Ephesians 4:4–4:6

Ephesians 4:1-6 1. I therefore, the prisoner of the Lord,) beseech you, that ye walk worthy of the vocation wherewith ye are called, 1. Obsecro itaque vos, ego vinctus in Domino, ut digne ambuletis vocatione, ad quam vocati estis, 2. With all lowliness and meekness, with long-suffering, forbearing one another in love; 2. Cum omni humilitate et mansuetudine, cum tolerantia sufferentes vos invicem in dilectione, 3. Endeavouring to keep the unity of the Spirit in the bond of peace. 3. Studentes servare unitatem Spiritus, in vinculo pacis. 4. There is one body, and one Spirit, even as ye are called in one hope of your calling; 4. Unum corpus et unus spiritus; quemadmodum vocati estis in una spe vocationis vestrae. 5. One Lord, one faith, one baptism, 5. Unus Dominus, una fides, unum baptisma. 6. One God and Father of all, who is above all, and through all, and in you all. 6. Unus Deus et Pater omnium, qui est super omnia, et per omnia, (vel, super omnes et per omnes,) et in omnibus vobis. The three remaining chapters consist entirely of practical exhortations. Mutual agreement is the first subject, in the course of which a discussion is introduced respecting the government of the church, as having been framed by our Lord for the purpose of maintaining unity among Christians. 1. I therefore, the prisoner of the Lord. His imprisonment, which might have been supposed more likely to render him despised, is appealed to, as we have already seen, for a confirmation of his authority. It was the seal of that embassy with which he had been honored. Whatever belongs to Christ, though in the eyes of men it may be attended by ignominy, ought to be viewed by us with the highest regard. The apostle's prison is more truly venerable than the splendid retinue or triumphal chariot of kings. That ye may walk worthy. This is a general sentiment, a sort of preface, on which all the following statements are founded. He had formerly illustrated the calling with which they were called, [138] and now reminds them that they must live in obedience to God, in order that they may not be unworthy of such distinguished grace. 2. With all humility. He now descends to particulars, and first of all he mentions humility The reason is, that he was about to enter on the subject of Unity, to which humility is the first step. This again produces meekness, which disposes us to bear with our brethren, and thus to preserve that unity which would otherwise be broken a hundred times in a day. Let us remember, therefore, that, in cultivating brotherly kindness, we must begin with humility. Whence come rudeness, pride, and disdainful language towards brethren? Whence come quarrels, insults, and reproaches? Come they not from this, that every one carries his love of himself, and his regard to his own interests, to excess? By laying aside haughtiness and a desire of pleasing ourselves, we shall become meek and gentle, and acquire that moderation of temper which will overlook and forgive many things in the conduct of our brethren. Let us carefully observe the order and arrangement of these exhortations. It will be to no purpose that we inculcate forbearance till the natural fierceness has been subdued, and mildness acquired; and it will be equally vain to discourse of meekness, till we have begun with humility. Forbearing one another in love. This agrees with what is elsewhere taught, that "love suffereth long and is kind." ( 1 Corinthians 13:4 .) Where love is strong and prevalent, we shall perform many acts of mutual forbearance. 3. Endeavoring to keep the unity of the Spirit. With good reason does he recommend forbearance, as tending to promote the unity of the Spirit. Innumerable offenses arise daily, which might produce quarrels, particularly when we consider the extreme bitterness of man's natural temper. Some consider the unity of the Spirit to mean that spiritual unity which is produced in us by the Spirit of God. There can be no doubt that He alone makes us "of one accord, of one mind," ( Philippians 2:2 ,) and thus makes us one; but I think it more natural to understand the words as denoting harmony of views. This unity, he tells us, is maintained by the bond of peace; for disputes frequently give rise to hatred and resentment. We must live at peace, if we would wish that brotherly kindness should be permanent amongst us. 4. There is one body. [139] He proceeds to show more fully in how complete a manner Christians ought to be united. The union ought to be such that we shall form one body and one soul. These words denote the whole man. We ought to be united, not in part only, but in body and soul. He supports this by a powerful argument, as ye have been called in one hope of your calling. We are called to one inheritance and one life; and hence it follows, that we cannot obtain eternal life without living in mutual harmony in this world. One Divine invitation being addressed to all, they ought to be united in the same profession of faith, and to render every kind of assistance to each other. Oh, were this thought deeply impressed upon our minds, that we are subject to a law which no more permits the children of God to differ among themselves than the kingdom of heaven to be divided, how earnestly should we cultivate brotherly kindness! How should we dread every kind of animosity, if we duly reflected that all who separate us from brethren, estrange us from the kingdom of God! And yet, strangely enough, while we forget the duties which brethren owe to each other, we go on boasting that we are the sons of God. Let us learn from Paul, that none are at all fit for that inheritance who are not one body and one spirit. 5. One Lord. In the first Epistle to the Corinthians, he employs the word Lord, to denote simply the government of God. "There are differences of administration, but the same Lord." ( 1 Corinthians 12:5 ) In the present instance, as he shortly afterwards makes express mention of the Father, he gives this appellation strictly to Christ, who has been appointed by the Father to be our Lord, and to whose government we cannot be subject, unless we are of one mind. The frequent repetition of the word one is emphatic. Christ cannot be divided. Faith cannot be rent. There are not various baptisms, but one which is common to all. God cannot cease to be one, and unchangeable. It cannot but be our duty to cherish holy unity, which is bound by so many ties. Faith, and baptism, and God the Father, and Christ, ought to unite us, so as almost to become one man. All these arguments for unity deserve to be pondered, but cannot be fully explained. I reckon it enough to take a rapid glance at the apostle's meaning, leaving the full illustration of it to the preachers of the gospel. The unity of faith, which is here mentioned, depends on the one, eternal truth of God, on which it is founded. One baptism, This does not mean that Christian baptism is not to be administered more than once, but that one baptism is common to all; so that, by means of it, we begin to form one body and one soul. But if that argument has any force, a much stronger one will be founded on the truth, that the Father, and Son, and Spirit, are one God; for it is one baptism, which is celebrated in the name of the Three Persons. What reply will the Arians or Sabellians make to this argument? Baptism possesses such force as to make us one; and in baptism, the name of the Father, and of the Son, and of the Spirit, is invoked. Will they deny that one Godhead is the foundation of this holy and mysterious unity? We are compelled to acknowledge, that the ordinance of baptism proves the existence of Three Persons in one Divine essence. 6. One God and Father of all. This is the main argument, from which all the rest flow. How comes it that we are united by faith, by baptism, or even by the government of Christ, but because God the Father, extending to each of us his gracious presence, employs these means for gathering us to himself? The two phrases, epi panton kai dia panton, may either mean, above all and through all Things, or above all and through all Men. Either meaning will apply sufficiently well, or rather, in both cases, the meaning will be the same. Although God by his power upholds, and maintains, and rules, all things, yet Paul is not now speaking of the universal, but of the spiritual government which belongs to the church. By the Spirit of sanctification, God spreads himself through all the members of the church, embraces all in his government, and dwells in all; but God is not inconsistent with himself, and therefore we cannot but be united to him into one body. This spiritual unity is mentioned by our Lord. "Holy Father, keep through thine own name those whom thou hast, given me, that they may be one as we are." ( John 17:11 ) This is true indeed, in a general sense, not only of all men but of all creatures. "In him we live, and move, and have our being." ( Acts 17:28 .) And again, "Do not I fill heaven and earth, saith the Lord?" ( Jeremiah 23:24 .) But we must attend to the connection in which this passage stands. Paul is now illustrating the mutual relation of believers, which has nothing in common either with wicked men or with inferior animals. To this relation we must limit what is said about God's government and presence. It is for this reason, also, that the apostle uses the word Father, which applies only to the members of Christ. Footnotes: [138] Tos kleseos hes eklethete "Arrian, Epict. page 122, 1. 3, says, kataischunein ten klosin hen kekleken, to disgrace the calling with which he has called thee.' He is speaking of a person, who, when summoned to give his testimony, utters what is contrary to that which was demanded or expected from him." -- Raphelius. [139] "There are ancient medals now extant, which have the figure of Diana on them, with this inscription, koinon tos 'Asias, denoting that the cities of Asia were one body or commonwealth. Thus also were all Christians of all nations, Jews and Gentiles, under Christ." -- Chandler.

{4} There is one body, and one Spirit, even as ye are called in one hope of your calling; (4) An argument of great weight for an earnest displaying of brotherly love and charity with one another, because we are made one body as it were of one God and Father, by one Spirit, worshipping one Lord with one faith, and consecrated to him with one baptism, and having hope of one self same glory, unto which we are called. Therefore, whoever breaks charity, breaks all of these things apart.

There is one body, and one Spirit, even as ye are called in one hope of your calling; In one hope of your calling — That is, unto one inheritance, which we all hope for. Fall not out therefore by the way, as Joseph charged his brethren.

There is one body; i.e. the church of Christ, Ephesians 1:23 : see Colossians 3:15 . And one Spirit; the self-same Spirit of Christ in that body by which all the members live and act, 1 Corinthians 12:11 ,13 . Even as ye are called in one hope of your calling; one inheritance in heaven, to the hope of which ye are called, Colossians 1:12 . Hope, for the thing hoped for, as Colossians 1:5 : see 1 Peter 1:3 ,4 .

There is one body,.... The church; in what sense that is a body, and compared to one; see Gill on Ephesians 1:23 . It is called "one" with relation to Jews and Gentiles, who are of the same body, and are reconciled in one body by Christ, and are baptized into it by the Spirit; and with respect to saints above and saints below, who make up one general assembly; and with regard to separate societies; for though there are several particular congregations, yet there is but one church of the firstborn, whose names are written in heaven; and saints of different ages, places, states, and conditions, are all one in Christ Jesus, who is the one, and only head of this body: and this is an argument to excite the saints to unity of Spirit; since they are, as one natural body is, members one of another, and therefore should not bite and devour one another; they are one political body, one kingdom, over which Christ is sole King and lawgiver, and a kingdom divided against itself cannot stand; they are one economical body, one family, they are all brethren, and should not fall out by the way. And one Spirit; the Holy Spirit of God, who animates, quickens, and actuates the body: there is but one Spirit, who convinces of sin, enlightens, regenerates, and makes alive; who incorporates into the body, the church; who comforts the saints; helps them in their access to God through Christ; makes known the things of Christ to them, is a spirit of adoption, and the seal and earnest of the heavenly glory; and the consideration of this should engage to unity, because a contrary conduct must be grieving to the Spirit of God, unsuitable to his genuine fruits, and very unlike the true spirit of a Christian: and by one spirit may be meant the spirit of themselves, who, as the first Christians were, should be of one heart, and of one soul, of the same mind, and having the same affections for one another; which sense is favoured by the Syriac and Arabic versions; the former rendering the words, "that ye may be one body and one spirit", making this to be the issue and effect of their endeavours after union and peace; and the latter reads them as an exhortation, "be ye one body and one spirit"; that is, be ye cordially and heartily united in your affections to one another: even as ye are called in one hope of your calling; that is, the glory hoped for, and which is laid up in heaven, and will be enjoyed there, to which the saints are called in the effectual calling, is one and the same: there are no degrees in it; it will be equally possessed by them all; for they are all loved with the same love, chosen in the same head, and secured in the same covenant; they are bought with the same price of Christ's blood, and are justified by the same righteousness; they are all equally the sons of God, and so heirs of the same heavenly inheritance; and are all made kings and priests unto God, and there is but one kingdom, one crown, one inheritance for them all; and the holiness and beatific vision of the saints in heaven will be alike; and therefore they should be heartily affected to one another here on earth, who are to be partners together in glory to all eternity. So the Jews say (p), that in the world of souls, all, small and great, stand before the Lord; and they have a standing alike; for in the affairs of the soul, it is fit that they should be all "equal", as it is said Exodus 30:15 , "the rich shall not give more". (p) Tzeror Hammor, fol. 154. 2.

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.

4. In the apostle's creed, the article as to THE Church properly follows that as to THE Holy Ghost. To the Trinity naturally is annexed the Church, as the house to its tenant, to God His temple, the state to its founder [Augustine, Enchiridion, c. 15]. There is yet to be a Church, not merely potentially, but actually catholic or world-wide; then the Church and the world will be co-extensive. Rome falls into inextricable error by setting up a mere man as a visible head, antedating that consummation which Christ, the true visible Head, at His appearing shall first realize. As the "SPIRIT" is mentioned here, so the "Lord" (Jesus), Eph 4:5, and "God the Father," Eph 4:6. Thus the Trinity is again set forth. hope—here associated with "the Spirit," which is the "earnest of our inheritance" (Eph 1:13, 14). As "faith" is mentioned, Eph 4:5, so "hope" here, and "love," Eph 4:2. The Holy Spirit, as the common higher principle of life (Eph 2:18, 22), gives to the Church its true unity. Outward uniformity is as yet unattainable; but beginning by having one mind, we shall hereafter end by having "one body." The true "body" of Christ (all believers of every age) is already "one," as joined to the one Head. But its unity is as yet not visible, even as the Head is not visible; but it shall appear when He shall appear (Joh 17:21-23; Col 3:4). Meanwhile the rule is, "In essentials, unity; in doubtful questions, liberty; in all things, charity." There is more real unity where both go to heaven under different names than when with the same name one goes to heaven, the other to hell. Truth is the first thing: those who reach it, will at last reach unity, because truth is one; while those who seek unity as the first thing, may purchase it at the sacrifice of truth, and so of the soul itself. of your calling—the one "hope" flowing from our "calling," is the element "IN" which we are "called" to live. Instead of privileged classes, as the Jews under the law, a unity of dispensation was henceforth to be the common privilege of Jew and Gentile alike. Spirituality, universality, and unity, were designed to characterize the Church; and it shall be so at last (Isa 2:2-4; 11:9, 13; Zep 3:9; Zec 14:9).

There is one body - One church - for so the word "body" means here - denoting the body of Christ; see the notes on Romans 12:5 ; compare notes on Ephesians 1:23 . The meaning here is, that as there is really but one church on earth, there ought to be unity. The church is, at present, divided into many denominations. It has different forms of worship, and different rites and ceremonies. It embraces those of different complexions and ranks in life, and it cannot be denied that there are often unhappy contentions and jealousies in different parts of that church. Still, there is but one - "one holy, catholic (i. e., universal) church;" and that church should feel that it is one. Christ did not come to redeem and save different churches, and to give them a different place in heaven. He did not come to save the Episcopal communion merely or the Presbyterian or the Methodist communions only; nor did he leave the world to fit up for them different mansions in heaven. He did not come to save merely the black man, or the red, or the white man; nor did he leave the world to set up for them separate mansions in the skies. He came that he might collect into one community a multitude of every complexion, and from every land, and unite them in one great brotherhood on earth, and ultimately assemble them in the same heaven. The church is one. Every sincere Christian is a brother 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; and every Christian, no matter what his rank, should be ready to hail every other Christian as a fellow-heir of heaven. One Spirit - The Holy Spirit. There is one and the self-same Spirit that dwells in the church The same Spirit has awakened all enlightened all; convicted all; converted all. Wherever they may be, and whoever, yet there has been substantially the same work of the Spirit on the heart of every Christian. There are circumstantial differences arising from diversities of temperament, disposition, and education; there may be a difference in the depth and power of his operations on the soul; there may be a difference in the degree of conviction for sin and in the evidence of conversion, but still there are the same operations on the heart essentially produced by the same Spirit; see the notes on 1 Corinthians 12:6-11 . All the gifts of prayer, and of preaching; all the zeal, the ardor, the love, the self-denial in the church, are produced by the same Spirit. There should be, therefore, unity. The church is united in the agency by which it is saved; it should be united in the feelings which influence its members. Even as ye are called - see Ephesians 4:1 . The sense is, "there is one body and one spirit, in like manner as there is one hope resulting from your calling." The same notion of oneness is found in relation to each of these things. In one hope of your calling - In one hope "resulting from" your being called into his kingdom. On the meaning of the word "hope," see notes on Ephesians 2:12 . The meaning here is, that Christians have the same hope, and they should therefore be one. They are looking forward to the same heaven; they hope for the same happiness beyond the grave. It is not as on earth among the people of the world, where, there is a variety of hopes - where one hopes for pleasure, and another for honor, and another for gain; but there is the prospect of the same inexhaustible joy. This "hope" is suited to promote union. There is no rivalry - for there is enough for all. "Hope" on earth does not always produce union and harmony. Two men hope to obtain the same office; two students hope to obtain the same honor in college; two rivals hope to obtain the same hand in marriage - and the consequence is jealousy, contention, and strife. The reason is, that but one can obtain the object. Not so with the crown of life - with the rewards of heaven. All may obtain "that" crown; all may share those rewards. How "can" Christians contend in an angry manner with each other, when the hope of dwelling in the same heaven swells their bosoms and animates their hearts?

Ephesians 4:4 , Ephesians 4:5 Having urged the duty of preserving unity, the apostle proceeds to state both its nature and grounds. It is a unity which arises from the fact — there is and can be but one body, one Spirit, one hope, one Lord, one faith, one baptism, and one God. One body , ἓν σῶμα . This is not an exhortation, but a declaration. The meaning is not, Let us be united in one body, or in soul and body; but, as the context requires, it is a simple declaration. There is, one body, viz. one mystical body of Christ. All believers are in Christ; they are all his members; they constitute not many, much less conflicting bodies, but one. “We, being many, are one body in Christ, and every one members one of another.” Romans 12:5 ; 1 Corinthians 10:17 ; 1 Corinthians 12:27 . In Ephesians 1:23 , the church is said “to be his body, the fullness of him that filleth all in all.” As all true believers are members of this body, and as all are not included in any one external organization, it is obvious that the one body of which the apostle speaks, is not one outward visible society, but a spiritual body of which Christ is the head and all the renewed are members. The relation, therefore, in which believers stand to each other, is that which subsists between the several members of the human body. A want of sympathy is evidence of want of membership. One spirit , ἓν πνεῦμα . This again does not mean one heart . It is not an exhortation to unanimity of feeling, or a declaration that such unanimity exists. Quasi diceret, nos penitus corpore et anima, non ex parte duntaxat, debere esse unitos . The context and the analogy of Scripture, as a comparison of parallel passages would evince, prove that by spirit is meant the Holy Spirit. As there is one body, so there is one Spirit, which is the life of that body and dwells in all its members. “By one Spirit,” says the apostle, “are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have all been made to drink into one Spirit.” 1 Corinthians 12:13 . Of all believers, he says, “The Spirit of God dwelleth in you.” 1 Corinthians 3:16 ; 1 Corinthians 6:19 ; Romans 8:9 , Romans 8:11 . There is no doctrine of Scripture more plainly revealed than that the Spirit of God dwells in all believers, and that his presence is the ultimate ground of their unity as the body of Christ. As the human body is one because pervaded by one soul; so the body of Christ is one because it is pervaded by one and the same Spirit, who dwelling in all is a common principle of life. All sins against unity, are, therefore, sins against the Holy Ghost. They dissever that which he binds together. Our relation to Christ as members of his body; and our relation to the Holy Spirit who is our life, demands of us that we love our brethren and live at peace with them. Even as ye are called in one hope of your calling , καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν . Inasmuch as . That is, believers are one body and have one spirit, because they have one hope. The fact that they all have the same high destiny, and are filled with the same expectations, proves that they are one. The unity of their hope is another evidence and element of the communion of saints. The Holy Ghost dwelling in them gives rise to the same aspirations, to the same anticipations of the same glorious inheritance, to a participation of which they had been called. The word hope is sometimes used for the things hoped for, as when the apostle speaks of the hope laid up in heaven. Colossians 1:5 . See also Titus 2:13 ; Hebrews 6:18 . Most frequently of course it has its subjective sense, viz. the expectation of future good. There is no reason for departing from that sense here, though the other is intimately allied with it, and is necessarily implied. It is because the object is the same, that the expectation is the same. Hope of your calling , is the hope which flows from your vocation. The inward, effectual call of the Holy Spirit gives rise to this hope for two reasons. First, because their call is to the inheritance of the saints in light. They naturally hope to obtain what they are invited to receive. They are invited to reconciliation and fellowship with God, and therefore they hope for his salvation; and in the second place, the nature of this call makes it productive of hope. It is at once an earnest and a foretaste of their future inheritance. See Ephesians 1:14 , and 1 Corinthians 1:22 . It assures the believer of his interest in the blessings of redemption, Romans 8:16 ; and as a drop of water makes the thirsty traveler long for the flowing stream, so the first fruits of the Spirit, his first sanctifying operations on the heart, cause it to thirst after God. Psalms 42:1 , Psalms 42:2 . Hope includes both expectation and desire, and therefore the inward work of the Spirit being of the nature both of an earnest and a foretaste, it necessarily produces hope. Another ground of the unity of the church is, that all its members have one Lord. Lordship includes the ideas of possession and authority. A lord, in proper sense, is both owner and sovereign. When used in reference to God or Christ, the word expresses these ideas in the highest degree. Christ is The Lord, i.e. omnium rerum summus dominus et possessor . He is our Lord, i.e. our rightful owner and absolute sovereign. This proprietorship and sovereignty pertain to the soul and to the body. We are not our own, and should glorify him in our body and spirit which are his. Our reason is subject to his teaching, our conscience to his commands, our hearts and lives to his control. We are his slaves. And herein consists our liberty. It is the felix necessitas boni of which Augustine speaks. It is analogous to absolute subjection to truth and holiness, only it is to a person who is infinite in knowledge and in excellence. This lordship over us belongs to Christ not merely as God, or as the Logos, but as the Theanthropos. It is founded not simply on his divinity, but also and specially on the work of redemption. We are his because he has bought us with his own most precious blood. 1 Corinthians 6:20 : 1 Peter 1:1 . For this end he both died and rose again, that he might be Lord both of dead and of living. Romans 14:9 . Such being the nature and the grounds of the sovereignty of Christ, it necessarily binds together his people. The slaves of one master and the subjects of the same sovereign are intimately united among themselves, although the ownership and authority are merely external. But when, as in our relation to Christ, the proprietorship and sovereignty are absolute, extending to the soul as well as to the body, the union is unspeakably more intimate. Loyalty to a common Lord and master animates with one spirit all the followers of Christ. One faith . This is the fifth bond of union enumerated by the apostle. Many commentators deny that the word πίστις is ever used for the object of faith, or the things believed; they therefore deny that one faith here means one creed. But as this interpretation is in accordance with the general usage of language, and as there are so many cases in which the objective sense of the word is best suited to the context, there seems to be no sufficient reason for refusing to admit it. In Galatians 1:23 , Paul says, “He preached the faith;” in Acts 6:7 , men, it is said, “were obedient to the faith.” The apostle Jude speaks of “the faith once delivered to the saints.” In these and in many other instances the objective sense is the natural one. In many cases both senses of the word may be united. It may be said of speculative believers that they have one faith, so far as they profess the same creed, however they may differ in their real convictions. All the members of the Church of England have one faith, because they all profess to adopt the Thirty-Nine Articles, although the greatest diversity of doctrine prevails among them. But true believers have one faith, not only because they profess the same creed, but also because they really and inwardly embrace it. Their union, therefore, is not merely an external union, but inward and spiritual. They have the same faith objectively and subjectively. This unity of faith is not perfect. That, as the apostle tells us in a subsequent part of this chapter, is the goal towards which the church contends. Perfect unity in faith implies perfect knowledge and perfect holiness. It is only as to fundamental doctrines, those necessary to piety and therefore necessary to salvation, that this unity can be affirmed of the whole church as it now exists on earth. Within these limits all the true people of God are united. They all receive the Scriptures as the word of God, and acknowledge themselves subject to their teachings. They all recognize and worship the Lord Jesus as the Son of God. They all trust to his blood for redemption and to his Spirit for sanctification. One baptism . Under the old dispensation when a Gentile became a Jew, he professed to accede to the covensant which God had made with his people, and he received the sign of circumcision not only as a badge of discipleship but as the seal of the covenant. All the circumcised therefore were foederati , men bound together by the bonds of a covenant which united them to the same God and to each other. So under the new dispensation the baptized are foederati; men bound together in covenant with Christ and with each other. There is but one baptism. All the baptized make the same profession, accept the same covenant, and are consecrated to the same Lord and Redeemer. They are, therefore, one body. “For as many as have been baptized into Christ, have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus.” Galatians 3:27 , Galatians 3:28 .