Ephesians 4:3Meaning & Commentary from the Church Fathers

As in the body the soul encompasses everything and imparts a certain unity to what is diverse, arising from the difference of the bodily members, so it is here also. But the soul is given also to unite people who differ from one another in origin and way of life.

An elder and a young man, a poor man and a rich man, a child and an adult, a man and a woman, and every being endowed with a soul are something one. This unity is greater than bodily unity. The first kinship is higher than the latter, and spiritual unity is more perfect.

The spiritual bond is more perfect the simpler and more uniform it is. How is it preserved? "In the bond of peace." It does not exist where there is enmity and division. "For if there is envy, strife, and divisions among you, are you not carnal, and do you not walk according to man?" (1 Cor 3:3).

As fire, falling upon dry wood, turns it into one burning pile, while it has no effect on wet wood and does not unite it, so it happens here also. Coldness of soul does not assist union, but warmth mostly does. From this comes the warmth of love.

The Apostle wishes to unite us all by the bonds of love. It is as though he says: if you wish to bind yourself to another man, you can do this only by binding him to yourself. If you desire this bond to be mutual, his attachment to you is needed.

So here also he wants us to be bound to one another, not only by one peace, but by one love, so that all may have one soul. This is a beautiful bond. By these bonds we are united both with one another and with God.

These bonds do not burden or constrain the hands bound by them. On the contrary, they give them greater freedom, open to them a broader field for activity, and make the prisoners more cheerful than those who are not bound.

The strong man, being in union with the weak, strengthens him and does not allow him to perish. He rouses the careless man to activity. "A brother helped by a brother," says the Wise One, "is like a strong city" (Prov 18:19).

Neither distance, nor heaven, nor earth, nor death, nor anything else can break this bond. It is higher and stronger than all things. Flowing from the unity of the soul, it can embrace many at one and the same time.

Hear what Paul says: "You are not restricted by us, but you are restricted in your own hearts. In return, I speak as to children, be enlarged also" (2 Cor 6:12-13).

What destroys this bond? Love of silver, love of power, ambition, and many other things weaken and divide the members of this bond. How then shall this rupture be removed? If these passions do not exist, there will be no obstacles to love.

This is what Christ says: when lawlessness abounds, "the love of many will grow cold" (Mt 24:12). Nothing opposes love so much as sin. I mean not only love for God, but also love for neighbor.

How then, someone will ask, do robbers live peacefully among themselves? Tell me, when? In any case, only when they are not living as robbers. If they do not preserve justice in dividing the spoil and do not give each his lawful share, then you see even them in enmity and war with one another.

Thus peace cannot be found where evildoing is. But it can always be found where people live justly and virtuously. What else? Do rivals live peacefully among themselves? Not at all.

Whom then do you command me to point out? The greedy man with the greedy man can never have peaceful relations. If they were just and yielding, and did no injustice to one another, then this sort of people would not exist.

As two wild hungry beasts, for lack of prey, devour each other, so it happens in a society of greedy and evil men. Thus, without virtue there can be no peace.

Let us form, if you wish, a whole society of covetous men. Let them all enjoy equal honor. Let no one offend them, while they themselves act unjustly toward one another. Can such a society exist? Not at all.

Do fornicators live peacefully? You will not find even two who are in accord with one another. The cause again is the same: coldness. The coldness of love is the consequence of the increase of lawlessness.

It leads to self-love. It tears and cuts the body, weakens it, and destroys it. On the contrary, from virtue come completely opposite effects. A virtuous man is above money. If countless people lived in poverty, they could remain at peace with one another. But greedy men, even if only two came together, could never preserve peaceful relations with one another.

Therefore, if virtue is in us, love will not perish, because virtue comes from love and love from virtue. I will explain how. A virtuous man does not prefer money to friendship. He does not remember evil. He does no injustice to his neighbor, does not injure him, and himself bears everything magnanimously.

Love consists of this. Again, whoever loves has all these qualities. Thus one builds the other. From this it is evident that love comes from virtue. The Lord indicated this when He said that, when lawlessness abounds, "the love of many will grow cold."

That virtue comes from love, the Apostle says in these words: "He who loves another has fulfilled the law" (Rom 13:8). Therefore one of two things is necessary: either to love strongly and be loved, or to be virtuous in the highest degree.

Whoever has one necessarily has the other. Conversely, whoever does not have love does evil, and whoever does evil does not know love. Let us therefore strive to acquire love. It will preserve us from evil.

Let us bind ourselves with the bonds of love. Let there be neither deceit nor malice among us. None of this exists where there is friendship. A certain wise man spoke of this as follows: "If you have drawn a sword against a friend, do not despair, for a return to friendship is possible. If you have opened your mouth against a friend, do not fear, for reconciliation is possible. Only reproach, pride, disclosure of a secret, and treacherous wrongdoing can drive away every friend" (Sir 22:23-25).

Disclosure of a secret, he says, drives him away. Yet if we all live together in concord, there will be no need for secrets. As no one has a secret from himself and can hide nothing from himself, so it is also with friends.

When there are no secrets, there can be no rupture because of them. Secrets among us are the consequence of our inability to rely on everyone's faithfulness. Secrets are the fruit of the cooling of love.

Indeed, what secret can you have? Do you wish to act unjustly toward your neighbor? Or to hinder him from receiving some good, and therefore hide yourself from him? Or is there none of this, but you are ashamed to speak? Is this not a sign that you do not trust him?

Where there is love, there will be neither betrayal of a secret nor reproach about it. Tell me, indeed, who ever reproaches himself? And if this does happen, it is for benefit. We also rebuke children in order to correct them.

When Christ reproached the cities, Chorazin and Bethsaida, saying, "Woe to you, Chorazin! Woe to you, Bethsaida!" (Mt 11:21; Lk 10:13), He did this in order to deliver them from dishonor.

For nothing has such influence upon the soul. Nothing is so capable of restoring it and correcting its instability as reproof. We also do not reprove one another without purpose.

Indeed, for what will you reproach your neighbor? For money? You will not, if you regard your own property as common. For sins? But this is not reproach, but rather correction.

"Treacherous wrongdoing," it is said. What then? Will anyone destroy and wound himself? No one. Therefore let us strive for love. It is not simply said, "let us love," but let us pursue love. That is, we must use great effort.

Love quickly disappears and quickly departs from us. It encounters so many obstacles for itself in this life. If we pursue it, it will not leave us so hastily, and we shall soon draw it to ourselves.

The love of God united heaven with earth. The love of God seated man upon the royal throne. The love of God manifested God upon earth. The love of God made the Master a servant.

The love of God gave up the Beloved for enemies, the Son for haters, the Master for slaves, God for men, the Free One for captives. Yet it did not stop even at this, but called us to still greater things.

It did not only free us from former evils, but also promised to grant us a much greater good. Having thanked God for all this, let us strive to acquire every virtue. Above all, let us make progress in love, that we may be counted worthy of the promised good things by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

Therefore great diligence is needed. We must not lazily maintain peace, but be firmly joined to one another, so that where one strives, the other strives also, for such are allies. We must not dispose of ourselves arbitrarily. Only then shall we be in one Spirit.

Through patience in persecutions, the Orthodox Christian, as a true follower of Christ, acquires the crown of glory. Through patience and restraint, even in discussions about faith, one can win for Christ a soul that questions us about our hope. Such patience naturally presupposes forbearance toward the weak conscience of an erring brother, and respect for his desire to know.

This is why, when the Apostle commands long-suffering, he also teaches us to bear with one another in love, as the bond of perfection and the chief condition of peace. Such love for God and neighbor constitutes the distinctive quality of Orthodoxy. Therefore, Christians, valuing our calling and dignity, let us remain zealous for Orthodoxy, patient in tribulation, constant in prayer, of one mind with one another, and kind to one another. If possible, let us be at peace with all men (Rom 12:12, 16, 18).

Tolerance in matters of faith, a reasonable and cautious attitude toward others' beliefs and religious rites, and respect for another's conscience have long existed in Russian law and public life. It is founded on common Christian love for one's neighbor and aims to preserve and strengthen peace in Russian society. Peace is the condition of well-being. Saint Paul views this tolerance in the same way.

Verses 2-3. "Bear with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace." The commandment proposed by the Apostle is difficult: to keep the unity of the Spirit in the bond of peace. Skill is needed to preserve unity of spirit amid differences of character, and especially amid differences of faith.

Often one encounters people who preserve peace by indulging another, sacrificing their honest convictions, lowering their dignity, and pandering to a superior from whom they receive bread, support, or a favorable position. Is such unanimity desirable, when to avoid a quarrel one person covers another's misconduct, for example in embezzling public funds, and thereby harms the public good? No, such kind forbearance is not needed, nor is concern for such unity of spirit.

What is needed, desirable, and useful is that unity of spirit which has as both its principle and its goal love for Orthodoxy, truth, and honesty. Only with this holy power can we all form, as verse 4 says, one mighty and enduring body, one soul, one community. For we all have been called to one hope of our calling, that is, that we may all rightly confess the one almighty and true Lord, one Orthodox faith, and receive one baptism in the name of the Holy Trinity for our salvation.

This passage has special force against heretics. Having broken or destroyed the bonds of peace, they imagine that they preserve the unity of the Spirit. Yet the unity of the Spirit is preserved in the bond of peace. Indeed, when we do not say the same thing, and one says, "I am of Paul," another, "I am of Apollos," and another, "I am of Cephas" (1 Cor 1:12), we divide the unity of the Spirit and tear it into parts.

Perhaps someone will immediately raise an objection. How is grace varied and how are its gifts different, when the unity of the Spirit must be preserved? It is true that there are different gifts, but in the same Spirit. There are different ministries, but the same Lord. There are many different workings, but the same God, Who works all things in all (1 Cor 12:4 and following).

His words, "one body, one Spirit," are understood either simply of the body of Christ, which is the Church, or of the body which He deigned to take from the Virgin. This is so that no one may think that He became incarnate as many times as He appeared in the Old Testament. And there is one Holy Spirit, the one distributor and sanctifier of all.

Or perhaps by one body are meant the life and works which in Greek are called praktikos bios. By one spirit are meant knowledge and contemplation, which in the proper sense are centered in the heart and are called by them theoria. Therefore, when someone is a member of the Church and is not separated from her one spirit, such a one will be in the one hope of the calling.

The question is asked: how can there be one hope of the calling, when there are many mansions with the Father? To this we shall say that the one hope of the calling is the kingdom of heaven, as the one house of the Father. In the one house there are different mansions. For one glory belongs to the sun, another to the moon, and another to the stars (1 Cor 15:41).

In a more subtle sense, one may also point to this. At the end of things all must be restored to their former state, when we all form one body and are transformed into a perfect man. Then the Savior's prayer for us will be fulfilled: "Father, grant that as I and Thou are one, so these also may be one in Us" (Jn 17:21).

I am not unaware that in the words I have explained, "Endeavoring to preserve the unity of the Spirit in the bond of peace," very many understand not the Holy Spirit, but the disposition of mind and feeling. According to this, all believers had one soul and one heart (Acts 4). Likewise, the Apostle instructs the virgin to be holy in body and spirit (1 Cor 7:34), that is, in the works of the body and the disposition of thought.

Yet the general explanation may also be applied to a particular interpretation. She must preserve the unity of the spirit in the bond of peace, which is not carried away by every wind of doctrine. She must not, like a fool, change like the moon, serving now the devil and now God. Rather, let her have one body for good works, and always present her flesh as a temple to God. And let her have one spirit, always feeling the same in the one hope of the calling. Then, never wavering about the promises, she will believe with a firm mind in the resurrection and the restoration of all.

"In the bond of peace" means preserving mutual concord or peace among themselves. Whoever loves to keep peace and concord with others does not love divisions in understanding the truths of faith. He readily receives the counsels and persuasions of brotherly love. Where there is no bond of peace, division easily arises in opinions and convictions concerning the truths of faith. There one usually finds obstinacy in one's own opinions, rejecting counsel and persuasion.

Second, Eph 4:7-10. Since each of the believers, as an individual member in the organism, is given a special grace or gift from the Christ who died, rose, and was glorified, for the common and harmonious growth of that organism. "Therefore it is said: 'When He ascended on high, He led captivity captive and gave gifts to men,'" and so forth.

As a prisoner, the Apostle beseeches the Ephesians to live as Christians. As an Apostle, he reminds them to walk worthily of their calling. "What do I ask? Not what concerns me, but what concerns you, that you walk worthily of the calling. For you have been called to sit with Christ and to reign with Him. You must not disgrace your dignity by deeds unworthy of Christ" (Theophylact). "Love the manner of life corresponding to the calling. Do not mock the benefaction by a lawless life" (Theodoret).

"This manner of life worthy of the calling is here the loving mutual communion and mutual cooperation of all." "As egoism, which divides and isolates, is chiefly expressed in pride, so self-denial, which conditions mutual communion, is expressed most of all in humility. This is why the Apostle places humility first." "In second place the Apostle sets meekness, as the first fruit of humility. In third place the Apostle sets long-suffering, or greatness of soul. This gift is given for struggle over oneself, which Saint Paul elsewhere expresses thus: 'Do not be overcome by evil, but overcome evil with good' (Rom 12:21). Experiences of overcoming evil with good give invincibility against evil. Bearing with one another could seem like an indifferent attitude toward others. But the Apostle removes this and commands us to bear with one another in love, as a mother bears everything while caring for her child" (Bishop Theophan).

"There is endurance for everything only where there is love. Everything is easy for people bound together by the bonds of love." "The Apostle wants to unite us all with the bonds of love. He wants us to be bound not by peace alone, but so that we all have one soul. These are beautiful bonds. They unite us both with one another and with God. These bonds do not burden or constrain the hands bound by them. On the contrary, they give them greater freedom, open a wider field of action, and make prisoners more joyful than the free. Neither heaven, nor earth, nor death, nor anything else can break this union. It is higher and stronger than all things" (Chrysostom).

The Ephesians can see how high their calling and state are from what the Apostle said above. Before the foundation of the world they were appointed for adoption by God. After turning to Christ, they were sealed by the Holy Spirit as lawful heirs of heavenly blessings. From guests and strangers, they became true citizens and family members in the house of God. In order not to lose these advantages, they must lead a holy life.

In what does this holiness of life consist? First, Christians must always keep in mind and heart that they owe all their advantages to the one God. This is humility, and they must not exalt themselves above others. Second, they must be meek toward others and serve others. Even more, they must be long-suffering toward various kinds of offenses. Finally, they must not merely show forbearance to one another, but do so with love. Without love, forbearance ceases to be truly Christian.

It should be noted that the Apostle joins the virtues of humility and meekness, patience and forbearance. He does this because these virtues truly have an inner connection. Meekness without humility would be falsehood. But what are humility and meekness without patience and constancy? Could they then have especially important results? Would not one manifestation of impatience spoil the labor of many years? Finally, a person accustomed to bearing offenses patiently begins in practice to show forbearance toward another's needs and weaknesses: "bearing," anechomenoi.

Having been established in these virtues, Christians receive the strength to preserve concord. The latter is conceivable only with the virtues named above, which bind the firm bond, syndesmos, of peace. This bond holds together and draws toward one center the various constituent parts of the Church.

What is this unity of the Spirit? If by spirit we understand the human spirit, then unity of spirit means inward unity of heart, as distinct from an outward bond. To be humble and meek, to bear unpleasant things, to endure one another, and to help one another is a manner of action strong enough to maintain peace among you. Yet you must not strive only for peace. In this peace, in this bond of peace, there must also be unity of spirit among you. You must be joined in heart. You must have one spirit and one soul.

Unity, enotes, properly means oneness, unity, sameness. If we divide the spirit into its spiritual components, thoughts, aspirations, and tastes, unity of spirit points us to oneness of mind, one disposition, and one soul. In the Apostle's word we receive a commandment to preserve one way of thinking and viewing things. We must have the same dispositions, intentions, desires, feelings, and sympathies. All must find delight in the same things. In a word, there must be no inward separation or isolation from others. Each must have only what belongs to all.

This oneness of inward disposition will bind everyone together and strengthen the bond among all, the syndesmon. This will give a firm foundation to unbroken peace. The bond of peace is the outer side. Its soul is unity of spirit. Only in this way can one body be formed from all.

Chrysostom says: "What is the unity of the Spirit? As the soul in the body embraces all things and gives a certain unity to the diversity that comes from the difference of bodily members, so it is here. Yet the soul is also given in order to unite people. The elder and the youth, the poor and the rich, the child and the adult, husband and wife, and every being endowed with a soul, are something one. This unity is greater than bodily unity. The former kinship is higher than the latter. There is greater perfection in spiritual unity. As fire, when it falls on dry wood, turns it into one burning body, but has no effect on wet wood and does not unite it, so it is here. Coldness of soul does not aid union, but warmth of soul generally draws everyone to itself. From this comes the warmth of love. The Apostle wants to unite us all by the bonds of love. He wants us to be bound not by peace alone, but for all to have one soul. These are beautiful bonds. They unite us both with one another and with God. These bonds do not burden or constrain the hands bound by them. On the contrary, they give them greater freedom, open a greater field for activity, and make the prisoners more joyful than the free. Neither distance of place, nor heaven, nor earth, nor death, nor anything else can break this bond. It is higher and stronger than all. Flowing from unity of soul, it can at one and the same time embrace many. Hear what Paul says: 'You are not restricted by us'" (2 Cor 6:12).

Some, however, understand by spirit the Spirit of God, or the grace of the Holy Spirit. In that case the thought here will be this: "You have all been counted worthy of one grace. One source pours forth various streams. Therefore, being guided by humility of mind and meekness, endure one another according to the law of love, and preserve the bond of peace" (Theodoret).

The bond of peace will make of you all one firmly joined vessel, capable of holding the streams of grace poured into you. The one Spirit of God fills you all. Strive to preserve Him in yourselves. For this purpose, preserve in every way the bond of peace among yourselves. When peace is no longer among you, you will be like a broken vessel. The Spirit of grace will depart from you, and you will again become fleshly. The Apostle says elsewhere: "Where there are envyings, rivalries, and divisions among you, are you not fleshly, and walking according to man?" (1 Cor 3:3).

Blessed Theophylact sets forth this thought in this way: "As in the body the spirit is the principle that joins and unites all, although the members are different, so also in believers there is the Holy Spirit, Who unites all. We differ from one another in origin, character, and occupation, yet through this Spirit we become one body. Therefore let us endeavor to preserve this unity through mutual peace among ourselves. If we do not have the bond of love and do not live in peace with one another, we shall destroy the unity which the Spirit has given us. Then it will be with us as if a hand or foot were separated from the rest of the body and cut off its union with the other members. We shall no longer be held together by the one Spirit."

When the Apostle says, "endeavoring to preserve," he "gives us to understand that this work is neither easy nor accidental" (Chrysostom). Nothing meets so many obstacles as preserving the bond of peace and the unity of the Spirit. Much prudence, exertion of the will, self-mastery, and all-round circumspection are needed for this. "Without special zeal and labor we shall not preserve peace" (Theophylact). This is so at the beginning. Later, peacefulness becomes character and disposition. Then it is no longer easily disturbed by anything.