THERE IS ONE BODY AND ONE SPIRIT: en soma kai en pneuma:  (Eph 2:16; 5:30; Romans 12:4,5; 1Corinthians 10:17; 12:12,13,20; Colossians 3:15) (Eph 2:18,22; Matthew 28:19; 1Corinthians 12:4-11; 2Corinthians 11:4)

Although Paul is calling for unity, it is important to note that he is not speaking of unity at any price in which the fundamental truths of the gospel are jettisoned. If we are to preserve the unity of the Spirit in the bond of peace we need to know and hold to the truths unite us as a body. Then instead of focusing on the differences ("majoring on the minors" so to speak), we can concentrate on the positive doctrinal truths which form the foundation of Christian unity. And so Paul proceeds to list seven elements that unite believers in the one body of Christ. When we are tempted to break unity, we need to remember these unifying truths.

Eadie sums it up writing...

All these elements of oneness enumerated in verses 4, 5, and 6, are really inducements for Christians to be forward to preserve the unity of the Spirit in the bond of peace. It is plainly of the one holy catholic church that the apostle has been speaking (John Eadie, D., LL.D. The Epistle of St Paul to the Ephesians)

There is - these words are added by the translators. Literally it reads "one body and one Spirit..."

One - the repetition brings out the emphasis on unity.

One (1520) (heis) describes that which is united as one in contrast to that which is divided or consisting of separate parts. Beginning with the first believers at Pentecost in Acts 2 and continuing through to the last believers preceding the Rapture of the Church, there is only one body of true believers, with no class, racial, cultural, national or language differences.

One body - The church is one. Every sincere Christian is a brother or sister 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. Every Christian, no matter what their "rank", should be ready to hail every other Christian as a fellow-heir of heaven.

Regarding the metaphor of one body Boice comments that...

Comparing the church to a body is particularly appropriate in this passage, however, for a body is something that works together, even though it is composed of many diverse parts. Moreover, its unity is organic. That is, it is achieved not by joining a number of diverse parts or pieces in the way one would make a machine, but by growth. The church is not a diesel engine or a watch or an airplane. It is a body. It grows by the multiplication of cells. (Boice, J. M.: Ephesians: An Expositional Commentary)

Body (4983) (soma) describes an organized whole made up of parts and members. Here Paul describes  the invisible Church, the mystical body of Christ.

Ephesians 1:22 And He put all things in subjection under His feet, and gave Him as head over all things to the church, 1:23 which is His body, the fulness of Him who fills all in all.

Ephesians 2:14 For He Himself is our peace, who made both groups into one, and broke down the barrier of the dividing wall, 2:15 by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, that in Himself He might make the two into one new man, thus establishing peace, 2:16 and might reconcile them both in one body to God through the cross, by it having put to death the enmity.

Ephesians 3:6 the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of the promise in Christ Jesus through the gospel

John Eadie explains one body writing that...

There are not two rival communities. The body with its many members, and complex array of organs of very different position, functions, 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 are therefore neither rivalry of administration nor 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 oneness of origin, design, and result. (John Eadie, D., LL.D. The Epistle of St Paul to the Ephesians)

Ruth Paxson writes...

Having charged us with the sacred responsibility of keeping the unity of the Spirit, the Lord now tells how to do it.

The Sevenfold Unity to be Kept - Ep 4:4-6. "There is one body, and one Spirit, ... 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."

The Lord Jesus prayed for visible oneness in the Church before the world. Ephesians 4:4-6 interprets for us the meaning of His prayer. Our Lord never asked for a man-made union of organized churches into a grand federation, but He prayed for a Spirit-made, Christ centered, God-controlled unity in the living organism, the Body of Christ.

One Spirit -- One Lord -- One God

It was to be oneness of fellowship through oneness of faith; an inward unity expressing itself in outward harmony.

One Body - Note that it does not say "one Church." Were that so then each of the three great divisions into which Christendom is divided would claim that distinction. It is even conceivable that some denomination or sect, of which there are hundreds, would make this unique claim. Neither does it say there is one federation of all organized churches forming, as it were, a "Christianized world trust."

"There is one body," which Ephesians teaches is eternal in calling, heavenly in conception, divine in creation, and supernatural in constitution. The living members of this Body have been called out of every kindred, tongue, people and nation. They differ in nationality, color, language, education, training, ability, temperament, and outlook. Through the human blood running in their veins they have inherited dislikes, prejudices and animosities that separate them as far as the east is from the west. But through the blood of the Saviour and the baptism of the Spirit they are united to Christ as living members of His Body.

Ephesians 5:30. "For we are members of his body, of his flesh and of his bones."  Being organically united with Christ, the Head, each member is then made one with every other member of the Body. The oneness is so complete that we are literally a part of the life of each other. United to the Head there is one mind, one heart, one spirit. (The Wealth, Walk and Warfare of the Christian. Page 89-90).

One Spirit (4151) (pneuma) in this context most observers agree refers to the Holy Spirit. The same Spirit has awakened all; enlightened all; convicted all; converted all.

Every believer possesses the Holy Spirit, Paul explaining that...

For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit. (1Cor 12:13)

Every believer is indwelt individually by the Spirit...

Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? (1Cor 6:19)

Comment: Paul draws a sharp contrast which he readers would have readily discerned...the contrast is with the temple of Aphrodite in Corinth where the priestesses were prostitutes!

Similarly the corporate body is indwelt by the Spirit...

Do you not know that you are a temple of God, and that the Spirit of God dwells in you? (1Cor 3:16)

Comment: Here the local church is viewed as a temple of God inhabited by the Spirit.

Paxson comments...

On the day of Pentecost the Holy Spirit descended to form the Body of Christ. The hundred and twenty individual persons in the upper room were fitly joined together into one Body through the Spirit's baptism. This same Spirit took up His abode in the Church and in each Christian, and by His indwelling and inworking He maintains a visible, vital unity in the Body of Christ. "Every impulse of the Spirit is toward unity. He cannot suicidally lead against Himself." (The Wealth, Walk and Warfare of the Christian. Page 90).

JUST AS ALSO YOU WERE CALLED IN ONE HOPE OF YOUR CALLING: kathos kai eklethete (2SPAI) en mia elpidi tes kleseos humon:  (Eph 4:1; Ep1:18-note; Jeremiah 14:8 - "Thou Hope of Israel..."; Jer 17:7 - "Blessed is the man that trusteth in the LORD, and whose hope the LORD is."; Acts 15:11; Colossians 1:5-note - "because of the hope laid up for you in heaven, of which you previously heard in the word of truth, the gospel,"; 2Th 2:16 - "Now may our Lord Jesus Christ Himself and God our Father, who has loved us and given us eternal comfort and good hope by grace"; 1Ti 1:1; Titus 1:2 (note)  - "in the hope of eternal life, which God, who cannot lie, promised long ages ago"; Titus 2:13-note (note on the "blessed hope"); Titus 3:7(note) - "that being justified by His grace we might be made heirs according to the hope of eternal life."; He 6:18, 19 (notes) - "18 in order that by two unchangeable things, in which it is impossible for God to lie, we may have strong encouragement, we who have fled for refuge in laying hold of the hope set before us. 19 This hope we have as an anchor of the soul, a hope both sure and steadfast and one which enters within the veil"; 1Pe 1:3-note 1Pe 1:4-note;  1Pe 1:13-note ; 1John 3:3)

Just as (2531) (kathos) introduces illustrative proof of the statement just made.

Hope (1680) (elpis) (Click word study on elpis) in Scripture is not the world's definition of "I hope so", with a few rare exceptions (e.g., Acts 27:20.) Hope is defined as a desire for some future good with the expectation of obtaining it. Hope is confident expectancy. Hope is the looking forward to something with some reason for confidence respecting fulfillment.

Earlier Paul had prayed for enlightenment, that the saints would know (beyond a shadow of a doubt type of knowledge - When the Holy Spirit opens the eyes of the heart, one will be able to see all these great truths) what their possessions were, specifically praying...

 that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints (See note Ephesians 1:18)

Eadie writes that...

The hope is one for it has one object, and that is glory; one foundation, and that is Christ. Their call had brought them into the possession of this hope.  (John Eadie, D., LL.D. The Epistle of St Paul to the Ephesians)

Peter encouraged the suffering saints reminding them that they had a steadfast hope, writing

Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope (the link between our present and our future - living because of the resurrection of Christ Who ultimately is our "Hope" as Paul states in 1Timothy 1:1 "Christ Jesus, our hope") through the resurrection of Jesus Christ from the dead (Comment: Our "living hope" guarantees our inheritance - see notes 1 Peter 1:4- , our protection until the revelation of our the final aspect of our salvation - glorification - when Christ returns "in the last time") (See note 1 Peter 1:3)

"Therefore (on the basis of the salvation and the "living hope" believers presently possess) gird your minds for action, keep sober in spirit, fix your hope (elpizo - verb form of elpis - this is a command to do this now, do it effectively - aorist imperative) completely on the grace to be brought to you at the revelation of Jesus Christ." (See note 1 Peter 1:13)

In 1Timothy 1:1 we read...

Paul, an apostle of Christ Jesus according to the commandment of God our Savior, and of Christ Jesus, our Hope

Paul states that our hope is not a plan, not a program, not even a promise, but ultimately is a Person, the Lord Jesus Christ. One of the most significant aspects of this "hope" is the absolute certainty that He is returning to take us home where we will spend eternity  with Him in complete perfection, free from sin and shame and sadness! And so our Lord promised His disciples...

"If I go and prepare a place for you, I will come again, and receive you to Myself; that where I am, there you may be also." (John 14:3)

the grace of God has appeared (reference to Christ's incarnation), bringing salvation to all men, instructing (child rearing) us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, looking for the blessed hope (which is the appearing) and the appearing of the glory of our great God and Savior, Christ Jesus; Who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself a people for His own possession, zealous for good deeds. (See notes Titus 2:11; 2:12; 2:13; 2:14)

ONE LORD: eis kurios:  (Acts 2:36; 10:36; Romans 14:8,9; 1Corinthians 1:2,13; 8:6; 12:5; Philippians 2:11; 3:8)

One Lord - Paul's point is that there ought to be unity among believers, because they all have one Lord. There is not a different Lord for the Jew and another for the Greek! He has the right to rule over one as much as over another.

Bishop Westcott wrote that

External visible unity is not required for the invisible unity of the church.

Westcott's point was that church will certainly differ in their opinions on many things, but these are the "non-essentials" (from a spiritual standpoint). On the other hand, the church is to be united on the foundational truth that there is one Lord, Jesus Christ, Who is Lord of all. When the church walks in the light of this truth, they will gladly surrender to the necessity of living for Him as their one Lord! As their hearts beat together in spiritual oneness, their fellowship of soul puts their common focus upon one Lord. When the world sees such great unity, it is impacted by the great grace flowing from and through such a diverse group of believers who compose one body, the church!

Barnes explains the power to promote unity in the recognition of one Lord writing

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?  (Albert Barnes. Barnes NT Commentary)

One (1520) (heis) describes that which is united as one in contrast to that which is divided or consisting of separate parts.

Lord (2962) (kurios) signifies sovereign power and absolute authority. The primary meaning relates to possession of power or authority. It is the one who has absolute ownership and uncontested power. It is the one who is in charge by virtue of possession (owner).

There are over 6,000 uses of kurios in the Septuagint (LXX), the Greek version of the Old Testament, most being used to translate YHWH the Hebrew word for Jehovah. In the New Testament there are 717 references to kurios. Of the New Testament references to kurios, 275 occur in the writings of Paul. Luke used kurios 210 times in his Gospel and in Acts.

In the earliest Greek kurios meant "to have power or authority." Later it came to describe one who is in control. As classical Greek developed, it became a title for men of importance. Since the gods of ancient Greece were neither creators nor lords of their fate, pagan deities were not called "lord" until much later.

By the time of Christ, kings had come to be called "lord." This was true of the Roman Emperor Caligula (A.D. 37-41). It was also true of Candace, the fabled queen of upper Egypt (see Acts 8:27). So too Herod the Great, Herod Agrippa I, and Herod Agrippa II were called "lord."

Kurios is used to describe human relationships. Jesus described the relationship of slaves to their lords (Mt 10:24; 25:19). The Apostle Paul told slaves to obey their masters or lords as a sign of the slaves' faith in Christ (See notes Ephesians 6:5, 6:9; Colossians 3:22). The same relationship is discussed in Galatians 4:1.

Kurios in the present verse obviously refers to Christ. He is exalted because He is Lord (see note Philippians 2:11). Salvation is based on a confession of Christ as Lord (see notes Romans 10:9; 10:10). When Thomas saw the risen Jesus, he called Him both Lord and God (John 20:28).The Apostle Paul insisted that no one could call Jesus "Lord" unless the Holy Spirit gave that insight (1Cor. 12:3). This identity of Jesus Christ with the Spirit is most clearly seen in 2 Cor 3:17-18. The Apostle Paul often greeted the church in the name of the Lord (see notes Romans 1:7; 1Cor 1:3; 2Cor 1:3; Philippians 1:2). The source of strength to live the Christian life is "in the Lord," a concept seen most frequently in the Book of Philippians (Php 2:1, 19, 3:1, 9, 14, 4:4, 19- See notes Ph 2:1, 19; 3:1, 9, 3:14; 4:4, 19).

Paxson explains that...

"one Lord" is the centre of this sevenfold unity. It must be so. Everything centres in and around the Lord Jesus Christ. The eternal purpose of the Father and the mighty power of the Spirit are directed toward making the Lord a living reality within the Church and the Christian.

Note also that the central figure of Ephesians is not "the Jesus of history," but the Lord Jesus Christ. In the opening verses of the epistle we are shown how we are redeemed through His blood, but having crossed the threshold of salvation we are quickly led right into the throne room where the whole stage of the epistle is set. We are brought into the presence of the risen, ascended, exalted Lord upon whom throughout Ephesians our eyes are fixed and held.

It is "one Lord" and a solitary One who is in a class and on a plane all by Himself, as far above all other men and even angels as the heavens are above the earth. He is "Lord of lords, the Lord God Almighty." Note also that this "One Lord" is Head of the Church, which automatically excludes any other temporal head of the visible Body of Christ. To no man has the Lord ever delegated the headship over the Church. His headship, on the contrary, is mediated directly by the Holy Spirit whom the ascended Lord appointed. (Ibid. Page 91)

Augustine made a powerful statement regarding Jesus as Lord writing that...

Jesus Christ will be Lord of all or He will not be Lord at all. (Comment: There is no halfway house in the lordship of Christ.)

Vance Havner makes a similar declaration...

"I came to Christ as a country boy. I did not understand all about the plan of salvation. One does not have to understand it; one has only to stand on it.... One thing I did understand even as a lad: I understood that I was under new management. I belonged to Christ and He was Lord."

Puritan Thomas Brooks commenting on Christ as kurios wrote...

Though Christ's coat was once divided, He will never suffer His crown to be divided.

As Peter explained to the Jews in Jerusalem in his first sermon on the day of Pentecost...

"Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ (Messiah)-- this Jesus Whom you crucified." (Acts 2:36)

(Peter gave a similar message to the Gentile Cornelius declaring) "The word which He sent to the sons of Israel, preaching peace through Jesus Christ (He is Lord of all) (Acts 10:36)

Paul emphasized Jesus is Lord writing...

But what does it say? "THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART"-- that is, the word of faith which we are preaching, 9 that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you shall be saved; 10 for with the heart man believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. 11 For the Scripture says, "WHOEVER BELIEVES IN HIM WILL NOT BE DISAPPOINTED." 12 For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call upon Him; 13 for "WHOEVER WILL CALL UPON THE NAME OF THE LORD WILL BE SAVED." (See notes Romans 10:8; 10:9; 10:10; 10:11; 10:12; 10:13)

for if we live, we live for the Lord, or if we die, we die for the Lord; therefore whether we live or die, we are the Lord's. For to this end Christ died and lived again, that He might be Lord both of the dead and of the living. (See notes Romans 14:8; 14:9)

yet for us there is but one God, the Father, from whom are all things, and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him. (1 Corinthians 1:13)

(One day future)  every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (See note Philippians 2:11)

ONE FAITH: mia pistis: (Eph 4:13; Romans 3:30; 2Corinthians 11:4; Galatians 1:6,7; 5:6; Titus 1:1,4; Hebrews 13:7; James 2:18; 2Peter 1:1; Jude 1:3,20)

One faith - There are two ways of interpreting one faith or same belief, either (objectively) as faith in the same doctrines (see related study of "the faith") or (subjectively) by faith of the same nature in each member of the body. While various commentators favor one over the other (but not with convincing Scriptural arguments), it seems reasonable to interpret one faith as including both ideas. In other words, believers should be zealous to preserve the unity because they hold to the same essential doctrines of salvation and also because they have the same personal belief in their Redeemer which brought them into His Kingdom and by which they daily walk (by faith not sight).

Lloyd-Jones in his magnum opus on Ephesians after a lengthy discussion of the two possible interpretations of one faith concludes...

that it refers to the very essence of the Gospel (see related study of "the faith"), that which the Apostles were specifically called to preach in their work of evangelism. It is indeed the great message of the Gospel concerning salvation, or justification by faith only. I suggest that the only possible and satisfactory exposition of this term ‘one faith’ is to say that the Apostle is referring to justifying faith; and that this is not only the ‘one faith’ but also the only faith. (Lloyd-Jones, D. M. Exposition of  Ephesians in 8 Vol. Baker Book or Logos Version)

Boice agrees with Lloyd-Jones writing that...

“Faith” can be used objectively or subjectively. Subjectively it means our experience of faith; there is no salvation apart from faith. Objectively it means the content of faith or what we believe, the gospel. I think the latter is what Paul is getting at. He is saying that because we have one Lord we also have one faith. That is, we do not believe diverse doctrines where the core of the gospel is concerned. We believe that God Almighty sent his Son, the Lord Jesus Christ, to become like us and die for our salvation. And it is through faith in his work, not in anything that we have done or can do, but in his work of dying for us that we are saved. That one gospel joins Christian people across all barriers of time, nationality, race, sex, and anything else we can imagine. If we have one faith, then we ought to be able to stand shoulder to shoulder before the world and give united testimony to God’s saving work in Jesus Christ. (Boice, J. M.: Ephesians: An Expositional Commentary)

Regarding one faith, John MacArthur writes that...

Paul is not referring here to the act of faith by which a person is saved or the continuing faith that produces right living, but rather the body of doctrine revealed in the New Testament. In true Christianity there is only one faith, “the faith which was once for all delivered to the saints” and for which we are to contend (Jude 3). Our one faith is the content of the revealed Word of God. Lack of faithful and careful study of His Word, unexamined tradition, worldly influences, carnal inclinations, and many other things fragment doctrine into many varying and even contradictory forms. God’s Word contains many truths, but its individual truths are but harmonious facets of His one truth, which is our one faith. (MacArthur, J: Ephesians. Chicago: Moody Press)

Warren Wiersbe writes that...

There is one settled body of truth deposited by Christ in His church, and this is “the faith.” Jude calls it “the faith which was once delivered unto the saints” (Jude 3). The early Christians recognized a body of basic doctrine that they taught, guarded, and committed to others (2 Tim. 2:2). Christians may differ in some matters of interpretation and church practice; but all true Christians agree on “the faith”—and to depart from “the faith” is to bring about disunity within the body of Christ. (Wiersbe, W: Bible Exposition Commentary. 1989. Victor)

Paxson explains that...

The apostle Paul writes both of "the faith" and of "faith" (Galatians 1:23; 3:26). "The faith" is the divine standard of truth as revealed in the New Testament which embodies the Christian doctrine once for all delivered unto the saints (Jude 1:3) as essential to salvation, and which is the very foundation of unity in the Body of Christ. The faith is, no doubt, what Paul means here. "Faith" is the way of access unto God through an act of believing in the Lord Jesus Christ, who is the heart of "the faith." The faith gives us a Person in whom to believe. Faith accepts the gift and receives the Person. (Ibid. Page 91)

Faith (4102) (pistis) (Click word study on pistis) means trust or belief and is the conviction of the truth of anything. There is a divergence of opinion on the meaning on faith.

McGee explains that...

“One faith” refers to the body of truth called the apostles’ doctrine (see Acts 2:42). When this is denied, there are divisions. There must be substance to form an adhesion of believers. This substance is correct doctrine. (McGee, J V: Thru the Bible Commentary:  Thomas Nelson)

ONE BAPTISM: en baptisma: (Matthew 28:19; Romans 6:3,4; 1Corinthians 12:13; Galatians 3:26, 27, 28; Hebrews 6:6; 1Peter 3:21)

One Baptism - There are two main interpretations in evangelical writings, one favoring "water" baptism (the rite of baptism after one becomes a believer) and the other favoring "spiritual" baptism. We can be sure that what Paul is not espousing is so called "baptismal regeneration", the false teaching that the physical act of baptism is the means of salvation. Similarly, he is not saying favoring one mode of physical baptism (immersion or other means), for that teaching has hardly promoted preservation of the unity of the Spirit!

I like the way Dr Wiersbe handles one baptism writing that...

As far as the one body is concerned, there is one baptism—the baptism of the Spirit. But as far as local bodies of believers are concerned, there are two baptisms: the baptism of the Spirit, and water baptism. (Wiersbe, W: Bible Exposition Commentary. 1989. Victor)

Johnson has an interesting comment...

Does he mean water baptism, or does he mean the baptism of the Holy Spirit? Now, if he meant one water baptism, one might ask the question, “Well, why didn’t he say anything about the Lord’s Supper? Why didn’t he say there is one baptism and one bread?”

The context has to do with supernatural things. Immaterial things. So, my being as dogmatic as I customarily am, I think this is more likely to be baptism of the Holy Spirit: the one activity of the Holy Spirit that has brought us into unity with one another and with our Lord. I don’t like to de-emphasize water baptism. That’s very important. Every believer who believes in Christ ought to be baptized in water. There’s a Methodist preacher who commented that John Bunyan was a great and strict baptist but he got Christian to the holy city without once baptizing him. That’s true. Baptism does not save. But baptism is to be the experience of the believing Christian. (Unity of the Body)

Lloyd-Jones writes that ...

We must not say that baptism in any shape or form is vital and essential to salvation, and that a man cannot be saved unless he is baptized. This, for the good and sufficient reason that there have undoubtedly been excellent Christians among the Quakers, the early Quakers in particular, and members of the Salvation Army today, and others. Take the case of the thief dying on the cross by the side of our Lord. Surely no-one doubts his salvation, his conversion, his regeneration; yet he was not baptized. There have been others who have come to see the truth on their death-beds and have never been baptized. Baptism is not essential to salvation; so the Apostle cannot have been emphasizing the rite in and of itself...Baptism and the Communion of the Lord’s Supper should be observed; they are the two, and the only two, sacraments which we recognize, because they are the only two which are taught in the Scriptures. But it is more important that we should realize that these are simply outward representations of an inner and unseen spiritual grace. The meaning is the vital element.

I am prepared to argue, therefore, that the only conceivable meaning which this term can carry must be in the realm of this spiritual representation which is signified by the outward rite of baptism, whatever form or manner or mode you may choose to employ. It is not the mode of baptism that matters, it is the thing signified that matters. This is so because this interpretation alone is consistent with the principle of unity about which the Apostle is writing, and is concerned to emphasize.... The act of baptism does not achieve anything in and of itself; but it does represent and signify something, and it is this which brings out the element of unity... This is a picture of that which is true of all who are in Christ. Baptism therefore represents and signifies our being put into the realm and into the sphere and into the influence of the Lord Jesus Christ. (Lloyd-Jones, D. M. Exposition of  Ephesians in 8 Vol. Baker Book or Logos Version) (Bolding added)

Ray Stedman writes that regarding one baptism...

there is much apparent disunity. The Baptists say, "Ah, this is water baptism, baptism by immersion only." (The latest sign to appear in Baptist churches now says, "Put a tither in your tank!") The Presbyterians say, "No, you're all wet, sprinkling is the only way." There are other groups that say babies ought to be baptized, while others say, "No, it is only for adults." There seems to be such disunity on this question of baptism. But the amazing thing is, despite this difference over the symbol (and, after all, water baptism, in whatever form, is recognizably and demonstrably a symbol for something else), there is one baptism everywhere agreed upon by the church. It is the baptism of the Spirit, the real baptism of which water baptism is always a symbol. That baptism is linked here to Jesus Christ because it is baptism into his body. As we read in First Corinthians 12, "For by one Spirit we were all baptized into one body" {1 Cor 12:13}, the body of Christ. Or, as Romans 6 puts it, we were "baptized into his death," {Rom 6:3}. We have been made one with him, united with him in all the value of his death and his resurrection. Now that is the one baptism of the church and it is everywhere confessed. (Ephesians 4:1-6: Cry For Unity)

Paxson writes that...

Accepting the whole standard of divine truth in "the faith" which centres in the "one Lord," one is united to Christ and to all other Christians through the sovereign work of the Holy Spirit, which Scripture designates as the baptism with the Spirit. Of all the manifold ministries of the divine Spirit for the believer, this baptism, which joins him to the Lord and opens the fountain of His fullness to him, is the most fundamental and essential. Surely then the "one baptism" is that with the Holy Spirit. It is an inward process wrought by God alone. But this inward union should be manifested by an outward symbol, for this community life in the Body of Christ should be acknowledged publicly. Hence the baptism by the Spirit is followed by water baptism. (Ibid. Page 91-92)

Baptism (2962) (baptisma from bapto = dip as in dye to color - see study of verb baptizo) is the result of the act of dipping something. In the context of Paul's emphasis on the mystery of the Church which has been revealed, baptism refers to the baptism of the Spirit which placed each individual believer into Christ, each one in turn together forming the body of Christ, the Church. The verb baptizo pictures the introduction or placing of a person into a new environment or into union with something else so as to alter its condition or its relationship to its previous environment or condition.

McGee explains that...

“One baptism” has reference to the baptism of the Holy Spirit, which is real baptism. Ritual baptism is by water. Water baptism is a symbol of the real baptism of the Holy Spirit by which believers are actually made one.  (McGee, J V: Thru the Bible Commentary:  Thomas Nelson)

Boice observes that...

It is interesting that Paul should include baptism in his list of unities because opinions about baptism have certainly divided churches. Do you sprinkle? Presbyterians think this is the preferred way. Do you immerse? Baptists think immersion is the only way. What about children—do you baptize them? Paul is not concerned here with modes of baptism, but with what baptism signifies, namely, identification with Christ. That is the unifying thing. Have you been baptized into Christ? I do not care how you were baptized. I do not care whether it was in a baptistery or a stream, whether it was with a little bit of water or in a lot of water. Have you been publicly identified with Jesus Christ? That is the issue. And if that is the issue, then before the world we are identified together with Jesus Christ and must stand together for him. (Boice, J. M.: Ephesians: An Expositional Commentary) (Bolding added)

Although there is no "water" in this verse a number of commentaries feel that water baptism is the primary meaning in this passage. Certainly water baptism serves as a beautiful picture of spiritual (Spirit) baptism.

On the other hand Paul spoke a number of times about "waterless" baptism...

Or do you not know that all of us who have been baptized into Christ Jesus (not into water but into Christ and His death) have been baptized into His death? Therefore we have been buried with (one of those verbs beginning with sun- as Paul frequently uses in Ephesians - click here)  Him through baptism into death, in order that (purpose clause) as Christ was raised from the dead through the glory of the Father, so we too might walk in newness (new in quality, brand new) of life. (See notes Romans 6:3; 6:4)

For by one Spirit we were all (all believers without exception) baptized (aorist tense = past action) into one body (the body of Christ), whether Jews or Greeks, whether slaves or free, and we were all (all believers without exception have the Spirit) made to drink of one Spirit (A reference to the Spirit's living and dwelling within us as in John 7:37-39). (1Cor 12:13)

For you are all sons of God through faith in Christ Jesus. 27 For all of you who were baptized into Christ (not into water - this is a spiritual - Spirit-  baptism bringing believers into identification and living union with Christ) have clothed yourselves with Christ. 28 There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. 29 And if you belong to Christ, then you are Abraham's offspring, heirs according to promise. (Galatians 3:26-29)

and in Him (Christ) you have been made complete, and He is the head over all rule and authority; and in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead. (See notes Colossians 2:10; 2:11; 2:12)

ONE GOD AND FATHER OF ALL: eis theos kai pater panton:  (Eph 6:23; Numbers 16:22; Isaiah 63:16; Malachi 2:10; Matthew 6:9; John 20:17; 1Corinthians 8:6; 12:6; Galatians 3:26-28; 4:3, 4, 5, 6, 7; 1John 3:1, 2, 3)

Note another reference to the three Persons of the Godhead in these opening verses. 

God is a Trinity in Unity

Also note Paul's repetition of "all" (four times), each time referring to all believers not all mankind!

One God and Father - God has a family which is entered into by faith in Christ.  The children of the same family having the same father and are devoted to him will be united among themselves. So too in the spiritual family. God shows no partiality in His family, for He is the Father of all, both Jew and Greek, etc, and acknowledgement of this truth should aid preservation of family unity. Paul repeatedly emphasizes God as Father (Ep 1:3, 17, 2:18, 3:14, 5:20-See notes on Ep 1:3, 1:17; 2:18; 3:14; 5:20).

John Stott writes that...

“There can be only one Christian family, only one Christian faith, hope and baptism, and only one Christian body, because there is only one God, Father, Son, and Holy Spirit. You can no more multiply churches than you can multiply Gods. Is there only one God? Then he has only one church. Is the unity of God inviolable? Then so is the unity of the church. … It is no more possible to split the church than it is possible to split the Godhead.” (John R. W. Stott, God’s New Society: The Message of Ephesians. Downers Grove, Ill.: InterVarsity, 1979)

Eadie writes that...

Christians serve one God, are not distracted by a multiplicity of divinities, and need not fear the revenge of one while they are doing homage to his rival. Oneness of spirit ought to characterize their worship.  (John Eadie, D., LL.D. The Epistle of St Paul to the Ephesians)

Regarding entrance into the Father's family, John records that Jesus...

came to His own (Jews), and those who were His own did not receive Him. But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. (John 1:11-13)

Earlier in this letter Paul had explained to the Gentiles the glorious truth that they who were far off and without God in the world...

are no longer strangers and aliens, but...are fellow citizens with the saints, and are of God's household (God's family) (see note Ephesians 2:19)

God is not the Father of unbelievers as John makes clear writing...

By this the children of God and the children of the devil are obvious: anyone who does not practice righteousness is not of God, nor the one who does not love his brother. (1John 3:10)

One (1520) (heis) describes that which is united as one in contrast to that which is divided or consisting of separate parts.

Father (3962) (pater)

WHO IS OVER ALL: o epi panton: (Eph 1:21; Genesis 14:19; 1Chronicles 29:11,12; Psalms 95:3; Isaiah 40:11-17,21, 22, 23; Jeremiah 10:10, 11, 12, 13; Daniel 4:34,35; 5:18-23; Matthew 6:13; Romans 11:36; Revelation 4:8, 9, 10, 11)

Over all - God the Father is the Supreme, Sovereign of the universe. To use a theological term, God is transcendent (see note). He is not dependent on anything or anyone. His is the supreme and only Potentate, exercising undivided jurisdiction, “doing according to his will in the armies of heaven,” etc

Over (1909) (epi) means upon.

Eadie writes that...

The great God is high over all, robed in unsurpassable glory. There is, and can be, no superior—no co-ordinate sovereignty. The universe, no less than the church, lies beneath, and far beneath, His throne, and the jurisdiction of that throne, “high and lifted up,” is paramount and unchallenged. (John Eadie, D., LL.D. The Epistle of St Paul to the Ephesians)

The oneness of God is emphasized repeatedly in the Scriptures...

Deut 6:4 "Hear, O Israel! The LORD is our God, the LORD is one! (Comment: This verse is the famous Shema which is derived from the Hebrew verb for "to hear and which represents even to this present day Judaism's basic confession of faith.  According to rabbinic law, the Shema was to be recited morning and night. It is worth noting that this confession does not preclude the later revelation of the Trinity, for the word God -- Elohim -- is a plural word, and the word "one" is also used of the union of Adam and Eve Gen. 2:24 to describe two persons in one flesh.)

Deut 32:39 'See now that I, I am He, and there is no god besides Me; It is I who put to death and give life. I have wounded, and it is I who heal; And there is no one who can deliver from My hand. (Comment: This declaration of the incomparability of God from the "Song of Moses" - v44 - is in the context of God's warnings of judgment on His people. His goal was not to annihilate them but to bring them to the point of recognizing that there was no god but Jehovah. In verses 37-38 He declared the worthlessness of false gods in contrast to His sovereignty over all of human existence with freedom to act as He chooses).

Isaiah 43:10 "You are My witnesses," declares the LORD (Jehovah), "And My servant whom I have chosen, in order that you may know and believe Me, and understand that I am He. Before Me there was no God formed, And there will be none after Me. (Comment: Israel was to have been God's witness to tell others that the Lord alone is God and that only the Lord can forgive sin and restore lives. The false cult Jehovah's Witnesses believes that God gave them this name "My witnesses" in this verse.)

Isaiah 45:5 (Jehovah is addressing King Cyrus - Isa 45:1) "I am the LORD, and there is no other. Besides Me there is no God. I will gird you (Cyrus), though you have not known Me (see Ezra 1:2) 6 that (purpose of God's girding Cyrus) men may know from the rising to the setting of the sun (everywhere on earth!) that there is no one besides Me. I am the LORD, and there is no other.

Mark 12:29 (Jesus explaining the greatest commandment answered) "The foremost is, 'HEAR, O ISRAEL! THE LORD OUR GOD IS ONE LORD"

John 5:44 (Jesus speaking to Jews who were seeking to kill Him asked) "How can you believe, when you receive glory from one another, and you do not seek the glory that is from the one and only God?

Ro 3:29 Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also, 30 since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. (See notes Romans 3:29; 3:30)

1Cor 8:6 yet for us there is but one God, the Father, from Whom are all things, and we exist for Him; and one Lord, Jesus Christ, by Whom are all things, and we exist through Him.

In His high priestly prayer, Jesus appealed to His oneness with God praying...

John 17:20 "I do not ask in behalf of these alone, but for those also who believe in Me through their word; 21 that they may all be one; even as Thou, Father, art in Me, and I in Thee, that they also may be in Us; that the world may believe that Thou didst send Me. 22 "And the glory which Thou hast given Me I have given to them; that they may be one, just as We are one; 23 I in them, and Thou in Me, that they may be perfected in unity, that the world may know that Thou didst send Me, and didst love them, even as Thou didst love Me.

All (3956) (pas) means all without exception

God is superior to and has power and authority over all persons and things in the universe.

Paxson summarizes this final unifying doctrine writing...

One body -- one God." The apostle begins with the visible circumference, the Body, scattered throughout the world, and ends with the invisible centre, God, the generating source of everything.

"One God" -- who is absolute Sovereign, working after the good pleasure and counsel of His own will (1:5,11) to carry out His eternal purpose in Christ for the Church.

"One Father" -- of us whom He has "chosen" and "predestinated unto the adoption of children by Jesus Christ" to be His habitation on earth.

AND THROUGH ALL AND IN ALL: kai dia panton kai en pasin: (Eph 2:22; 3:17; John 14:23; 17:26; 2Corinthians 6:16; 1John 3:24; 4:12, 13, 14, 15)

Through all - this speaks of His immanence, His pervading action.

Through (1223) (dia)

The sovereign omnipotent God is able to use everything to accomplish His intended purposes. As Paul wrote earlier in this letter God...

works all things after the counsel of His will (Ep 1:11-note)

Comment: God is in this universe in which you and I live motivating it and He is moving it according to His plan and purpose and this assures that life has meaning and makes life worthwhile.

Blaikie writes that through all means that God is

pervading the whole universe, sustaining and ruling it, not dwelling apart from his works, but pervading them, not, however, in any pantheistical sense, but as a personal God, whose essence is separate from his works. (The Pulpit Commentary)

Eadie explains that...

Though He is “over all,” yet He lives not in remote splendour and indifference, for He is “through all;” His influence being everywhere felt in its upholding energies.  (John Eadie, D., LL.D. The Epistle of St Paul to the Ephesians)

In all - In the context of this letter and the emphasis here on the unity of the church, this phrase refers to the fact that God indwells all believers, and thus describes a closer and more abiding influence.

Eadie writes that...

The pronoun would modify the universality predicated in the two preceding clauses. He is “in all,” dwelling in them, filling them with the light and love of His gracious presence. The idea conveyed by dia (through) is more external and general in its nature—acting through or sustaining; while that expressed by en (in) is intimate and special union and inhabitation. Very different is such a conception from either ancient or modern pantheism. (John Eadie, D., LL.D. The Epistle of St Paul to the Ephesians)

The one God rules over all, works through all, and dwells in all. As Paul has already taught, both Jewish and Gentile believers...

are being built together into a dwelling of God in the Spirit. (See note Ephesians 2:22)

In sum, God reigns "over" (epi) all in his transcendent sovereignty. He works "through" (dia) all in his creative activity. He dwells "in" (en) all by reason of his immanent pervasiveness.