Ver. 3. σπουδάζοντες τηρεῖν τὴν ἑνό- τητα τοῦ πνεύματος: giving diligence to keep the unity of the Spirit. Further de- scription of the mutual forbearance in re- spect of the inward effort required, but introducing also the larger, fundamental idea of unity. σπουδάζω, which conveys the idea of exertion, is better rendered “ giving: diligence ” (RV) or ‘earnestly striving” (Alf.), than ‘endeavouring ”’ (AV). τηρεῖν = keep, in the sense of maintaining with watchful care; sug- gesting also that what is to be keft is something already in our possession. τοῦ Πνεύματος is the gen. of originating cause, = the unity which the Spirit pro- duces or works, and here the oneness in feeling, interest and purpose which is appropriate to the oneness in doctrine and privilege whereof the readers are immedi- ately reminded. Commentators, even of the rank of Calvin, have interpreted the πνεύματος here as the human spirit, the Christian spirit of concord; while others (De Wette, etc.) have taken it to denote the spirit of the Christian com- munity. But the ἓν Πνεῦμα of the
μετὰ ™ σπουδάζοντες ™
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᾿βάξραδυν πεῖ ies ual i 1 Cor. iv.
21 reff. ; τηρεῖν τὴν ια. τοῦ τι χΙῖν. 4. 1ἓν σῶμα καὶ vk Rom. ii. 4
in Paul; 1 Term and constr., Matt. xvii. 17; Isa. Ixiii. 15. πι Gal. ii. το; n=1 Cor. vii. 37; 2 Cor. xi. 9; 1 Thess. p Acts viii. 23; Col. ii. 19, iii. 14 only; Isa.
τ Ch. ii. 18 reff.
Dam., etc.; mpav-
following verse, the general NT doctrine of the Spirit of God as operating in the believer and in the Church (cf. ii. 22), and the analogy of such passages as 1 Cor. xii. 13, point clearly to the Holy Spirit.—év τῷ συνδέσμῳ τῆς εἰρήνης : in the bond of peace. This is not to be attached to the next verse (Lach.), a connection which would again disturb the symmetry of the participial sentences and rob some of the statements which follow of their appropriateness. It defines the way in which the unity is to be kept. The ἐν is not the instrumental ἐν, = ‘“‘ by means of the bond of peace’”’; : but, as in ἐν ἀγάπῃ, the local ἐν or that of relation specifying the sphere (EIl.), or the ethical relation (Mey.) in which the unity is to be maintained. The εἰρήνης might be the gen. 0b7.,= “‘ the bond by which peace is kept,” to wit, love (Beng., etc.). But it is best understood as the gen. of appo- sition (Mey.), οτ identity (Ell.), = “ the bond which7s peace”. The unity, there- fore, which is wrought among these Ephesians by the Spirit of God will be theirs in so far as they make peace the relation which they maintain one to another, or the bond in which they walk together. In Col. iii. 14 love is the “ bond of perfectness”’ ; but the construction and the idea are different here.
Ver. 4. ἕν σῶμα καὶ ἕν πνεῦμα: There is one body and one Spirit. This is not to be taken as part of the exhortation, ἐστέ or γίνεσθε being understood (Calv., Est., Hofm., etc.); for that would not be con- sistent with the following εἷς Κύριος, εἷς Θεός. Itisa positive statement, made all the more impressive by the lack of γάρ or any connecting particle, and giving the objective ground, or basis in fact, on which the walk in lowliness, meekness, long- suffering and loving forbearance is urged, and of which it should be the result. The σῶμα is the whole fellowship of believers, the mystical body of Christ (cf. ii. 16 RON; πας Σ στ κ αρ ΧΙ} 1 ΟΌΪ-
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