acts 20:19; Phil 2:3; Col 2:18, 23; 3:12; 1 Peter 5:5 and our verse. It speaks of true humbleness that we are encouraged to possess and apply. It describes a humility that naturally evolves out of a heart of love for the exalted Lord, when Christ is “at home in your heart,” Eph 3:17. It is the attitude of the Christian servant that was first exemplified by our Lord Jesus Christ during His First Advent, Phil 2:5-8, and by Paul in Acts 20:19.

Our English definition of humility includes: the quality or condition of being humble; lack of pride; modesty and submission. In our passage, it does not carry the connotation of belittling or self-abasement, and has nothing to do with groveling or weakness. Instead it carries the high quality of modesty and humbleness. Therefore, humility is freedom from pride and arrogance, the cause of most, if not all sins, and a freedom from self-exaltation. As such, freedom from mental attitude sins is in view as well.

Prov 11:2, “When arrogance comes, then comes dishonor; but with the humble is wisdom.”

Prov 29:23, “A person’s arrogance will bring him low, but a spirit of humility will attain honor.”

Here we see humility is the complete opposite of arrogance. In addition, the only basis for having true wisdom in life is through humility. Therefore, you cannot be arrogant, haughty, self-righteous, boastful, etc. and gain the wisdom of God. When you do humble yourself and understand that God knows so much more than you do, so that you learn from Him, then you will gain true wisdom, the wisdom of God.

Humility is also recognition of authority. Since the Bible is the “mind of Christ,” submission to the authority of our Lord means consistent intake and application of Bible doctrine. This also means that humility is a system of recognizing the authority of Jesus Christ as the ruler of the Church, and that He has delegated all authority in the Church Age to the Word of God, especially the Mystery Doctrines for the Church Age, and the Pastor-Teacher as God’s delegated authority to teach the Word of God. This means that humility is a system of cognition of Bible doctrine, resulting in the believer living in the directive will of God rather than the permissive will of God. Therefore, humility is a system of Divine viewpoint thinking related to God’s Word that teaches us grace orientation and how to be occupied with Christ.

It is only in an attitude of humility, a contrite heart, that the spiritual life can prosper, where it characterizes the relationship we have with our Lord and others, especially the children of God, Phil 2:3.

Phil 2:3, “Do nothing from selfishness or empty conceit, but with humility of mind let each of you regard one another as more important than himself.”

People are designed by God to be happy, to be oriented, and to be virtuous. This occurs only when we have genuine humility as our foundation. Genuine humility uses enforced humility in order to function in any organization or group. All of us are involved in some organization or group. Everywhere we turn, we are involved with people. Only when we have genuine humility can we then apply impersonal love and have a relaxed mental attitude about all people, whether they are obnoxious or attractive. Genuine humility is the foundation for our virtue. Therefore, the believer is born again to learn obedience. Divine mandates require obedience to God resulting in virtue as part of the RFHC. Humility is the foundation for virtue, as well as for capacity for life, love, and happiness.

In addition, we are cautioned against having a false humility, Col 2:18, 23.

Col 2:18, “Let no one keep defrauding you of your prize by delighting in self-abasement and the worship of the angels, taking his stand on visions he has seen, inflated without cause by his fleshly mind.”

Col 2:23, “These are matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body, but are of no value against fleshly indulgence.”

2.)  “And gentleness.”

This is an action we take towards others based on having a mental attitude of humility within our soul. It is the Coordinating Conjunction KAI to combine it with “humility” above, with the Genitive Noun PRAUTES, πραΰτης that means, “gentleness, mildness, meekness, and humility.” There is an older and alternate spelling of this word, which is PRAOTES. Both words are used in the N.T. and mean exactly the same thing. They come from the root Adjectives PRAUS and PRAOS that mean, “gentle, meek, or humble.”

When we think of the word “gentleness” there are several meanings and applications, including;

  1. Kind, having a mild and kind nature or manner.
  2. Mild, being moderate in force or degree so that the effects are not severe.
  3. Using little force or violence to accomplish something.
  4. Not steep, not rising very steeply, which includes your anger.
  5. Upper-class, relating to or having a high social status or class, i.e., your royal commissions in Christ.
  6. Chivalrous, having a gracious and honorable manner.

This gentleness in humility is that inner quality identifying the child of God in their actions towards others, cf. Mat 5:5; Titus 3:2; 1 Peter 3:4.

Mat 5:5, “Blessed are the gentle, for they shall inherit the earth.”

Titus 3:1-2, “Remind them to be subject to rulers, to authorities, to be obedient, to be ready for every good deed, 2to malign no one, to be uncontentious, gentle, showing every consideration for all men.”

1 Peter 3:3-4, “And let not your adornment be merely external– braiding the hair, and wearing gold jewelry, or putting on dresses; 4but let it be the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious in the sight of God.”

It comes to be a fruit of the Spirit in the believer’s life in Gal 5:23, and an inner quality characterizing an entire life-style, cf. James 3:13.

Gal 5:22-23, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23gentleness, self-control; against such things there is no law.”

James 3:13, “Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom.”

Therefore, true wisdom becomes evident in “deeds done in the gentleness of wisdom,” (Bible doctrine applied from the soul).

This gentleness is the antithesis of anger, cruelty, arrogance, insubordination, or disputation. As such, it means to be courteous and considerate of others having true sensitivity. Courtesy is being thoughtful of others whether you know them or not, whether you like them or not, regardless of any other factor. The Supergrace believer who lives by the Royal Family Honor Code is objective and gracious in his thinking. He lives under the principle of live and let live. He respects the rights and privacy of others, is thoughtful of the feelings of others, giving respect where respect is due and courtesy wherever possible. We could translate this “considerate sensitivity.”

Therefore, “humility and gentleness,” refer first to your mental attitude toward self and then of your actions towards others. The believer with the proper balance between what he professes and what he practices will be humble because he will not be full of haughty pride. A truly humble individual will be in balance, not thinking too highly of himself, nor, at the other extreme, putting himself down. Such a person will also be “gentle,” which is the opposite of self-assertion. This first prepositional phrase indicates what is meant by “walking worthy of your calling into which you have been called,” as does the rest of this passage and on into vs. 3.

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If you would like more information on this subject, you may watch/listen to lesson:
#’s 16-074 through 16-077

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A PERSONAL NOTE FOR YOU

If you have never accepted Jesus Christ as your Lord and Savior, I am here to tell you that Jesus loves you. He loves you so much that He gave His life for you. God the Father also loves you. He loves you so much that He gave His only Son for you by sending Him to the Cross. At the Cross Jesus died in your place. Taking upon Himself all of your sins and all of my sins. He was judged for our sins and paid the price for our sins. Therefore, our sins will never be held against us. Right where you are, you now have the opportunity to make the greatest decision in your life.

To accept the free gift of salvation and eternal life by truly believing that Jesus Christ died for your sins and was raised on the third day as the proof of the promise of eternal life. So right now you can pause and reflect on what Christ has done for you and say to the Father:

“Yes Father, I believe that Your Son, Jesus Christ, died on the cross for the forgiveness of my sins.”

If you have done that, I welcome you to the eternal Family of God!

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