Eph 4 There is one Pt 2

Eph. 4:1 Therefore I, the prisoner of the Lord, implore you to walk in a manner worthy of the calling with which you have been called,

Eph. 4:2 with all humility and gentleness, with patience, showing tolerance for one another in love,

Eph. 4:3 being diligent to preserve the unity of the Spirit in the bond of peace.

God provides seven touchpoints of this unity (some are sources, while some are responses)

Eph. 4:4 There is one body and one Spirit, just as also you were called in one hope of your calling;

Eph. 4:5 one Lord, one faith, one baptism,

Eph. 4:6 one God and Father of all who is over all and through all and in all.

1. One Body
   • while some think they may refer to the physical body of Christ, the epistle on the whole has already set the precedent that this body is referring to the Church (1:23, 2:18, 3:5-6.
   • Jews and Gentiles become one body of believers when they place their faith in the work of Christ at Calvary. They are no longer two entities but one.
   • so what’s up with denominations ? (do they create unity or division?)
     • its easy to understand why people would want to clump together over common beliefs but does this help refine what we believe and keep everything in mainline unity just to create comfort
     • does it foster communication or weak convictions?
2. One Spirit
   • referring to the Holy Spirit mentioned in 2:18, 22. 
   • how does “one Spirit” mean unity?
     • Eph. 2:17 AND HE CAME AND PREACHED PEACE TO YOU WHO WERE FAR AWAY, AND PEACE TO THOSE WHO WERE NEAR;
     • Eph. 2:18 for through Him we both have our access in one Spirit to the Father.
     • Eph. 2:19 So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household,
     • Eph. 2:20 having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone,
     • Eph. 2:21 in whom the whole building, being fitted together, is growing into a holy temple in the Lord,
     • Eph. 2:22 in whom you also are being built together into a dwelling of God in the Spirit.
3. One Hope
   • The noun ἐλπίς, “hope,” was discussed at 1:18 and was defined as eager expectation of the outworking of God’s plan. 
   • all things will be headed up in Christ (1:9) 
   • though the believers are presently seated with Christ, in the future they will be displayed in heaven as trophies of his grace (2:7). 
   • Further, they have been brought near to God, united into one body in Christ and reconciled to God (2:11–3:13). 
   • Before this they were without hope and without God in the world (2:12). 
   • Hence, there is the element of objective hope which is laid up for the believers (cf. Col 1:5; Rom 8:24)
   • Hope for believers is not the world’s “hope so” but the absolute certainty that God will deliver what he has promised. In this context the emphasis is on objective hope in line with many of the other elements in these three verses. 
   • Since both believing Jews and Gentiles have “one” hope, it would further support the concept of unity portrayed in these verses.
4. One Lord
5. One Faith
6. One Baptism
7. One God and Father of all

one

one εἰς, eis,  

not the same thing as ὁ which means distinctly unique, one of a kind

this word has more of a flavor of: universally, emphatically, so that others are excluded (alone), unity

this flavor of “universal” application is seen in

Mark 12:29 Jesus answered, “The foremost is, ‘HEAR, O ISRAEL! THE LORD OUR GOD IS ONE LORD

1Cor. 8:6 yet for us ^athere is but one God, ^bthe Father, ^cfrom whom are all things and we exist for Him; and ^done Lord, Jesus Christ, ^eby whom are all things, and we exist through Him.

1Cor. 10:17 Since there is one bread, we who are many are one body; for we all partake of the one bread.

One Lord 

[κύριος, kyrios, n.  [root of: 2894, 3257, 3258, 3259, 3262; cf. 3263]. lord, master. This can be a title of address to a person of higher status, “lord, sir”; a master of property or slaves

LORD

This significant word occurs again and again in OT and NT. What does it mean when the OT identifies God as Lord? And what does it mean when this name is ascribed to Jesus Christ? The answer to these questions initiates us into some of the wonders of our faith.

3. The Greek word. The word translated “Lord” in the English versions is kyrios. In ordinary speech it may simply have been a term of respect or a form of address that emphasized superior position, as that of the master of a slave. When kyrios is so used, it is translated by an appropriate English equivalent, such as “master,” “owner,” or even “Sir.”

When kyrios designates God or Jesus, it is rendered “Lord.” In the Gospels, however, this should not be taken to mean that the speaker acknowledges Jesus as God (e.g., Mt 8:2,21; Lk 9:59). However, since the Septuagint uses kyrios for Yahweh, it is clear that in many of its uses in the Gospels, the title Lord is equivalent to the divine name. It seems certain that when Jesus spoke of himself—e.g., the time he called himself Lord of the Sabbath (Mt 12:8)—he was ascribing deity to himself (cf. Lk 20:42-44). Some uses of the title Lord by the disciples may also reflect the growing awareness that Jesus truly was divine, as Thomas finally confessed when he exclaimed, “My Lord and my God!” (Jn 20:28).

It is after the Resurrection, and in the Epistles, that we discover the significance of kyrios as applied to Jesus.

4. Jesus is Lord. The earliest chapters of Acts testify to the fact that after the Resurrection, the church immediately confessed “Jesus is Lord”; and the rest of the NT constantly affirms Jesus’ lordship. In Philippians, Paul traces the process of Jesus’ self-emptying, the Crucifixion, and his subsequent exaltation. Jesus, “being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself and became obedient to death—even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (2:6-11). To recognize Jesus as Lord is to acknowledge his deity. And this is evidence that God the Spirit has accomplished his saving work within (cf. 1 Co 12:3).

5. Implications of Jesus’ lordship. Jesus is Lord. What does this mean and imply? It implies that he has authority of various kinds.

• Universal. The NT teaches us that the risen Christ is seated at God’s right hand, the place of authority. His authority is universal, above all other authority
  • without this we function as hypocrites, perhaps knowing right from wrong but doing wrong because we feel like it (because our authority over ourselves is more important than His)
  • Eph. 1:21 far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come.
  • 1 Pet. 3:22 who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him.
• Sovereign. The Lordship of Jesus is worked out in this present world. Peter explores the situation in which a believer does what is right but still endures suffering. He reminds us that the “eyes of the Lord are on the righteous” Even if we suffer for what is right, we can “set apart Christ as Lord” in our hearts (v. 15); that is, we can remain confident that Christ, as Lord, is superintending events.
  • without this we question God’s injustice or apathy. We question his plan and or timing.
  • 1Pet. 3:12 “FOR THE EYES OF THE LORD ARE TOWARD THE RIGHTEOUS, 

AND HIS EARS ATTEND TO THEIR PRAYER, 

BUT THE FACE OF THE LORD IS AGAINST THOSE WHO DO EVIL.”

• Personal . Freedom of the Christian person is the issue here. In matters of conviction each believer is to “be fully convinced in his own mind” (v. 5) and then must act on his convictions. It is not the Christian community but Jesus who is Lord, for this is the “very reason” that “Christ died and returned to life,” that is, “so that he might be the Lord of both the dead and the living” (v. 9). Jesus’ authority as Lord extends to the personal relationship that he has to each believing individual.
  • without this we lack the effect of His relationship in our present life (as if waiting for the rapture to start being like Him)
  • Rom. 14:5 ¶ One person regards one day above another, another regards every day alike. Each person must be fully convinced in his own mind.
  • Rom. 14:9 For to this end Christ died and lived again, that He might be Lord both of the dead and of the living.
• Pervasive. Both the church and the individual believer live “in” and “under” and “through” the Lord. These recurring prepositions in reference to one’s relationship to the Lord remind us that it is only by the presence and power of Jesus, who is Lord, that present and future victories are made possible. The very fact of our existence is determined by the reality of Jesus as Lord.
  • without this go through life without His power, His love, we cease being like Him be not being “in Him” which really means Him being in us.  
  • John 15:5 “I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing

Summary.

OT, “LORD” is the English rendering of the personal name of God, Yahweh. 

That name reminds us that he is the God who is always present. 

God is not limited to past or future. He is with each of us now, to act in and through us.

NT, “Lord” is the English rendering of the title kyrios. 

In its ultimate meaning, that title belongs to Jesus alone 

Phil. 2:9 For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name,

Phil. 2:10 so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth,

Phil. 2:11 and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.

Phil. 2:12 ¶ So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling;

Phil. 2:13 for it is God who is at work in you, both to will and to work for His good pleasure.

Phil. 2:14 ¶ Do all things without grumbling or disputing;

Phil. 2:15 so that you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world,

It affirms his deity and his authority over every power—natural and supernatural. As Lord, Jesus governs the sweep of history and guards each individual’s step.

One Faith

faith (250x)  G4102 (243x)

[NIV Greek]  

4411   [4102]   πίστις, pistis, n.  [4412]. faith, faithfulness, belief, trust, with an implication that actions based on that trust may follow; “the faith” often refers to the Christian system of belief and lifestyle

[Bible Words]  

FAITH (See BELIEF/FAITH)

Jude 3 Beloved, while I was making every effort to write you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith which was once for all handed down to the saints.

 The faith.  There is one system of faith for Christians  (not multiple systems of faith)

major in the majors, and minor in the minors (an attempt to focus on unity of doctrine rather than dividing over minor details)

John 14:6 Jesus *said to him, “I am the way, and the truth, and the life; no one comes to the Father but through Me.

(there is no way to the Father but me, anyone one who claims differently than me is lying, and there is no life outside of being in me)

Baptism 

Immersion in or by something (can be active or passive meaning you can choose to immerse yourself or someone can choose for you

but either way, the one baptized is immersed by something other than himself, something outside himself does the immersing.

the person being baptized, at best, gets to choose to participate.

baptizmo = original meaning was ceremonial cleansing in water

immersion (as modeled in early church history and scriptures)

aspersion (sprinkling of water)

affusion (pouring of water)

christians adhering to immersion model allow for aspersion and affusion where the recipient is sick or unable to access a full body of water to facilitate immersion, but suggest immersion to be the preferable testimony offered (full immersion rather than partial)

Roman Catholics and particular protestant denominations also utilize aspersion and affusion instead of immersion, especially in the instant of infant baptism (which serves no purpose of salvation for the child since the water baptism is a ceremony to depict the individual’s choice to be saved and offer testimony of that choice.

When Eph 4:5 says one baptism, which baptism ?

Conclusion: What is the One Baptism in the Bible?

The “one baptism” all believers must obey and teach is baptism in the name of Jesus Christ. This baptism occurs in water resulting in our forgiven sins. As a result, salvation exists by the blood of Christ as we participate in his death, burial, and resurrection.

Baptism of:

• repentance (John 1)
• priesthood 
  • (Jesus did not need to repent of any sin2 Corinthians 5:21)
  • Levitical priesthood using oil
  • Psa. 133:1 Behold, how good and how pleasant it is For brothers to dwell together in unity! 2 It is like the precious oil upon the head, Coming down upon the beard, Even Aaron’s beard, Coming down upon the edge of his robes.
• salvation (in the name of Jesus)
• of the Holy Spirit (approval of the Father)
  • showing the similarity between pentecost jews and later gentiles receiving the same “sign” or miracle

of these four major baptisms, God says in Eph 4:5 there is one to focus on

in the name of Jesus

in Matt 28:19 Jesus says to “baptize in the name of the Father, Son, and Holy Spirit

in Acts 2:38 Peter says “baptize in the name of Jesus”

which is right ?

both

Jesus is instructing His disciples to include knowledge of the Trinity in their discipleship because the gentiles would have no knowledge or understanding of the Trinity , “the Lord is ONE”

Peter is speaking to people in Jerusalem who already understood the Father and Spirit

they needed to add Jesus to their concept of the Godhead

baptism into Jesus Christ, being in Him, immersed in Him, symbolized by an outward water immersion is the unifier here

There are seven types of baptisms in scripture

1. Baptism of Moses (1 Cor. 10:1-2) – choice to follow and be saved (picture of Christ)

1Co 10:1-4  For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, (2) and all were baptized into Moses in the cloud and in the sea, (3) and all ate the same spiritual food, (4) and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ.

As they passed through the Red Sea, the Children of Israel found themselves surrounded by walls of water. In Moses’ account, we learn as they walked on dry ground, a cloud directing them. This cloud is the Spirit of the Lord leading them on (Ex. 14:21-31). Thus, God delivered (saved) the Children of Israel out of bondage to the Egyptians. We know this event as the “Exodus.” Accordingly, this is what Paul is referring to here in Corinthians. This baptism is symbolic and serves as a type of the one to come. This baptism believers must obey, yet it is not the “one baptism” Paul writes of in Ephesians 4.

2. Baptism of Suffering (Mark 10:38-39) – immersion into suffering for the gospel

Mar 10:38-39 Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?” (39)  And they said to him, “We are able.” And Jesus said to them, “The cup that I drink you will drink, and with the baptism with which I am baptized, you will be baptized…

This baptism is not in reference to water, but the suffering and shame associated with the death of Christ. Also called the “baptism of the cross,” Jesus knows the cup he must drink. It is that of shame and torment through scourging and through the cross (Matt. 26:36-46). So to speak, Jesus became whelmed and immersed in pain and dishonor by unjust men. James and John asked for glory and honor, but would receive the same treatment if they were to follow Christ. Similarly, our calling is to suffer for the sake of Christ (1 Peter 2:21). This also is not the “one baptism” that Paul references in Ephesians 4.

3. Baptism of John (Mark 1:4-8) – baptism of repentance of sin

Mar 1:4-8 John appeared, baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins.  (5)  And all the country of Judea and all Jerusalem were going out to him and were being baptized by him in the river Jordan, confessing their sins.  (6)  Now John was clothed with camel’s hair and wore a leather belt around his waist and ate locusts and wild honey.  (7)  And he preached, saying, “After me comes he who is mightier than I, the strap of whose sandals I am not worthy to stoop down and untie.  (8) I have baptized you with water, but he will baptize you with the Holy Spirit.”

John was to prepare the way of the Lord, and make his paths straight (Mark 1:3). His baptism was in water (specifically the Jordan River) and was for repentance and the forgiveness of sins. The Pharisees and lawyers had rejected John’s baptism, and by doing so had rejected the purpose of God (Luke 7:29-30). Consequently, is this then the “one baptism” to which Paul is referring to in Ephesians 4?

Acts 18-19 shows otherwise. A Jew named Apollos was accurately teaching the things regarding Jesus, yet he knew only the Baptism of John. Consequently, Paul needed to correct those whom Apollos had taught in Ephesus. In this instance, Priscilla and Aquila explain the way of God to Apollos more accurately (Acts 18:24-26). Those under the baptism of John still needed it in the name of Jesus (Acts 19:1-7). Therefore, this shows that John’s baptism is not the “one baptism” to which Paul refers to, but shows that it will be baptism in the name of Jesus.

4. The Baptism of Jesus (Matt. 3:13-17) – priesthood ceremonial

Mat 3:13-17 Then Jesus came from Galilee to the Jordan to John, to be baptized by him.  (14)  John would have prevented him, saying, “I need to be baptized by you, and do you come to me?”  (15)  But Jesus answered him, “Let it be so now, for thus it is fitting for us to fulfill all righteousness.” Then he consented.  (16)  And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; (17) and behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.”

This account tells us of Christ’s own baptism by water in the Jordan River administered by John the Baptist. Christ knew no sin, with no need of repentance or forgiveness (2 Corinthians 5:21). However, he still underwent baptism in order to “fulfill all righteousness.” Much unlike the Pharisee’s who rejected the purpose of God, Christ by way of example, shows the will of the Father by obedience in baptism. The Father confirms his love for his Son, and immediately after, the Father bestows the Spirit upon him, thus beginning his ministry. Because this account is specific to Christ, it is not what Paul refers to in Ephesians 4.

5. Baptism of Fire (Matt. 3:11-12)

Mat 3:11-12 “I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.  (12) His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire.”

In this context, three different baptisms are in view. First, the baptism of John. Second, the baptism of the Holy Spirit. Finally, the baptism of fire. Some suggest the fire refers to the “tongues as of fire” resting upon the Apostles in Acts 2:3. However, it seems that John explains what he means in the surrounding context. Christ will gather his wheat securely into his barn, but one day the chaff will be burned with unquenchable fire. Seemingly, this speaks of the future administration of judgment on those who disobey the gospel.

.

Similarly, 2 Thessalonians 1:5-9 reveals Christ will return in “flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus” (v. 8). Therefore, this baptism is not of water. Instead, it is eternal “fire” to all those who do not obey the gospel or know the Lord. This is not the “one baptism” paul speaks of in Ephesians 4.

6. Baptism of the Holy Spirit (Matt. 3:11-12)

Mat 3:11-12 “I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.  (12) His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire.”

Again, we see John’s words regarding the baptisms which Christ himself will deliver. This type is not in reference to baptism in the name of Jesus also to come. Instead, to specific baptisms which will come directly from the hand of Christ. One of these, as promised in Joel 2, is the baptism of the Holy Spirit upon men. Though the Holy Spirit remains in many ways a mystery to us, the Scriptures have revealed several things about it. These revelations help us understand when and where these baptisms took place.

The pouring out of the Holy Spirit on “all flesh” was prophesied by Joel in chapter 2. This began on Pentecost, when the Apostles gathered in Jerusalem together waiting for Christ’s promise of the Holy Spirit (Acts 1:5, 8). With a mighty rushing sound, the Apostles became filled (baptized) with the Holy Spirit. They began to speak in many tongues (known languages, see vv. 8-11). This fulfilled John’s prophecy that Christ would baptize with the Holy Spirit. Additionally, it partially fulfilled the pouring out of the Spirit on “all flesh” in verse 17. In chapter 10 we see the fulfillment of the rest of the prophecy.

What is Holy Spirit Baptism?

A Symbol of God’s Approval

Holy Spirit Baptism is a symbol of God’s approval. Immediately after the baptism of Christ, the Spirit falls upon Him. God declares this is His son with whom He is “well pleased.” Similarly, in Acts 10, the extension of the Gospel of Christ does not yet include the Gentiles.

As a sign to show that God has granted salvation to the Jews and the Gentiles as well, the Holy Spirit falls upon the centurion Cornelius and all those who heard the words of Peter (Acts 10:30-48). Upon seeing the sign of God’s approval of the Gentiles, Peter remarks “Can anyone withhold water for baptizing these people, who have received the Holy Spirit just as we have?” (v. 47). Immediately, they undergo baptism in the name of Jesus Christ. Therefore, the Spirit poured out on “all flesh” both the Jews and the Gentiles, fulfilling the prophecy of Joel.

Holy Spirit Baptism vs. Spiritual Gifts

Gifts Through the Apostles

Baptism of the Holy Spirit differs from spiritual gifts. Administration of gifts occur by the Apostles through the Holy Spirit. In Acts 2 and 10, Christ sent down the Holy Spirit and baptized those select men. In both cases spiritual gifts follow. However, the spiritual gift given as a sign of the Holy Spirit baptism in Acts 2 and 10 is only tongues speaking (2:3, 10:46). In the case when the Apostles would lay their hands upon those who had been baptized in the name of Christ, gifts of tongues, prophecy, miracle working, interpretation and many others followed (1 Cor. 12, 2 Tim. 1:6). Passing spiritual gifts and the Spirit occur only through the laying on of the Apostles hands (Acts 8:17-19).

Baptism of the Holy Spirit is differs from baptism in the name of Jesus Christ. For instance, upon baptism in the name of Jesus Christ we receive the “gift of the Holy Spirit” (Acts 2:38). However, Acts 8:16 shows that the Spirit had not yet fallen on those who obeyed the word in Samaria. In this case, their baptism occurred only in the name of the Lord Jesus.

We conclude that Baptism of the Holy Spirit in the New Testament occurred only 3 times: once upon Christ, in Acts 2 on Pentecost to the Apostles, and in Acts 10 to Cornelius and his house. This baptism occurred directly from Christ as a sign of approval, followed by tongues speaking to show that such a baptism occurred. It is different than the instances in which the Apostles gave the Holy Spirit and its power to Christians through the laying on of hands, and is also different than baptism in the name of Jesus Christ. In conclusion, the fulfillment of Holy Spirit baptism occurs in the new testament church with the Apostles. It is not the “one baptism” Paul speaks of in Ephesians 4.

7. Baptism in the name of Jesus (Acts 2:36-38)

Act 2:36-38 Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.”  (37)  Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, “Brothers, what shall we do?”  (38)  And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.

The Jews realize they killed the son of God. Cut to their hearts, they ask Peter what hope they had – what could they possibly do? Peter instructs instructs repentance and baptism for each of them. Not in the name of John, but in the name of Jesus who is now both Lord and Christ! This baptism was not merely ceremonial, but as Peter says this baptism was for “the forgiveness of your sins”. The Scriptures are very clear that baptism in the name of Jesus Christ is for the forgiveness of our sins, and that without this baptism there is no forgiveness. Our burial with Chris occurs in baptism (Romans 6:1-6) and the old self dies. Nailing our sins to the cross (Col. 2:11-15) Chris washes away our sins by His blood (Acts 22:16).

Other Effects of Baptism Into Jesus Christ

Baptism in the name of Jesus Christ also places us into his church, the body of Christ. Galatians 3:27 reads “For as many of you were baptized into Christ have put on Christ” and also makes us “sons of God, through faith” (v. 26). Acts 2:42-47 declares that those who were baptized were those who the Lord added to their number that were being saved.

Baptism in the name of Jesus Christ was also in water. As seen in Acts 10, Peter asks “who can refuse the water?” Baptism in the name of Jesus Christ occurred immediately. Also, in Acts 8:26-40, we read the story of Philip and the Eunuch. After preaching Jesus to him, the Eunuch asks, “See, here is water. What hinders me from being baptized?” (v. 36). They both went down into the water, and Philip baptized him.

Baptism in the name of Jesus Christ also saves us. After commanding all to repent and be baptized in the name of Jesus for the forgiveness of their sins, Peter tells them to “save themselves!” Consequently, baptism occurred for those who received his words (Acts 2:40-41). Peter writes in 1 Peter 3:21 “baptism now saves you.” Christ says in Mark 16:16 “He who believes and is baptized shall be saved, but he who does not believe shall be condemned.”