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(...beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace. Eph 4:1-3.

We might say that these attributes of the saint are fruits of the spirit, the new nature. At least, that is what they should be.

It is true that these things can be put on and one can wear a frozen smile on the face and take a pretended interest in others, but you can't fool them all the time. To be effective and pleasing to God, these must be the fruit of the new nature, not something put on by the old nature.

There is a lot of play-acting in the world today. It is the polite thing to do this and it is the polite thing to do that, and in society you would think folks were on a great stage acting out some part that is not theirs, but something they imagine they ought to be in the eyes of others. This hypocrisy can have a hardening effect till one is past real feelings and emotions, and so frozen that love can not grow.

Lowliness is the forgetting of self and all one can gain above others. It might be well that all of us would practice using U instead of I. We should be lowly enough that we can listen to the other fellow and what he is interested in, and what his troubles are. A lot of folks cannot carry on a conversation, for they do not listen to the other person; they are too busy thinking of what they are going to say.

Meekness is along the same line. It is the art of being gentle with others and remaining even tempered in all things. Small people are greatly disturbed by small things.

Longsuffering is not too far from these two attributes. There are times when we have to endure others. Keeping it up is longsuffering. We can love others without loving their ways and deeds. We have to look past these things that are unpleasant and may annoy us at times.

And here is another one that is along the same line. Forbearing one another in love. In Col 3:14 we are told that above all things we are to put on love. Forbearing is rather hard without love. It is said that in every happy home there must be two bears; bear and forbear. It is pretty hard to love others till we have learned to love God. That is why that the first 5 commandments were concerning God, and then the other 5 about the neighbor. But these cannot be separated. The man who does not love his neighbor does not love God. Neither can one love God until he knows God.

And with these all as a background, one should earnestly strive to keep the unity of the Spirit. God does not say that we should try to make a unity. We are to keep the unity that has already been made without hands and in the heavens. And this being the case, there is no room for strife about the matter, but the bond of peace.

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+2 #4 Dawn Waudby 2013-05-14 17:45
I have to take umbrage with your use of “put on” in your statement “It is true that these things can be put on and one can wear a frozen smile on the face and take a pretended interest in others, but you can't fool them all the time” as you seem to be using it in a nonscriptural manner causing confusion.

As stated in the article Rules for Biblical Research, “…it is very important that we pay close attention to every word." Some readers may get the wrong understanding of the Apostle Paul’s use of the term “put on” in the following passages:

Rom 13:12 The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.

1Cor 15:53 For this corruptible must put on incorruption, and this mortal must put on immortality.

1Cor 15:54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.

Gal 3:27 For as many of you as have been baptized into Christ have put on Christ.

Eph 4:24 And that ye put on the new man, which after God is created in righteousness and true holiness.

Eph 6:11 Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.

Col 3:10 And have put on the new man, which is renewed in knowledge after the image of him that created him:

Col 3:12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;

And of course Col 3:14 And above all these things put on charity, which is the bond of perfectness; (where the Greek word endyō is not actually present, but is understood from verse 12).

This word endyō (here translated “put on”) is a marvelous word to study; it is from en, which the Appendixes to The Companion Bible denotes as ‘being or remaining within’, Strong's states “a primary preposition denoting (fixed) position (in place, time or state)” and dynō prolonged forms of an obsolete primary (to sink).

So endyō is to sink (immerse, overwhelm or submerge completely) in the sense of sinking into a garment and continuing there.

This same word is used 3 times by John in The Revelation, there translated as “clothed

Rev 1:13 And in the midst of the seven candlesticks [one] like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.

Rev 15:6 And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles.

Rev 19:14 And the armies [which were] in heaven followed him upon white horses, clothed in fine linen, white and clean.

Thus, a better choice for the above statement may be disingenuous, insincere, pretended, assumed or feigned; for to “put on” as Paul uses it is not a pretended interest in others that can be discarded when one grows weary of welldoing.

Thank you for the great work you are doing and God's Peace,
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+4 #3 Almagor 2012-05-14 04:56
The word in the original Greek that you translate as "Charity" and other translations give as "love", is "agape". Agape, is neither a feeling, emotion, nor charity. Agape, is the irrevocable decision to always act in the other persons best interest even if it requires some self sacrifice on our part.

Some idea of this is seen in Jesus statement about Himself in John 15:13, "Greater agape has no one than this, that he lay down his life for his friend.".

A person doesn't have to have a natural smile or even a fake smile on his face to "agape" someone. He doesn't have to have it come from his "inner being". If he decides to do this and uses his will power to force himself to do this it makes no difference. It is the doing that counts.

If a person reads what Jesus says in all 4 Gospels, he will see that doing what He says do do is the most important thing,as plain as day.

Our Reply,
The word "charity" is the King James Version translation of the Greek word "agape" and for modern readers has lost it's meaning. That said;

Agape 'love' marks:
(1) the relationship of the Father and the Son (John 15:10; John 17:26),
(2) the redeeming love of God (1 John 4:9, 1 John 4:16),
(3) the distinctive peculiarity of Christian love in relation to others (Eph. 1:15) and
(4) to denote the believer's relation to God and to Christ (2 Thess. 3:5; 1 John 2:5).

Owing to the somewhat unsavory associations attaching to the Latin words amor and amare, the Vulgate uses instead caritas and dilectio. As a consequence the word 'charity' is found as the translation of agape some 28 times in the KJV. In the course of time charity has ceased to express the full meaning of love, and there is even a current saying, 'as cold as charity'. That most perfect Psalm of Christian love, 1 Corinthians 13, is so well known as to be thereby little known. Perhaps the reading of that chapter in a new version may help the reader.

All His Blessings,
The Believers
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+1 #2 ChandraLeigh 2012-05-13 23:20
:-) Thank you.
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+2 #1 Stacey VanKlaveren 2012-05-13 14:21
This needs to be read and re-read because it is so true. Thank you GOD for inspiring it. I need to reflect on this a few times a day.
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Ephesians 4:1
I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called.
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