Sermon: Essential Characteristics of Our Calling

#1690
Martin G. Collins
Given 21-Jan-23; 71 minutes

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The central thought of the book of Ephesians is that Jesus has brought to a disunited world the way of unity. But first, it must be manifested, it must be demonstrated in the church, which means we have a tremendous responsibility. This way of unity is through faith in Him, and it is the church’s task to proclaim and teach this message. We must be active at it; we must be diligent at it; we must be persevering in it.

In the first three chapters of Ephesians, Paul focuses on what we believe about the function of the church in the plan of God and the riches of God’s grace in Jesus Christ. Dead sinners are made alive and gain eternal salvation by grace through faith. A proper understanding of the doctrine of Christ and experiencing its benefits leads us to a compulsion to live a holy life. A compulsion—we feel compelled to it.

The last three chapters of Ephesians explain the implications of God’s grace for the church, individuals, and families. Beginning in chapter 4 of Ephesians, Paul begins to sketch what each member of the church must be if he is to fulfill his part in the plan of God. Paul explains the character we must have if the church is to fulfill her great responsibility of being Christ’s instrument in helping to carry out God’s plan of salvation for mankind. In this light, consider the requirements of our walk in unity.

Ephesians 4:1-3 I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called, with all lowliness and gentleness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace.

It is amazing that in those three scriptures how much there is there that determines so much of our success as children of God. The apostle Paul first gives us a general description of the character of the life that we are to live. And then, he deals with the details of its specific aspects. The general character of your life is to be worthy of the calling with which you were called. We know this because we regularly speak about it.

Our walk in unity requires that we be worthy of the calling. To be worthy of the calling, we must have the characteristics that Paul lists here: lowliness (i.e., humility); gentleness (an element of meekness); longsuffering (i.e., patient endurance); bearing with one another in love (loving forbearance or patient outgoing concern). Then having laid down the general character, he mentions one specific aspect of the life we are to live, specifically, that we are to endeavor to keep the unity of the Spirit in the bond of peace. That is a great deal of work on our behalf. So, we are to work hard to guard the truth and not be carried away with every wind of doctrine, as he says in verse 14. And this we are to do with all humility and gentleness.

Then Paul continues with argument after argument until the end of verse 16. After that, he turns to more direct and practical arguments with the words in verse 17, “This I say therefore, and testify in the Lord, that you should no longer walk as the rest of the Gentiles walk” (as the rest of the world walks or lives). This has a broad impact upon us, covering every aspect of our lives, such as the television shows we choose to watch; the music we choose to listen to; our interactions with the people at work. Across the board, seven days a week, 24 hours a day, we have this responsibility not to live as the world lives.

This is the general organization of Paul’s approach: A general description first, then specifics. He follows this pattern throughout his epistles. This is Paul’s invariable preaching style; he does not go on to specifics without first laying down general principles, which he also does here in chapter 4.

Quite often, people want answers to the specifics before they have come to understand the general principles. They want detailed aspects of something that may happen once in a lifetime. There is something we should all do first before we get lost in those specifics. They will ask “what if”’ questions. What if this rare thing happens, then what is the right thing to do? I had an instructor at Ambassador College who replied, “What if you hadn’t asked that question?”

The answer to questions such as these is to go back and find a general principle that applies from the Scripture. The details cannot be adequately understood except in the light of the whole. And the whole is greater than the parts and controls our understanding of them. We have to have the principles involved, and that answers the unending “what if” questions.

The problems that arise in our lives should not be considered in isolation. Considering problems without the big picture invites error and false doctrine, negatively affecting our finding the right solution and putting it into practice. This is why Paul always starts with the general, and only after he has clarified that, does he address the specifics and the details.

The General Description

Following Paul’s example, let us start with the general description of our Christian life in Ephesians 4:

Ephesians 4:1 I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called.

Here, he lays out the broad principle. The word ‘worthy’ has two basic ideas in it, and both of them are important.

The first idea is that of equal weight or balancing. Think of two things of the same weight so that when you put them on opposite sides of the scale, there is no tilting to one side or the other, but they balance perfectly. That is the original derivation of the Greek word translated as ‘worthy.’ Paul is persuading them and exhorting them to give equal weight in their lives to doctrine and practice—both. We must not put all the weight on doctrine and none on practice, nor all the weight on practice and just a little, if any, on doctrine. This is what the world tends to do, and they go off on their false doctrines and tangents. To do this produces imbalance and unevenness. For example, James 2:20 and 26 says, “Faith without works is dead.” This is what I mean about “balance.” Faith is unbalanced if it does not have works with it. In fact, it is dead. And so, we have to have both for God's way of life.

Paul emphasizes that we must make great effort to see that the scales are perfectly balanced. It does not matter how packed with knowledge of the Bible our heads may be, if we are failing in our lives to live it; we will be a hindrance to witnessing God’s way of life if we only have one side of the story, if we are lost in doctrine without a clue as how to apply it, or not to apply it.

But it is equally valid to say that if our conception of God’s way of life is that it means no more than that we live a good life, that we should be moral, and that doctrine is of no importance, then we will become another interference to the work of God. So, either way being unbalanced, we can cause the church to go off in the wrong direction, give a wrong example, or give the world a bad witness. We have to look at these things remembering that faith without works is dead; we have to have both.

What does the apostle John have to say about the importance of the doctrine of Christ?

II John 9-11 Whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son. If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him; for he who greets him shares in his evil deeds.

That is quite the responsibility. How do we handle people who are doing damage to the church, or doctrine to individuals?

The doctrine (that is, the teaching) of Christ is truth. Ephesians 4:21 tells us that the truth is in Jesus. He is the source from which truth is imparted to us with the power of God’s Spirit. Jesus set an example for us by living a balanced physical and spiritual life. Our lives must be balanced to be “worthy of the calling with which you were called.”

The Bible frequently emphasizes diligence in practical application.

Hebrews 6:9-12 But, beloved, we are confident of better things concerning you, yes, things that accompany salvation, though we speak in this manner. For God is not unjust to forget your work and labor of love which you have shown toward His name, in that you have ministered to the saints, and do minister. And we desire that each one of you show the same diligence to the full assurance of hope until the end, that you do not become sluggish, but imitate those who through faith and patience inherit the promises.

The author of this epistle (probably Paul) commends the church for its exceptional diligence in applying godly principles. He urges us to show the same diligence to the full assurance of hope by faithfully and patiently looking to inherit the promises of the Kingdom of God and eternal life. The whole idea of the doctrine of the church, and living it, is all a package; you cannot have one without the other, and you cannot just pick and choose what you are going to abide by, or agree with.

Both the practical side of life and understanding the doctrines of Christ require faith, patience, and perseverance. Both are of the utmost importance!

The author of Hebrews is trying to help the saints avoid the problem of a lackadaisical attitude toward God’s way of life. If we failed to maintain the balance between doctrine and practice, we would not be worthy of our calling.

Matthew 23:23-24 "Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cumin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone. Blind guides, who strain out a gnat and swallow a camel!

So we see just how unbalanced the Pharisees were in carrying these things out. Pharisaical still refers to that mentality of a one-sided religion.

The second idea in this word, worthy, is of something that is becoming. Some translators use worthy while others may use becometh. Ephesians 4:1 might very well have been translated this way: “I, therefore, the prisoner of the Lord, beseech you that you walk in a manner which is ‘becoming’ of the calling wherewith you are called.”

In Philippians 1, (where Paul writes about himself in prison and his suffering), the KJV translators translated Paul using “becometh,” whereas others use “worthy.” For example in Philippians 1:27 NKJV, “Only let your conduct be worthy of the gospel of Christ;” but in Philippians 1:27 King James Version, “Only let your conversation be as it becometh the gospel of Christ.” Occasionally, that older English is hard to understand. We have here the idea expressed of matching: putting on a piece of clothing that is consistent with another; suited to; matches something else.

Paul means, negatively, that we must avoid a clash of color or appearance. There must not be a clash between our doctrine and our practice. This is recognized in clothing; there must not be a clash of colors that is unbecoming. We can understand this with the examples of clothing and colors. Certain colors do not match and do not go together, and when we see a person with such clashing, contrasting colors, we say that that person lacks taste, among other comments.

Today’s society has lost much of its concern for color coordination, which is becoming glaringly obvious. It is amazing they have not been taught.

Sometimes, the choice of clashing colors may stem from a person being colorblind. I knew a man who was completely colorblind and had to read the traffic signals by the location of the lights since he could not see the red-yellow-green lights. His clothing coordination significantly improved when he got married, and his wife started buying his clothes for him.

Sometimes, the choice of clashing colors may result from a lack of being taught in a person’s younger years. Often, the choice of clashing colors in clothing in this society is a consequence of rebellious, contrary attitudes by clothing designers and consumers who buy such unbecoming clothing. Now, I am not making this into some doctrine. But, just trying to give you an example of what it means there by becometh.

We can extend the idea and say that the same clothing is not always becoming at every age. It is awkward to see an elderly person dressing as if he or she were young like a teenager, and vice versa. The elderly person in a youthful style dress looks silly and immature. The young person dressed like an elderly person looks socially backward and out of touch, and is often disrespected. Both extremes give a poor impression. Paul tells us that women who claim to be Christians should make a good impression. This holds just as true for men.

I Timothy 2:9-10 In like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing [being flashy; drawing attention to oneself], but, which is proper for women professing godliness, with good works.

Synonyms for propriety are correctness; appropriateness; politeness; good manners; respectability; decency; aptness; and suitability. These are physical characteristics we should be aiming for.

Certain things are not becoming. This is the idea that Paul expresses here; there must not be incongruity or sharp contrasts in our beliefs compared to other brethren. The same principle can be applied to our association with the world. We should be in sharp contrast with the world’s wickedness. We should be able to stand out quietly against the world.

Much of this incongruity, this absurdity, is seen in this world’s chaotic art. The paintings of Picasso come to mind.

It is heard in this world’s music when it despises melody and seems to revel in disharmony and clashes and discord. An obvious example of this unbecoming, unworthy music is when a decent person cannot even repeat the lyrics because of the vulgarity and immorality. Much of it is perverse art and music. Some far-eastern-influenced New Age religions believe Satan is the author of the world’s art and music, which is partly correct. At the very least, he is the influencer of discordant art and music.

True art always has beauty without chaos because it always has at its center the characteristics of balance and congruity. Paul uses this kind of picture: Let your walk be as becomes the calling wherewith you are called. Let your walk be worthy of the calling. We can take the idea yet one step further by noticing the word that Paul used in writing to Titus, where he talks about adorning the doctrine.

Titus 2:9-10 Exhort bondservants to be obedient to their own masters, to be well pleasing in all things, not answering back, not pilfering, but showing all good fidelity, that they may adorn the doctrine of God our Savior in all things.

The idea is that the doctrine is, in a sense, the foundation or basic garment and that life is a type of adornment that is added to it. Paul’s exhortation is that we must always be careful that our decorations, our adornments, are suited to and match this foundational garment we have already put on. We are told to put on the new man which also includes the garment.

Ephesians 4:23-24 And be renewed in the spirit of your mind, and that you put on the new man which was created according to God, in true righteousness and holiness.

The purpose of the adorning is to make the doctrine attractive, to cause people to admire its results, to look at it, and to desire to have it. That is what a good witness is! Paul here, as everywhere else, does much more than issue a general appeal to us to live a good life and to be goodhearted.

The appeal is always in terms of the doctrine; life must always come from it and match it. You and I are to live in a way that will adorn the doctrine.

Then, Paul proceeds to tell us what the doctrine is. It is the calling with which you were called. The doctrine it conveys is that we are to live this kind of life because we are the called. This is one of the characteristic terms by which the New Testament generally describes us. We are the called of Jesus Christ.

The church is a gathering of the called. The Greek term for church is ecclesia, which means the called-out ones. Paul referred to that in:

Ephesians 3:20 Now to him that is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, to Him be glory in the church by Christ Jesus to all generations, forever and ever. Amen.’

This reference to the church signifies the called ones or the called-out ones. Our lives must not be thought of in terms of something we have decided to take up. It is the exact opposite. It is something into which we have been called. And when we are called, and we answer that call, we begin to feel compelled to live this way of life, as if we do not have a choice—which we do not. We have to take our calling seriously because we do not want to be in a situation of the Parable of the Sower and the Seed, where some fell on stony ground, some fell among thorns, and so on. We want to avoid neglecting our calling.

So, Paul’s teaching is how to live a righteous life. It is essential to remember that we have been compelled to do it; called from darkness; called to light.

Ephesians 1:3-5 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love [which is impossible for us to do without the Holy Spirit dwelling in us], having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will.

The main reason He chose us to live a holy and sanctified life is that we are the called ones. Certainly, it is right not to sin and right to live God’s way of life; and these things are good in and of themselves. But we must go beyond that and live a holy life because we have been compelled to do so. It is our responsibility. It is our duty. We do not have a choice. But we want to have that choice. That is where the compelling comes in. It compels us to want to do that.

There are two types of calls. The first is a general call made to a broad spectrum of people. Acts 17:30 says, “Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent.” So the general call is to the entire population of the earth, those who come across it; every man is called to repent. But as we know, very few actually do, and who are called into the group of firstfruits. But that is not the only meaning, and we find that it is used in another way that is much more specific because, in addition to the general call, there is what has been called the effective call.

Before I go on, you remember that scripture that God says that His attributes are clearly seen in creation? That is a call. That is a proof that God exists. And so, a person can acknowledge it, or not. That is being sent out as part of the general call that God has given to the world to repent. But it does take the Holy Spirit to do that, and He is only given it to very few of us. But we can be so appreciative of the value of our calling, and the Holy Spirit dwelling in us. There are not enough words to explain how precious that is.

Not many who hear the general call respond to it. Two groups are found among those who have received the general call. In one group, the call is heard, but nothing is done about it. But in the other group are those to whom the call has come effectively, that is, they react positively and do something about it because they feel compelled.

I Corinthians 1:18 For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.

There are two groups of people mentioned in verse 18: those to whom the preaching of the cross is foolishness, and those to whom it is the wisdom of God. That is a fundamental distinction.

There are the perishing, and those being saved. The saints are in the process of being saved from the power and condemnation of sin and death, with having a prospect of eternal salvation as the firstfruits of the Kingdom of God.

When the message of the cross is spoken of as effective or powerful, it refers to all the elements connected with it, and to the truth and all that it involves. Therefore, it includes the power of the Holy Spirit, without which the message of the cross would not be compelling.

Continuing in I Corinthians 1:

I Corinthians 1:22-24 For Jews request a sign, and Greeks seek after wisdom; but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.

That is the way we receive it. We receive it openly. The contrast is between the perishing and those being saved. The contrast is between those to whom the cross is a stumbling block and foolishness, and those to whom it is the power and the wisdom of God.

Christ appears to the called as the power of God, or it is through Him that the power of salvation is communicated to us. We are described as the called ones, that is, we have been separated from all others and moved into a new position. It is also essential to recognize the point at which the calling comes in this process of salvation. Calling comes before justification.

Romans 8:30 Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.

Paul spells out the order: predestination, calling, justification, and ultimately glorification. This means that salvation results from the powerful action of the Spirit of God, whereby God introduces a new principle of life and action that enables us to believe. We are called to believe.

The apostle John records Jesus clearly stating this. John 6:44 says, “No one can come to Me unless the Father who sent Me draws him.” It is the compelling that draws us. There is power in the call that draws us. We cannot come without it.

Consider the account given of the first convert to the gospel in Europe as found in Acts. Paul preached to the woman outside the city walls of Philippi on the Sabbath.

Acts 16:13-14 And on the Sabbath day we went out of the city to the riverside, where prayer was customarily made; and we sat down and spoke to the women who met there. Now a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira, who worshiped God. The Lord opened her heart to heed the things spoken by Paul.

The call is the opening of the heart that makes a person believe. Without that opening of the heart, the Word has no effect. If the Word has no effect, we cannot be made alive. Paul taught this in Ephesians 2:

Ephesians 2:1 You He made alive, who were dead in trespasses and sins.

Ephesians 2:4-5 But God, who is rich in mercy, because of His great love with which He loved us, even when we were dead in trespasses, made us alive together with Christ.

God alone can make a person spiritually alive through a powerful call. A vivid example of this is found in John 11 in the case of Lazarus. Lazarus had died, been dead for four days; his body was in a grave, and putrefaction had already started. What a dismal situation as it appeared to his family.

Jesus arrived on the scene and commanded the mourners to remove the stone. Then He spoke, saying, “Lazarus, come forth!” and he came forth from the tomb.

The power was in the call. The power was in the spoken word. That is what Paul means in Ephesians 4:1 by the calling with which you were called. The word had come effectively, with power, to the Ephesian Christians. The Holy Spirit was in it. The preaching had been in demonstration of the power of the Spirit. So, when the word comes in the power of the Spirit, it propels us from death into the newness of living. Paul states this fact again in his epistle to the Romans.

Romans 4:17 (as it is written, "I have made you a father of many nations") in the presence of Him whom he believed—God, who gives life to the dead and calls those things which do not exist as though they did.

When God calls, He gives the power and makes the call effective. It becomes certain; it must happen, and it does happen. We are called out of the death and grave of sin.

When we were still dead in sins, the powerful word came and compelled us and enabled us to hear. It put life into us. The apostle Peter has something to say about this:

I Peter 1:23 having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever.

The word of the gospel has life in it, and when it comes in the power of the Spirit and the seed is implanted, our response is made in the form of conduct.

I Peter 1:13-16 Therefore gird up the loins of your mind, be sober, and rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ; as obedient children, not conforming yourselves to the former lusts, as in your ignorance; but as He who called you is holy, you also be holy in all your conduct, because it is written, "Be holy, for I am holy."

Peter had more to say about our responsibilities to Christ.

I Peter 2:9 But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light.

We have been called; we are being compelled so that we may produce spiritual fruit, so that we may serve God, being a benefit to Him, so that we may glorify Him in everything we do in our lives. We apply the doctrine and knowledge that Jesus Christ has given us in His inspired written Word with conviction. We produce spiritual fruit by the Spirit of understanding. God’s Spirit empowers us to apply the doctrine of Christ.

We must live in such a way that witnesses how God has called us into this true faith. But we must know the doctrines of God’s way of life to do this. You see how it has to be: It must be balanced. We have the doctrine. We have to do the practical side of it. But we cannot do that unless we have the true doctrine of God. So, they are actually inseparable. We must remind ourselves of the spiritual principles that govern our conduct and behavior. We have been called to this tremendous and incredible high calling, and our lives must match the calling and conform to God’s will.

In Ephesians 4, Paul urges the Ephesians to lead the kind of life that matches their saintly responsibilities. To help us have a balance between doctrine and practice he provides a standard by which possible courses of action can be assessed. The saints will always work to do what is most in accordance with their responsibility. We have not received this calling because of our self-effort. We must fulfill our responsibility to make our call and election sure.

Ephesians 4:1-3 I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called, with all lowliness and gentleness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace.

Paul specified four virtues that evidence this essential proportion between calling and character: humility, gentleness, longsuffering, and loving forbearance. These are all qualities necessary for good relations with others in the church.

First and foremost, there is humility. Before Christ, humility was not counted as a virtue at all by the Greeks. The ancient world looked at humility as a thing to be despised. In the days before Jesus, humility was looked on as a cowering, cringing, servile, ignoble quality; and yet Christianity sets it at the very forefront of the virtues. This is one of the great paradoxes of God’s way of life. Satan perverts all that God teaches, All the truth that comes from Him, Satan perverts by tweaking it just enough so that it sends you in the wrong direction and sometimes it is flagrantly untrue.

There are a couple of directions to its meaning. Humility comes from self-knowledge, not self-centeredness. It comes from the knowledge about oneself of our own unworthiness. When we understand the truth about ourselves, it is the most humbling thing in the world.

True humility is found in the alliance between realistic self-respect based on truth, and dedicated self-sacrifice in service. A person who knows his own gifts and abilities, and yet is willing to serve those who have nothing with which to offer in return, is humble.

God requires all Christians to regard others as better than themselves. Valuing others above ourselves describes the attitude God wants us to develop as an essential approach to life, whether toward each other or the world.

Philippians 2:3 Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself.

True humility comes when we face ourselves and see ourselves as we truly are, being full of selfish ambition and conceit; in other words, being self-centered and proud. As long as we have human nature, we will be battling this, having an element of this running through us. It is a major job in our life spiritually overcoming self-centeredness and pride.

A second way: Humility comes from recognizing and accepting our true condition when trying to live up to the life of Christ on our own and realizing that we cannot achieve the stature of the fullness of Christ without the indwelling of God’s Spirit. God is perfection and to satisfy perfection is impossible on our own.

Ephesians 4:11-16 And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, but, speaking the truth in love, may grow up in all things into Him who is the head—Christ—from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love.

If we compare ourselves with second bests, we may come out of the comparison looking good. It is when we compare ourselves with perfection that we see our failure and inadequacy.

Self-satisfaction depends on the standard with which we compare ourselves. If we compare ourselves with our neighbors, we may well emerge self-satisfied from the comparison. If we have been in the church for any length of time, we are certainly should be living a more moral life. The apostle Paul minced no words to the Corinthian brethren when he warned of the foolishness of making comparisons.

II Corinthians 10:12 For we dare not class ourselves or compare ourselves with those who commend themselves. But they, measuring themselves by themselves, and comparing themselves among themselves, are not wise.

We do not want to be unwise. If we are comparing ourselves with one another to see where we stand in God's eyes, we are barking up the wrong tree. Obviously, the standard of humility is Jesus Christ and the demands of God’s perfection; against that standard, there is no room for pride. Humility is based on the realistic view of how weak we are, the perfect example of Christ, and the realization of the awesomeness of God.

The second virtue, which is linked with humility, is gentleness or meekness. The element of restraint is included so that it means controlled strength and not passive weakness.

There are a couple of inferences to its meaning. Gentleness is the mean between two extremes. The gentle person may still become angry. But he is always angry at the right time and never at the wrong time. That is a tough one, is it not? In other words, the gentle person may become angry by indignation at the wrongs and the sufferings of others, but is never moved to anger by the wrongs and the insults he himself must endure.

I Peter 2:18-22 Servants, be submissive to your masters with all fear, not only to the good and gentle, but also to the harsh. For this is commendable, if because of conscience toward God one endures grief, suffering wrongfully. For what credit is it if, when you are beaten for your faults, you take it patiently? But when you do good and suffer, if you take it patiently, this is commendable before God. For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps; “Who committed no sin, nor was deceit found in His mouth."

Another meaning of gentleness comes from the Greek word praus, which is the Greek for an animal that has been trained and domesticated until it is completely under control. Therefore, the person who is praus is the person who has every instinct and every passion under perfect control.

So, even gentleness is impossible for us to rise up to without God's Holy Spirit. It takes spiritual power to do these things to the level of Christ, which we are trying to reach. Obviously, since all humans have human nature, which is naturally contrary to God, it would be incorrect to say that such a person is entirely self-controlled. The reason is that such complete self-control is beyond our human power, but it is correct to say that such a person is God-controlled. By ourself, we cannot control ourselves. We have to have God's Holy Spirit.

Therefore, the truly gentle person is so God-controlled that he is always angry at the right time but never at the wrong time. In Psalm 4:4, David writes, “Be angry, and do not sin.”

The third virtue, longsuffering, like patience, is the quality of self-restraint in the face of provocation that is not quick to retaliate or promptly punish someone who has insulted, offended, or harmed us. It is the opposite of rage and is intimately associated with mercy. Longsuffering is a characteristic of God Himself. It can mean steadfastness in the endurance of suffering. But, more often in the New Testament, it describes reluctance to avenge wrongs.

There are a pair of implications to its meaning. Longsuffering describes the spirit or mindset that will never give in and which, because it endures to the end, will reap the reward. It is the spirit of faithful patience that never admits defeat, which will not be broken by any suffering or trial, by any disappointment, or discouragement, but which perseveres to the end.

There is another aspect: Longsuffering is the spirit or attitude that has the power to take revenge but never does. It refuses to retaliate. It bears insult and injury without bitterness and without complaint. It can suffer unpleasant people with graciousness, and fools without irritation. This longsuffering is best seen as an attribute of God.

In I Timothy 1:16, Paul spoke of the perfect patience of Jesus to him. In I Peter 3:20, Peter spoke of God’s patiently waiting in the days of Noah. We see only a glimpse of the lives of others; it is everything we can do to have patience with them. God sees every perversion, murder, theft, and lie. Yet He patiently carries out His plan of salvation for the same antagonistic people. They will get their time when they will understand God's truth, and be given an opportunity to follow Him.

Longsuffering can only be attained as a fruit of the Spirit, not by itself as an independent character trait. It is not a form of ethical conduct, but it grows from the common root of love and bears fruit only along with the other fruit of the Spirit.

Love takes precedence in the list of spiritual gifts of the Spirit and carries the attribute that it suffers long. Longsuffering is long in patient endurance of offense. Patience is an aspect of long-suffering. Patience is cheerful or hopeful endurance; patient waiting. Therefore, longsuffering is the quality of patiently tolerating the actions of others against us, even when we are severely tried, or even harmed.

We must have the same longsuffering towards others, especially toward the household of God, that God has personally shown us.

The fourth virtue is loving forbearance in which longsuffering finds its expression. To bear with another (literally, hold him up) is to put up with his faults and idiosyncrasies, knowing that we have our own to deal with, and cannot point the finger at anyone else.

Loving forbearance means that nothing a person can do will make us seek anything but his greatest well-being. Though a person may insult us, we will never feel anything but kindness toward him. That means loving forbearance is not an emotional thing but a thing of the will. It is the ability to retain unconquerable goodwill toward those who do not love us, and even toward those we cannot stand to be around. It does not mean we have to stay around them. Some people are so annoying that you just have to depart. We certainly clash with the world.

There are narcissists who, because of the filthiness of habitual and flagrant sin, repulse us. Even these people should be treated with loving forbearance. Nevertheless, we should not tolerate sin, and we are to flee from it.

Loving forbearance is the quality of mind that compels us never to feel any bitterness, never to feel any desire for revenge, but always to seek the greatest well-being of every human no matter who he is. Love is a recurring theme in Philippians. The four virtues Paul recommends here are all aspects of love and are exemplified to perfection in Jesus Christ.

Philippians 2:1-5 Therefore if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy, fulfill my joy by being like-minded, having the same love, being of one accord, of one mind. Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others. Let this mind be in you which was also in Christ Jesus.

We must all hold the same truths and have the same confidence in the Son of God if we are of the right mind for walking in unity. By doing these things, we endeavor to keep the unity in the bond of peace within the church.

Colossians 3:12-15 Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering; bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do. But above all these things put on love, which is the bond of perfection. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful.

Thankfulness is a key to so many things. We should start every day with thankfulness in our prayers to God; thankfulness at meals; thankfulness in the blessings during each day. If we start our lives each day with thankfulness, it will be amazing how the day will go.

In The Bond of Peace

Peace is the right relationship between one individual and another individual. This oneness spoken of in verse 2, this peace, these right relationships can be preserved only in one way. Every one of the four virtues depends on the eradication of self. So long as the self is at the center of things, this oneness can never fully exist. In a society where self-centeredness predominates, people are only at odds with one another. Even the best of people out there, who appear to be good Christians, are still at odds with other people. We are not to be that way, although we are because of our human nature. We fight it daily; on an hourly basis; a minute-by-minute basis.

A major test of the identity of the true church is when the members have conquered and annihilated the old self, and the new selfless man (or woman) has emerged. “Peace” is the bond that ensures that God-given unity will not fall apart.

The absence of these virtues jeopardizes Christian unity—the unity of the Spirit. That is why Paul presses us hard to exert all our effort to maintain the oneness in Christ that binds all members to each other because we are bound by Him and to Him.

Unity in the church already exists as given in Christ through the Spirit. Christ is our peace because He broke down the wall of separation resulting from sin. By paying the penalty for sin, He gave us the opportunity to repent and receive forgiveness, thereby eliminating the hostility that naturally exists in humans toward God.

Ephesians 2:13-18 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. And He came and preached peace to you who were afar off and to those who were near. For through Him we both have access by one Spirit to the Father.

Paul sees a profound oneness made possible through Christ by God’s Spirit, not a vague spiritual identity. The early New Testament church had a solid foundation of peace, tranquility, and stability. But constantly there were false teachers who were eroding the doctrines trying to lead people astray, which they successfully did as you might study in the history of the true church.

It was not mere absence of conflict, but a positive, heartfelt peace. It is more than an outward conformity to a principle of nonviolence but an inward recognition of the principle of goodwill toward all others.

After a while, the New Testament church allowed doctrine to be watered down or totally rejected. Many members strayed doctrinally, leading to their moving away from peace because of striving over words and conflicts with others. Eventually, this striving over words (which includes lying and manipulating words to deceive) manifested itself by infiltrating false doctrines. Members were promised peace with the suggestion that the religious requirements should be easier, and with this, they were led astray.

David wrote in Psalm 28:3, “Do not take me away with the wicked and with the workers of iniquity, who speak peace to their neighbors, but evil is in their hearts.”

This false promise of peace is depicted by an Aesop Fable:

Once upon a time, the wolves [Satan] sent an embassy to the sheep, desiring that there might be peace between them for time to come.

“Why,” said the wolves, “should we be forever waging this deadly strife? Those wicked dogs are the cause of all; they are incessantly barking at us and provoking us. Send them away, and there will no longer be any obstacle to our eternal friendship and peace.”

The silly sheep listened, the dogs were dismissed, and the flock, thus deprived of their best protectors, became easy prey to their treacherous enemy.

Christ gives us comforting words by comparing His peace with the world’s.

John 14:27 “Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid.”

John 16:33 “These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation, but be of good cheer, I have overcome the world.”

This peace does not come by sitting back and doing nothing. Psalm 34:14 commands, “Seek peace and pursue it.” There is work involved. II Peter 3:14 says, “Be diligent to be found by Him in peace, without spot and blameless.” The pursuit of peace is not merely an elimination of discord but is produced by a conscious effort to bring it about. The fruit of righteousness is sown in peace by those who make peace.

CONCLUSION

Having been called into the Family of God as His holy children, we must live in a manner that reflects honor and glory upon our God and Father and His Son Jesus Christ. The family’s honor is in the hands of the child when he goes into public places; if the child misbehaves, the parents’ honor is damaged. In a sense, God’s Family honor is in our hands because we are His children.

I Peter 2:11-12 Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul, having your conduct honorable among the Gentiles [i.e., the world], that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation.

So, as we live our lives, we must always remember that we are God’s children and, therefore, members of His Family. And because we are spiritual children, we are heirs. We must think not only of what we are now but also of what we will be. We are not only children of God, but we are also heirs and joint heirs with Christ.

We read of people being groomed for certain things and taught manners and conduct and behavior before being presented at court or taking part in some great event. Similarly, we are to live our lives always remembering that there is a day when we will be presented to God.

While giving glory to God, Jude says in

Jude 24 Now to Him who is able to keep you from stumbling, and to present you faultless before the presence of His glory with exceeding joy.

We are to live realizing that in the future, we are going on to greater glory. And having been presented, we will be given our reward and enter into our inheritance.

Please do not undervalue the exceeding greatness of His power given to those who believe. We must be strengthened with His power by His Spirit at the heart of our motivation, and God can do exceedingly abundantly above all that we ask [what a promise!] or think, according to the power that works in us, the power He placed in us.

May you walk worthy of the calling with which you were called!

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