One God and Father of all, who is above all, and through all, and in you all.

and one God and Father of all, who rules over all, acts through all, and dwells in all.

Unus Deus et Pater omnium, qui est super omnia, et per omnia, (vel, super omnes et per omnes,) et in omnibus vobis.

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.

One God - The same God; therefore there should be unity. Were there many gods to be worshipped, there could be no more hope of unity than there is among the worshippers of Mammon and Bacchus, and the various other idols that people set up. People who have different pursuits, and different objects of supreme affection, can be expected to have no union. People who worship many gods, cannot hope to be united. Their affections are directed to different objects, and there is no harmony or sympathy of feeling. But where there is one supreme object of attachment there may be expected to be unity. The children of a family that are devoted to a parent, will be united among themselves; and the fact that all Christians have the same great object of worship, should constitute a strong bond of union among themselves - a chain always kept bright.
And Father of all - One God who is the Father of all; that is, who is a common Father to all who believe. That this refers to the Father, in contradistinction from the Son and the Holy Spirit, seems evident. The Spirit and the Son are mentioned in the previous verses. But the fact that the "Father of all" is mentioned as "God," does not prove that the Spirit and the Son are not also endowed with divine attributes. That question is to be determined by the attributes ascribed to the Son and the Holy Spirit in other places. All sincere Christians worship "one" God, and "but" one. But they suppose that this one God subsists as Father, Son, and Holy Spirit, united in a mysterious manner, and constituting the one God, and that there is no other God. That the Father is divine, they all hold, as Paul affirms here; that the Son and the Holy Spirit are also divine, they also hold; see the John 1 note; Hebrews. 1 note; Philippians 2:6 note; Romans 9:5 note. The meaning here is, that God is the common Father of "all" his people - of the rich and the poor; the bond and the free; the learned and the unlearned. He is no respecter of persons. Nothing would tend more to overcome the prejudices of color, rank, and wealth, than to feel that we all have one Father; and that we are all equally the objects of his favor; compare notes on Acts 17:26.
Who is above all - Who is supreme; who presides over all things.
And through all - He pervades universal nature, and his agency is seen everywhere.
And in you all - There is no one in whose heart he does not dwell. You are his temple, and he abides in you; see Ephesians 2:22; notes, 1-Corinthians 6:19. The argument here is, that as the same God dwelt in every heart, they ought to be one. See this argument beautifully expressed in the Saviour's prayer, John 17:21; compare John 14:23.

One God - The fountain of all being, self-existent and eternal; and Father of all, both Jews and Gentiles, because he is the Father of the spirits of all flesh.
Who is above all - Ὁ επι παντων· Who is over all; as the King of kings, and Lord of lords.
And through all - Pervading every thing; being present with every thing; providing for all creatures; and by his energy supporting all things.
And in you all - By the energy of his Spirit, enlightening, quickening, purifying, and comforting; in a word, making your hearts the temples of the Holy Ghost. Some think the mystery of the blessed Trinity is contained in this verse: God is over all, as Father; through all, by the Logos or Word; and in all, by the Holy Spirit.

One God and Father of all, who [is] (c) above all, and (d) through all, and (e) in you all.
(c) Who alone has the chief authority over the Church.
(d) Who alone pours forth his providence, through all the members of the Church.
(e) Who alone is joined together with us in Christ.

One God and Father of all,.... That there is but one God is the voice of nature and of revelation; and may be concluded from the perfections of deity, for there can be but one eternal, infinite, immense, omnipotent, all-sufficient, perfect, and independent Being; and from one first cause of all things, and the relations he stands in to his creatures: there is but one God, who is truly, and really, and properly God, in opposition to all nominal and figurative deities, and which are not gods by nature, and to the fictitious deities and idols of the nations; and there is but one God of Jews and Gentiles; nor is the unity of the Godhead inconsistent with a trinity of persons in it: and this one God is the Father of all; the Father of all mercies, and of all spirits, both angels and souls of men; and he is the Father of the Lord Jesus Christ, and of all the elect in him: and seeing that they have all one covenant God and Father, who has predestinated them to the adoption of children, and who has put them among the children, and adopted them into his family, and stand in the same relation to him, and enjoy the same privileges, they ought to love as brethren:
who is above all; which may denote the superior excellency of his nature, not above his Son and Spirit, who are of the same nature with him, but above angels and men; and the extensiveness of his government, over all creatures in general, and over his church and people in particular:
and through all; the Arabic version renders it, "taking care of all"; which may have respect to his providence, which is either universal, and reaches to all creatures his hands have made; or special, and concerns his own chosen people, who belong to his family, and to whom he stands in the relation of a covenant God and Father: or this clause may refer to the perfections of his nature, which appear through the whole of the salvation of all the chosen ones; as his wisdom, love, grace, mercy, justice, holiness, truth, and faithfulness:
and in you all; which is to be understood, not of his being in his creatures, by his powerful presence, which is everywhere supporting them; but of the gracious union there is between him and his people, and of his gracious inhabitation in them by his Spirit. The Vulgate Latin, Syriac, and Arabic versions, the Complutensian edition, and some copies, read, "in us all"; and the Alexandrian copy, and the Ethiopic version, read only, "in all".

above--"over all." The "one God over all" (in His sovereignty and by His grace) is the grand source and crowning apex of unity (Ephesians 2:19, end).
through all--by means of Christ "who filleth all things" (Ephesians 4:10; Ephesians 2:20-21), and is "a propitiation" for all men (1-John 2:2).
in you all--The oldest manuscripts omit "you." Many of the oldest versions and Fathers and old manuscripts read, "in us all." Whether the pronoun be read or not, it must be understood (either from the "ye," Ephesians 4:4, or from the "us," Ephesians 4:7); for other parts of Scripture prove that the Spirit is not "in all" men, but only in believers (Romans 8:9, Romans 8:14). God is "Father" both by generation (as Creator) and regeneration (Ephesians 2:10; James 1:17-18; 1-John 5:1).

One God and Father of all - That believe. Who is above all - Presiding over all his children, operating through them all by Christ, and dwelling in all by his Spirit.