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Exegetical and Hermeneutical Commentary of 1 Corinthians 12:13

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For by one Spirit are we all baptized into one body, whether [we be] Jews or Gentiles, whether [we be] bond or free; and have been all made to drink into one Spirit.

13. For by one Spirit ] Literally, in one Spirit, i.e. in virtue of His operation.

are we all baptized ] Literally, were we all baptized. All is the work of the Holy Spirit the first arresting of the thoughts and awakening the dormant instincts of the spirit of man, the gradual process whereby conviction is produced and strengthened, until at last the inquirer formally enrolls himself as a member of the Church of Christ, ‘which is His Body,’ Eph 1:23, and becomes entitled to all the privileges which belong to the members of that body. Cf. St Joh 3:3-5, and notes on ch. 1Co 1:5.

into one body ] “Does baptism teach of a difference between Christians? Does it not rather teach that all the baptized are baptized into one body?” Robertson.

whether we be Jews or Gentiles ] Literally, as margin, Greeks. Cf. Gal 3:28; Eph 2:12-17; Col 3:11. The Gospel of Christ was intended to abolish all national animosities, and to unite all men in one brotherhood, inspired by the Holy Spirit.

whether we be bond or free ] See notes on ch. 1Co 7:21-22.

and have been all made to drink into one Spirit ] The word into is omitted in many MSS. Some would translate, as in ch. 1Co 3:6-7, watered. Such is St Chrysostom’s interpretation. The usual signification of the word is to give to drink, as in ch. 1Co 3:2, and St Mat 10:42. But the aorist tense here, as well as the unusually large number of various readings, seems to lead to the conclusion that the reference is to Baptism (St Chrysostom refers it to Confirmation), and not, as the words would seem at first sight to imply, to the Holy Communion. If this be the case, they refer to the altered condition of him who has entered into fellowship with Christ. Henceforward the Holy Spirit becomes an abiding possession with him, guaranteed by the Christian covenant (see St Joh 3:3-5, as above, and 1Co 4:14, 1Co 7:38-39, 1Co 14:16-17 , 1Co 15:26, 1Co 16:7, and cf. St Mat 3:11) so long as he himself is willing to be bound by the terms of that covenant. This change of relation to God, involving as it does a change of habits, dispositions, tempers, nature, in fact, is called in Scripture the new birth.

Fuente: The Cambridge Bible for Schools and Colleges

For by one Spirit – That is, by the agency or operation of the same Spirit, the Holy Spirit, we have been united into one body. The idea here is the same as that presented above 1Co 12:7, 1Co 12:11, by which all the endowments of Christians are traced to the same Spirit. Paul here says, that that Spirit had so endowed them as to fit them to constitute one body, or to be united in one, and to perform the various duties which resulted from their union in the same Christian church. The idea of its having been done by one and the same Spirit is kept up and often presented, in order that the endowments conferred on them might be duly appreciated.

Are we all – Every member of the church, whatever may be his rank or talents, has received his endowments from the same Spirit.

Baptized into one body – Many suppose that there is reference here to the ordinance of baptism by water. But the connection seems rather to require us to understand it of the baptism of the Holy Spirit Mat 3:11; and if so, it means, that by the agency of the Holy Spirit, they had all been suited, each to his appropriate place, to constitute the body of Christ – the church. If, however, it refers to the ordinance of baptism, as Bloomfield, Calvin, Doddridge, etc. suppose, then it means, that by the very profession of religion as made at baptism, by there being but one baptism Eph 4:5, they had all professedly become members of one and the same body. The former interpretation, however, seems to me best to suit the connection.

Whether we be Jews or Gentiles – There is no difference. All are on a level. In regard to the grand point, no distinction is made, whatever may have been our former condition of life.

Bond or free – It is evident that many who were slaves were converted to the Christian faith. Religion, however, regarded all as on a level; and conferred no favors on the free which it did not on the slave. It was one of the happy lessons of Christianity, that it taught people that in the great matters pertaining to their eternal interests they were on the same level. This doctrine would tend to secure, more than anything else could, the proper treatment of those who were in bondage, and of those who were in humble ranks of life. At the same time it would not diminish, but would increase their real respect for their masters, and for those who were above them, if they regarded them as fellow Christians, and destined to the same heaven; see the note at 1Co 7:22.

And have been all made to drink … – This probably refers to their partaking together of the cup in the Lords Supper. The sense is, that by their drinking of the same cup commemorating the death of Christ, they had partaken of the same influences of the Holy Spirit, which descend alike on all who observe that ordinance in a proper manner. They had shown also, that they belonged to the same body, and were all united together; and that however various might be their graces and endowments, yet they all belonged to the same great family.

Fuente: Albert Barnes’ Notes on the Bible

1Co 12:13-20

For by one Spirit we are all baptized into one body.

Of union with Christ

Consider–

I. How Christs redemption is applied to a sinner. By uniting the sinner to Christ (1Co 1:30). Men must not think to stand afar from Christ, but must unite with Christ, and so partake of the redemption purchased by Him, as the poor widow drowned in debt, by marrying the rich man, is interested in his substance.

II. There is a real union betwixt Christ and believers. Consider–

1. The terms by which this union is expressed. Christ is said to be in believers (Col 1:27; Rom 8:10), and they in Him (1Co 1:30). He is said to dwell in them, and they in Him (Joh 6:54). They are said to abide in one another (Joh 15:4). Believers have put on Christ (Gal 3:27). They are so joined as to be one Spirit (1Co 6:17).

2. The several real and proper unions which it is resembled to. The vine and the branches (Joh 15:5); the head and the body (Eph 1:22-23); merit eaten and the eater (Joh 6:56); yea, to that betwixt Father and Christ (Joh 17:21).

3. If this union be not a true and real one, the sacrament of the supper is but a bare sign, and not a sea1.

III. What is that union. There are three mysterious unions in our religion–the substantial union of the three persons in one Godhead; the personal union of the Divine and human natures in Jesus Christ; the mystical union betwixt Christ and believers, which is that wherein Christ and believers are so joined that They are one Spirit and one mystical body (1Co 6:17 and text). In this union the whole man is united to a whole Christ. The believing soul is united to Him (Eph 3:17). His body also is united to Him (1Co 6:19; 1Th 4:14). They are united to Him in His Divine nature (Col 1:27), and in His human nature (Eph 5:30), and so through the Mediator unto God (2Co 6:16).

IV. The bonds of this union. All corporal union is made by contact; but Christ is in heaven, and we on earth, and so we can have no such union with Him; and if we had, what would it profit? (Joh 6:63.) But this union is spiritual (1Co 6:17), and so are the bonds of it. And they are two.

1. The Spirit on Christs part, whereby He taketh and keepeth hold of us (1Jn 3:1-24. ult.). And the distance betwixt Christ and believers, as great as is betwixt heaven and earth, cannot hinder the joining of our souls and bodies to His, since the Spirit is an infinite Spirit, everywhere present.

2. Faith on the believers part (Eph 3:17). Thereby the believer apprehends, takes, and keeps hold of Christ. It is by that we receive Christ (Joh 1:12), come unto Him (Joh 6:35), and feed on Him (verse 56). And its fitness for this.

V. The author and efficient cause of this union.

1. The Spirit of Christ comes in the Word, and enters into the heart of the elect sinner dead in sin (Gal 3:2).

2. That quickening Spirit works faith (Eph 2:8; Col 2:12). Hereby the soul lays hold on Christ, and actually unites with Him.

VI. The. Properties of this union.

1. A true, real, and proper union, not a mere relative one.

2. A spiritual union (1Co 6:17).

3. A mysterious union (Eph 5:32; Col 1:27).

4. A most close and intimate union (1Co 6:17; Joh 6:56; Eph 5:30).

5. An indissoluble union (Joh 10:28-29).

6. It is the leading, comprehensive, fundamental privilege of believers (1Co 3:23). All their other privileges are-derived from and grafted upon this–their justification, adoption, sanctification, and glorification. (T. Boston, D.D.)

Unity in Christ the secret of mans life: all one by faith in Christ, the one life of all

There is a joy familiar to you, from the experience of daily life, which may assist you in understanding the nature of the blessing to be derived from the Lords Supper. All of you have felt refreshed by meeting a friend. The very sight of him may have done you good, like a medicine. If you have ever tasted the blessedness of communion with a Christian friend, you will understand still better the nature of this spiritual food. The Ethiopian eunuch tasted it when he went on his way rejoicing, after Philip had come up into his chariot, and conversed with him about the One of whom he was reading. Still more did the two disciples learn the lesson on the way to Emmaus, where they met with Jesus, although in the guise of another-man, a fellow-traveller on the road. They had meat to eat of which others knew nothing, while He was thus manifesting Himself to them in another way than He does to the world. They and He were becoming one in spirit. They were growing up into Him, drinking into His spirit. Before they parted they had become one.

I. Elsewhere, as well as at the communion table, communion with Christ makes Christians one, and so feeds their spirits. This oneness is food to mans spirit, and is to be found in Christ alone, so that it is the secret of true Christians. All men in their spirits are seeking this oneness, more or less conscious that it is the food of their spirits, the secret of happiness; in fact, eternal life. Without faith in Christ this oneness is not attained at all, and therefore mans spirit, starved, stinted of its appropriate nourishment, remains unsatisfied, and is tormented with unquenchable longings, and disappointment in all the broken cisterns to which he resorts. Faith it is that gives friendship its substance, its strength, its eternal life; that alone keeps man from hungering and thirsting after some better nourishment suited to his spirits immortal nature and eternal longings. Faith alone binds the bond of perfectness between master and servant, between buyer and seller, between ruler and subject, between the citizens of one community or the members of one Christian Church. In all these, and the other channels of intercourse between man and man, without faith love is awanting, or is impure and imperfect. The parties, therefore, do not become one. For love is unity. Mans delusion is to expect unity without love, and love without faith. Men know that they cannot be happy till they become one; but they believe that they can become one without drinking into Christs one spirit, without being rooted and grounded in the love of God, without becoming one as the Father and the Son are one, through faith beholding in the Son the revelation of the Father, claiming sonship in Christ, and, therefore, brotherhood in the Lord, and thus coming to reconciliation in the Redeemer. Communion with Christ alone feeds mans spirit; and it is food in proportion to his faith, and love, or charity. It is food by bringing him in spirit and in truth into Gods presence, into the secret of the Lord, into the revelation of Gods grace and glory in the covenant, and in the kingdom, into conscious fellowship with the Father, and with His Son Jesus Christ, in all his fellowship with his fellow-Christians and fellow-men.

II. Sacramental communion brings all into one, and, so far as it does so, is a communion feast–faith discerning the Lords body–believers there and thus becoming one in spirit.

1. They feast by coming, through Christs body and blood discerned by faith, all to one Father. Saw you ever the child that was long away from home in the moment of his glad return, rushing into his mothers arms, pressed to his fathers bursting heart, welcomed back into the bosom of the family that have been counting the years of his absence, and watching for the blessed hour when they shall see him again, one of their circle in everything? Did not the soldier thus returning, from this or that battle-field and long campaign, find it food to his drooping heart to feel himself one again, and still one as ever, or more than ever, with those whom he loved and left behind sorrowing? Still more did not the prodigal, received back to forgiveness, live again, breathe freely, return to life and renew his strength, as he heard his fathers lips once more pronounce, My son, and knew that there was a fathers heart still welcoming him upon earth, however unworthy he had proved himself by his misconduct? So it is to the communicant in the bread and wine of the communion. They point to the body broken for him, to the blood of the new covenant shed for the remission of his sins, and thus to the bond of perfectness between him and the living God his Father in heaven. They bring him near consciously, and ill spirit, to that Father.

2. They feast by coming, through Christs body and blood discerned by faith, to one another, and nearer all to one another. It is a family feast, one Fathers board spread for all the members of His one family, without respect of persons. All are brethren, who are to sit side by side at one table, eat one common bread, and drink one cup of communion, the cup of brotherhood. Without the spirit of brotherhood we have nothing better than the shadow. Our feast is a counterfeit, a work of the flesh. Nay, it is worse, a substitution of the lust of the flesh for the love of the Spirit. Little children, love one another. This is the feast. It is a feast of love; and those only who love one another in the Lord are communicants here; those only have communion in the body and blood. The new commandment is the law of the communion table, the bond of perfectness in the new covenant.

3. They feast by coming near, or nearer, through the body and blood discerned by faith, to that kingdom of God in which all are one. In that body and blood we are to discern written the new covenant in Christ, the kingdom of God and of heaven brought near, so near that we can claim the place of citizens, and enter into a blessed fellowship with all, whether on earth or in heaven, who bow the knee to Jesus, and call Him Lord, taking on them His yoke. In the name of Jesus we are to receive and use all, calling nothing common or unclean, which He hath sanctified. This is the liberty of the children of God, a liberty which we are to guard with the utmost jealous, but which we are also to beware of abusing. Our life in this kingdom is to be a life of God–heavenly, holy, Christ-like–not of the world, as He was not of the world. (R. Paisley.)

The sameness of religion

We often read of water, of living water, of drawing water out of the wells of salvation, and of thirsting and drinking. By which expressions are undoubtedly meant the inward spirit and experience of religion, with the many comforts and blessings of it. Now, says the apostle, whatever be our character or circumstances in other respects, yet having felt the renewing influence of the grace of God, we have been all made to drink into one spirit. We have all hungered and thirsted after righteousness, have all been led to the same fountain-bead, and have all, in our different proportion, drank of the same Divine blessings which freely and largely flow thence.

I. As to that diversity of natural and external circumstances which attends the profession of religion, it will be necessary to take a general view of it, in order to set the contrast in the stronger light, and especially as the apostle himself directs us to it in the very text.

1. It is obvious to every one, that there is a wide difference among those who fear God, in respect of their outward and worldly circumstances. Religion is not confined to any particular nation or age of the world, nor to any particular rank or condition of men.

2. There is a remarkable difference among good men as to their intellectual capacities and their natural tempers. These, be they what they may, are not the tests by which the characters of the disciples of Jesus are to be decisively determined.

3. The difference may be considerable, in respect of the particular dispensations, forms, and means of religion they may be under. The same degree of light hath not been enjoyed, nor hath the same mode of worship obtained from the beginning.

4. The diversity there is of spiritual gifts infers no real diversity as to religion itself.

5. There may be, and often is, a difference as to the degree of religion, though it still retains the same nature. There are, in the language of Scripture, babes, young men, and fathers in Christ; some weak, and others strong in faith.

II. Wherein consists that uniformity in religion which our text mentions as a peculiar commendation of its real and intrinsic excellency.

1. By the sameness of religion is here meant, the exact similarity there is in the spirit and temper of all good men. As the several individuals of mankind are all made of one blood, and as the same faculty of reason in a greater or less degree is common to each of the human species, so what the Scripture calls a new creature is one Divine or spiritual nature common to all the people of God.

2. The main expressions of inward religion may be comprised in this short account of it. It first humbles the heart of man–then inspires it with Divine hopes and joys–by this means refines and sanctifies it–and so makes it capable of a pure love and exalted friendship. And in respect of each of these particulars there is an exact uniformity, at least in a degree, among all the people of God. They have all been made to drink into the same spirit.

III. The grounds or reasons of this uniformity.

1. They are all of the same nature. It is acknowledged indeed that there is a strength of genius, and a softness of natural temper in some, which renders them more amiable than others; yet the principal outlines of human apostacy are much the same in all. This inference is likewise with the same force of reason to be drawn from a contemplation–

2. Of the one grand source or origin whence religion is derived. It is from above, the offspring of God, and the genuine fruit of the influence and operation of His Spirit. Now as no fountain can send forth at the same place sweet water and bitter, so we may be very sure that what is the effect of a Divine influence on the souls of men must be of the same pure and spiritual nature and tendency. And for the like reason we may safely conclude in the general, that however the circumstances of particular persons may in some respects differ, yet the manner of the Divine operation on the hearts of men is much the same. Religion will begin then in our humiliation, and advance through various degrees of sanctification, till it rises to a perfection of happiness and glory in the heavenly world.

3. The great and important ends which religion proposes, clearly evince the simplicity and uniformity of it. The glory of God, our own happiness, and the welfare of society are acknowledged to be the principal objects of this great concern. (S. Stennett, D.D.)

Christians ingrafting into Christ

I. What is this body of Christ, which the Spirit of God doth ingraft His people into? First, it is the Church of God; as the apostle saith (Col 1:18), He is the head of the body, the Church. So that the Church is the body of Christ, that same peculiar company of men and women, as St. Peter calls them, You are a chosen generation, a peculiar people, a royal priesthood (1Pe 2:9). The author to the Hebrews calls them, the assembly of the firstborn (Heb 12:23). Now I call this invisible, for though their persons, and courses, and manner of life be seen and known, and they may be known who they are, yet all of them were never known, nor ever will be (2Ti 2:39). Secondly, it is such a company as is gathered out of all nations under heaven; as St. John speaks (Rev 7:9). Thirdly, this same godly company are a company of predestinated men unto eternal life. Fourthly, it is such a godly company as is gathered by the Word of God. The Word of God gathers them together. Fifthly, they are such a company as are made one, knit and combined together in Christ, though themselves are never so many, and never so remote and distant from one another. It is true, you are different among yourselves: one is a master, another a servant, one is a rich man, another a poor man–so there is a difference; but they are all one in Christ Jesus, they have all one and the selfsame faith, they have all one and the selfsame Father, there is but one Lord, and one Spirit to quicken and unite them all. Thus we see what this body of Christ is.

II. Now in the second place, what is it to be put into this body; to be implanted into it? I answer–First, it is a part of a mans ingrafting into Christ; for the ingrafting of a man into Christ, and into the body of Christ, are not two things, but God doth them by one and the selfsame act, as you may see (Rom 12:5). It must needs be the same work, for the putting a man into Christ in whom are the other members, that very act makes a man to have fellowship with Christ, together with all the other members. Secondly, this likewise is done by faith. Then in the third place, it makes a man have a common life with all the rest of the members of Jesus Christ. As you may see (Col 3:4), When Christ which is our life shall appear, ye also shall appear with Him in glory. Christ who is our life. In the fourth place, it makes a man to be of one consent with all the people of God everywhere (Zep 3:9). Fifthly, all this is for mutual profit, and help, and care, and sympathy.

III. In the third place we must show, that the spirit doth this, and why he doth it. First, that it is the Spirit that unites and tieth all these members together. This makes them hang together, therefore it is called the unity of the Spirit (Eph 4:3). Now the reason why the Spirit of God doth do this, is–first, because none else besides the Spirit is able to do it. For by nature we are woefully different from the body of Christ, we are of another nature, of another kind, of another life; nay, we are contrary to it. Secondly, there is none so fit as the Spirit of God to do it. Thirdly, how the Spirit of God doth this; and that is two ways, as the Scripture reveals to us. The one is, by being one and the same Spirit in all the members of Christ. He comes into them, and dwells in them as one and the selfsame Spirit, and so makes up this union. The same Spirit that was in Paul was in Peter; and so all the rest of the members of Christ one and the selfsame Spirit is in them (1Co 3:16). Secondly, the Spirit doth this by uniting and tying a knot between these members. He doth unite them, and make them hang together in one; He makes them to be of one heart.

IV. Now I come to the uses. First, is it so that the Spirit of God doth unite all the saints of God together in one body? Then here we may see the reason of the difference of men in the world. Some companies have a different spirit; but all the saints of God have the Spirit of God which makes them hang together. Secondly, doth the Spirit of God join all the saints of God together in one body? Then that which God hath joined together, let no man put asunder. Thirdly, here we may see how to try our acquaintance, and whether the company we join ourselves unto be good or no. If our company be right, the Spirit of God tieth the knot. The last use is this: is it so that the Spirit of God joins all the saints of God together in one body? Then we should have a fellow-feeling with all the members of Christ. But how shall we have a fellow-feeling with the members of Christ? First, we must inform ourselves as much as we can concerning one another. Secondly, we should visit our fellow-members. As it is said of Moses, though he were a great courtier in Pharaohs court, yet he went out to look upon his brethrens burdens (Exo 2:11). Thirdly, we should lay to heart their afflictions. (W. Fenner.)

The true unity of the Church

I. Is spiritual.

1. In its nature.

2. In its origin.

II. Surmounts all earthly distinctions.

1. Of nationality.

2. Denominationalism.

3. Of condition. (J. Lyth, D.D.)

For the body is not one member, but many.—

Human connections

Round about God is a universe of connections. Nothing stands single. The economy of universal administration is that of borrowing and lending. The root takes from the soil; the soil from the sun. There is no bulk of matter so large that it can stand alone by itself. The great worlds all lean on each other. Systems depend on systems, as worlds on worlds. They are all parts of one stupendous whole. From inanimate nature turn to human society. Here we find the same law.

1. We can trace it in all the stages of mans development. What is there so dependent as a babe? What do we not all owe to mother-love and father-love? How many eyes saw for us, how many feet ran for us, etc., when we were young. Furthermore, when the babe has become a man he is more dependent than ever. For man is dependent to the extent of his wants; and as a man grows, a great crop of wants grow up with him.

2. Indeed, society is only a partnership, and is more a confession of weakness than a proof of strength. Society is only a polite system of borrowing and lending. We talk of men being the architects of their own fortunes, of being self-made. But how? Because in them was the power of absorption. Their minds had in them that imperial quality which enabled them to tax the sources of all knowledge, and compel the universe of matter and of thought to bring tribute to the feet of their growth. But plant any man or woman rightly, i.e., give them favourable connections, and they will grow. Plant them wrongly, and their growth will be checked.

3. Consider the favourable connections in which men to-day, in this country, stand. Formerly, everything was against the individual. Government, religion, wealth robbed him indeed, the old civilisations were organised robbery of the individual. To-day government is nothing, religion is nothing, unless they assist man. The world, in all its combinations of law and love, has become his friend. If he is ignorant, it helps him to knowledge; if rude, it teaches him the lesson of refinement; if poor, it pushes him up toward riches; if blind, it teaches him to see with his fingers; if dumb, it instructs his lips to talk without sound. The whole drift of modern civilisation is to make mans connections benevolent and helpful. Under such conditions it is a shame for one not to succeed. Knowledge, virtue, manliness, and womanliness, piety, to-day are possible to all.

4. It is through the connections which the civilisation of his age weaves around a man that he ministers benevolence unto men, rather than by any self-created channels. There is a conscious benevolence, but what a man gives by his hand is nothing compared to what he gives through his activities. It is only as we apprehend how closely we are connected with people that we become sympathetic with them. Love demands contact, and is grown by it. If you desire to love men, go among them. Why do men call so fine an instrument as human nature base, when it is only loosened in its strings and weakened in its frame? Cannot the frame be rebraced and the strings strung anew? And when this has been done, and the hand of the Maker sweeps it again, and the latent harmonies roll forth, shall it be base then? And it is only as you live in close connection with men that you can ever know how splendid they are in their possibilities. Christ took human nature in order to know it. He loved men because they were brethren. And so to-day the saviours of men are the lovers of men. To help a mans body out of a slough you must take hold of it with your hands and lift, and so to help a mans mind and soul up your mind and soul must take hold of his and lift.

5. There is no other way by which society can be held together save by the principle of mutual benevolence, ministering to mutual dependence. The strong must bear the infirmities of the weak, or the universal order of creation would become chaotic and destructive. For the universe is peopled with weakness. Look at the natural kingdom. How few are the oaks, and how many are the rushes! Yet there is not a spire of grass, a bird, nor a worm, so low and weak as to be beneath Gods care. And if the strong should ignore the principle of love, the world would be swept backward and downward to the depth in which it lay when Christianity was born. Not only, however, do the strong help the weak, but the weak help the strong. The grasses give protection to the roots of the oak. And so, through all the orders of life, from trees to men, you will find that the humble things are needed by the proud and the lofty. The millionaire needs the tailor more than the tailor needs the millionaire. The branches of the tree need the soil more than the soil needs the branches. Therefore, if any of you who are poor, and have few talents, have been saying, We are of no use; if we only had talents, or money, or knowledge, or power, we might help people; say so no more, for however small and weak and lacking, you are not lacking, you are not useless. If you cannot be great trees, be grasses only, and know that grasses beautify the world.

6. The author of our religion, above all other men, recognised the responsibility of His human connections. He lived amid the weakness of the world, and did what He could to make it strength. The people were not slow to apprehend His goodness nor to love Him for it. They followed Him in throngs; and as they followed He continued to do them good. All this was done for our example. (W. H. H. Murray.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 13. For by one Spirit are we all baptized, c.] As the body of man, though composed of many members, is informed and influenced by one soul so the Church of Christ, which is his body, though composed of many members, is informed and influenced by one Spirit, the Holy Ghost; actuating and working by his spiritual body, as the human soul does in the body of man.

To drink into one Spirit.] We are to understand being made partakers of the gifts and graces of the Holy Ghost agreeably to the words of our Lord, Joh 7:37, &c.: If any man thirst, let him come unto me and drink: this he spake of the Spirit which they that believed on him should receive.

On this verse there is a great profusion of various readings, which may be found in Griesbach, but cannot be conveniently noticed here.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

The apostle proveth the oneness of the church, as the body of Christ, from the same sacraments of the New Testament instituted for all Christians, and wherein they jointly partake. He saith, we are

baptized into one body, by which he must mean the universal church, for Christ is the Head of that; particular churches are but parts of that church, of which Christ is the Head. Let men be of what nation they will, whether Jews or Gentiles, turning to the Christian religion, and of what condition they will, when they are baptized they are by it made members of that one body, of which Christ is the Head; though for the more convenient administration of, and participation in, the ordinances, they are divided into smaller societies, which also have the denomination of churches; as the smallest drop of water may be called water, though there be but one element of water.

And, saith the apostle, we have been all made to drink into one Spirit; which some interpret as if it were, we have all drank of one Spirit, that is, been made partakers of one Spirit, whose benefits are, sometimes set out under the notion of water, living water, Joh 4:10,14; 7:38,39; and so in the Old Testament, Isa 12:3; Eze 47:1-23. But many others choose rather to interpret drinking in this place, of drinking at the table of the Lord, partaking of that whole action being set out here by one particular act there performed. This is probable, considering that the apostle, in the former part of the verse, had been speaking of the other sacrament of the gospel, and that he, speaking of the Lords supper. 1Co 10:17, had used this expression: For we being many, are one bread, and one body.

Fuente: English Annotations on the Holy Bible by Matthew Poole

13. by . . . Spirit . . .baptizedliterally, “in”; in virtue of; through. Thedesigned effect of baptism, which is realized when notfrustrated by the unfaithfulness of man.

Gentilesliterally,”Greeks.”

all made to drink into oneSpiritThe oldest manuscripts read, “Made to drink of oneSpirit,” omitting “into” (Joh7:37). There is an indirect allusion to the Lord’s Supper, asthere is a direct allusion to baptism in the beginning of the verse.So the “Spirit, the water, and the blood” (1Jo5:8), similarly combine the two outward signs with the inwardthings signified, the Spirit’s grace.

are . . . have beenratheras Greek, “were . . . were” (the past tense).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

For by one Spirit are we all baptized,…. This is to be understood not of water baptism; for the apostle says not in one, and the same water, but “by”, or “in” one Spirit, are we all baptized; the baptism of water, and of the Spirit, are two different things; see Mt 3:11. Besides, all that are baptized in water, are not baptized in or by the Spirit, as the case of Simon Magus, and that of others, show; nor does water baptism incorporate persons into the church of Christ; neither into the invisible church, which is the body of Christ, and here meant; nor into a visible Gospel church state; they being indeed true believers, and baptized, are proper persons to be received into a church; but baptism itself does not put them into it, or make them members of it: persons may be baptized in water, and yet may never be joined to a church. There is indeed an allusion made to water baptism, but it is the grace of the Spirit in regeneration and sanctification which is here intended; which grace, both in the Old and in the New Testament, is frequently signified by water, and called a baptism, or a being baptized, because of the plenty, abundance, and superabundance of it, then bestowed; and is expressed by floods and rivers, and a well of living water; and is what qualifies and fits persons for the ordinance of water baptism. Now this is wrought by the Spirit of God, and is owing to his divine power and energy; not to water baptism, which has no regenerating virtue in it; nor to carnal regeneration, or a being born of blood, or of the best of men; nor to the will of any man; nor to the will of the flesh, or the power of man’s freewill; but to God, to the Spirit, who is Lord and God, and the only sanctifier of the sons of men; by which spiritual baptism, or by whose grace in regeneration and conversion they are brought into one body: the mystical body of Christ, the universal and invisible church; that is, openly and manifestatively; for otherwise it is the grace of God in election, and in the everlasting covenant, choosing them in Christ, as members in their head, and constituting them such, that puts them among that number; but spiritual baptism, or the sanctifying grace of the Spirit, makes them appear to belong to that body, and makes them meet for, and gives them a right unto, a particular Gospel church, and the privileges of it, which the Spirit of God directs and brings them to. Whether we be Jews or Gentiles, whether we be bond or free; it matters not of what nation, or of what state and condition of life persons be; if they are regenerated and sanctified, they appear equally to belong to Christ, to be of his body, and have an equal propriety in all immunities and blessings belonging to his people; see Col 3:11

and have been all made to drink into one Spirit; are all partakers of the same graces of the Spirit, as faith, hope, love, c. and daily receive under his guidance, direction, and influence, out of the same fulness of grace in Christ, from whence they draw and drink this water with joy and all drink the same spiritual drink, the blood of Christ, whose blood is drink indeed: and there may be in this clause an allusion to the ordinance of the supper, as in the former to the ordinance of baptism. Moreover, all new born babes, as they desire the sincere milk of the word, so they drink of it, and are refreshed with it, and are nourished by the words of faith, and sound doctrine, under the application, of the Spirit; and being trees of righteousness, and the planting of the Lord, the Spirit, they are watered by his grace, under the ministrations of the Gospel; and as they become one body under Christ, the head, so they are made to drink into one Spirit, or to become of one heart and soul with one another, being knit together in love, the bond of perfectness.

Fuente: John Gill’s Exposition of the Entire Bible

Were we all baptized into one body ( ). First aorist passive indicative of and so a reference to a definite past event with each of them of different races, nations, classes, when each of them put on the outward badge of service to Christ, the symbol of the inward changes already wrought in them by the Holy Spirit (Gal 3:27; Rom 6:2).

And were all made to drink of one Spirit ( ). First aorist passive indicative of , old verb, to give to drink. The accusative is retained in the passive as often with verbs that in the active take two accusatives. The reference is to a definite act in the past, probably to the inward experience of the Holy Spirit symbolized by the act of baptism.

Fuente: Robertson’s Word Pictures in the New Testament

Made to drink [] . The verb means originally to give to drink, from which comes the sense of to water or irrigate. The former is invariably the sense in the gospels and Revelation; the latter in 1Co 3:6 – 8, and by some here. The reference is to the reception of the Spirit in baptism. Omit into before one Spirit.

Fuente: Vincent’s Word Studies in the New Testament

1) “For by one Spirit.” (kai gar en eni pneumati) “For even in one Spirit.” As there is one physical body and one church body, each with functioning members, there is also one Holy Spirit through whom and in whom and by whom eternal life is imparted and spiritual gifts are distributed to each member of the local assembly.

2) “Are we all baptized into one body.” (pantes eis en soma ebaptisthemen) “We are (were) all immersed (eis) with reference to one body or assembly.” This alludes first to one’s being saved, in the Spirit, and second to his being baptized, (immersed) with reference to the one body, or church assembly. Note, that on Pentecost, all who received the charismatic gifts had first been saved, (in the Spirit) and second, baptized in water, with reference to our Lord’s church-following-company-duties; To receive the charismatic tongues gifts, individually, each received them through the “once for all” baptism of the Holy Ghost which came upon the church of Pentecost. He distributed to each according to His will, Act 2:1-4; 1Co 12:11.

3) “Whether we be Jews or Gentile “ (eite foudaioi eite hellenes) “Whether Jews or Greeks.” The order was 1) salvation, 2) water baptismal identity with one local congregation, and 3) in the one body, gifts were distributed to each.

4) “Whether we be bond or free. “ (eite dou lo i eite elutheroi) “Whether we be slaves or free men.” Impartially, the Holy Spirit (vice-gerent of Christ in the church) parceled out or distributed to each member of each congregation His gifts.

5) “And have been all made to drink into one Spirit.” (kai pantes en pneuma epotistheroi) n-And all one spirit were given to drink or partake.” The term “all one spirit were given to partake or drink” refers to the subject matter of distribution of charismatic gifts – this “once for all gift,” which Jesus promised to send to the church, to be with and in her forever came to the church as a local institution, body, or assembly on Pentecost, since which time, He has continued in that one body, (kind of body) local assembly, to distribute to each member charismatic energy power or gifts of the remaining three, as He wills, even as He did before the Bible was completed Joh 14:13-17; 1Co 13:13. It was to the church ” ye” that the Holy Ghost came for empowering, Act 2:1-4.

Fuente: Garner-Howes Baptist Commentary

13. For we are all baptized by one Spirit. Here there is a proof brought forward from the effect of baptism. “We are,” says he, “engrafted by baptism into Christ’s body, so that we are by a mutual link bound together as members, and live one and the same life. Hence every one, that would remain in the Church of Christ, must necessarily cultivate this fellowship.” He speaks, however, of the baptism of believers, which is efficacious through the grace of the Spirit, for, in the case of many, baptism is merely in the letter — the symbol without the reality; but believers, along with the sacrament, receive the reality. Hence, with respect to God, this invariably holds good — that baptism is an engrafting into the body of Christ, for God in that ordinance does not represent anything but what he is prepared to accomplish, provided we are on our part capable of it. The Apostle, also, observes here a most admirable medium, in teaching that the nature of baptism is — to connect us with Christ’s body. Lest any one, however, should imagine, that this is effected by the outward symbol, he adds that it is the work of the Holy Spirit.

Whether Jews or Greeks. He specifies these instances, to intimate, that no diversity of condition obstructs that holy unity which he recommends. This clause, too, is added suitably and appropriately, for envy might at that time arise from two sources — because the Jews were not willing that the Gentiles should be put upon a level with them; and, where one had some excellence above others, with the view of maintaining his superiority, lie withdrew himself to a distance from his brethren.

We have all drunk in one Spirit. It is literally, “We have drunk into one Spirit,” but it would seem that, in order that the two words ἐν (in) and ἑν (one) might not immediately follow each other, Paul intentionally changed ἐν (in) into ἐις (into,) as he is accustomed frequently to do. Hence his meaning seems rather to be, that we are made to drink through the influence, as he had said before, of the Spirit of Christ, than that we have drunk into the same Spirit. It is uncertain, however, whether he speaks here of Baptism or of the Supper. I am rather inclined, however, to understand him as referring to the Supper, as he makes mention of drinking, for I have no doubt that he intended to make an allusion to the similitude of the sign. There is, however, no correspondence between drinking and baptism. Now, though the cup forms but the half of the Supper, there is no difficulty arising from that, for it is a common thing in Scripture to speak of the sacraments by synecdoche. (752) Thus he mentioned above in the tenth chapter (1Co 10:17) simply the bread, making no mention of the cup. The meaning, therefore, will be this — that participation in the cup has an eye to this — that we drink, all of us, of the same cup. For in that ordinance we drink of the life-giving blood of Christ, that we may have life in common with him — which we truly have, when he lives in us by his Spirit. He teaches, therefore, that believers, so soon as they are initiated by the baptism of Christ, are already imbued with a desire of cultivating mutual unity, (753) and then afterwards, when they receive the sacred Supper, they are again conducted by degrees to the same unity, as they are all refreshed at the same time with the same drink.

(752) A figure of speech, by which a part is put for the whole. See Quinctilian. ( lnst. 8. 6, 19.)

(753) “ Si tost qu’ils sont amenez a Christ par le baptesme, desia leur est donne un goust de l’affection qu’ils doyuent auoir d’entretenir entr’eux unite et conionction naturelie;” — “So soon as they are brought to Christ by baptism, there is already given to them some taste of the disposition which they ought to have, to maintain among themselves a natural unity and connection.”

Fuente: Calvin’s Complete Commentary

(13) For.Here follows an illustrative proof of the former statement. The human body is composed of many members, and so also is the spiritual body of Christ, which is His Church.

To drink into one Spirit.Better (in accordance with the best MSS.), to drink one Spirit. The act of baptism was not only a watering of the convert with the washing of regeneration, but a partaking of one Spirit on his part. It is the same word as is used in 1Co. 3:6, Apollos watered.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

13. One Spirit As the vital principle organizes and holds in shapely unity the various elements of a living body, so does the one Spirit organize, vivify, and unify the body of the Church. That same divine One holds alike the various charisms in harmony and the body in unity.

Baptized The descent of the pentecostal Spirit, like the outpouring of baptismal water, consecrated its subjects into the living Church. So the same spiritual outpouring sanctifies the members into one holy Church.

Jews or Gentiles Whether formerly worshippers of Jehovah or of dumb idols.

Bond or free Irrespective of rank or condition of life. The slave is enlarged into spiritual freedom; the freeman is bound, and yet ennobled, into the service of Christ.

Drink into one Spirit Into is omitted by the best authorities. In Joh 7:37 the Spirit is compared to water which is drank. So that in the first part of the verse the Spirit is applied to us, and in this part we drink the Spirit.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘For in one Spirit were we all baptised into one body, whether Jews or Greeks, whether bond or free, and were all made to drink of one Spirit.’

Again note the continued emphasis on the one Spirit (see 1Co 12:4-6; 1Co 12:11). His purpose is once more to emphasise the unity of all Christians as made one in the Holy Spirit in Christ. The oneness of the people of God with Christ through the one Spirit is seen as vital. In or by the one Spirit we have been inundated into Christ. Through the Spirit’s overwhelming activity we are made one with Him, and have become that through which He reveals Himself and personally acts. Christ is seen as genuinely present on earth not just through His people but in His people (who abide in heavenly places – Eph 2:6). And all are therefore to be seen as equal and one, each a full representative of Christ (2Co 5:20), and each a sanctuary of the Holy Spirit (1Co 6:19), even as we are all also together one sanctuary (1Co 3:16; Eph 2:20-22). Christ walks on earth, not as us, but in us, for He dwells within us.

‘For in one Spirit were we all inundated (baptizo – deluged, baptised, overwhelmed) into one body.’ John the Baptiser had proclaimed of Jesus ‘He will deluge (baptizo – drench, baptise, overwhelm, inundate) you in/by Holy Spirit’. Here Paul says that this is the means by which He has incorporated all the people of God into Christ. In/by one Spirit we are incorporated into Christ as if in a mighty flood, coming from Heaven in the form of rain which becomes a mighty flood, giving us life, and filling us and satisfying us, and making us one with Him, just like a great flood brings all to the same level and unites all that it covers, and results in life wherever it goes (compare Eze 47:1-12). Note that the emphasis is not on the deluging but on the Spirit. Whether we see water baptism here (which is doubtful) or not it is secondary to the reality. If water baptism is in mind here it is as a picture, and we must not lose the reality in the symbol. It is not baptism that incorporates us into Christ, but the overwhelming work and power and flooding of the Spirit.

It is doubtful whether Paul is thinking of water baptism, although it is always possible, even probable, that it may have been in the background of his mind, for ‘baptism in the Holy Spirit’ as described here was spoken of by John the Baptiser as being the fulfilment of what his baptism signified, the greater reality, of which His baptism in water was but the prophetic picture. And it was Jesus Who would baptise in Holy Spirit (Mat 3:11; Mar 1:8; Luk 3:16), and Jesus Himself particularly contrasted baptism with water from baptism in Holy Spirit (Act 1:5) and had in mind for the latter what happened at Pentecost. That was the initial ‘baptism in the Spirit’ into the body of Christ, (not just ‘into the church’, but into Christ Himself as one with His people by spiritual union) into which subsequently all who truly respond to Christ are incorporated in the Spirit.

‘And were all made to drink of one Spirit.’ Again drinking is never associated with water baptism, but it certainly is with life-giving rain (Heb 6:7), and the springs and rivers that result (Joh 4:14), and Jesus Himself linked ‘coming to Him and drinking’ with the coming baptism (drenching, overwhelming) in the Holy Spirit which firstly occurred in the Upper Room and at Pentecost (Joh 7:37-39). Thus both descriptions cover one and the same experience. Water was one of man’s greatest blessings, and lack of it a curse. It was life-giving and life-sustaining. Man drank and was satisfied. The good earth drank and was fruitful. We should note that the only other verse which links drinking with the Spirit is in Isa 29:10 where LXX translates ‘poured out’ as ‘being made to drink’.

Man was experienced at channelling floods for the good of the soil. That was how the Negev was made fruitful. That was why Egypt was so fertile. Thus is the Spirit likened to God’s provision of abundant water, inundating the earth and causing it to drink so as to produce fruitfulness. So in the background here is the thought of the life-giving rain as so often pictured by the prophets in describing the coming of the Spirit (Isa 44:1-5; Isa 32:15; Isa 55:10), and the life-giving water from the flood-river, spring or well of life which resulted (Isa 59:19; Joh 4:14; Zec 12:10 with 1Co 13:1). Compare also Eze 36:25-28; Eze 47:1-12. And through this deluge we were all made one body with Christ in His body and were all made to drink of one Spirit. Thus Christ’s own body in which we are incorporated, and the Spirit within the body, are one, and we too are therefore one and are to manifest the fact. And constantly in Scripture behind the thought of the provision of rain and water is the thought of life and fruitfulness (e.g. Isa 44:1-5 and often; Mat 3:8-12 linked to his baptism; Joh 4:10-14).

This emphasises the spiritual nature of ‘the body’. The purpose of the body is not to walk on earth but to walk in Christ, as united in Him, and to grow into Christ (Eph 4:15). Walking on earth is incidental to the concept, and it is as incorporated into Christ that it is to be Spirit nourished and sustained, partly through the gifts He has bestowed. The doctrine of the body of Christ always emphasises this growth into Christ. It is a spiritual body. It is never used in Scripture as depicting the idea of the church active in the world. The church is active in the world, and Christ is active in the church, but the former is not the significance of the Scriptural idea of the body. It is rather associated with our being in Christ.

Fuente: Commentary Series on the Bible by Peter Pett

1Co 12:13. For by one Spirit, &c. “For all of us, who are endued with the gifts and graces of one and the self-same Spirit, (1Co 12:11.) are thereby incorporated into one spiritual body, according to what was signified by our being baptized with water, and that without any preference of one to another, whether we be Jewish or Gentile believers, and whatever our civil station be in the world, whether that of masters, or servants, and bond-slaves: for we are all one in Christ Jesus, alike entitled to all the privileges and benefits of his church, as Abraham’s seed, and heirs according to the promise. (Gal 3:28-29.) And we have all been nourished and refreshed by further participations of that one divine Spirit, who invigorates, strengthens, and comforts us, and causes us to be of one heart and soul in things pertaining to God, according to what is signified by our visible Communion with Christ, and with each other, as one body, in our drinking of the cup of blessing at the Lord’s supper.” See ch. 1Co 10:16-17.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Co 12:13 . Confirmation of this unity from the holy inward relation which conditions it. For even by means of one Spirit were we all baptized into one body i.e. for even by this, that we received one and the same Holy Spirit at our baptism, were we all to be bound together into one ethical body. Comp Tit 3:5 .

In , which belongs to ., is conveyed the indication of the relation corresponding to what was spoken of in 1Co 12:12 ; ., again, is not to be taken tropically , as is done by Reiche also (“de Spiritu sancto largiter nobis collato”), following Venema, Michaelis, Rosenmller, Krause, Flatt. and admitting only an allusion to baptism; but, as the word itself must have suggested to the reader, of the actual baptism , only in such a way that by it was to be brought prominently before the mind from its spiritual side, according to its materia coelestis , in so far as it was a baptism of the Spirit. Comp Hofmann also, now in opposition to his own Schriftbew. II. 2, p. 28. This has taken place , in reference to one body (Mat 28:19 ; Rom 6:3 ; 1Co 10:2 ), i.e. it had as its destination that we should all now make up one body. Regarding . . [1981] , comp Gal 3:28 ; Col 3:11 .

The second hemistich does not begin already with . . [1983] , in which case before would be only in the way (comp also 1Co 3:22 ; Col 1:16 ), but starts only from , so that the reception of the one Spirit at baptism is once again declared with emphasis. The reference to baptism was correctly made by as early commentators as Chrysostom, [1985] Oecumenius, Theophylact; in recent times, by Rckert, Baur, de Wette, Ewald, Maier, Hofmann: and we were all given to drink of one Spirit (comp Sir 15:3 ). To represent the communication of the Spirit which took place at baptism as a giving to drink , followed naturally from the conception of the pouring out of the Spirit, [1987] Joh 7:37 ff.; Act 2:17 ; Rom 5:5 ; and is here, after being already mentioned with , brought forward yet again independently and with peculiar emphasis as the inward correlate of the . This . . . refers neither (Augustine, Luther, Beza, Calvin, Estius, Grotius, Calovius, Osiander, Neander, Kahnis, Kling, and many others) to the Lord’s Supper (most adopting the reading ., which would mean: in order to make up one Spirit ), nor “to the further nourishment and training in Christianity through the Divine Spirit, who constantly renews Himself in every Christian” (Billroth, Olshausen), in connection with which the reference to the Lord’s Supper is not excluded. The aorist is against both these interpretations, for its temporal significance must be the same with that of ., and against the former of them is the reading (without ), by which the reference to the Lord’s Supper (see, in opposition to this, Theophylact) is debarred in this way, because the idea that we drink the Holy Spirit in the Lord’s Supper is not biblical, not even underlying 1Co 10:3 f. See, besides, Weiss, bibl. Theol. p. 355. Rckert refers correctly . to the reception of the Spirit as an event happening once for all, but takes the relation of the two clauses in such a way, that what Paul means to say is, “we are not simply one body, but also one spirit.” In that case he would not have written in the first clause.

[1981] . . . .

[1983] . . . .

[1985] He gives first the explanation referring it to the Lord’s Supper, but then goes on: .

[1987] Comp. also Isa 19:10 : .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1983
CHRISTIANS ONE IN HEART

1Co 12:13. By one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

IT has been said, to the reproach of Christianity, that the professors of it have no union amongst themselves, either of sentiment or affection. And this charge, we must confess, is true, so far as Christianity prevails in name only. But, where vital piety exists, there is found an union which obtains in no other society under heaven. Men feel some degree of union with each other, as belonging to the same country, or town, or society, or calling in life. There are some who boast that they are brothers to all who belong to their fraternity; which relation they discover by certain signs unknown to the world at large. But theirs is a vain pretence: they may extend a little relief to one in distress, because of his standing in that relation to them (which yet is a very narrow and selfish ground of preference), but as for union of heart with each other, they know no more of it than other people; no more of it, than the greatest strangers in the universe. But Christianity brings men not only into one body, but into a oneness of heart and affection; insomuch that, in their collective capacity, they bear the sacred name of Christ [Note: The name Christ, in ver. 12. means the Society who belong to him.], as the members of the human body do of the individual to whom they belong. Of this union my text gives a very clear and accurate description. According to the Apostle, this union is,

External and visible

By baptism we are all brought into one body
[Whatever may have been the former profession of any man, whether he have been a Jew (a worshipper of the true God) or an idolatrous Gentile; and whatever be his present condition in society, a freeman or a slave; he is no sooner baptized into the faith of Christ, than he becomes a member of Christs mystical body. Let the disparity between them be ever so great, it makes no difference, as it respects their relation to Christ, or to each other. The least honourable members of the body are as much a part of the body as the eye or hand; and as much dependent on the head, by which they subsist, and to which they minister. And this is precisely the connexion in which the lowest as well as the most exalted Christian stands to Christ, and to the collective body of his Church and people.]
Whatever part in that body we sustain, we should cheerfully perform the duties of it
[There should be no envying of those who occupy a higher station than we; nor any despising of those who are beneath us. Every member is useful in his place, and necessary to the good of the whole. Indeed, if all were to sustain the same office, there would be no more a body: if all were an eye, or an ear, it must soon cease to exist, for want of such powers as the other parts of the body supply. There is nothing in the body either superfluous or defective. It needs no addition: in truth, it admits of no addition: and if it suffer defalcation, the whole is injured and deformed: for there is no part that can say to any other, I have no need of thee. In this respect, therefore, all are honourable before God, and all have reason to discharge with pleasure the office assigned to them.]
But it is the other part of our subject that demands our more particular attention. I observe, therefore, that this union is also,

II.

Internal and spiritual

It is surely a remarkable expression which the Apostle uses in my text: We are all made to drink into one Spirit. What can be the meaning of this? What its force? I apprehend, that if we accurately investigate the influence of the soul upon the human frame, we shall find a strict parallel between that and the influence of the Spirit of God upon the members of Christs mystical body. Bearing this in mind, I would observe, that the expression in my text imports,

A participation of the same vital energies

[One soul pervades the whole body, and operates alike in every part; calling into activity the eye, the ear, the hand, the foot, and working by all according to their respective capacities. So, whether it be a king upon his throne, or a beggar on a dunghill, if he be truly alive to God, he is quickened by the same Spirit; the whole Church being, in its collective capacity, the body of Christ, the fulness of Him that filleth all in all [Note: Eph 1:23.]. Without his aid we can do nothing [Note: Joh 15:5.]: but by him the weakest is made strong, and is enabled to do all things that are required at his hands [Note: Php 4:13.].]

An accordance in the same divine principles

[As one power animates, so one mind directs, the whole man: there is no schism in the body in relation to its actings, every part harmoniously concurring in the object proposed. So, especially, in all important matters, are all the members of Christs mystical body agreed. In subordinate points there may be some difference amongst different persons, just as there is a distinctive difference of features and complexion amongst persons of different countries; but in all essential matters they are alike. There are some points of doctrine wherein good men are not agreed; in points, for instance, of a Calvinistic or Arminian aspect: and in points of discipline, also, they may differ; some embracing one mode of Church government, and some another. But, in the great leading points of repentance towards God, and faith in our Lord Jesus Christ, there is a perfect similarity in every true Christian throughout the universe. No one imagines that either of these can be dispensed with, or that, when united, they will be insufficient for the salvation of the soul. There is not one who does not feel himself a lost sinner, deserving of Gods wrath and indignation: nor is there one who does not desire to be found in Christ, not having his own righteousness which is of the law, but the righteousness which is of God, through faith in Christ [Note: Php 3:9.]. In these respects the whole people of God, of every order and every rank, and every nation under heaven, are altogether of one heart and of one mind.]

A prosecution of the same heavenly pursuits

[This, too, is found in every part of the corporeal frame: and this also is found in all the members of Christs body. The worldly pursuits of men may be widely different, according to their situation in society and in the Church of God. But there is not one in all the family of God who does not account the care of the soul the one thing needful; not one who is not labouring, as God shall help him, to flee from the wrath of God, and to lay hold on eternal life. See them wherever they are, or whatever they are doing, they never lose sight of this. In the world or in the Church, by night or by day, they keep steadily in view the prize of their high calling, and run with all diligence in order to obtain it. To live a life of faith upon the Son of God, and a life of love towards all mankind, is their great object: and from the first moment of their conversion, to the latest hour of their lives, this occupies their minds, and engages their utmost efforts.]

A sympathy with the whole body in all its parts

[No member of the human frame can suffer or rejoice, but as the other members suffer or rejoice with it [Note: ver. 25, 26.]. Nor in Christs mystical body can any member be indifferent to either the temporal or spiritual welfare of the rest. The conversion of men to Christ, even in the remotest quarters of the globe, is a matter of deep interest to the real saint: and the declension of any is with him a source of grief and pain. And if he can administer to the welfare of any, he accounts it a high privilege to exert his influence for that end. A true believer has no interest compared with that of the Redeemers kingdom: and if he may be an instrument of promoting that, he accounts it a call from God to put forth all his powers, yea, and, if need be, to sacrifice his very life in so good a cause [Note: 2Ti 2:10. Act 20:24.].]

From this subject we may see,
1.

How far we have profited by our baptism

[Many will lay an undue stress on baptism, as though it of necessity changed and renewed the soul. I grant it does change the state, because by it we are made members of Christs mystical body: and this change is properly ascribed, in our Liturgy, as in our text, to the Spirit of God. But we must experience an inward change besides, and must drink into one Spirit, having our whole soul renewed and sanctified by the Spirit of God. This is absolutely indispensable to the salvation of the soul. The Israelites in the wilderness were baptised unto Moses in the cloud and in the sea; and did all eat the same spiritual meat, and all drink the same spiritual drink: and yet God was angry with them, and overthrew them in the wilderness. And these things happened to them for ensamples [Note: 1Co 10:1-6.]. The outward form never did, nor ever can, suffice: if we would be the Lords people indeed, we must be one spirit with him [Note: 1Co 6:17.], and have really, as the governing principle of our lives, the mind that was in him [Note: Php 2:5.].]

What benefit we may hope for in communicating at the table of the Lord

[The expression, drinking into one Spirit, has a reference to the sacramental cup, of which all communicants partake. And though, where baptism is duly received, it is doubtless accompanied with the richest blessings to the soul, yet is the Lords supper, as being often repeated and received in communion with the whole Church, generally productive of the greater benefit. This seems intimated in the language of our text: for by the one we are brought into one body; and by the other, are made to drink into one Spirit [Note: .]. At all events, we can have no doubt what God intends by this ordinance: for, in eating the flesh of Christ, and drinking his blood, we shall grow up into him in all things, as our living Head, and by him be filled with all the fulness of God [Note: Joh 6:56-57. Eph 4:15.]. Come, then, to the table of the Lord, that ye may receive a supply of the Spirit of Jesus Christ [Note: Php 1:19.]! for He has the residue of the Spirit [Note: Mal 2:15.], and will send Him to you from the Father [Note: Joh 15:26; Joh 16:7.], in answer to your prayers [Note: Luk 11:13]. Come, all of you; and ye shall partake more richly of his vital energies, and be confirmed more strongly in the principles ye have imbibed, and be quickened more abundantly in your pursuit of heaven, and be rendered still more heavenly in all your tempers and affections. Thus shall the whole work of God be perfected in your souls: and in due time you shall resemble the saints above; yea, and be partakers with them in holiness, and felicity, and glory.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

Ver. 13. For by one Spirit, &c. ] By the testimony of the two sacraments, whereof we all partake, the apostle proveth that we are all but one body, and should therefore as bees bring all our honey to the common hive.

Are we all baptized ] The apostles received all into the Church that believed and were baptized, without particular probation for some days, weeks, months, or years, and entering into a private solemn covenant.

And have been all made to drink ] Potionati sumus, We have drunk, saith Piscator, and so prove ourselves to be of the corporation and company of believers. But what was the meaning of that passage in the old Church catechism, “There are but two sacraments only, as generally necessary,” &c. Are there any more than two, though not absolutely and generally necessary to all men in all times, states, and conditions whatsoever? The Papists themselves say, that five of their sacraments at least are not generally necessary.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

13. ] This shewn from our being baptized into one body, and receiving one Spirit. For in (see on 1Co 12:9 ) one Spirit also (the emphasis on ., to which words belongs) we all were baptized into one Body, whether Jews or Greeks, whether slaves or freemen; and we all were made to drink of one Spirit (or, ‘ all watered by one Spirit ,’ viz. the water of baptism , here taken as identical with the Spirit whose influence accompanied it). So (understanding the whole verse of baptism ) Chrys., Theophyl., c [56] , Rckert, Meyer, De Wette. Luther, Beza, Calv., Estius, Grot., al., refer the latter half to the Lord’s Supper: and this is mentioned by Chrys. and Theophyl.: Bilhoth and Olsh. to the abiding influence of the Spirit in strengthening and refreshing. But the aor. , referring to a fact gone by , is fatal to both these latter interpretations: besides that it would be harsh to understand even . . (see var. readd.) and impossible to understand . ., of the cup in the Lord’s Supper.

[56] cumenius of Tricca in Thrace, Cent y . XI.?

Fuente: Henry Alford’s Greek Testament

1Co 12:13 . . . .: “For indeed in one Spirit we all into one body were baptized whether Jews or Greeks, whether bondmen or freemen and we all of one Spirit were made to drink,” were drenched (Ev [1875] ). An appeal to experience ( cf. Gal 3:2 ff; Gal 4:6 ; also Act 19:2-6 ): at their baptism the Cor [1876] believers, differing in race and rank, were consciously made one; one Spirit flooded their souls with the love and joy of a common faith in Christ. For and , see parls.: defines the element and ruling influence of the baptism, the relationship to which it introduces. P. refers to actual Christian baptism, the essence of which lay in the regenerating influence of the Holy Spirit (Joh 3:5 ff., Tit 3:5 f.); baptism represents the entire process of personal salvation which it seals and attests (Eph 1:13 , Gal 3:26 ff., Rom 6:2 ff.), as the Queen’s coronation imports her whole investiture with royalty. That Jews and Greeks, slaves and freemen, had received at the outset an identical Spirit, shows that they were intended to form a single body, and that this body was designed to have a wide variety of members (1Co 12:11 f.). (see parls.) has been referred by Cm [1877] , Aug [1878] , Cv [1879] , Est., and latterly by Hn [1880] , to the of the Lord’s Supper (1Co 10:16 , 1Co 11:25 ), as though coupled the two consecutive Sacraments ( cf. 1Co 10:2 f., and notes); but the tense , parl [1881] to (otherwise in 1Co 10:16 , etc.), points to a past event , not a repeated act; and it is “the blood of Christ,” not the Holy Spirit, that fills (symbolically) the Eucharistic cup. The two aors. describe the same primary experience under opposite figures (the former of which is acted in baptism), as an outward affusion and an inward absorption; the Cor [1882] were at once immersed in ( cf. , Rom 6:4 ) and saturated with the Spirit; the second figure supplements the first: cf. Rom 5:5 , Tit 3:5-6 . , which takes double acc [1883] (1Co 3:2 ), retains that of the thing in the passive.

[1875] T. S. Evans in Speaker’s Commentary .

[1876] Corinth, Corinthian or Corinthians.

[1877] John Chrysostom’s Homili ( 407).

[1878] Augustine.

[1879] Calvin’s In Nov. Testamentum Commentarii .

[1880] C. F. G. Heinrici’s Erklrung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896).

[1881] parallel.

[1882] Corinth, Corinthian or Corinthians.

[1883] accusative case.

Fuente: The Expositors Greek Testament by Robertson

are = were.

baptized. App-115. It is the Lord who baptizes in pneuma hagion. See Joh 1:33. Note that “by” is “in” (Greek. en) and “Spirit” has no art.

into. App-104.

Gentiles = Greeks.

bond = slaves. App-190.

have been = were.

into. Greek. eis, as above, but the texts omit, probably because of the difficulty of the expression; but eis may be rendered “at”, as in Act 8:40; Act 18:22; Act 20:14-16, &c., the gifts of the Spirit being regarded as a fountain. Compare Joh 4:14.

Fuente: Companion Bible Notes, Appendices and Graphics

13.] This shewn from our being baptized into one body, and receiving one Spirit. For in (see on 1Co 12:9) one Spirit also (the emphasis on ., to which words belongs) we all were baptized into one Body, whether Jews or Greeks, whether slaves or freemen; and we all were made to drink of one Spirit (or, all watered by one Spirit, viz. the water of baptism, here taken as identical with the Spirit whose influence accompanied it). So (understanding the whole verse of baptism) Chrys., Theophyl., c[56], Rckert, Meyer, De Wette. Luther, Beza, Calv., Estius, Grot., al., refer the latter half to the Lords Supper: and this is mentioned by Chrys. and Theophyl.:-Bilhoth and Olsh. to the abiding influence of the Spirit in strengthening and refreshing. But the aor. , referring to a fact gone by, is fatal to both these latter interpretations: besides that it would be harsh to understand even . . (see var. readd.) and impossible to understand . ., of the cup in the Lords Supper.

[56] cumenius of Tricca in Thrace, Centy. XI.?

Fuente: The Greek Testament

1Co 12:13. , by one Spirit) The Holy Spirit is in baptism.- , into one body) that we may be one body, truly animated by one Spirit.- , , whether Jews or Greeks) who were bodies of men very different by nature.- , whether bond or free) who were bodies of men very different by human institution.- ) we all have been made to drink one Spirit. [Omitting , we have the true reading,[110] Not. crit.], Joh 7:37, etc. Hence also the unity of the body is inferred. I do not think however, that there is any direct allusion here to the Lords Supper, Mar 10:38, note.

[110] The is omitted by BCD corrected later, G; unum spiritum (others, uno spiritu) potati sumus in the oldest MS. (Amiat.) of Vulg. fg Syr. Memph. Rec. Text has with later uncial MSS. A has .-ED.

Fuente: Gnomon of the New Testament

1Co 12:13

For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free;-As the body is animated by one spirit and under the guidance of one spirit, the different members of the body act, so guided or ruled by the one Spirit, all the members of the church, the body of Christ, were baptized into the one body, whether Jews or Greeks or bond or free.

The baptism is that commanded by Christ and the Holy Spirit, but inasmuch as it is done by the disciples under the direction of the Holy Spirit, it is said that the Spirit baptizes. God sent his Son, his Son sent the Holy Spirit as the abiding guest of the church of God, and he is ever present to guide and help every one walking under the guidance of the word of God. If we could realize that in deed and in truth Jesus baptizes every one that is baptized according to his will, that we are baptized by the directions of the Spirit, that this is Gods work, it would be a security and safety to us, and would help us to walk with him that he might be our God and dwell in and with us.

Some expositors think that being baptized in one Spirit refers to the baptism in the Holy Spirit. The example of the body led by one Spirit does not bear this interpretation. For it could not be said that they were all made to drink of one Spirit if they had all been baptized or overwhelmed by the Holy Spirit as the apostles had been on the day of Pentecost. Beside this, there is no evidence that all the disciples at Corinth had been baptized in the Holy Spirit. There is no evidence whatever that any of them had been.

and were all made to drink of one Spirit.-The drinking into one Spirit is gradually imbibing the Spirit of Christ that we may be animated and led by it and become like him in character.

Fuente: Old and New Testaments Restoration Commentary

by: 1Co 10:2, Isa 44:3-5, Eze 36:25-27, Mat 3:11, Luk 3:16, Joh 1:16, Joh 1:33, Joh 3:5, Act 1:5, Rom 6:3-6, Rom 8:9-11, Eph 4:5, Eph 5:26, Col 2:11, Col 2:12, Tit 3:4-6, 1Pe 3:21

whether we be Jews: Rom 3:29, Rom 4:11, Gal 3:23, Gal 3:28, Eph 2:11-16, Eph 2:19-22, Eph 3:6, Col 1:27, Col 3:11

Gentiles: Gr. Greeks

bond: 1Co 7:21, 1Co 7:22, Eph 6:8

to drink: Son 5:1, Isa 41:17, Isa 41:18, Isa 55:1, Zec 9:15-17, Joh 4:10, Joh 4:14, Joh 6:63, Joh 7:37-39

Reciprocal: Exo 36:29 – coupled Joe 2:29 – General Mar 1:8 – he shall Joh 17:11 – that Act 10:35 – in Act 11:16 – but Act 19:3 – Unto what Act 22:16 – arise 1Co 6:17 – General 1Co 10:16 – the communion of the blood 2Co 8:7 – as 2Co 13:14 – the communion Gal 3:14 – might Gal 3:27 – as many Eph 2:18 – by Eph 4:3 – General Eph 4:4 – one body Phi 2:1 – if any fellowship 1Th 2:6 – been burdensome Heb 6:2 – the doctrine Rev 13:16 – free

Fuente: The Treasury of Scripture Knowledge

1Co 12:13. The main thought running through these several verses is that there is only one Spirit, hence no difference should be made in the importance of the different gifts of the Spirit. Men would never have been taught the necessity of baptism had not the Spirit given the apostles and other inspired teachers the instruction to pass on to others. The point is that all people who have been baptized have received the instruction as a result of teaching from one Spirit.

Fuente: Combined Bible Commentary

1Co 12:13. For in (or by) one Spirit were we all baptised into one body. . . and were all made to drink of[1] one Spirit. The figure of drinking of the Spirit may have been suggested by the allusion to their water baptism at the time of their conversion; only that was external, whereas the thing here meant by the figure is internal, and in that view of it such language was familiar in the Old Testament (Isa 12:3; Isa 44:3; Isa 55:1).

[1] Not into one Spirit, the evidence against which is decisive.

Fuente: A Popular Commentary on the New Testament

Vv. 13a. And indeed, by being baptized by one Spirit, we have all become one body, whether Jews or Greeks, whether bond or free.

The , and indeed, relates to the last words of the foregoing verse: So is it with the Christ, the demonstration of which it announces.

The indicates a second fact analogous to the preceding; the shows that this fact justifies the comparison between the human body and what is done in Christ.

How different were both the religious condition (Jews, Gentiles) and the social condition (bond, free) of all those members of the Church of Corinth! By the same Spirit, into which they had all been baptized, they now find themselves fused, as it were, into one spiritual body, that is to say, into a society all whose members are moved by the same breath of life.

The (in or by one Spirit) denotes the means, and the (into one body) the result attained. When we think of the distance which at that period separated Jews from Gentiles, slaves from freemen, we measure the power of the principle of union which had filled up those gulfs. All those men so diverse in their antecedents, when once they go forth regenerated from baptism, form thenceforth only one new man in Christ (Eph 2:15).

But if diversity of gifts is resolved into unity by the fusion of all the individuals into one spiritual whole, the converse is also true. In Christ, as well as in the human body, unity must spread out into diversity. Such is the new idea to which the apostle passes from the second part of 1Co 12:13. On the understanding of this transition depends the understanding of the chapter as a whole. Thus far the apostle has explained how, notwithstanding their varied multiplicity, the gifts are one in virtue of their common principle, the Holy Spirit, and their sole destination, not the private advantage of their possessor, but the profit of the whole (1Co 12:7). Nevertheless this unity of principle and aim should not injure the manifestation of their diversity; they are and should remain different, as to the form in which they show themselves and their mode of action. And it is this other aspect of the truth, the necessary complement of the former, which is developed in the rest of the chapter.

Vers. 13b, 14. And were all made to drink of one Spirit. 14. For also the body is not one member, but many.

The reading is not , but without . This accusative is the qualifying substantive of the verb to make to drink; comp. the same construction 1Co 3:2.

The , and, contains the transition which we have just mentioned. And what clearly proves that we pass here to the idea of the diversity of gifts is the , for also, at the beginning of 1Co 12:14, a verse which is evidently meant to explain this diversity by that of the members of the body. This passage to the new idea (diversity) is also that which will enable us to apprehend the true meaning of the second proposition of 1Co 12:13. Augustine, Luther, Calvin, Osiander, Neander, Heinrici find in it the idea of the Holy Supper. They have been led to this view by the mention of baptism in the first part of the verse, as well as by the term , we were made to drink, which seems to allude to the cup in the sacrament. But the expression to drink the Holy Spirit in the Supper is absolutely foreign to the language of Scripture. It is of the blood of Christ that the believer partakes when he uses the cup. Then in this sense the aor. would not find a natural explanation, for the sacramental act is ever being repeated anew.

Or is it baptism that is still in question, as is held by Chrysostom, Bengel, de Wette, Meyer, Edwards? But the figure of drinking, or being made to drink (), is as foreign to the form of the baptismal rite, as that of plunging, being bathed (), is naturally associated with it. Besides, the , and, indicates a new fact. If the second proposition served only to reaffirm in another form the idea of the first, there would be an asyndeton. The new fact in the mind of the apostle seems to me to be the communication of the gifts of the Spirit which accompanied the laying on of hands after baptism; comp. Act 8:17; Act 19:6 (Act 10:45-46). By baptism the believer is bathed in the Spirit as the source of new life; by the act which follows, the Spirit enters into him as the principle of certain particular gifts and of the personal activity which will flow from them. The believer is first plunged, bathed, in order to die to himself and live to God (Rom 6:3-5); then he is made to drink, saturated with new forces, that he may be able to serve the body of which he has become a member. Such are the two sides of his relation to the Holy Spirit. Holsten seems to me to have understood this passage nearly as I have done. It is easy to see how this thought forms the transition from the idea of the unity of the body to that of the diversity of gifts. After having been bathed in the same common life, they all come forth from it with the different gifts communicated to them by the Spirit.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free; and were all made to drink of one Spirit. [Paul here proves the unity of the church by the method of its creation. One Spirit, acting through the apostles and all other evangelists and ministers (1Th 1:5), had begotten people of different races and nationalities and conditions (Joh 3:5), and had caused them to be baptized into the one church, and had bestowed itself upon them after they had been thus baptized (Act 2:38). Thus it had made them one organism. Paul speaks of the bestowal of the Spirit under the figure of the living water used by Jesus (Joh 7:37). As the spirit of a man keeps up the organic unity of the body, so the Spirit of God had vivified and organized the church.]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

13. For by one Spirit are we all baptized into one body, whether Jews or Greeks, bond or free, and we have all imbibed one Spirit. The Jews and Greeks differed more widely than any of the religious denominations, either from other: yet they were indiscriminately mixed in the Corinthian church, worshipping together in perfect harmony. You see here the bond of Christian union for all ages and nations. It is not ordinances, creeds nor confessions. It is the baptism with the Holy Ghost. Before the Constantinian apostasy they had no denominations. The restoration of the baptism with the Holy Ghost to the Church will do away with them. How strange that a truth so patent is not hailed by all the churches as a Godsend, and made the battle-cry to run the devil out of the world! Christian union would economize millions of missionary money, curtail the expenses of the home church as least three-fourths, besides bringing a spiritual Pentecost on the world. As the ages go by, God raises revival after revival, calling the churches to the altar to receive the baptism which our Savior gives with the Holy Ghost and fire, and they reject. In this verse we have Gods positive word for this great truth, which ought to be sufficient for all calling themselves Christians; besides, we have this truth attested by millions of witnesses, living and dead. In all of my peregrinations by land and sea, I see this verified. The baptism which our Savior gives actually obliterates all lines of sect, race, color, and nationality. Here is the remedy for ten thousand human woes; aye, for a Hell on earth and a Hell for many through all eternity. God help us to appreciate it. I have heard the preachers all my life wearing themselves out to effect a union on their creed. Many have been vociferous for union, as they say, on the Bible, which sounds exceedingly plausible. But you must remember the only way to unite on the Bible is to take the Bible for our guide in the proposed union. There we are brought back to the starting-point, as the Bible positively presents the baptism by one Spirit into one body as the only feasible basis of Christian union. In that case, we drink in or imbibe one Spirit, which gives us all one disposition. God is in perfect harmony with Himself, hence all the people in whom the Holy Ghost, i. e., God, dwells, and whom He rules, are in perfect spiritual harmony. They differ physically and intellectually, but are sweetly one in Jesus, as He is one in God. There is no defalcation about this problem. It is true in the Bible and corroborated by universal experience.

Fuente: William Godbey’s Commentary on the New Testament

Verse 13

Baptized; initiated,–baptism being the ceremony of initiation.

Fuente: Abbott’s Illustrated New Testament

12:13 For by one Spirit are we all baptized into {n} one body, whether [we be] Jews or Gentiles, whether [we be] bond or free; and have been all made to {o} drink into one Spirit.

(n) To become one body with Christ.

(o) By one quickening drink of the Lord’s blood, we are made partakers of his Spirit alone.

Fuente: Geneva Bible Notes

The baptism of the Spirit took place initially on the day of Pentecost (Act 1:5; Act 2:33; Act 11:16). Subsequently individual believers experienced Spirit baptism when they personally trusted Christ as their Savior (Act 11:15-17; Rom 8:9).

In Spirit baptism the Holy Spirit baptizes (Gr. baptidzo, lit. submerges) the believer into the body of Christ. He makes us a part of it. Water baptism illustrates this. Every believer experiences Spirit baptism regardless of his or her race or social status. We are now on equal footing in the sense that we are all members of the body of Christ.

The figure of drinking of one Spirit recalls Joh 7:37-39 where Jesus invited the thirsty to come and drink of Him to find refreshment. Baptism and drinking are both initiation experiences and take place at the same time. In the first figure the Spirit places the believer into Christ, and in the second the Spirit comes into the Christian. This is probably a case of Semitic parallelism in which both clauses make essentially the same point.

". . . the Spirit not only surrounds us, but is within us." [Note: Barrett, p. 289.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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