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Eph_4:4, on to Eph_4:6. Objective relations of unity, to which the non-compliance with what is demanded in Eph_4:3 would be contradictory,[200] and which are consequently meant to incite towards compliance,—but without γάρ (comp. Dissen, ad Pind. Exc. II. p. 277), which gives greater animation to the discourse. The simple ἐστί is to be supplied (comp. 1Co_10:17); for the discourse is not hortatory, as it is taken to be by Pelagius, Theophylact, Oecumenius, Calvin, Camerarius, Estius, Zachariae, Morus, Koppe, and others, including Hofmann, Schriftbew. II. 2, p. 128, with which Eph_4:5-6 would not be in accord; for the same reason also the words are not to be attached appositionally to σπουδάζοντες (Bleek), but they are independent and purely assertive: there is one body and one Spirit. On ἓν σῶμα , by which the totality of Christians as corpus (Christi) mysticum is meant, comp. Eph_2:16; Rom_12:5; 1Co_10:17; 1Co_12:13; on ἓν πνεῦμα , which is the Holy Spirit, the Spirit of that corpus mysticum, Eph_2:18; 1Co_12:13. The explanation: “one body and one soul” (“quasi diceret, nos penitus corpore et anima, non ex parte duntaxat, debere esse unitos,” Calvin), is excluded, as at variance with the context, by the specifically Christian character of the other elements, and rendered impossible by the correct supplying of ἐστί (not esse debetis).
καθὼς καὶ ἐκλήθ . κ . τ . λ .] with which unity ( ἓν σ . κ . ἓν πν .) the relation also of your calling is in keeping (comp. Col_3:15), which took place by the fact that ( ἐν instrumental, see on Gal_1:6) one hope (namely, that of the eternal Messianic bliss) was communicated to you; for all in fact were called by God to this very Messianic σωτηρία (Php_3:14).
τῆς κλήσ . ὑμῶν ] genitive, as at Eph_1:18. Bengel, we may add, aptly remarks: “Spiritus est arrhabo, atque ideo cum ejus mentione conjongitur spes haereditatis.” Comp. also Clem. Cor. I. 46.
[200] These set forth—(1) the church itself constituted on the footing of unity—one body, one Spirit, one blessed consummation, ver. 4; (2) means, by which the constitution of it as an unity is produced and preserved—one Lord, one faith, one baptism, ver. 5; (3) the supreme ruler, disposer, and sustainer of this entire unity—one God and Father, etc., ver. 6. Observe the threefold tripartite arrangement.