then, I urge you
The word "urge" comes from the Greek "parakaleo," which means to call alongside, exhort, or encourage. This is not a mere suggestion but a heartfelt appeal from Paul. The use of "then" connects this exhortation to the preceding chapters, where Paul laid out the theological foundation of the believers' identity in Christ. This urging is a call to action, a transition from doctrine to practice. It reflects the pastoral heart of Paul, who desires that the Ephesians live out their faith in tangible ways.

to walk in a manner worthy
The phrase "to walk" is translated from the Greek "peripateo," which means to conduct one's life or to live. In the Hebrew mindset, walking is often used metaphorically to describe one's way of life. "Worthy" comes from the Greek "axios," meaning having weight or value. Paul is calling the Ephesians to live lives that reflect the immense value of their calling. This is a call to ethical and moral integrity, aligning one's conduct with the high standards of the Christian faith. Historically, this reflects the early Christian emphasis on living distinctively from the surrounding pagan culture.

of the calling you have received
The "calling" refers to the divine invitation to enter into a relationship with God through Jesus Christ. The Greek word "klesis" implies a summons or a vocation. This calling is not just an individual experience but a communal one, as believers are called into the body of Christ. The phrase "you have received" indicates that this calling is a gift, not something earned. It is rooted in grace, as Paul elaborates in earlier chapters. This calling encompasses both the privilege of salvation and the responsibility to live as God's representatives on earth. Historically, this reflects the transformative impact of the Gospel, which called people from diverse backgrounds into a new, unified community in Christ.

Thus (a) the ground of that unity is laid in that spiritual communion of each soul with the "one Spirit," the "one Lord," and the "one God and Father of all," which underlies all outward ordinance, and which no power of man can either give or take away, (b) The means of entering that unity is the "one baptism," ordained by Christ Himself, universal in the Christian world, capable of being ministered (though irregularly) by any Christian hand, (c) The graces, which in germ are conditions, and in full growth are effects, of such unity are the "one hope," the "one faith," the one "bond of peace" or charity. These last most of all depend on the "fellow-working" of man--primarily in the soul receiving them, and secondarily in all who can influence it for good and for evil.

We have here a perfect and exhaustive exposition of the unity of the Church, on which depend the other qualities of "Holiness," "Catholicity," and "Apostolicity" ascribed to it in the Creed. In other passages the essential life of the Church is attributed, now to the revelation of the Father (Matthew 16:17-18), now to the indwelling presence of the Son (Matthew 28:20), now to the gift of the Holy Ghost (Acts 2:38-39). Here all are united in one comprehensive view. The order, however, is natural, not artificial. The exhortation to peace naturally leads to the conception of one Body, animated by the "one Spirit"; next, the remembrance of their calling leads to the "one Lord," who called them to Him in one faith and by one baptism; and all ends in the contemplation of the "one God and Father," who is not only above all and through all His creation, but specially in those who are adopted to a new sonship in Christ. (See John 14:22-23.) In its completeness and depth this passage stands alone. It is interesting to compare and contrast with it the equally celebrated passage occupying the corresponding place in the Colossian Epistle (Colossians 3:1-4), and to gather from this the mingled similarity and difference in the main idea of those two Epistles--the Ephesian Epistle dwelling especially on the unity and regeneration of the whole body, the Colossian Epistle on the sole Headship and Deity of Christ. . . .

(1) to ask God on their behalf that he would bestow on them the full measure of the blessing to which of his grace they were entitled (Ephesians 3:14-21); and

(2) to entreat them on God's behalf to live in a way befitting their high calling (Ephesians 4:6.). To this second application he proceeds now. The prisoner in the Lord. Not merely "of the Lord," but ἐν, Κυρίῳ, the usual formula for vital communion with Christ, indicating that his captivity was the captivity of a part or member of the Lord. An exhortation from such a prisoner ought to fall with double weight. Beseech you to walk worthy of the calling wherewith ye were called. Their call was to be God's people (comp. Romans 9:25); this not a mere speculative distinction, but one that must have practical form and that must lead to suitable fruit. True grace in the heart must show itself by true goodness in the life. They were not to conceal their religion, not to be ashamed of it, but to avow it and glory in it, and their lives were not to be disgraced by unworthy conduct, but to be brightened and elevated by their relation to Christ.

Parallel Commentaries ...