Ephesians 4:4

The apostle proceeds to state the nature and grounds of the unity which is to be so carefully guarded. It has its basis in the fact that the Church is one, and does not consist of two rival societies.

I. "THERE IS ONE BODY." The body with its many members and its many functions is yet one. Similarly, "we being many, are one body in Christ, and every one members one of another" (Romans 12:5); so that believers, no matter how separated by race, color, language, station, opinion, interest, circumstance, experience, are members of this one body. The body cannot, therefore, be an external visible society, but a spiritual body of which Christ is the Head. It may not be so easy to realize this unity in the midst of the multiplication of sects and denominations, each with its well-defined lines, of doctrine and order, and each more or less sharply distinguished from its neighbor. Yet there is still but "one body" -there is amidst accidental diversities a substantial unity, a unity that covers all truly essential elements. The diversity arising from temperament, culture, habit, has had its due effect in the development of truth; for some parts of the Church have thus given prominence to some truth which other parts have allowed to fall into the background. The beauty of the Church is manifest in this very diversity, just as it requires all the hues of the rainbow to make the clear, white ray of colorless sunshine. The duty, therefore, of believers is to regard the differences that keep them apart, not as hindrances to loving intercourse, but as helps to the fuller development of Divine truth and the fuller manifestation of the mind of God to the Church.

II. "ONE SPIRIT." As in the human body there is but one spirit, with a single vivifying power, so in the Church there is but one Spirit, animating all its members, as the common principle of life. "By one Spirit were we all baptized into one body," and "were made to drink into one Spirit" (1 Corinthians 12:13). "We have access by one Spirit unto the Father." There is, therefore, no room for a conflicting administration. "There are diversities of gifts, but the same Spirit" (1 Corinthians 12:4); and therefore all sins against unity are sins against the indwelling Spirit. Sectarian or divisive courses have a tendency to grieve the Spirit. Indeed, it is a mark of a separating apostasy that it has not the Spirit (Jude 1:19). Let us remember that the one Spirit who animates the body of Christ produces as his own choicest fruits - "love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance" (Galatians 5:22). These are graces with a distinctly unifying tendency.


1. Its nature. Here it is not the thing "hoped for," as it is in Colossians 1:5 and Titus 2:13, but the emotion of hope, the expectation of future good. All believers have the same aspirations, the same anticipations of coming glory, as the effect of the Spirit's indwelling. The hope is subjective.

2. Its origin. The hope is "of your calling." It springs out of the effectual call of the Spirit, who begets us to "a lively hope" (1 Peter 1:3), being himself the Earnest and Seal of the future inheritance. We naturally hope for what we are invited to receive.

3. Its effect. Just as two strangers meeting for the first time on the deck of an emigrant ship, both bound for the same new land, and purposing to pursue the same occupation, are united by a common interest of expectation, so believers are drawn together into unity by a consideration of their common hopes.

IV. "ONE LORD." As the Head of the Church, the supreme Object of faith, and into whose Name all saints are baptized. There are two ideas involved in this blessed lordship - ownership and authority.

1. Ownership. Jesus Christ is not only Lord of all, but especially Lord of his own people. We are not our own, for we have been redeemed and bought with a price (1 Corinthians 6:20), even with his precious blood. For this end he both died and rose and revived, that he might be Lord both of the dead and of the living (Romans 19:4).

2. Authority. Therefore we are subject to him, ore' reason to his guidance, our conscience to his precepts, our hearts to his constraining love. There is no part of our being, there is no event of our lives, that is not subject to this authority which brooks no rival. It is this subjection of all believers to one Lord that marks the inner unity of the Church; for loyalty to a common Lord makes them stand together in a common hope, a common life, a common love.

V. "ONE FAITH." Not one creed, though all believers do really hold all that is essential to salvation, but one faith in its subjective aspect, through which the one Lord is apprehended. It is one in all believers, for they are all justified in exactly the same manner, and it is in all a faith that "purifieth the heart," "worketh by love," and "overcometh the world." It is not, therefore, an external unity that this faith builds up, but a union of a spiritual character, wrought by the grace of God. This principle or grace of faith has a thoroughly uniting tendency, because it brings us near to the Savior, and the nearer we stand to him we stand the nearer to one another.

VI. "ONE BAPTISM." There is but one baptism, once administered, as the expression of our faith in Christ; one initiation into the one body by one Spirit (1 Corinthians 12:13); one dedication to the one Lord. All believers are baptized unto the Name of Father, Son, and Holy Ghost. "As many as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus" (Galatians 3:27, 28). Christendom owns but one baptism. It has been remarked as strange that the Lord's Supper - "the one bread" (1 Corinthians 10:17) - should not have a place among the unities, as it is essentially the symbol of union among believers. But it differs from baptism in two important respects:

(1) baptism is individual, the Lord's Supper is social;

(2) it is by baptism, spiritually regarded, we are carried into the unity of the one body (1 Corinthians 12:13); it is by the Lord's Supper we recognize continuously a unity already accomplished. Thus baptism is included among the seven unities, because it embodies the initial elements that enter into the unity.

VII. "ONE GOD AND FATHER OF ALL, who is above all, and through all, and in all." The unity of the Church finds its consummation at last in him, who originated the scheme of grace and from whom all the other unities are derived. If God be our Father, then are we members of one family, brothers and sisters in Christ Jesus, and are therefore bound to live together in unity. The counsel may well come to us, "See that ye fall not out by the way" (Genesis 45:24). All the unities are secured by the relation of God the Father to the Church. He is "over all" its members, and therefore there can be no rival sovereignty. The Church "is the habitation of God through the Spirit." He is "through all," in respect of pervading and supporting energy; he is "in all," as the Source and Spring of constant light and grace and goodness. There is here no pantheism. Thus there are seven unities, like so many distinct obligations, to incline believers to the unity of the Spirit, which can only be preserved in the bond of peace. Believers ought, indeed, to be of one heart and one soul. - T.C.

There is one body, and one Spirit, even as ye are called in one hope of your calling.
1. "ONE BODY." Now the body is for our habitation, and it is for our action upon the world around, and it is for our reception of influences that the world around exerts upon ourselves. The body is for habitation, for activity, and for reception. If, then, in our own personal body our spirit so dwells that all the various organs work together for a common end, which end is good, then our body is what God designed it to be. And if in a group of persons the common life actually resides in each individual, so that each for the rest works willingly and earnestly towards procuring a common good, then there is a "body." So, if through our bodily frame we act well upon the world, the use for which God designed the body is being fulfilled: and if our various senses are inlets of wisdom and of happiness from the world without, then again the use for which God designed the body is being fulfilled. And if a group of men are acting upon the world by their various individualities, combining by one thought to promote one good, they are a body — the use God designed in forming men into societies is being fulfilled. So, too, if they are receiving from without the various influences of knowledge and of happiness, they are as one body — the use that God designed is being fulfilled. We notice then, again, with respect to the body, that some of its members are more essential to existence than others, and yet they are all essential to completeness of existence. And one last thing concerning the body we may say, which is this — that though particular works require particular organs, or a connection of such organs, these are always best done when the general health and aptitude of the body are highest. Thus, if you have to work as a player upon instruments of music, or work as a painter with colours and with the pencil, the hand is requisite; but will it be merely the hand to which your excellence is due? Certainly not. If there be no general fineness of your senses, there cannot be any peculiar excellence in your specialty. Whatever be that specialty of a man which requires a certain organ or group of organs, his work will always be of the best sort according to the general health of his bodily sensibilities, the general harmony of his bodily powers. And so it will be in the works of a spiritual society. Whatever we require to be done, though it may, so to say, need only a part of our organism to fulfil it, that will be best done when our general state is healthiest. If we be full of bodily excellency, then any particular work will be most excellent.

2. There is "ONE SPIRIT." Were there not one life in the root, the blade, and the ear, there could be no progression from the root towards the full corn. Were there not one life throughout the bodily frame, there could not be this union of activities to promote common advantage. There is one life in each thing that lives; nay, it could not be called living, were it not for this fact of internal unity. Now, speaking of ourselves completely, and not of the animal man merely, we say that if there be a disturbance in the spirit, the unity of life will show itself in the distress and groans of experience; but we say also, that whatever we do spiritually aright, whether it be to sing, to pray, to read, to give gifts, to discuss, to advise, to study — whatsoever we do aright, the benefit of the part will produce a blessing for the whole. Especially is the Spirit called the Holy Spirit. Now, the first thing required of us in preparing what is holy is separation; and the next thing is conjunction. The soul disunites from the world, and comes into conjunction with the Lord God.

3. "ONE HOPE." "Ye are called in one hope of your calling." A happy thought that is, that we are called. We have not in uncertainty come and asked, Is there any heaven, and which is the way there? Is there any God, and is He friendly? But there has come a call to us, and it is a call upwards. That is the only call that is a sufficient one for men. It is the call to glory and virtue that is a sufficing call for man. We are called, then; and as replying to the Divine call, with our active feet and our ready hands, we partake in a hope. Now, what is this hope? We hope for the redemption of the body, and the full perfection of the spirit; and as we are already much interested in one another, it is not simply the full redemption of our own flesh and blood, and the full perfection of our own individual limited spirit, that satisfies us, but we hope for a wise and happy world; we hope for a full and abiding joy. We are all called to do good — all called to be good; and it is quite certain that we can never be satisfied until individually there be a perfect spirit in a harmonious and healthful frame, and socially, also, there be a perfect spirit in a harmonious and healthful frame. This is our hope, and it is a hope of which we need not be ashamed.

4. "ONE LORD," — the Lord Jesus Christ. One Lord; but men have not been at one in their thoughts of Him; they have not been at one in their conduct, which they have professed was governed by Him. This Lord has brought strife into the world. Now, to reconcile opposed persons is very hard, but to reconcile opposed opinions much easier; for truths have no animosity to each other; but persons, although their interests may be identical, are often, and soon, and very, angry with one another. Now, we must seek to reconcile truths in our own mind. Of course, as they are in the Divine mind which contains all truths in eternal harmony, there is no reconciliation required; but it will require much effort to make our little minds in some humble manner a transcript of the bright Divine mind.

5. "ONE FAITH": by which we adhere to the one Lord. Faith is at once an expression of a weakness that we acknowledge, and of a strength which we trust and receive. It is, then, our adherence to the one Lord, who in His humanity gives us all necessary example and sympathy, and in His Divinity sustains us with a fund of strength that can never be exhausted.

6. "ONE BAPTISM." The actions that pertain to baptism, like the opinions that pertain to faith, are of comparatively little moment; but baptism itself is essential, because it is the application of the purifying element to the soul. Now, there are two principal elements, the water and the fire, that are applied for purification; and surely any man who comes out of the water after baptism, or has used the water thoroughly in any way for baptism, may say to himself, "This very water that cleanses me could drown me; this very water, whose action is so gentle, could sweep me away, as with a mighty rage." In its gentle application, water removes impurities from us, as still capable of being cleansed; but should we become utterly impure, instead of washing in the wave to be made clean, we are washed away by it, that the earth may be cleansed.

7. Then we may speak last of all of the "ONE GOD," — the one God and Father of us all, who is over all in His creative love, who is through all in the actions of His multiform but harmonious providence, and who is in us all, making the body of the spiritual Church to be the residence of His own love and truth. The Father of all: is the great Fatherhood of God yet manifested to the world? No, Is even His unity as the one Lord of creation manifest to the world? No. And are we approaching — for this is surely a suitable thought to allow ourselves in the closing moments of this discoarse — to a time truly catholic? Is society getting more catholic, or more conglomerate; more of a Church, or more of a medley? Are things becoming more in common; the spirit becoming more truly holy?

(T. T. Lynch.)

1. There is one body — the Church.

2. One Spirit — the Holy Ghost.

3. One hope — the resurrection from the dead.

4. One Lord — Jesus Christ.

5. One faith — the Christian religion.

6. One baptism — Christian baptism.

7. One God and Father of us all — the Lord God Almighty.(1) He is above all. Then He is supreme. And because of this —

(a)He is worthy of our worship.

(b)He is worthy of all reverence in our worship.(2) He is through all. Then He permeates all.(3) He is in you all. Then we may each realize Him. Conclusion: If all this be true — then union should exist everywhere.

(A. F. Barfield.)

The Church is one. When the apostle wrote this Epistle there were societies of Christians — Churches — in Rome, in Corinth, in Thessalonica, in Philippi, in Colosse, in Ephesus, in the cities and towns of Galatia, in the Syrian Antioch, and in Jerusalem. There were less famous Churches in other cities. They stood apart from each other; every separate Church had authority over its own affairs, maintained its own discipline, elected its own bishops and deacons, organized its own worship. As yet there was no confederation of these independent societies under any central ecclesiastical authority. Their unity was not constituted by an external organization, but by their common possession of the Spirit of God, and it is therefore called by the apostle "the unity of the Spirit." He has spoken of the unity of the Church in the earlier part of the Epistle. The exclusion of the pagan races from "the commonwealth of Israel" had ceased; "the middle wall of partition" which separated them from the sacred court in which the elect nation had nearer access to God had been broken down. There was now one city of the saints, of which all Christian men of every nation were citizens; one household of God in which they were all children; one holy temple "built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone," into the sacred walls of which they were all built "for a habitation of God in the Spirit." He has asserted this unity in a still bolder form; for after speaking of the glory of Christ, who sits at the right hand of God, "far above all rule, and authority, and power, and dominion, and every name that is named not only in this world but also in that which is to come," he described the Church as "the Body" of Christ, the organ of His life and thought and will, "the fulness of Him that filleth all in all." And now he returns to this great conception. The "Body" of Christ, he says, is "one"; the "Spirit" of Goal who dwells in it is "one"; and in harmony with this unity of the "Body" of Christ and this unity of the "Spirit" who dwells in it, the great "hope" of all Christian men, of all who have been called into the Divine kingdom and have obeyed the call, is "one." There is "one Lord," only one — Christ Jesus the Prince and the Saviour of men; "one faith" — not a common creed, but a common trust in Christ for eternal righteousness and eternal glory; "one baptism," and one only, the same rite by which Christ visibly claims men as belonging to the race for which He died, and over which He reigns, is administered to all. There is "one God and Father of all"; we all worship before the same eternal throne, and in Christ we are all the children of the same Divine Father; His sovereignty is absolute and supreme — He is "over all"; the power of His life penetrates the whole Body of Christ — He is "through all"; and His home is in all Christians — He is "in all."

(R. W. Dale, LL. D.)

Believers in Christ are bound together in the ties of a holy brotherhood. Let us look a little at the nature of this communion.

I. With respect to the CONDITION. "There is one Body and one Spirit"; and the exercise of that Spirit and the execution of His office are the same in all — to show them the things of Christ, that thus through Christ they may hold communion with the Father. The whole Body of the faithful are joined together in communion with the Father of spirits. They all meet at the same throne; they all unite in one common feeling, and join in one common song of praise.

II. Their PURSUITS. The Church is dispersed throughout the world; it is separated by difference of language, rank, age, circumstances; but being partakers off one Spirit and one faith, they are of one heart and one mind in the gospel, and they unite in the pursuit of God's glory.

III. Their ENJOYMENTS. Here again their hearts are one. Christ Jesus is the centre of their joy.

(William Reeve, M. A.)

The Church or Body is one. There are not two rival communities. The Body, with its many members and complex array of organs of very different position, function, and honour, is yet one. The Church, no matter where it is situated, or in what age of the world it exists — no matter of what race, blood, or colour are its members, or how various the tongues in which its services are presented — is one, and remains so, unaffected by distance or time, or physical, intellectual, and social distinctions. And as in the Body there is only one Spirit, one living principle — no double consciousness, no dualism of intelligence, motive, and action — so the one Spirit of God dwells in the one Church, and there is, therefore, no rivalry of administration, and there are no conflicting claims. And whatever the gifts and graces conferred, whatever variety of aspect they may assume, all possess a delicate self-adaptation to times and circumstances, for they are all from the "one Spirit," having unity of origin and oneness of design and result.

(J. Eadie, D. D.)

The real spiritual Church of the Redeemer is one Body. All the members of that Church partake of the same grace, adhere to the same rule of faith, are washed in the same Blood, are filled with the same hopes, and shall dwell at length in the same blessed inheritance. Heretics and ungodly men may find their way into the Church, but they remain really separated from its "invisible conjunction of charity." There may be variations in what Barrow calls "lesser matters of ceremony and discipline," and yet this essential unity is preserved.

(J. Eadie, D. D.)

In contemplating this Body you must divest yourselves of a material idea. What we call matter is by no means essential to living organisms. On the contrary, it is essential to the reality, unity, and permanence of a body that it be not material. "There are celestial bodies, and bodies terrestrial." But the celestial is much more strictly a body than the terrestrial. For a celestial body is incapable of decay, but an earthly body soon collapses, and falls into an inorganic mass. A body may be material, or psychical, or spiritual. The material is the lowest, and least worthy of being called a body. Strictly speaking, matter is an apparition. It is essentially deficient of the higher qualities of being, and consequently cannot maintain its integrity. It is a dense vapour that "appeareth for a little time, and then vanishes away." As our own material body is a veil hiding another body, in like manner, the material universe is a covering upon a more glorious universe. The sanctuary, which was so constructed as to be a figure of creation, had for its outmost covering rough animal skins; but by lifting a series of coverings, you came to gold, and within all was the Divine Presence. Peter, James, and John were permitted to see that our Lord had, within His material body, a divinely luminous one, which was His true body. We are called to become citizens of the kingdom which is the inner and true body of the universe. This is the kingdom of heaven, which our Lord preached and opened to men. Our souls live, move, and have their being in this inner sphere. We are a part of it.

(J. Pulsford.)

All sins against unity are sins against the Holy Ghost.

(Dr. Hedge.)

If you consider how it is that a hempen twine is made strong enough to draw a loaded waggon, or to bear the immense strain of a ship as she rides at anchor, you will see a significancy that perhaps did not occur to you before, in the use which Holy Scripture makes of this work of human art as an emblem. It is formed of many threads twisted together into one cord, and these cords are again combined into one cable. Each thread is in itself so weak, that a child could break, or the slightest weight would burst it; but when the threads are turned into one rope, their united strength is such as would have seemed incredible. "A three-fold cord is not quickly broken." The truth is just before us that union is strength. They who are weak and helpless singly are able to produce a vast result, when they combine their powers. It was in order to restrain His sinful creatures from carrying out what they had combined with the intention of doing, that God frustrated the building of the tower of Babel, and scattered them over the face of the earth, and He gathers together again His elect people in one body in Christ, that by uniting their various energies in one work, and for one end, they may strengthen each other's hands, and effectually "bruise under foot" the powers of darkness.

(Bishop Trower.)

Captain Moreton, to illustrate the concord that came from union in work, retailed the following incident he had heard from Mr. Macgregor (Rob Roy). He was walking one day on the southern English coast, and fell across some seafaring men quarrelling about the way in which a button had been sewn on one of their coats. They were on the point of coming to blows, when a cry was raised that there was a ship on the Goodwin Sands, and that the lifeboat was needed. Instantly the trumpery quarrel was at an end, and all were heartily at work doing their best to save their shipwrecked brethren.

Colossians, Ephesians, Paul
Belongs, Body, Calling, Held, Hope, Marked, Purpose, Spirit
1. He exhorts to unity;
7. and declares that God therefore gives various gifts unto men;
11. that his church might be edified,
16. and grow up in Christ.
18. He calls them from the impurity of the Gentiles;
24. to put on the new man;
25. to cast off lying;
29. and corrupt communication.

Dictionary of Bible Themes
Ephesians 4:4

     6620   calling
     7110   body of Christ
     9613   hope, as confidence

Ephesians 4:3-4

     3275   Holy Spirit, in the church
     8210   commitment, to God's people

Ephesians 4:3-5

     7923   fellowship, in gospel

Ephesians 4:3-6

     1040   God, fatherhood
     7025   church, unity
     7032   unity, God's people

Ephesians 4:4-5

     7028   church, life of

Ephesians 4:4-6

     1511   Trinity, relationships in
     1651   numbers, 1-2
     2018   Christ, divinity
     3015   Holy Spirit, divinity
     5971   uniqueness

Ephesians 4:4-7

     7967   spiritual gifts, responsibility

January 14. "Unto the Measure of the Stature of the Fulness of Christ" (Eph. Iv. 13).
"Unto the measure of the stature of the fulness of Christ" (Eph. iv. 13). God loves us so well that He will not suffer us to take less than His highest will. Some day we shall bless our faithful teacher, who kept the standard inflexibly rigid, and then gave us the strength and grace to reach it, and would not excuse us until we had accomplished all His glorious will. Let us be inexorable with ourselves. Let us mean exactly what God means, and have no discounts upon His promises or commandments. Let
Rev. A. B. Simpson—Days of Heaven Upon Earth

July 27. "The Building up of the Body of Christ" (R. V. , Eph. Iv. 13).
"The building up of the body of Christ" (R. V., Eph. iv. 13). God is preparing His heroes, and when the opportunity comes He can fit them into their place in a moment and the world will wonder where they came from. Let the Holy Ghost prepare you, dear friend, by all the discipline of life; and when the last finishing touch has been given to the marble, it will be easy for God to put it on the pedestal, and fit it into its niche. There is a day coming, when, like Othniel, we, too, shall judge the
Rev. A. B. Simpson—Days of Heaven Upon Earth

June 15. "Grow up into Him in all Things" (Eph. Iv. 15).
"Grow up into Him in all things" (Eph. iv. 15). Harvest is a time of ripeness. Then the fruit and grain are fully developed, both in size and weight. Time has tempered the acid of the green fruit. It has been mellowed and softened by the rains and the heat of summer. The sun has tinted it into rich colors, and at last it is ready and ripe to fall into the hand. So Christian life ought to be. There are many things in life that need to be mellowed and ripened. Many Christians have orchards full of
Rev. A. B. Simpson—Days of Heaven Upon Earth

The End of Religion
EPHESIANS iv. 23, 24. Be renewed in the spirit of your mind; and put ye on the new man, which after God is created in righteousness and true holiness. This text is exceedingly valuable to us for it tells us the end and aim of all religion. It tells us why we are to pray, whether at home or in church; why we are to read our Bibles and good books; why we are to be what is commonly called religious. It tells us, I say, the end and aim of all religion; namely, that we may put on 'the new man, which
Charles Kingsley—Discipline and Other Sermons

The Likeness of God
EPHESIANS iv. 23, 24. And be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness. Be renewed, says St. Paul, in the spirit of your mind--in the tone, character, and habit of your mind. And put on the new man, the new pattern of man, who was created after God, in righteousness and true holiness. Pay attention, I beg you, to every word here. To understand them clearly is most important to you. According as you take them
Charles Kingsley—Discipline and Other Sermons

Seventeenth Sunday after Trinity the Christian Calling and Unity.
Text: Ephesians 4, 1-6. 1 I, therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called, 2 with all lowliness and meekness, with longsuffering, forbearing one another in love; 3 giving diligence to keep the unity of the Spirit in the bond of peace. 4 There is one body, and one Spirit, even as also ye were called in one hope of your calling; 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is over all, and through all, and in all.
Martin Luther—Epistle Sermons, Vol. III

Nineteenth Sunday after Trinity Duty to New and Old Man.
Text: Ephesians 4, 22-28. 22 That ye put away, as concerning your former manner of life, the old man, that waxeth corrupt after the lusts of deceit; 23 and that ye be renewed in the spirit of your mind, 24 and put on the new man, that after God hath been created in righteousness and holiness of truth. 25 Wherefore, putting away falsehood, speak ye truth each one with his neighbor: for we are members one of another. 26 Be ye angry, and sin not: let not the sun go down upon your wrath: 27 neither give
Martin Luther—Epistle Sermons, Vol. III

The Calling and the Kingdom
'I beseech you, that ye walk worthy of the vocation wherewith ye are called.'--Eph. iv. 1. 'They shall walk with Me in white; for they are worthy.'--Rev. iii. 4. The estimate formed of a centurion by the elders of the Jews was, 'He is worthy for whom Thou shouldst do this' and in contrast therewith the estimate formed by himself was, 'I am not worthy that Thou shouldst come under my roof.' From these two statements we deduce the thought that merit has no place in the Christian's salvation, but all
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

The Goal of Progress
'Till we all attain unto the unity of the faith and of the knowledge of the Son of God, unto a full grown man, unto the measure of the stature of the fulness of Christ.'--Eph. iv. 13 (R.V.). The thought of the unity of the Church is much in the Apostle's mind in this epistle. It is set forth in many places by his two favourite metaphors of the body and the temple, by the relation of husband and wife and by the family. It is contemplated in its great historical realisation by the union of Jew and
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

A Dark Picture and a Bright Hope
'That ye put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts.'--Eph. iv. 22. If a doctor knows that he can cure a disease he can afford to give full weight to its gravest symptoms. If he knows he cannot he is sorely tempted to say it is of slight importance, and, though it cannot be cured, can be endured without much discomfort. And so the Scripture teachings about man's real moral condition are characterised by two peculiarities which, at
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

The New Man
'And that ye put on the new man, which after God is created in righteousness and true holiness.'--Eph. iv. 24. We had occasion to remark in a former sermon that Paul regards this and the preceding clauses as the summing up of 'the truth in Jesus'; or, in other words, he considers the radical transformation and renovation of the whole moral nature as being the purpose of the revelation of God in Christ. To this end they have 'heard Him.' To this end they have 'learned Him.' To this end they have
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Grieving the Spirit
'Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.'--Eph. iv. 30. The miracle of Christianity is the Incarnation. It is not a link in a chain, but a new beginning, the entrance into the cosmic order of a Divine Power. The sequel of Bethlehem and Calvary and Olivet is the upper room and the Pentecost. There is the issue of the whole mission and work of Christ--the planting in the heart of humanity of a new and divine life. All Christendom is professing to commemorate
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

The Threefold Unity
'One Lord, one faith, one baptism.'--Eph. iv. 5. The thought of the unity of the Church is very prominent in this epistle. It is difficult for us, amidst our present divisions, to realise how strange and wonderful it then was that a bond should have been found which drew together men of all nations, ranks, and characters. Pharisee and philosopher, high-born women and slaves, Roman patricians and gladiators, Asiatic Greeks and Syrian Jews forgot their feuds and sat together as one in Christ. It is
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

'The Measure of Grace'
'But unto each one of us was the grace given according to the measure of the gift of Christ.'--Eph. iv. 7 (R.V.). The Apostle here makes a swift transition from the thought of the unity of the Church to the variety of gifts to the individual. 'Each' is contrasted with 'all.' The Father who stands in so blessed and gracious a relationship to the united whole also sustains an equally gracious and blessed relationship to each individual in that whole. It is because each receives His individual gift
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Christ Our Lesson and Our Teacher
'But ye have not so learned Christ; if so be that ye have heard Him, and have been taught in Him.'--Eph. iv. 20, 21. The Apostle has been describing in very severe terms the godlessness and corruption of heathenism. He reckons on the assent of the Ephesian Christians when he paints the society in which they lived as alienated from God, insensible to the restraints of conscience, and foul with all uncleanness. That was a picture of heathenism drawn from the life and submitted to the judgment of those
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Of the Church
"I beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all." Ephesians 4:1-6. 1. How much do we almost continually hear about the Church!
John Wesley—Sermons on Several Occasions

The Ascension of Christ
It seemed expedient for him to stay, to accomplish the conversion of the world. Would not his presence have had an influence to win by eloquence of gracious word and argument of loving miracle? If he put forth his power the battle would soon be over, and his rule over all hearts would be for ever established. "Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee." Go not from the conflict, thou mighty bowman, but still cast thine all-subduing darts abroad.
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Forgiveness Made Easy
At this time we wish to speak a little concerning the duties of love and forgiveness; and here we note, at once, that the apostle sets before us the example of God himself. Upon that bright example we shall spend most of our time, but I hope not quite so much as to forget the practical part, which is so much needed in these days by certain Unforgiving spirits who nevertheless assume the Christian name. The theme of God's forgiving love is so fascinating that we may linger awhile, and a long while
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 24: 1878

Grieving the Holy Spirit
I. The few words I have to say UPON THE LOVE OF THE SPIRIT will all be pressing forward to my great mark, stirring you up not to grieve the Spirit; for when we are persuaded that another loves us, we find at once a very potent reason why we should not grieve him. The love of the Spirit!--how shall I tell it forth? Surely it needs a songster to sing it, for love is only to be spoken of in words of song. The love of the Spirit!--let me tell you of his early love to us. He loved us without beginning.
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

The Prison-House.
(Seventeenth Sunday after Trinity.) EPHESIANS iv. 1. "The prisoner of the Lord." This is what Paul the aged called himself in writing to the Ephesians. He had appealed unto Caesar, and he was a captive at Rome. But he does not style himself Caesar's prisoner, but the prisoner of the Lord, whose he was, and whom he served. Let us think first of the place and manner of St. Paul's imprisonment. The place was Rome, the capital of the world. A city full of glorious memories of the past, and famous
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

The Authority and Utility of the Scriptures
2 Tim. iii. 16.--"All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." We told you that there was nothing more necessary to know than what our end is, and what the way is that leads to that end. We see the most part of men walking at random,--running an uncertain race,--because they do not propose unto themselves a certain scope to aim at, and whither to direct their whole course. According to men's particular
Hugh Binning—The Works of the Rev. Hugh Binning

Of the Creation 0F Man
Gen. i. 26, 27.--"And God said, Let us make man in our image, after our likeness, and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him, male and female created he them."--With Eph. iv. 24.--"And that ye put on the new man, which after God is created in righteousness and true holiness."--And Heb.
Hugh Binning—The Works of the Rev. Hugh Binning

The Central Sun
(Sunday after Ascension, Evening.) Ephesians iv. 9. 10. Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things. This is one of those very deep texts which we are not meant to think about every day; only at such seasons as this, when we have to think of Christ ascending into heaven, that he might send down his Spirit at Whitsuntide. Of this the text
Charles Kingsley—Town and Country Sermons

The Truth in Jesus.
But ye did not so learn Christ; if so be that ye heard him, and were taught in him, even as truth is in Jesus: that ye put away, as concerning your former manner of life, the old man, which waxeth corrupt after the lusts of deceit.' [Footnote: That is, 'which is still going to ruin through the love of the lie.']--Eph. iv. 20-22. How have we learned Christ? It ought to be a startling thought, that we may have learned him wrong. That must he far worse than not to have learned him at all: his place
George MacDonald—Unspoken Sermons

Ephesians 4:4 NIV
Ephesians 4:4 NLT
Ephesians 4:4 ESV
Ephesians 4:4 NASB
Ephesians 4:4 KJV

Ephesians 4:4 Bible Apps
Ephesians 4:4 Parallel
Ephesians 4:4 Biblia Paralela
Ephesians 4:4 Chinese Bible
Ephesians 4:4 French Bible
Ephesians 4:4 German Bible

Ephesians 4:4 Commentaries

Bible Hub
Ephesians 4:3
Top of Page
Top of Page