Eph 4:2-3 | KingComments | STEP | . The word “therefore” indicates the beginning of a new section. This word is the transition from the primarily doctrinal part to the more practical part. In more of his letters Paul uses the word ‘therefore’ for a transition ( ; ). What matters is that we now put into practice the teaching of the first part of the letter. We are addressed to our responsibility. As important as knowledge is, its purpose is to have its effect in your life and mine. Paul implores his readers to walk “in a manner worthy of the calling” with which they have been called. If you want to heed what Paul implores, you should know what is meant by this calling. We already came across this word ‘calling’ in chapter 1 ( ). There it is about our personal blessings. It is not about that calling here. The calling here has to do with what we have read in chapter 2. There we saw that we, together with all saints, have become one body and one house. It is our calling to put that into practice. In other letters Paul also speaks about ‘to walk worthy’. Just as in the letter to the Ephesians Paul’s imploring to walk worthy there also connects to the teaching given in that letter. To the Philippians Paul says in his letter to them: “Only conduct yourselves in a manner worthy of the gospel of Christ” ( ). In that letter he writes about his defense of the gospel and the fellowship the Philippians, he wished, should have therein with him. He desires that their conduct in daily life will be in accordance with that. In Colossians 1 the prayer of Paul is focused on encouraging the Colossians that they “will walk worthy of the Lord” ( ). That meets the purpose of the letter, namely, to focus the hearts of the Colossians on the glorified Lord as the Head of the church. In 1 Thessalonians 2 it is that the believers “would walk in a manner worthy of God” ( ). In that letter our eyes are focused on the future when God will establish His kingdom. Paul implores there that we as believers show God’s government, that will soon be visible on the earth, already now in our lives. It is remarkable that Paul starts this chapter with almost the same words as the previous one. But, as you have seen there, after those opening words he first had to speak in some kind of parenthesis about “the mystery of Christ” ( ). In chapter 4 he picks up the thread with almost the same words. That stresses once more that chapter 4 connects to chapter 2. Because of that you also understand that the calling has to do with what has been brought forward in the last part of chapter 2. In the following verses you will see confirmed that it is our calling to keep the unity of the church as body and house. You will surely remember that the unity relates to what Jew and Gentile became together . In the church the distinction between both has disappeared. That was preached by Paul and as a result he became a prisoner. Presenting himself as a prisoner must have made his appeal to the believers more urgent to heed his admonition. Take notice that he didn’t see himself as a prisoner of Caesar. Neither did he scold the Jews who handed him over, as if it was their fault. No, he saw himself as “the prisoner of the Lord”. The Lord, to Whom he had dedicated his life and service, directed his life. Paul knew he was in His hand. He would have never landed in prison if the Lord had not allowed that. And when the Lord allows something, He surely has wise purposes. That was the reason Paul had the peace and confidence to adapt himself to the circumstances in which he finds himself. In the same way you and I can learn to look at circumstances and situations in which we may be involved and how to deal with them. . After his imploring to walk worthy of the calling, he describes in in what mind this walk should take place. The mind of such a person will be expressed in: all humility and gentleness, with patience, showing tolerance for one another in love. The purpose that should be achieved is to keep the unity of the Spirit in the bond of peace. The different characteristics of that unity are summarized in the . The first characteristic is “humility”. Humility doesn’t mean that you think bad about yourself or always speak about your own insignificance. If that was the case, then you yourself are still the center. Humility means that you don’t talk about yourself at all. It indicates the condition of your heart. You are not the one who is important but the Lord and His own are important. It is not about your honor but about His honor. He, who is really humble, has learnt to renounce himself and to look upon the Lord. Your own person is only really in the background when the Lord comes to the fore. Humility effaces itself to make Christ to be everything. This is how every good communication between believers starts. That’s why ‘all humility’ is first mentioned. After humility, follows “gentleness”. Just as we have to learn to be humble, we also must learn to be gentle. Therefore our urges and pride need to be judged: our own ‘I’ must be held in death; that means in the death that Christ died, for there we – there I – died. It took Moses forty years before he was ready for that. In those forty years he changed from an irascible man to a humble man (cf. with ). After that change he could be used by God to lead His people. He who is humble will be no threat to anyone; he who is gentle doesn’t feel himself threatened by anyone. This was perfectly present in the Lord. He could say: “I am gentle and humble in heart” ( ). He was it, always. That’s why He could precede that phrase by saying ”learn from Me”. We are not humble and gentle by nature, but we can become like that if we want to learn from Him. His offer to learn from Him is still applicable. Now it can be the case that you by God’s grace have made progress in the classroom of the Lord. But you still have to deal with your brothers and sisters. You may then notice that there are some who want to assert themselves, which can cause that others feel threatened by that and irascibly react to that. How do you have to deal with that? You must learn to deal with that “with patience”. ‘Patience’ or ‘longsuffering’ means ‘to bear for a long time’, that you can put up with your brother or sister for a very long time. So it is about dealing with patience toward your fellow-believer, male or female, by being humble and gentle. There is a danger that you show this attitude, but that you have the feeling that you’re better than the other. You may have the attitude of someone that has achieved a lofty status, from which you may look down at others who are not that far yet, with contempt. Paul is aware of that danger and therefore adds that we should bear each other in love. You should realize that the three features mentioned, can only flourish when they are rooted in love. Love enables one to bear the other in love, who has not yet fully developed, just as you are not perfect yet. To see what love does and how it works, you can read 1 Corinthians 13 ( ). The features of love mentioned there are those of God, for God is love ( ). All His features emerge from that. This is how it was with the Lord Jesus. It should be the same with us, who have received the Lord Jesus as our life. Now read Ephesians 4:1-2 again. Reflection: Which characteristics do you need to keep the unity?

‏ Ephesians 4:2-3

To Walk Worthy of the Calling

Eph 4:1. The word “therefore” indicates the beginning of a new section. This word is the transition from the primarily doctrinal part to the more practical part. In more of his letters Paul uses the word ‘therefore’ for a transition (Rom 12:1; Col 3:1). What matters is that we now put into practice the teaching of the first part of the letter. We are addressed to our responsibility. As important as knowledge is, its purpose is to have its effect in your life and mine.

Paul implores his readers to walk “in a manner worthy of the calling” with which they have been called. If you want to heed what Paul implores, you should know what is meant by this calling. We already came across this word ‘calling’ in chapter 1 (Eph 1:18). There it is about our personal blessings. It is not about that calling here. The calling here has to do with what we have read in chapter 2. There we saw that we, together with all saints, have become one body and one house. It is our calling to put that into practice.

In other letters Paul also speaks about ‘to walk worthy’. Just as in the letter to the Ephesians Paul’s imploring to walk worthy there also connects to the teaching given in that letter. To the Philippians Paul says in his letter to them: “Only conduct yourselves in a manner worthy of the gospel of Christ” (Phil 1:27). In that letter he writes about his defense of the gospel and the fellowship the Philippians, he wished, should have therein with him. He desires that their conduct in daily life will be in accordance with that.

In Colossians 1 the prayer of Paul is focused on encouraging the Colossians that they “will walk worthy of the Lord” (Col 1:10). That meets the purpose of the letter, namely, to focus the hearts of the Colossians on the glorified Lord as the Head of the church.

In 1 Thessalonians 2 it is that the believers “would walk in a manner worthy of God” (1Thes 2:12). In that letter our eyes are focused on the future when God will establish His kingdom. Paul implores there that we as believers show God’s government, that will soon be visible on the earth, already now in our lives.

It is remarkable that Paul starts this chapter with almost the same words as the previous one. But, as you have seen there, after those opening words he first had to speak in some kind of parenthesis about “the mystery of Christ” (Eph 3:4). In chapter 4 he picks up the thread with almost the same words. That stresses once more that chapter 4 connects to chapter 2.

Because of that you also understand that the calling has to do with what has been brought forward in the last part of chapter 2. In the following verses you will see confirmed that it is our calling to keep the unity of the church as body and house. You will surely remember that the unity relates to what Jew and Gentile became together. In the church the distinction between both has disappeared. That was preached by Paul and as a result he became a prisoner.

Presenting himself as a prisoner must have made his appeal to the believers more urgent to heed his admonition. Take notice that he didn’t see himself as a prisoner of Caesar. Neither did he scold the Jews who handed him over, as if it was their fault. No, he saw himself as “the prisoner of the Lord”.

The Lord, to Whom he had dedicated his life and service, directed his life. Paul knew he was in His hand. He would have never landed in prison if the Lord had not allowed that. And when the Lord allows something, He surely has wise purposes. That was the reason Paul had the peace and confidence to adapt himself to the circumstances in which he finds himself. In the same way you and I can learn to look at circumstances and situations in which we may be involved and how to deal with them.

Eph 4:2. After his imploring to walk worthy of the calling, he describes in Eph 4:2 in what mind this walk should take place. The mind of such a person will be expressed in: all humility and gentleness, with patience, showing tolerance for one another in love. The purpose that should be achieved is to keep the unity of the Spirit in the bond of peace. The different characteristics of that unity are summarized in the Eph 4:4-6.

The first characteristic is “humility”. Humility doesn’t mean that you think bad about yourself or always speak about your own insignificance. If that was the case, then you yourself are still the center. Humility means that you don’t talk about yourself at all. It indicates the condition of your heart. You are not the one who is important but the Lord and His own are important. It is not about your honor but about His honor.

He, who is really humble, has learnt to renounce himself and to look upon the Lord. Your own person is only really in the background when the Lord comes to the fore. Humility effaces itself to make Christ to be everything. This is how every good communication between believers starts. That’s why ‘all humility’ is first mentioned.

After humility, follows “gentleness”. Just as we have to learn to be humble, we also must learn to be gentle. Therefore our urges and pride need to be judged: our own ‘I’ must be held in death; that means in the death that Christ died, for there we – there I – died. It took Moses forty years before he was ready for that. In those forty years he changed from an irascible man to a humble man (cf. Exo 2:12 with Num 12:3). After that change he could be used by God to lead His people.

He who is humble will be no threat to anyone; he who is gentle doesn’t feel himself threatened by anyone. This was perfectly present in the Lord. He could say: “I am gentle and humble in heart” (Mt 11:29). He was it, always. That’s why He could precede that phrase by saying ”learn from Me”. We are not humble and gentle by nature, but we can become like that if we want to learn from Him. His offer to learn from Him is still applicable.

Now it can be the case that you by God’s grace have made progress in the classroom of the Lord. But you still have to deal with your brothers and sisters. You may then notice that there are some who want to assert themselves, which can cause that others feel threatened by that and irascibly react to that. How do you have to deal with that? You must learn to deal with that “with patience”.

‘Patience’ or ‘longsuffering’ means ‘to bear for a long time’, that you can put up with your brother or sister for a very long time. So it is about dealing with patience toward your fellow-believer, male or female, by being humble and gentle.

There is a danger that you show this attitude, but that you have the feeling that you’re better than the other. You may have the attitude of someone that has achieved a lofty status, from which you may look down at others who are not that far yet, with contempt. Paul is aware of that danger and therefore adds that we should bear each other in love. You should realize that the three features mentioned, can only flourish when they are rooted in love. Love enables one to bear the other in love, who has not yet fully developed, just as you are not perfect yet.

To see what love does and how it works, you can read 1 Corinthians 13 (1Cor 13:1-13). The features of love mentioned there are those of God, for God is love (1Jn 4:8 ; 16). All His features emerge from that. This is how it was with the Lord Jesus. It should be the same with us, who have received the Lord Jesus as our life.

Now read Ephesians 4:1-2 again.

Reflection: Which characteristics do you need to keep the unity?

The Unity of the Spirit

Eph 4:3. In the previous verses we saw the features that are necessary to be able to preserve the unity of the Spirit. Now let us take a look at preserving the unity of the Spirit on its own. This is an extremely important element that is often misconceived. It is not said that we should preserve the unity of the body. The unity of the body already exists.

Unfortunately that unity has not been kept in practice. Disagreements among us Christians are the cause of that. We do not follow the Lord Jesus together. For example, everyone has his favorite doctrine or preacher. Our human preference has gotten priority above what God has said in His Word about the church.

Yet as a (local) church, it is possible to show that there is one body. That happens where the unity of the Spirit is being preserved. Therefore the appeal is not to make efforts to preserve the unity of the body, but the unity of the Spirit. There is only one Spirit, Whom all have received who have believed the gospel of their salvation (1Cor 15:1-4; Eph 1:13). Also through that one Spirit the one body has come into being, when the Holy Spirit was poured out on the day of Pentecost (1Cor 12:13). Now all who have received the Spirit are being appealed to preserve the unity of the Spirit. So it is not an appeal to the individual Christian, but it concerns all who belong to the one body.

To walk by the Spirit and to be led by the Spirit (Gal 5:16 ; 18) can happen individually, but preserving the unity of the Spirit can only take place together with others. The unity of the Spirit is not just simply a unity in thoughts, a unity that can be acquired by an agreement with each other, sometimes through a compromise. The Spirit has no part in such unity. It is about a unity that we see in the beginning of Christianity. Then they were “of one heart and soul” (Acts 4:32).

That unity has not been preserved, as that of the body hasn’t. Yet we are called here to preserve the unity in the bond of peace, even endeavor to do that, which means to make efforts. We can do that by taking care with our fellow believers not to give room to the flesh. This care came because the flesh, the human mind, has found a way to have influence in preserving the unity of the Spirit.

The activity of the flesh has come to expression in two ways. On the one hand people have formed a unity that is broader than that of the Spirit and on the other hand they have formed a unity that is narrower than that of the Spirit. A unity that is broader than that of the Spirit you find in churches where people are being accepted as Christians when they are not. You find them in churches, where one can be a member without having really been converted and without having a God fearing walk, which is a result of that. People can be a member there through baptism and by confession without having even the slightest change in the heart. There the unity of the Spirit is not being preserved, but a human unity is being formed.

The other side, a unity that is narrower, more limited than that of the Spirit, you see everywhere where believers with a God fearing walk are being refused because they do not consent to rules made by man. You find this in churches and communities where demands are made that the Lord does not command us to do. In practice those demands get more authority than the Word of God, while they are in fact commandments of man.

The unity of the Spirit includes all children of God. The only demand for preserving the unity of the Spirit, you find in 2 Timothy 2 (2Tim 2:20-22). There it is said that one must call on the Lord out of a pure heart, what only a true believer can do, and that we must walk in separation of evil. Where the unity of the Spirit is being preserved in this way, the unity of the body can become visible.

I don’t know which denomination you frequent, but here you have a touch stone to judge in which way people are gathering, whether it is or is not according to the will of God. Because this is such an important subject, I have given it a more thorough consideration. More consideration could be given to this, but I think I have mentioned the most important characteristics. It is up to us to apply them.

For a right application Paul yet points to “the bond of peace”. It may be clear that all that is mentioned must happen in peace when we put it into practice. In your diligence you might forget to consider others or you would possibly impose your will on others. In both cases peace is missing. Peace is not so much the absence of quarrels, but it is a kind of making efforts with fellow believers harmoniously to preserve the unity of the Spirit. When peace is the bond in which you show your diligence, you’re doing right.

Eph 4:4. In Eph 4:4-6 the word “one” appears seven times to present the seven aspects of unity. These seven aspects of unity you can subdivide into three groups. Eph 4:4 forms the first group. There it is about true believers, about the inner side of our unity, something we share inwardly:

1. Only true believers form “one body”;

2. only they have the Holy Spirit indwelling, they have “one Spirit”;

3. only they can speak about “one hope” of a calling that came from the God and Father of our Lord Jesus Christ.

To this calling Christian professors (unconverted Christians) have no part. It is about the calling in connection to heaven on which the hope of the believer is set and which will be fulfilled when the Lord Jesus comes back. Then we shall fully enjoy all glorious blessings of which we read in this letter.

Eph 4:5. This verse shows the second group. Here it is about the practical unity of the true believers:

1. The world cannot see anything of the inward aspect of Eph 4:4. What they do see, is that the believers live in submission to “one Lord”. He Himself is not visibly present on earth to exercise His government, but His authority is apparent in the life of His servants. Their confession is that they acknowledge Christ as Lord. They serve Him voluntarily before the time comes that everyone will be forced to do so.

2. What also is visible is “one faith” – maybe not so much visible, but rather audible. Those who want to keep the unity of the Spirit, confess one truth of faith, however different they may be among themselves.

3. They also have a totally different position toward the world, which is in contrast to them who belong to the world. That they have shown in “one baptism”. The world can be a witness of somebody being baptized. From baptism goes the testimony that the baptized takes the side of the dead and rejected One, Whom we know as the glorified Lord. Through baptism you are being separated from the world and from a life in sin and you are added to Christ as Lord, in order to walk in newness of life henceforth (Rom 6:1-4).

So baptism is an outward characteristic to which a new kind of walk of life is connected and which is noticeable for the world. It sees the people who are baptized to the Name of the Lord Jesus; people who acknowledge Him as their only Lord and who confess one truth of faith.

By the way, baptism has nothing to do with becoming a member of the body of Christ. You do not become a member of the body of Christ by baptism, but by receiving the Holy Spirit.

Eph 4:6. “One God and Father of all” shows us the third aspect of the unity of the Spirit. All true believers have been brought in connection with God as Father and may know Him in that way. The believers have been brought that close to God. At the same time He is also “over all”. After all He is God and we remain creatures. But He works also “through all”. He becomes visible in the life of all His own, He works through them.

Finally, He is also “in all”. I think in John 17 we read the best explanation of what “in all” means. There the Lord Jesus says to the Father: “I in them, and You in Me” (Jn 17:23) The Lord Jesus is in us, because we have eternal life in the Son (1Jn 5:11-12). Because the Son is in us, the Father is also in us. Isn’t that a great thought?

Now read Ephesians 4:3-6 again.

Reflection: What is your contribution in ‘preserving the unity of the Spirit in the bond of peace’?