Eph 4:4-6 | Barnes | STEP | Verse 4. There is one body . One church--for so the word body meats here--denoting the body of Christ. . Comp. . The meaning here is, that as there is really but one church on earth, there ought to be unity. The church is, at present, divided into many denominations. It has different forms of worship, and different rites and ceremonies. It embraces those of different complexions and ranks in life, and it cannot be denied that there are often unhappy contentions and jealousies in different parts of that church. Still, there is but one --"one holy, catholic (i.e., universal ) church;" and that church should feel that it is one. Christ did not come to redeem and save different churches, and to give them a different place in heaven. He did not come to save the Episcopal communion merely, or the Presbyterian or the Methodist communions only; nor did he leave the world to fit up for them different mansions in heaven. He did not come to save merely the black man, or the red, or the white man; nor did he leave the world to set up for them separate mansions in the skies. He came that he might collect into one community a multitude of every complexion, and from every land, and unite them in one great brotherhood on earth, and ultimately assemble them in the same heaven. The church is one. Every sincere Christian is a brother in that church, and has an equal right with all others to its privileges. Being one by the design of the Saviour, they should be one in feeling; and every Christian, no matter what his rank, should be ready to hail every other Christian as a fellow-heft of heaven. One Spirit . The Holy Spirit. There is one and the self-same Spirit that dwells in the church. The same Spirit has awakened all; enlightened all; convicted all; converted all. Wherever they may be, and whoever, yet there has been substantially the same work of the Spirit on the heart of every Christian. There are circumstantial differences arising from diversities of temperament, disposition, and education; there may be a difference in the depth and power of his operations on the soul; there may be a difference in the degree of conviction for sin and in the evidence of conversion, but still there are the same operations on the heart essentially, produced by the same Spirit. . All the gifts of prayer, and of preaching; all the zeal, the ardour, the love, the self-denial in the church, are produced by the same Spirit. There should be, therefore, unity . The church is united in the agency by which it is saved; it should be united in the feelings which influence its members. Even as ye are called . The sense is, "There is one body and one spirit, in like manner as there is one hope resulting from your calling." The same notion of oneness is found in relation to each of these things. In one hope of your calling . In one hope resulting from your being called into his kingdom. On the meaning of the word hope , . The meaning here is, that Christians have the same hope, and they should therefore be one. They are looking forward to the same heaven; they hope for the same happiness beyond the grave. It is not as on earth among the people of the world, where there is a variety of hopes--where one hopes for pleasure, and another for honour, and another for gain; but there is the prospect of the same inexhaustible joy. This hope is fitted to promote union. There is no rivalry--for there is enough for all. Hope on earth does not always produce union and harmony. Two men hope to obtain the same office; two students hope to obtain the same honour in college; two rivals hope to obtain the same hand in marriage--and the consequence is jealousy, contention, and strife. The reason is, that but one can obtain the object. Not so with the crown of life--with the rewards of heaven. All may obtain that crown; all may share those rewards. How can Christians contend in an angry manner with each other, when the hope of dwelling in the same heaven swells their bosoms and animates their hearts?

Ephesians 4:4-6

Verse 4. There is one body. One church--for so the word body meats here--denoting the body of Christ. Rom 12:5. Comp. Eph 1:23. The meaning here is, that as there is really but one church on earth, there ought to be unity. The church is, at present, divided into many denominations. It has different forms of worship, and different rites and ceremonies. It embraces those of different complexions and ranks in life, and it cannot be denied that there are often unhappy contentions and jealousies in different parts of that church. Still, there is but one --"one holy, catholic (i.e., universal) church;" and that church should feel that it is one. Christ did not come to redeem and save different churches, and to give them a different place in heaven. He did not come to save the Episcopal communion merely, or the Presbyterian or the Methodist communions only; nor did he leave the world to fit up for them different mansions in heaven. He did not come to save merely the black man, or the red, or the white man; nor did he leave the world to set up for them separate mansions in the skies. He came that he might collect into one community a multitude of every complexion, and from every land, and unite them in one great brotherhood on earth, and ultimately assemble them in the same heaven. The church is one. Every sincere Christian is a brother in that church, and has an equal right with all others to its privileges. Being one by the design of the Saviour, they should be one in feeling; and every Christian, no matter what his rank, should be ready to hail every other Christian as a fellow-heft of heaven.

One Spirit. The Holy Spirit. There is one and the self-same Spirit that dwells in the church. The same Spirit has awakened all; enlightened all; convicted all; converted all. Wherever they may be, and whoever, yet there has been substantially the same work of the Spirit on the heart of every Christian. There are circumstantial differences arising from diversities of temperament, disposition, and education; there may be a difference in the depth and power of his operations on the soul; there may be a difference in the degree of conviction for sin and in the evidence of conversion, but still there are the same operations on the heart essentially, produced by the same Spirit. 1Cor 12:6-11. All the gifts of prayer, and of preaching; all the zeal, the ardour, the love, the self-denial in the church, are produced by the same Spirit. There should be, therefore, unity. The church is united in the agency by which it is saved; it should be united in the feelings which influence its members.

Even as ye are called. Eph 4:1 The sense is, "There is one body and one spirit, in like manner as there is one hope resulting from your calling." The same notion of oneness is found in relation to each of these things.

In one hope of your calling. In one hope resulting from your being called into his kingdom. On the meaning of the word hope, Eph 2:12. The meaning here is, that Christians have the same hope, and they should therefore be one. They are looking forward to the same heaven; they hope for the same happiness beyond the grave. It is not as on earth among the people of the world, where there is a variety of hopes--where one hopes for pleasure, and another for honour, and another for gain; but there is the prospect of the same inexhaustible joy. This hope is fitted to promote union. There is no rivalry--for there is enough for all. Hope on earth does not always produce union and harmony. Two men hope to obtain the same office; two students hope to obtain the same honour in college; two rivals hope to obtain the same hand in marriage--and the consequence is jealousy, contention, and strife. The reason is, that but one can obtain the object. Not so with the crown of life--with the rewards of heaven. All may obtain that crown; all may share those rewards. How can Christians contend in an angry manner with each other, when the hope of dwelling in the same heaven swells their bosoms and animates their hearts? Verse 5. One Lord. This evidently refers to the Lord Jesus. The "Spirit" is mentioned in the previous verse; the Father in the verse following. On the application of the word "Lord" to the Saviour, Acts 1:24. The argument here is, that there ought to be unity among Christians, because they have one Lord and Saviour. They have not different Saviours adapted to different classes; not one for the Jew, and another for the Greek; not one for the rich, and another for the poor; not one for the bond, and another for the free. There is but one. He belongs in common to all as their Saviour; and he has a right to rule over one as much as over another. There is no better way of promoting unity among Christians than by reminding them that they have the same Saviour. And when jealousies and heart-burnings arise; or when they are disposed to contend about trifles; when they magnify un important matters until they are in danger of rending the church asunder, let them feel that they have one Lord and Saviour, and they will lay aside their contentions, and be one again. Let two men, who have never seen each other before, meet in a distant land, and feel that they have the same Redeemer, and their hearts will mingle into one. They are not aliens, but friends. A cord of sympathy is struck more tender than that which binds them to country or home; and though of different nations, complexions, or habits, they will feel that they are one. Why should contentions ever arise between those who have the same Redeemer?

One faith. The same belief. That is, either the belief of the same doctrines, or faith of the same nature in the heart. The word may be taken in either sense. I see no reason why it should not include both here, or be used in the widest sense. If so used, it means that Christians should be united because they hold the same great doctrines; and, also, because they have the same confidence in the Redeemer in their hearts. They hold the same system as distinguished from Judaism, Paganism, Mohammedanism, Deism; and they should, therefore, be one. They have the same trust in Christ, as a living, practical principle-- and they should, therefore, be one. They may differ in other attachments; in temperament; in pursuit; in professions in life; but they have a common faith, and they should be ONE.

One baptism. This does not affirm that there is one mode of baptism, but it refers to the thing itself. They are all baptized in the name of the same Father, Saviour, Sanctifier. They have all in this manner been consecrated unto God, and devoted to his service. Whether by immersion, or by pouring, or by sprinkling, they have all been baptized with water; whether it is done in adult years, or in infancy, the same solemn act has been performed on all--the act of consecration to the Father, the Son, and the Holy Ghost. This passage cannot be adduced to prove that only one mode of baptism is lawful, unless it can be shown that the thing referred to here was the mode and not the thing itself; and unless it can be proved that Paul meant to build his argument for the unity of Christians on the fact that the same form was used in their baptism. But this is evidently not the point of his argument. The argument is, that there was really but one baptism--not that there was but one mode of baptism. I could not use this argument in this form--"Christians should be one because they have been all baptized by sprinkling;" and yet the argument would be just as forcible as to use it in this form-- "Christians should be one because they have all been baptized by immersion." There is one baptism, not one mode of baptism; and no man has a right to assume that there can be but one mode, and then apply this passage to that. The essential thing in the argument before us is, that there has been a consecration to the Father, the Son, and the Holy Ghost, by the application of water. Thus understood, the argument is one that will be felt by all who have been devoted to God by baptism. They have taken the same vows upon them. They have consecrated themselves to the same God. They have made the same solemn profession of religion. Water has been applied to one and all as the emblem of the purifying influences of the Holy Spirit; and having been thus initiated in a solemn manner into the same profession of religion, they should be one. Verse 6. One God. The same God; therefore there should be unity. Were there many gods to be worshipped, there could be no more hope of unity than there is among the worshippers of Mammon and Bacchus, and the various other idols that men set up. Men who have different pursuits, and different objects of supreme affection, can be expected to have no union. Men who worship many gods, cannot hope to be united. Their affections are directed to different objects, and there is no harmony or sympathy of feeling. But where there is one supreme object of attachment, there may be expected to be unity. The children of a family that are devoted to a parent will be united among themselves; and the fact, that all Christians have the same great object of worship, should constitute a strong bond of union among themselves--a chain always kept bright.

The Father of all. One God who is the Father of all; that is, who is a common Father to all who believe. That this refers to the Father, in contradistinction from the Son and the Holy Spirit, seems evident. The Spirit and the Son are mentioned in the previous verses. But the fact, that the "Father of all" is mentioned as "God," does not prove that the Spirit and the Son are not also endowed with Divine attributes. That question is to be determined by the attributes ascribed to the Son and the Holy Spirit in other places. All sincere Christians worship one God, and but one. But they suppose that this one God subsists as Father, Son, and Holy Ghost, united in a mysterious manner, and constituting THE one God, and that there is no other God. That the Father is Divine they all hold, as Paul affirms here; that the Son and the Holy Spirit are also Divine they also hold. Jn 1:1; Heb 1:1; Php 2:6; Rom 9:5. The meaning here is, that God is the common Father of all his people--of the rich and the poor; the bond and the free; the learned and the unlearned. He is no respecter of persons. Nothing would tend more to overcome the prejudices of colour, rank, and wealth, than to feel that we all have one Father; and that we are all equally the objects of his favour. Comp. Acts 17:26.

Who is above all. Who is supreme; who presides over all things.

And through all. He pervades universal nature, and his agency is seen everywhere.

And in you all. There is no one in whose heart he does not dwell. You are his temple; and he abides in you. See Eph 2:22. 1Cor 6:19. The argument here is, that as the same God dwelt in every heart, they ought to be one. See this argument beautifully expressed in the Saviour's prayer, Jn 17:21. Comp. Jn 14:23.