s1 Cor. vii. πνεῦμα, καθὼς Kal! ἐκλήθητε "ἐν μιᾷ ἐλπίδι τῆς " κλήσεως ὑμῶν" Thess. ἵν. 5. εἷς κύριος, μία πίστις, ἓν βάπτισμα, 6. εἷς θεὸς καὶ; πατὴρ 7.
1 και (after καθως) om. Β 19, 32, 39, 43, 55, 114, 213-38, al., Vulg., Syr., Goth.,
Chr.,, Ambrst.
2 After θεος om. και 38, 47, 114, Syr., Ar.-erp., Eth., Chr.-text, Iren., Euseb,
i. 24). The Πνεῦμα, as in ii. 18, is the Holy Spirit who is in the Church and in whom we are “ baptised into one body” (1 Cor. xii, 13). The idea that this great sentence means only that we are to be united so as to be one body and one soul, though supported by Calvin, is out of harmony with the larger scope of the following verses, and in any case stands or falls with the view that this verse is part of the exhortation.—Kads καὶ ἐκλή- θητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν: even as also ye were called in one hope of your calling, καθὼς (late Greek for the καθά, καθό, καθάπερ of the Atticists and the earlier writers; cf. under i. 4, ili. 3 above) illustrates and enforces the unity as something entirely in accordance with their calling, the καί marking this as a second thought suggested by the first. The ἐν may be instrumental (so Mey., referring to Gal. i. 6), the point then being that the calling came by means of one hope, viz., that of the Messianic sal- vation. But it is rather = im, expressin the ethical domain or element in whic the calling took place (Ell.). The κλήσ- ews is the gen. of origin or efficient cause, = the hope originated or wrought in you by your calling, as in i. 18 (EIil., Mey.); rather than the gen. of possess.,= the hope belonging to your calling. The fact that, when they were called out of heathenism, one and the same hope was born in them, is a fact in perfect keeping with the unity of the Christian body and the unity of the Divine Spirit operating in it, and the one confirms and illumines the other.
Ver. 5. εἷς Κύριος, μία πίστις, ἕν βάπτισμα: one Lord, one faith, one τ". tism. “Οπε Lord,” that is Christ, He alone and He for all equally whether Gentile or Jew. ‘One faith,” i.¢., one belief having Him as its object; πίστις having here its usual subjective sense of saving trust, not =that which is believed, the Christian doctrine or creed (Grot.)— a meaning which is at the best very rare in the NT and not quite certain even in most of the passages usually cited in sup- port of it (Acts vi. 7; Gal. i. 23; 1 Tim. 1. 4, 19, ii. 7, iv. 1, 6, v. 8, vi. 10, 21), but most probable in Jude iii. 20. ‘One
baptism "—the rite, one and the same for all, by which believers in Christ are admitted into the fellowship of His Church, and which is described as “ into Christ” (Rom. vi. 3; Gal. iii. 27), into His name (Acts x. 38, 48, xix. 5), into the ‘*name of the Father and of the Son and of the Holy Ghost ” (Matt. xxviii. το). No mention is made of the Lord's Supper. This is the more remarkable in view of the fact that elsewhere it is referred to as a token of unity (1 Cor, x. 17). Various explanations of the omission have been given—e.g., the desire to preserve the rhythmical form of the sentence, together with the fact that the Lord’s Supper did not as yet stand by itself, but was com- bined with ordinary Christian meals (Mey.); the fact that it was more a re- presentation than a condition of unity (De Wette) ; the consideration that it is not like baptism an initial, (oe rite, but one that comes to be observed after admission (Harl.), None ofthese reasons can be called satisfactory, nor have we the materials for an adequate explana- tion. Ver. 6. εἷς Θεὸς καὶ πατὴρ πάντων: one God and Father of all. This supreme name, Θεὸς or ὁ Θεὸς καὶ πατήρ, is used both absolutely (1 Cor. xv. 24; Eph. v. 20; Jas. i. 27), and with defining terms, e.g., τοῦ Κυρίου ἡμῶν, i. x. (Rom. xv. 6; Eph. i. 3; 2 Cor. 1. 3; 1 Pet. i. 3), ἡμῶν (Gal. i. 4; Phil. iv. 20; 1 Thess. iii. 11, 13; 2 Thess. ii. 16), πάντων (here; cf. the longer designation εἷς Θεὸς ὁ πατὴρ ἐξ οὗ τὰ πάντα, 1 Cor. viii. 6). Christian unity being here in view, the name ap- plies to the special Fatherhood of God in grace, not (with Holz., Abb.) to the universal Fatherhood of God and His relation to all men. Attention is rightly called by Mey. and others to the advance in the thought in these verses from Church to Christ, and from Christ to God who is One in the highest and most absolute sense—the One source of life and good in all His people, the one to whom both Christ and the Spirit are related.—é ἐπὶ πάντων, καὶ διὰ πάντων, καὶ ἐν πᾶσιν ὑμῖν: who is over all, and through all, and in [you] all. The ὑμῖν of the TR (following some cursives and