Ephesians 4:6

6. One God Again St. Paul takes care to fasten our salvation to Him who is above all heavens. He is dealing with late worshippers of Diana or Jupiter. This salvation hangs not from these idols. Nor is it a mere earthly system with no heaven-connected cord. It is bound to the throne of the Infinite.

And Father of all One of the traces of the fatherhood of God, which Gentilism had lost, is the idea that the name Jupiter is in origin Zeus-pater, God-father, or, rather, Sky-father, or Heaven-father. St. Paul restores the true fatherhood to his converted Gentiles, pointing them to the supreme Zeus-pater, whom no image could represent, and no temple hold.

Above… through… in The threefold members are unquestionably based in the Trinitarian thought. Beginning with the baptismal form, (Matthew 28:19,) thence taking that of the benediction (2 Corinthians 13:14) and the trisagion, (Revelation 4:8,) we have models according to which Paul’s trinal clauses should certainly be interpreted. See our note on the Sacred Three, vol. ii, p. 77. The accordance of the prepositions here with the Trinitarian Persons is obvious. The Father, as original creator, is above all; the Son, as agent, or manifest God, is through all; the Spirit, as Sanctifier, is indwelling. Yet while these trinal attributes may thus symbolize the tri-personality, they may still accordantly be considered in pure reference to the one God as Omnipotent, Omnipresent, and Immanent. As the Omnipotent, he is the essential force; as Omnipresent, he fills all space; as Immanent, he is the inmost basis of all substance and all existence. But we must never convert this Omnipresence, or Immanence in things, into an identity with things. For this identity with things is pantheism. It makes all things God. Pope’s lines

“All are but parts of one stupendous whole,

Whose body nature is, and God the soul,” etc.,

do truly express this divine Immanence, with great poetic beauty. They should never be charged with pantheism; they declare that God is in all things, but not that he is all things. But Emerson’s language

“He is the axis of the star;

He is the sparkle of the spar,

He is the heart of every creature;

He is the meaning of each feature;”

identifies God with things, the Creator with the creature. It identifies God with our own persons, and thence becomes self-deification. It identifies God with stocks and stones, and thence becomes fetichism.

In you all The you is rejected by the best readings.