1 I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,

2 With all lowliness and meekness, with longsuffering, forbearing one another in love;

3 Endeavoring to keep the unity of the Spirit in the bond of peace.

4 There is one body, and one Spirit, even as ye are called in one hope of your calling;

5 One Lord, one faith, one baptism,

6 One God and Father of all, who is above all, and through all, and in you all.

This Epistle, like other doctrinal letters of the New Testament, divides into two main divisions. Of the six chapters which represent the entire context, the first division is completed in the first three chapters, and the second division is completed in the last three chapters. These two divisions bear a vital relation to each other. Perhaps no better indication of this fact will be found than that the second section, which begins with 4:1, is introduced by the words "I therefore." It is thereby indicated that the preceding portion, setting forth the riches of divine grace (Chapters 1-3), is now followed by its sequel in which is set forth that manner of life and conduct which becomes those who are thus enriched in the measureless divine grace. According to the divine purpose, doctrine often finds its expression in a life that is consistent and compatible with the exalted position and privilege which the doctrine connotes. It is easily recognized that the son of a king should so act as to grace his royal position, and, too, it is as easily recognized that this order could not be reversed to the extent that one might become the son of a king by the mere assumption of royal conduct.

The relative importance of the exalted position as compared with the consistent life which it imposes is obvious. One is unto a vital and eternal transformation of being, while the other is an ethical and momentary problem of conduct -- an obligation growing normally out of the more or less incidental fact that the saved one continues to live here on the earth after the divine transformation is wrought. It would be simple indeed, and in no way diminishing of the divine transformation, should the Christian at the moment he is saved, like the dying thief, be immediately called away from this world into scenes of glory and thus be deprived of even a moment of Christian life and responsibility on the earth.

Incomparable, indeed, at every point are the two issues which are presented in the two main divisions of this Epistle. One represents what God in sovereign grace can do for man; the other represents what man in a life of devotion and service may do for God. One accomplishes the marvels of the infinite and eternal purpose of God; the other but feebly acknowledges this benefit by a life which is characterized by its brevity and which to some degree seeks to be consistent to that benefit. Since the divine benefit is no less than the fact that the saved one is raised and seated in the heavenly in Christ Jesus, the corresponding manner of life is no less than that which would normally be required of any heavenly citizen.

A Contrast in Principles

At every point of comparison there is sharp contrast to be noted in these heavenly principles of grace and those earthly principles which governed Israel in the land in the age gone by. Israel's blessing -- always earthly -- depended upon her faithful conduct; the formula of the law is, "Be good and I will bless you"; while for the Church, the divine blessing in saving grace is wrought to an infinite degree before any human merit can be introduced, and the grace relationship is indicated by the formula, "I have blessed you; now be good." In like manner, the legal demands addressed to Israel, though as holy and pure as the God Who gave them, were, in the main, such as might be wrought by unaided man; while the demands under grace are such as can be wrought only by the supernatural power which comes through the energy of the indwelling Spirit. Such considerations as these, added to what has gone before, may well serve to emphasize again the fact that the Church is not identical with Israel.

Before entering into the practical appeal, which is the message of the second division of this Epistle, it may be advantageous to review briefly the message of the first division that the order of this sublime truth may again be observed and the force of its appeal may be strengthened.

A New Creation

Four books in the Bible are characterized by the fact that they each in their opening portions set forth the beginnings of some great work or purpose of God. Genesis records the beginning of the creation of material things, life upon the earth, and all things belonging to the old and ruined order. The Gospel of John records the Logos from all eternity and the beginning of His ever-abiding Theanthropic Person. The Book of Hebrews records the beginning of God's written Word spoken first through the prophets and afterwards through His Son. The Epistle to the Ephesians records the beginning of the New Creation -- the Church and her relation to Christ.

True to the plan and method of sovereign grace, the opening theme of the Ephesian letter, descriptive of the Church, is that before any individual who belongs to her company has wrought anything for God, that individual is graciously blessed with every spiritual blessing in the heavenly in Christ. He is chosen in Him before the foundation of the world, destined to His eternal glory, and to this end is redeemed through the blood of Christ. This redemption has been from the lowest estate of the lost to the most exalted position in heavenly glory, and each individual who shares in the heavenly company is appointed to manifest the wisdom of God now, and "in the ages to come" to manifest the grace of God to all principalities and powers. Drawn from both Jews and Gentiles, each and everyone of those who share in His body is saved unto the ultimate perfection and likeness of Christ, and is energized by the indwelling Spirit. The individual believer is now a child of God, a citizen of heaven, of the family and household of God, and destined to share forever in the heavenly glory with Christ. Such is the testimony of the first division of this Epistle.

How ought such an one to walk here on the earth during the moments of time which intervene between his salvation and his final translation into celestial glory? Certainly his motive for right conduct is not now on a legal basis which would be that, by good conduct, he may obtain these riches of grace. The riches, being riches of grace, are divinely conferred on the one who believes and before human conduct is considered. Therefore, the only appeal now is for a walk which is worthy of a calling wherewith the saved one is called. How simple and how sublime and how efficacious is this motive for God-honoring conduct! The believer does not strive to attain a position, but rather to live well-pleasing unto God in the position already attained through divine grace. Thus it is seen that grace not only saves one who trusts in Christ, but that grace automatically sets up a new obligation of a consistent walk and service according to a high standard surpassing any standard ever known before. It is the believer's life under grace. Of this life and service the second division of this Epistle treats.

Having set forth the revelation of the believer's heavenly position as declared in the first division of the Epistle, the Apostle now turns to the practical appeal which is based upon that revelation. He states, "I, therefore, the prisoner of the Lord [in the Lord] beseech you that you walk worthy of the vocation [calling] wherewith ye are called." In the phrase, the calling wherewith ye are called, two forms of the same word appear. In each instance the calling to which reference is made is no less than the heavenly position into which the believer has been brought through infinite grace, which position naturally prescribes a corresponding holy manner of life. Thus the message of the first division of the book is not now left behind, but is carried on as the impelling principle which motivates every spiritual action. In verses 2 and 3, five distinct virtues are indicated which, in turn, should characterize a life which is so signally exalted and blessed in Christ Jesus. These virtues are:

Lowliness

As a virtue, lowliness stands first in this list. Indeed, it would be natural for the flesh to be lifted up with pride because of the exalted position obtained. However, to correct effectively such pride it need only be remembered that the exaltation is altogether the workmanship of God through grace, and not of works lest any man should boast. Lowliness, which is an unaffected lowly estimate of self, is reasonable, and because of the fact that to Him alone belongs all the glory forever. Even Christ in the sphere of His humanity was "meek and lowly in heart" (Mat 11:29); and, upon the human side in His own dependence upon His Father, Christ is the pattern of all true creature-dependence. How much more, then, does lowliness belong to those whom He has redeemed from the lowest estate of the lost! Being dependent upon God for every good, there is no basis for glory in any other than in the One from Whom all blessings flow. It is most significant that the Apostle should name lowliness first as being a true heart-adjustment to an outward manifestation of the heavenly calling.

Meekness

This word implies patience in trial and persecution; and by so much the believer is momentarily drawn from the contemplation of his high calling to the recognition of the fact that the world is at enmity with God and therefore is at enmity with His redeemed ones. Christ said, "If the world hate you, ye know that it hated me before it hated you" (Joh 15:18). Thus, having first noted that virtue which is the manifestation of a true recognition of the new relation to God in grace, the Apostle then presents meekness as the manifestation of a true recognition of the believer's new relation to the world. Of all virtues, meekness lends itself less than any other to imitation. It utterly lacks substance or reality when disassociated from the state of mind and heart which recognizes that all one's springs are in Him (Psa 87:7).

Longsuffering

The third virtue in this list is one closely related elsewhere with meekness (cf. Gal 5:22; Col 3:12), and is likewise a divine characteristic (Rom 2:4; Rom 9:22; 1Ti 1:16; 1Pe 3:20; 2Pe 3:15). Longsuffering may be drawn out because of relationship to other believers, or because of relationship to the unregenerate. In each and every case, it becomes the child of God who is redeemed, and who is appointed while in this world to show forth the virtues of Him Who called him out of darkness into His marvelous light (1Pe 2:9 1Pe 2:9). It is divine love which "suffers long and is kind," and this virtue belongs to those who are in Him.

Forbearing one another in love

Forbearance is needed, as is longsuffering, since the children of God are yet in this world and subject to the great limitations that now characterize humanity; limitations, it is true, that may be overcome by the indwelling Spirit, but which, alas, are too often not overcome and therefore are the occasion of forbearance and longsuffering on the part of those who associate with them. The exhortation is not concerning relationship to those outside the household and family of God, but it has in view the fellowship with the saints. The forbearance of God, like His longsuffering, is ever manifest, and these virtues are essential in the lives of those who are His own. Let it be repeated, there surely will be occasion for such forbearance. In the Colossian letter we read: "Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye" (Col 3:13). This is true Christ-likeness and belongs entirely to those who are "in Him."

Endeavoring [diligently striving] to keep the unity of the Spirit in the bond of peace

The unity of the Spirit which the saints are here enjoined to "keep" is that oneness which has been consummated by the Spirit Who has already united them to Christ in one body thereby making peace (2:15). Nowhere are the children of God appointed to the impossible task of making a union, though this task is too often undertaken in good will by those who have not learned to recognize the sacred bond within the one body, which bond has been secured by Christ.

Ours is rather to keep the unity which Christ has made, and in the bond of peace which that unity provides. Practically, this responsibility is intensely individual; it is simply that each Christian is expected to recognize and love every other Christian. Who can doubt the reality of this experience as described in the record of the early Church (Act 2:44-46; Act 4:32-37)? So sacred indeed were these bonds of practical unity that Ananias and Sapphira were stricken with instant death because of a mere pretense of a whole-hearted devotion to the Christian community. In the complexity of modern life and the multitude of those who profess the Name of Christ, there are problems arising which did not then exist. Nowhere in the Bible account do we find so many believers in one locality that there needed to be two assemblies in that locality with the attending possibilities of rivalry and sectarian division; and there is no excuse for sectarian strife today. Let each child of God discharge his own responsibility to the end that he love every other child of God with a pure heart fervently. The result so much to be desired will be, not the making of unity nor the making of peace; but rather the keeping of that unity which already exists in the one body, with its attending peace. Such devotion is the never-failing insignia of divine relationship: "By this shall men know that ye are my disciples, if ye have love one to another" (Joh 13:35). This is no mere human love; it is rather an imparted divine love which is measured as to its degree by the words, "As I have loved you" (Joh 13:34; Joh 15:12-17).

All that the Apostle beseeches -- "walk worthy," "lowliness," "meekness," "longsuffering," "forbearance," and keeping of the unity -- are superhuman traits and anticipate that the believer will give diligence to secure these by the God-provided means through the indwelling Spirit.

Beginning with verse 4, the Apostle enumerates the features which are the very ground of that unity and peace to which reference has been made. Seven of these are mentioned, and they are basal characteristics of the new relation between the Triune God and His heavenly, blood-bought people -- the Church.

There is "one body"

The imagery here, as throughout the New Testament, is of a human body with its head and its many members. The Ephesian letter presents the most extensive development of this conception of the Church (1:23; 2:15, 16; 3:6; 4:12-14; 5:30). If the human body is a means of manifestation of the invisible human life, so the Church is the manifestation of Christ to the world.

Likewise, as the many members are privileged to serve, each in its appointed sphere in the human body, so each individual believer serves the living Head. However, the specific truth in view at this point is that of unity; and of this aspect of relationship between Christ and the Church and between the members themselves, there could be no more vivid portrayal than is set forth by the figure of the human body. Here, as in the following verities, the word one is emphatic, signifying that there is but one body -- not two, and certainly not three hundred to correspond to the present number of sects in Christendom. Every saved person is in this unity, and only those who are saved are included in it.

There is "one Spirit"

The Third Person of the Trinity is in view. He Who convicts (Joh 16:7-11), Who regenerates (Joh 3:5-6), Who indwells (1Co 6:19), Who seals (Eph 1:13), Who baptizes (1Co 12:13), Who fills (Eph 5:18), and, whether there be many gifts, there is but "one Spirit" (1Co 12:4). Thus it is revealed that the ministries He performs are all unifying to the utmost degree.

There is "one hope of your calling"

The hope belongs to the new sphere unto which the saints are called (1:18). It embraces all that God has promised of that eternal glory which is to be consummated at the coming of Christ. Here, as usual in the New Testament, the Christian hope is centered in that great event and, as the hope is one as to its provision for each and every believer alike, it becomes itself a unifying hope.

There is "one Lord"

Doubtless the Second Person of the Trinity is here contemplated and as to His Lordship. As Head over all things to the Church, He is now not only their Authority and Possessor, but He unifies them into one heavenly people.

There is "one faith"

Not now that uniform need of faith unto salvation or service which must characterize all saints is in view, but the thought is, that there is one body of truth committed to them and only one, which body of truth is designated as the faith (cf. Luk 18:8; Jud 1:3). This body of truth, incorporating as it does the distinctive New Testament revelation, is another unifying agency of measureless effectiveness.

There is "one baptism"

Not two; though the New Testament distinguishes the real baptism with the Spirit from the ritual baptism with water; and since, according to this passage, there is but one baptism, it is needless to inquire as to which baptism is in view. In explaining this emphasis upon the one baptism, some claim that real baptism is so much more important than ritual baptism that ritual baptism could not be mentioned with propriety in the midst of these heaven-high verities in which the one baptism appears. Others point out that the two baptisms, like substance and shadow, are so closely related to each other as to form one baptism, and thus both are included in the one. On the one hand, to those who believe that ritual baptism is in itself an individual, diverse, and unrelated procedure, having no relation to the baptizing work of the Spirit, this latter view will not be agreeable; and for these, in spite of the statement that there is but one, the question continues unanswered as to which baptism is indicated in this passage. To those who believe that ritual baptism is but the outward sign or symbol of real baptism, there is no difficulty created by this emphasis upon one baptism.

Apparently no one ministry of the Spirit accomplishes so much for the believer as does His baptism, by which we are joined to the Lord, and, being thus in Him, we are made partakers of all that He is, even every spiritual blessing in Christ Jesus. Certainly this all-important real baptism is not here set aside as unworthy of consideration and as secondary to ritual baptism; nor could it be said of any form of ritual baptism that it is a unifying agency. The history of the Church is a counter-witness to this. However, the real baptism which joins all believers to Christ is certainly a unifying agency beyond measure.

There is "one God and Father"

This, the last of these verities, completes the recognition of the blessed Trinity, and that the unifying effect of one Father's relation to the Church may be apprehended, it is distinctly declared that He is "above all," "through all," and "in you all."

The Apostle thus presents the strongest possible appeal for Christian unity, indicating as he does that it is grounded upon these seven eternal verities. It therefore becomes those who by grace have attained to heavenly positions to manifest that fact by unfeigned love to all who are in Christ.