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“search the scriptures” John 5:39
This article continues the occasional series titled ‘Father of’ and the words above are an extract from Ephesians chapter 4 verse 6. Before considering the content of the verse, we shall look at its setting within the overall Epistle, and also within chapter 4.
The six chapters of Ephesians can be divided into two primary sections. Chapters 1 to 3 are entirely doctrinal; there is a complete absence of any exhortations. The subject matter centres around our wealth in Christ and our heavenly standing. Chapters 4 to 6 are mostly practical, and open with Paul, the prisoner of the Lord, beseeching the saints at Ephesus to ‘walk worthy of the vocation wherewith ye are called’. The focus of these chapters emphasizes our work for Christ and our walk on earth. However, although the second half of the Epistle is practical, verses 4 to 6 of chapter 4 bring to our attention a sevenfold doctrinal unity.
Just as the book as a whole can be divided into two equal sections, the same is true of the fourth chapter. In verses 1 to 16, attention is drawn to ‘unity in Christ’ and in verses 17 to 32, the emphasis centres on ‘conformity to Christ’. In relation to the unity in Christ, Paul expresses a desire for it to be maintained in verses 1 to 3 and then sets out a display of unity in verses 4 to 6. It is within this display of doctrinal unity that the words ‘one God and Father of all’ occur.
In chapter 2, we learn that a unity has been made from two parties that for centuries were incompatible and antagonistic to each other. In verses 4 to 6 of chapter 4, the apostle unfolds further truth in relation to this unity and it is a unity that is formed around the persons of the Godhead. Verse 4 refers to ‘one Spirit’, verse 5 to ‘one Lord’ and verse 6 to ‘one God and Father’.
To assist us in our consideration of the phrase ‘one God and Father of all’, and the remaining part of verse 6, we shall break it down into its component parts.
In contrast to the plethora of gods the Gentiles worshipped, there is only ‘one God’. Paul is teaching that there is not one god for the Jews and a different kind of god for the Gentiles. There is only one God. This is a truth that is emphasized in the prophecy of Isaiah. In chapter 45 verse 21, Jehovah declares, ‘there is no God else beside me’ and in chapter 46 verse 9, God declares, ‘Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me’.
Although the Old Testament presents aspects of the Fatherhood of God, for example in Malachi chapter 2 verse 10 we read, ‘Have we not all one father? hath not one God created us?’, yet the revelation of God as Father is much more pronounced in the New Testament. Maybe God is referred to as Father here because prior to conversion the Ephesians worshipped a female god; they worshipped the goddess Artemis, perhaps better known to us by the Roman name ‘Diana’.
There is a sense in which God is the ‘Father of all’ in the widest use of the word ‘all’ because He is the Creator. When Paul addressed the Athenian intelligentsia on Mars Hill, he said, ‘For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device’, Acts 17. 28, 29.
However, this reference to God as Father in Ephesians chapter 4 must be seen in the context of the unity of the Spirit and therefore it can only refer to those who are saved and members of the body of Christ. Converted Jews and converted Gentiles have access by one Spirit unto the Father. This is akin to what the apostle taught the churches of Galatia, ‘because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, “Abba, Father!”’, Gal. 4. 6 NKJV.
The remaining part of Ephesians chapter 4 verse 6 presents a threefold description of God, each part being introduced by a preposition. God is ‘above all, and through all, and in you all’.
God is preeminent. There is an infinite gulf between God and the highest created being, His transcendence is immeasurable. It is astounding to contemplate that we, mortal and finite creatures, can approach such an august and ineffable being and address Him not only as our God but as our Father.
This must differ from the final clause of the verse. It refers to God working out His purposes through us. God not only works for us but He also operates through us to achieve His objectives.
At the dedication of the temple, Solomon asked, ‘will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?’ 1 Kgs. 8. 27. How amazing it is to contemplate that the one whom the heaven of heavens cannot contain resides in each of us. We may not be aware of it - but it is true.
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