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Ephesians 4:20

Ephesians 4:20 in Multiple Translations

But this is not the way you came to know Christ.

But ye have not so learned Christ;

But ye did not so learn Christ;

For this was not the teaching of Christ which was given to you;

But that's not what you learned about Christ!

But yee haue not so learned Christ,

and ye did not so learn the Christ,

But you didn’t learn Christ that way,

But ye have not so learned Christ;

But you have not so learned Christ;

But when you learned about Christ, you did not learn to behave like that.

But when you learned about Jesus Christ, you didn’t learn to live in a bad way like that.

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Berean Amplified Bible — Ephesians 4:20

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Ephesians 4:20 Interlinear (Deep Study)

BIB
GRK υμεις δε ουχ ουτως εμαθετε τον χριστον
υμεις su G4771 you Pron-2NP
δε de G1161 then Conj
ουχ ou G3756 no Particle-N
ουτως ohutō, ohutōs G3779 thus(-ly) Adv
εμαθετε manthanō G3129 to learn Verb-2AAI-2P
τον ho G3588 the/this/who Art-ASM
χριστον Christos G5547 Christ Noun-ASM
Greek Word Study

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Greek Word Reference — Ephesians 4:20

υμεις su G4771 "you" Pron-2NP
This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.
Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)
Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.
δε de G1161 "then" Conj
This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.
Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)
Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.
ουχ ou G3756 "no" Particle-N
This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.
Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)
Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.
ουτως ohutō, ohutōs G3779 "thus(-ly)" Adv
Thus means in this way or like this, as when Jesus teaches us to pray in Matthew 5:16 and Luke 1:25.
Definition: οὕτως, rarely (Bl., §5, 4; WH, App., 146f.) οὕτω, adv. (οὗτος), [in LXX chiefly for כֵּן ;] in this way, so, thus; __1. referring to what precedes: Mat.5:16 6:30, Mrk.10:43 14:59, Luk.1:25 2:48 15:7, Jhn.3:8, Rom.1:15, 1Co.8:12, al.; οὕτως καί, Mat.17:12, Mrk.13:29, al.; pleonastically, resuming a ptcp. (cl.; see Bl., §74, 6), Act.20:11 27:17. __2. Referring to what follows: Mat.1:18 6:9, Luk.19:31, Jhn.21:1, 1Pe.2:15; bef. quotations from OT, Mat.2:5, Act.7:6, 1Co.15:45, Heb.4:4. __3. C. adj. (marking intensity): Heb.12:21, Rev.16:18; similarly with adv., Gal.1:6 (cl.). __4. As a predicate (Bl., §76, 1): Mat.1:18 9:33, Mrk.2:1, 2 4:26, Rom.4:18 9:20, I Pe 2:15; οὕ ἔχειν (Lat. sic or ita se habere), Act.7:1, al.; ἐκαθέζετο (as he was, without delay or preparation), Jhn.4:6. __5. In comparison, with correlative adv.: καθάπερ . . . οὕ., Rom.12:4, 5 al.; καθὼς . . . οὕ., Luk.11:30, al.; οὕ. . . . καθώς, Luk.24:24, al.; ὡς . . . οὕ., Rom.5:15, al.; οὕ . . . ὡς, Mrk.4:26, al; ὥσπερ . . . οὕ., Mat.12:40, al.; οὕ. . . . οὕ., 1Co.7:7. (AS)
Usage: Occurs in 206 NT verses. KJV: after that, after (in) this manner, as, even (so), for all that, like(-wise), no more, on this fashion(-wise), so (in like manner), thus, what See also: 1 Corinthians 2:11; James 3:10; 1 Peter 2:15.
εμαθετε manthanō G3129 "to learn" Verb-2AAI-2P
This verb means to learn or understand something, often through inquiry or experience, as seen in 1 Corinthians 14:31 and 1 Timothy 2:11.
Definition: μανθάνω [in LXX chiefly for לָמַד ;] __1. to learn, esp. by inquiry: absol., 1Co.14:31, 1Ti.2:11, 2Ti.3:7; with accusative of thing(s), Jhn.7:15 (sc. αὐτά), Rom.16:17, 1Co.14:35, Php.4:9, 2Ti.3:14, Rev.14:3; before quaes. indir., Mat.9:13; Χριστόν, Eph.4:20 (ICC, in l); before ἀπό, with genitive of thing(s), Mat.24:32, Mrk.13:28; ἀπό, with genitive of person(s), Mat.11:29, Col.1:7; παρά, with genitive of person(s), 2Ti.3:14; ἐν, with dative of person(s), 1Co.4:6; "point" aorist (M, Pr., 117), to ascertain, before ὅτι, Act.23:27; with accusative before ἀπό, Gal.3:2. __2. to learn by use and practice, acquire the habit of, be accustomed to: with inf. (Bl., § 69, 4), 1Ti.5:4, Tit.3:14; id. with nom, in pred. (El., § 72, 1), Php.4:11; with accusative of thing(s) before ἀπό, Heb.5:8; ἀργαὶ μανθάνουσιν (EV, they learn to be idle; Bl., § 73, 5; Field, Notes, 210), 1Ti.5:13.† (AS)
Usage: Occurs in 24 NT verses. KJV: learn, understand See also: 1 Corinthians 4:6; Hebrews 5:8; Revelation 14:3.
τον ho G3588 "the/this/who" Art-ASM
The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.
Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)
Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.
χριστον Christos G5547 "Christ" Noun-ASM
Christ means anointed, referring to Jesus as the Messiah, as seen in Luke 2:11 and John 1:41.
Definition: χριστός (Χρ-), -ή, -όν (χρίω), [in LXX for מָשִׁיחַ and cogn. forms ;] __1. 1. as adj., __(a) of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Lev.21:10); __(b) of persons, anointed (ὁ ἰερεὺς ὁ χ., Lev.4:5; οἱ χ. ἰευρεῖς, 2Ma.1:10): ὁ χ. τοῦ κυρίου or Θεοῦ (1Ki.2:10, Psa.2:2, al.), of the Messiah (Aram., מְשִׁיחָא; cf. Dalman, Words, 289 ff.), Luk.2:11, 26 Jhn.1:41, Act.2:36 4:26, al. __2. As subst., ὁ Χριστός, the Messiah, the Christ: Mat.2:4, Mrk.8:29, Luk.2:11, Jhn.1:20, Act.2:31, Rom.7:4, al.; Ἰησοῦς, Mrk.1:1, Jhn.1:17, Act.2:38, al.; Χ. Ἰησοῦς, Mat.1:18, WH, mg. Act.5:42, Rom.6:3, al.; Χ. κύριος, Luk.2:11; Ἰησοῦς Χ. ὁ κύριος, Act.15:26, Rom.1:7, al. (AS)
Usage: Occurs in 525 NT verses. KJV: Christ See also: 1 Corinthians 1:1; 1 Timothy 1:1; 1 Peter 1:1.

Study Notes — Ephesians 4:20

Show Verse Quote Highlights

Cross References

ReferenceText (BSB)
1 Titus 2:11–14 For the grace of God has appeared, bringing salvation to everyone. It instructs us to renounce ungodliness and worldly passions, and to live sensible, upright, and godly lives in the present age, as we await the blessed hope and glorious appearance of our great God and Savior Jesus Christ. He gave Himself for us to redeem us from all lawlessness and to purify for Himself a people for His own possession, zealous for good deeds.
2 John 6:45 It is written in the Prophets: ‘And they will all be taught by God.’ Everyone who has heard the Father and learned from Him comes to Me—
3 Matthew 11:29 Take My yoke upon you and learn from Me; for I am gentle and humble in heart, and you will find rest for your souls.
4 1 John 2:27 And as for you, the anointing you received from Him remains in you, and you do not need anyone to teach you. But just as His true and genuine anointing teaches you about all things, so remain in Him as you have been taught.
5 2 Corinthians 5:14–15 For Christ’s love compels us, because we are convinced that One died for all, therefore all died. And He died for all, that those who live should no longer live for themselves, but for Him who died for them and was raised again.
6 Luke 24:47 and in His name repentance and forgiveness of sins will be proclaimed to all nations, beginning in Jerusalem.
7 Romans 6:1–2 What then shall we say? Shall we continue in sin so that grace may increase? Certainly not! How can we who died to sin live in it any longer?

Ephesians 4:20 Summary

Ephesians 4:20 reminds us that coming to know Christ is a life-changing experience that sets us apart from the world's ways. As followers of Jesus, we are called to live differently, putting off our old, sinful selves and putting on new, godly ones, as taught in Ephesians 4:22 and Colossians 3:10. This means striving to live according to God's Word and teachings, as seen in Psalm 119:105 and 2 Timothy 3:16-17, and seeking to honor Him in all areas of our lives. By doing so, we can experience the transformative power of Christ and grow in our faith, just as we are taught in Romans 12:2 and 2 Corinthians 5:17.

Frequently Asked Questions

What does it mean to 'come to know Christ' in Ephesians 4:20?

Coming to know Christ means to have a personal, intimate relationship with Jesus, as described in John 17:3, and to understand His teachings and ways, as seen in Matthew 11:28-30.

Is the way we came to know Christ different from how the world lives?

Yes, the way we came to know Christ is distinct from the world's ways, as Ephesians 4:20 implies, and is characterized by a life of obedience to God's Word, as seen in Romans 12:2 and 2 Corinthians 5:17.

How does our knowledge of Christ impact our daily lives?

Our knowledge of Christ should transform our lives, enabling us to put off our old, sinful ways and put on new, godly ones, as taught in Ephesians 4:22 and Colossians 3:10.

What is the significance of the phrase 'But this is not the way' in Ephesians 4:20?

The phrase 'But this is not the way' serves as a reminder that our new life in Christ is distinct from our old, sinful patterns, and that we must strive to live according to His teachings, as seen in 2 Timothy 3:16-17 and Psalm 119:105.

Reflection Questions

  1. What are some ways in which my life has changed since I came to know Christ, and how can I continue to grow in my faith?
  2. How do I distinguish between the ways of the world and the ways of Christ in my daily life, and what role does the Bible play in guiding my decisions?
  3. In what areas of my life do I still struggle with old, sinful patterns, and how can I apply the teachings of Ephesians 4:20-22 to overcome them?
  4. What does it mean to 'put off' my old self and 'put on' the new self in Christ, and how can I practically live out this transformation in my relationships and daily activities?

Gill's Exposition on Ephesians 4:20

But ye have not so learned Christ,.... Some distinguish these words, and make two propositions of them, "but ye not so", or "ye are not so, ye have learned Christ"; the first of these propositions

Jamieson-Fausset-Brown on Ephesians 4:20

But ye have not so learned Christ; Learned Christ (Philippians 3:10). To appropriate Christ Himself is the great lesson of the Christian life: this the Ephesians began at their conversion.

Matthew Poole's Commentary on Ephesians 4:20

But ye have not so learned; so as to walk as other Gentiles walk, in the vanity of your minds, &c. Christ; the doctrine of Christ, or rule of life prescribed by him.

Trapp's Commentary on Ephesians 4:20

20 But ye have not so learned Christ; Ver. 20. But ye have not so learned Christ] Caracalla never minded any good, quia id non didicerat (saith Dio), quod ipse fatebatur, because he had never learned it, as himself confessed. One main cause of Julian’ s apostasy were his two heathenish tutors, Libanius and Jamblichus, from whom he drank in great profaneness. Christians cannot say but they have had the best teacher; they must therefore walk up to their principles lest they shame their profession, discredit their Master, who seemeth to say to them, as Samson once did to his brethren, Do not you bind me; the Philistines I care not for. Do not you dishonour me, &c.

Ellicott's Commentary on Ephesians 4:20

(20) Ye have not so learned Christ.—Better, ye did not so learn the Christ. To “learn Christ” is a phrase not used elsewhere; but easily interpreted by the commoner phrase to “know Christ” (see John 14:7; John 14:9; 2 Corinthians 5:16; Philippians 3:10), which is still nearer to it in the original, for the word used for “to know” properly means to perceive or “come to know.” It would seem that the name “the Christ” is here used emphatically, in distinction from the “Jesus” of the next verse. “To learn the Christ” is to enter into the true meaning of His office as the Anointed Priest, Prophet, and King, or, in one word, as the Mediator, in whom we as Christians escape from the guilt and bondage of the sins described above. Such learning—like the “knowing” of 2 Corinthians 5:14—is not “after the flesh,” by the mere hearing of the ear, but “after the Spirit,” writing Christ upon the heart.

Adam Clarke's Commentary on Ephesians 4:20

Verse 20. But ye have not so learned Christ] Ye have received the doctrines of Christianity, and therefore are taught differently; ye have received the Spirit of Christ, and therefore are saved from such dispositions. Some would point and translate the original thus: Ὑμειςδεουχοὑτως·εμαθετετονΧριστον· But ye are not thus; ye have learned Christ.

Cambridge Bible on Ephesians 4:20

20. ye] Emphatic by position.have not … learned] Better, did not learn; at their conversion.—“Learn” implies the instruction then received in the Lord’s precepts, and in the holy bearings of His work. For a similar reference to the first apprehension by new converts of Gospel purity of principle, cp. 1 Thessalonians 4:7; “God did not call us on terms of impurity.”Christ] Who is the Subject-matter of His own message.

Barnes' Notes on Ephesians 4:20

But ye have not so learned Christ - You have been taught a different thing by Christ; you have been taught that his religion requires you to abandon such a course of life.

Whedon's Commentary on Ephesians 4:20

b. Be ye renewed from the old to the new man, Ephesians 4:20-24.20. But—Now the vivid contrast of ye, from them; ye being emphatic; ye who have abandoned unscrupulous Gentilism. So—In accordance with these Gentile depravities.

Sermons on Ephesians 4:20

SermonDescription
Brother Andrew What Is a Missionary - Part 2 by Brother Andrew In this sermon, the preacher shares a personal encounter with a man who traveled a long distance to attend a service. The man explains that he obeyed God's command to go to Moscow
Zac Poonen Through the Bible - Ephesians - Part 2 by Zac Poonen In this sermon, the speaker emphasizes the importance of Christians walking in a manner worthy of their calling. The first key aspect mentioned is humility, which is seen as essent
Ron Bailey The Truth in Jesus (Part 3) by Ron Bailey In this sermon, the speaker reflects on his role as a Bible teacher and the importance of walking in faith. He shares a personal experiment he conducted to understand the pace of a
John Owen The Life and Power of Divine Truth in Christ by John Owen John Owen emphasizes the essential relation of all spiritual truths to Christ, highlighting that spiritual light and efficacy are derived from this connection. Without acknowledgin
Eli Brayley Does the World Love You? by Eli Brayley Eli Brayley delves into the transformation that occurs when a person is born again in Christ, highlighting how the intervention of God exposes the sinful nature within us and leads
John Nelson Darby Beloved Children Ephesians 4:20 - 5:2 by John Nelson Darby John Nelson Darby emphasizes the profound relationship believers have with God as 'dear children,' highlighting the intimacy and love that comes from this identity. He explains tha
Arno Clemens Gaebelein Epistle to the Ephesians by Arno Clemens Gaebelein Arno Clemens Gaebelein preaches about the city of Ephesus, the temple of Artemis, and the Apostle Paul's ministry in Ephesus. He emphasizes the importance of surrendering to God, w

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