§ 40. ΤΗΕ ONE Bopy, ΟΕ MANY MEMBERS, xii. 12-20. The manifold graces, ministries, workings (4 ff.), that proceed from the action of the Holy Spirit in the Christian community, stand not only in common dependence upon Him (§ 39), but are mutually bound to each other. The Church of Christ is “the body” for the Spirit of God; and these operations are its correlated func- tional activities (12 f.). Differentiation is of the essence of bodily life. The unity of the Church is not that of inorganic nature,—a monotonous aggregation of similars, as in a pool of water or a heap of stones; it is the oneness of a living organism, no member of which exercises the same faculty as another. Without ‘many members,” contrasted as foot with hand or sight with smell (14-17), there would be no body at all, but only a single monstrous limb (19). In God’s creative plan, it is the integration and
δοο
{ Mt. iii. rr
. , 9 ας ~ A x ea δὲ τὰ "µέλη τοῦ σώματος τοῦ} ἑνὸς πολλὰ ὄντα Ev ἐστι
xi. 16.
μη a Γι < Roatan ‘ ‘ > me.’ m , m See vv, σώμα, ούτω καὶ ὁ Χριστός: 13. καὶ γὰρ ἐν "' ἑνὶ ™ Πνεύματι
9,11; ἐν ἡμεῖς πάντες "εὶς ™ πν., εν’ ~
σωμ., Ebb. iy Πνεῦμα θα ὁ (σθ 4 n See x.2. Πνεύμα εποτι ° ο See x. 32. iB aid Je p Eph. vi. 18
(with ειτε); Gal. iii. 28; Col. iii. 11; Rev. vi. 15, xiii. 16, xix. 18. etre.
ἓν ''σῶμα
=” ἐβαπτίσθημεν, εἴτε ° loudator
BY σ tad 4 εἴτε ° Ἕλληνες, cite ? δοῦλοι etre ” ἐλεύθεροι, καὶ πάντες Seis” ἐν
14. καὶ γὰρ τὸ σῶμα οὐκ ἐστὶν ἓν * µέλος
1. 4. For acc. with pass. (without εις), 2 Th. ii. 15; Heb. vi.g; Rev. xvi.g; Mk. x. 38; Lk. xii. 47.
Om. τον ενος all uncc. but XcD, Hil., Ambrst..(ex uno corpore).
Σο. εις all uncc. but DeKL.
Σεις εν ποµα: a number of minn., with Macarius and (virtually) Clem. Al. * εφωτισθημεν, L, and several minn.; A, εσµεν.
reciprocity of a multitude of distinct organs that makes up the physical and the social frame (18 ff).
Ver. 12. ‘The one Spirit,’ the lead- ing thought of § 39, suggests the’ simili- tude of ‘‘the body” for the Church (called in ch. iii. the tillage, building, temple of God), since this is the seat of His multifarious energies. In the Eph. and Col. Epp. τὸ σῶμα becomes a fixed title for the Christian community, setting forth its relation both to the inhabiting Spirit and to the sovereign Head; as yet it remains a plastic figure. Aristotle had applied this image to the State, the body politic ; and the idea was a Gr. common- place. The Ap. is still insisting on the breadth of the Holy Spirit’s working, as against Cor. partisanship and predilection for miraculous endowments; hence the reiterated ἓν and πολλά, also the em- phatic πάντα of the second clause: “' but all the members of the body, many as they are (πολλὰ ὄντα), are one body”. In applying the comparison, Paul writes not as one expects, οὕτως 7 ἐκκλησία or οὕτως ἡμεῖς, but with heightened solem- nity οὕτως καὶ 6 Χριστός, “so also is the Christ!" ‘‘ Christ stands by meto- nomy for the community united through Him and grounded in Him” (Hn.). This substitution shows how realistic was P.’s conception of believers as sub- sisting “in Christ,” and raises the idea of Church-unity to its highest point; ‘‘all the members are instinct with one per- sonality ’’ (Ed.): cf. Gal. ii. 20, 2 Cor. xiii. 3, 5, for this identification in the case of the individual Christian. The later representation of Christ and the Church as Head and Body is implicit in this phrase. For Χριστὸς with art., cf. i, 12, x. 4, etc.; also Eph. v. 23 ff.
Ver. 13. καὶ γὰρ ἐν ἑνὶ Πνεύματι κ.τ.λ.: ‘For indeed in one Spirit we all