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NASB (UPDATED) TEXT: Eph_4:1-6
1Therefore I, the prisoner of the Lord, implore you to walk in a manner worthy of the calling with which you have been called, 2with all humility and gentleness, with patience, showing tolerance for one another in love, 3being diligent to preserve the unity of the Spirit in the bond of peace. 4There is one body and one Spirit, just as also you were called in one hope of your calling; 5one Lord, one faith, one baptism, 6one God and Father of all who is over all and through all and in all.
Eph_4:1 "the prisoner of the Lord" Literally "in the Lord." This is one of Paul's prison letters, probably written in Rome in the early 60's. It is different from Eph_3:1, which has "prisoner of Christ Jesus." Paul saw believers as encompassed by Christ. They live and move and have their being in Him (cf. Job_12:10; Dan_5:23; Act_17:28).
▣ "walk in a manner worthy" This begins the practical section of the letter. Unity is maintained by purposeful actions of Christlike living (cf. Eph_2:2; Eph_2:10; Eph_4:1; Eph_4:17; Eph_5:2; Eph_5:15; Col_1:10; Col_2:6). Christianity is an initial decision followed by lifestyle discipleship (i.e., a gate and a road, cf. Mat_7:13-14). This follows the same concept as the early designation for the church, "the Way" (cf. Act_9:2; Act_19:9; Act_19:23; Act_22:4; Act_24:14; Act_24:22). The term "worthy" is described beautifully in 1Jn_2:6.
Notice that we are to walk worthy because of our calling, not to receive a calling. This pattern follows Eph_2:8-10. We are to do good works because we are saved by grace through faith. Good works and the worthy walk are only possible because we are saved and indwelt by the Holy Spirit! They are the result, not the means (cf. Eph_2:8-9).
Salvation is a gate followed by a way! It is a free gift followed by a "cost everything" lifestyle.
▣ "the calling with which you have been called" This is an aorist passive indicative. The call always comes from God (cf. Joh_6:44; Joh_6:65). The word "call" is etymologically related to the term "church" in Eph_3:21. There is an obvious word play on this term (cf. Eph_4:1 [twice] and 4 [twice]).
Believers are called to holiness (cf. Eph_1:4). This is the theological balance to the doctrine of election; mankind must receive God's initiating call (cf. Eph_1:13). The sovereign God has chosen to receive fallen mankind through Christ's work and their repentant faith response (cf. Mar_1:15; Act_3:16; Act_3:19; Act_20:21). The sovereign call and necessary response are the theological twin pillars of both the OT and NT covenants, but the third pillar is godly living. God wants a people who reflect His character (i.e., Holy ones, cf. 1Pe_1:13-25).
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Eph_4:2
NASB, NRSV "all humility"
NKJV "all lowliness"
TEV "be humble"
NJB "complete selflessness"
This term begins a list of Christian virtues which produces unity. "Humility" is uniquely a Christian virtue which was not included in the Greek moralist's (Stoics) list of virtues. Both Moses (cf. Num_12:3) and Jesus (cf. Mat_11:29) are described by this term. Paul uses it several times (cf. Php_2:3; Col_2:18; Col_2:23; Col_3:12).
▣ "gentleness" This refers to "domesticated strength" like a trained animal. The KJV translates it "meekness." Wild animals have been tamed to serve mankind. Believers have been "tamed" to serve one another, not compete with one another. The focus is corporate, not individual. God does not want to break believers' spirits (cf. Psalms 139, He made them), but channel their energies for His purposes. This is one of Paul's favorite metaphors for the Christian life (cf. 1Co_4:21; 2Co_10:1; Gal_5:23; Gal_6:1; Col_3:12; 1Ti_6:11; 2Ti_2:25; Tit_3:2).
▣ "patience" This term is another favorite of Paul (cf. Rom_2:4; Rom_9:22; 2Co_6:6; Gal_5:22; Col_1:11; Col_3:12; 1Ti_1:16; 2Ti_3:10; 2Ti_4:2). Believers are patient with one another because God is patient with them. Both gentleness and patience are fruits of the Spirit (cf. Gal_5:22-23).
▣ "showing forbearance to one another in love" This is a present middle participle. Forbearance is another word Paul used often, twelve times in his writings. As God has long-suffering patience with unbelievers (cf. Rom_2:4; Rom_9:22) believers should continue to deal with the faults and weaknesses (cf. 1Ti_1:6) of other believers in the same gracious way. Believers must put others for whom Christ died before themselves (cf. Rom_14:1 to Rom_15:13; Gal_5:22; Php_2:3; Php_4:5; Col_3:12-13). This self-giving emulates Jesus (cf. 1Jn_3:16), and is evidence of the reversal of the tendencies of the fall.
Eph_4:3
NASB "being diligent to preserve"
NKJV "endeavoring to keep"
NRSV "making every effort to maintain"
TEV "do your best to preserve"
NJB "do all you can to preserve"
This is a present active participle with a present active infinitive. The New English Bible translates it as "spare no effort." Unity is the recurrent motif of the entire letter, much like Philippians. Unity is the will of God for His church (cf. Joh_17:11; Joh_17:21; Joh_17:23), but it must be aggressively, continually, intentionally and individually pursued!
▣ "the unity" Remember, the goal is unity, not uniformity! This passage emphasizes oneness to refute the Gnostic emphasis on (1) many emanations and (2) intellectual exclusivism. Believers must sense the need for the health of Christ's Body (the church) and take personal responsibility for its maintenance! This is such a needed truth in our day of individual rights and privileges and personal preferences!
▣ "the bond of peace" Believers are personally responsible for the corporate health and vitality of Christ's body (the church cf. Col_3:14-15 and 1Co_12:7). This means you! Only active submission to the good of the whole can maintain peace (cf. Eph_5:21). See note at Eph_2:15.
Eph_4:4 "one body" Paul uses this metaphor often in Ephesians (cf. Eph_2:16; Eph_3:6; Eph_4:4; also Col_1:18). This refers to the universal church because of the cyclical nature of the book (i.e. sent out to many churches). Most uses of the term "church" in the NT refer to local congregations. The universal church is addressed in Mat_16:18 and Ephesians. The emphasis is on the unity and oneness of all of God's people and churches.
▣ "one Spirit" This refers to the Holy Spirit. Without the Spirit it is impossible to know God, to come to Christ, and to live the Christian life in unity (cf. Joh_16:8-15). See note at Eph_3:17. The Gnostics asserted several "spirits" or aeons (i.e., angelic levels).
The term "Trinity" is not a biblical word, but the concept surely is. It is expressed in several passages (cf. Mat_3:16-17; Mat_28:19; Joh_14:26; Act_2:33-34; Act_2:38-39; Rom_1:4-5; Rom_5:15; Rom_8:9-10; 1Co_12:4-6; 2Co_1:21-22; 2Co_13:14; Gal_4:4-6; Eph_1:3-14; Eph_1:17; Eph_2:18; Eph_3:14-17; Eph_4:4-6; 2Th_2:13; Tit_3:4-6; 1Pe_1:2; Jud_1:20-21). If Jesus is divine and the Spirit is a person, then the monotheism of Judaism (cf. Deu_6:4-6 but notice Isa_63:9-10) must be reinterpreted in light of one divine essence but three eternally co-existent, co-dependent, personal manifestations. There is mystery here but also clear biblical teaching! See Special Topic at Eph_1:3.
▣ "one hope" Paul uses this term often in several different but related senses. Often it is associated with the consummation of the believer's faith. The consummation is certain, but the time element is future and unknown. See Special Topic: Hope at Col_1:5.
Eph_4:5 "one Lord" This title has both an OT background for YHWH (cf. Exo_3:14, see Special Topic: Names for Deity at Col_1:3), and a NT usage in connection with Jesus' deity (cf. Rom_10:9; 1Co_12:3; Php_2:9-11). There is only one way to be right with God-faith in Christ (cf. Joh_1:9-18; Joh_3:16; Joh_10:7-18; Joh_14:6; Joh_20:31).
▣ "one faith" This refers either to doctrine (cf. Gal_1:23; Gal_3:23; Gal_3:25; Php_1:27; Jud_1:3; Jud_1:20), which fits the larger context of Ephesians and Colossians, or personal trust, which fits this immediate context best (cf. Gal_2:16; Gal_3:6-9).
▣ "one baptism" Because of the Trinity being mentioned earlier in this context, this probably refers to water baptism, which was the early church's public confession of faith (cf. Mat_28:19; Rom_10:9-13). It symbolized death to the old life and the beginning of the new life in Christ (Rom_6:4; Col_2:12).
However, it could refer to Spirit baptism (cf. Act_2:38; 1Co_12:13). Even though the Spirit is mentioned in Eph_4:4, these two initial events, one inward (Spirit baptism) and one outward (water baptism), are closely linked in the NT.
Eph_4:6 "one God and Father of all" It is somewhat shocking to call God Father (cf. Mal_2:10). In one important sense all humans are related to God. They have been created by Him, in His image and likeness (cf. Gen_1:26-27). But in this context, the focus is not on creation but recreation, the second birth, redemption through the efforts of the Triune God (cf. Eph_1:3-14). All humans are not right with God by means of creation, but by personal repentance and faith in the finished work of Christ (cf. Mar_1:15; Act_3:16; Act_3:19; Act_20:21).
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▣ "who is over all and through all and in all" The NT stresses the ultimacy of the Father (cf. 1Co_3:23; 1Co_15:28). This context is one example of how the Bible merges the redemptive actions of the three persons of the Godhead. Here, the Father's indwelling (cf. Joh_14:23) is emphasized. In Mat_28:20 and Col_1:27 the Son's indwelling was emphasized. It is the Spirit, however, to whom this task is normally assigned (cf. Joh_14:17; Rom_8:9). This context expresses the priority of the Father (cf. Eph_1:3-14; Rom_11:36). In Col_1:16 the same terminology is applied to the Son. There is a fluidity and equality that flows among the persons of the Trinity in their actions which bring salvation to mankind.
The term "all" (pas) is repeated several times for emphasis. Grammatically, it could be neuter, referring to all creation, or masculine, referring to the body of Christ (the church) both corporately and individually.