One Lord - This evidently refers to the Lord Jesus. The "Spirit" is mentioned in the previous verse; the Father in the verse following. On the application of the word "Lord" to the Saviour, see the notes on Acts 1:24. The argument here is, that there ought to be unity among Christians, because they have one Lord and Saviour. They have not different Saviours adapted to different classes; not one for the Jew and another for the Greek; not one for the rich and another for the poor; not one for the bond and another for the free. There is but one. He belongs in common to all as their Saviour; and he has a right to rule over one as much as over another. 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 unimportant 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?

One faith - The same belief. That is, either the belief of the same doctrines, or faith of the same nature in the heart. The word may be taken in either sense. I see no reason why it should not include "both" here, or be used in the widest sense, If so used it means that Christians should be united because they hold the same great doctrines; and also, because they have the same confidence in the Redeemer in their hearts, They hold the same system as distinguished from Judaism, Paganism, Mohammedanism, Deism; and they should, therefore, be one. They have the same trust in Christ, as a living, practical principle - and they should, therefore, be one. They may differ in other attachments; in temperament; in pursuit; in professions in life - but they have a common faith - and they should be one.

One baptism - This does not affirm that there is one mode of baptism, but it refers to "the thing itself." They are all baptized in the name of the same Father, Saviour, Sanctifier. They have all in this manner been consecrated unto God, and devoted to his service. Whether by immersion, or by pouring, or by sprinkling, they have all been baptized with water; whether it is done in adult years, or in infancy, the same solemn act has been performed on all - the act of consecration to the Father, the Son, and the Holy Spirit. This passage cannot be adduced to prove that only one "mode" of baptism is lawful, unless it can be shown that the thing referred to here was the "mode" and not "the thing itself;" and unless it can be proved that Paul meant to build his argument for the "unity" of Christians on the fact that the same "form" was used in their baptism. But this is evidently not the point of his argument.

The argument is, that there was really but "one baptism" - not that there was but one "mode" of baptism. I could not use this argument in this form, "Christians should be one because they have been all baptized by 'sprinkling;'" and yet the argument would be just as forcible as to use it in this form, "Christians should be one because they have all been baptized by 'immersion.'" There is one baptism, not one "mode" of baptism; and no man has a right to "assume" that there can be but one mode, and then apply this passage to that. The "essential thing" in the argument before us is, that there has been a consecration to the Father, the Son, and the Holy Spirit, by the application of water. Thus, understood, the argument is one that will be "felt" by all who have been devoted to God by baptism. They have taken the same vows upon them. They have consecrated themselves to the same God. They have made the same solemn profession of religion. Water has been applied to one and all as the emblem of the purifying influences of the Holy Spirit; and having been thus initiated in a solemn manner into the same profession of religion, they should be one. (See Matthew 3:6 note and Matthew 3:16 note.)

One Lord - Jesus Christ, who is the governor of this Church.

One faith - One system of religion, proposing the same objects to the faith of all.

One baptism - Administered in the name of the holy Trinity; indicative of the influences, privileges, and effects of the Christian religion.

One Lord,.... The Lord Jesus Christ, who, by right of creation, is Lord of all; and by right of marriage, and redemption, is the one and only Lord of his church and people; he has betrothed them to himself, and is their husband, and so their Lord, whom they are to worship and obey; he has redeemed them, he has bought them with the price of his blood, and therefore they are not their own, but his, and should glorify him both with their bodies and souls, which are his; he is the head of his body the church, the King of saints, and Father and master of the family named of him, and therefore they ought to agree among themselves, and not be many masters, and usurp a domination over one another. The Ethiopic version reads, "one God", but that is expressed in the following verse.

One faith; there is but one grace of faith; there are indeed different sorts of faith; there is the faith of miracles, and an historical, temporary faith, but there is but one true grace of faith; and which, though it is in different subjects, and its degrees and acts are various, yet as to its nature, it is like precious faith in all; and has the same author and object, Jesus Christ, and springs from the same cause, the free grace of God, and has equally in all everlasting salvation connected with it, and consequent upon it: and there is but one doctrine of faith; the Gospel is so called, because it consists of things to be believed, is the means of implanting faith, it proposes the object to be believed in, and requires the exercise of it upon it, and should be mixed with faith whenever heard. Now this is but one, and is all of a piece, and consistent with itself, and so should the professors of it be, and love one another in the faith.

One baptism, there were divers baptisms under the law, but there is but one baptism under the Gospel; for John's and Christ's are the same: there are, besides, figurative or metaphorical ones, which are so in an improper sense, as the baptism of the Spirit, and the baptism of blood, or of sufferings; but there is but one baptism, literally and properly so called, which is water baptism; and which is to be administered in one and the same way, by immersion in water; and on one and the same subjects, believers in Christ; and in one and the same name, the name of the Father, the Son, and the Holy Ghost; and to be performed but once, when rightly administered.

Faith

The principle of faith; not that which is believed - the body of Christian doctrine, which does not promote unity. See on Acts 6:7.

Baptism

The external sign of faith, but of no significance without the Lord and the faith. Baptism is emphasized instead of the Eucharist, because the latter assumes and recognizes unity as an established fact; while faith and baptism precede that fact, and are essential to it. Baptism, moreover, is not administered to the Church as a body, but to individuals, and therefore emphasizes the exhortation to each member to be in vital union with the whole body.

One Lord, one faith, one baptism,

4:5 One Lord. Christ, the Head of the church (1Co 1:13 Eph 1:10). All saints have one Master.

One faith. One Lord who is the object of faith, and whom both Jews and Gentiles lay hold upon by faith in him.

One baptism. All have been baptized into the one Lord upon the profession of the one faith by one rite. It would be utterly inconsistent with the Apostle's argument, if there could be anything divisive about baptism, as three different ways of administering itself. He is showing that there is unity in each one of seven essential features of Christianity, and hence all should seek to keep the unity of the Spirit in the bond of peace (Eph 4:3).

4:5 One outward baptism.

5. Similarly "faith" and "baptism" (the sacramental seal of faith) are connected (Mr 16:16; Col 2:12). Compare 1Co 12:13, "Faith" is not here that which we believe, but the act of believing, the mean by which we apprehend the "one Lord." "Baptism" is specified, being the sacrament whereby we are incorporated into the "one body." Not the Lord's Supper, which is an act of matured communion on the part of those already incorporate, "a symbol of union, not of unity" [Ellicott]. In 1Co 10:17, where a breach of union was in question, it forms the rallying point [Alford]. There is not added, "One pope, one council, one form of government" [Cautions for Times]. The Church is one in unity of faith (Eph 4:5; Jude 3); unity of origination (Eph 2:19-21): unity of sacraments (Eph 4:5; 1Co 10:17; 12:13): unity of "hope" (Eph 4:4; Tit 1:2); unity of charity (Eph 4:3): unity (not uniformity) of discipline and government: for where there is no order, no ministry with Christ as the Head, there is no Church [Pearson, Exposition of the Creed, Article IX].

4:1-6 Nothing is pressed more earnestly in the Scriptures, than to walk as becomes those called to Christ's kingdom and glory. By lowliness, understand humility, which is opposed to pride. By meekness, that excellent disposition of soul, which makes men unwilling to provoke, and not easily to be provoked or offended. We find much in ourselves for which we can hardly forgive ourselves; therefore we must not be surprised if we find in others that which we think it hard to forgive. There is one Christ in whom all believers hope, and one heaven they are all hoping for; therefore they should be of one heart. They had all one faith, as to its object, Author, nature, and power. They all believed the same as to the great truths of religion; they had all been admitted into the church by one baptism, with water, in the name of the Father, and of the Son, and of the Holy Ghost, as the sign of regeneration. In all believers God the Father dwells, as in his holy temple, by his Spirit and special grace.