1 Corinthians 12:13

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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(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 1Corinthians 3:6, Apollos “watered.”

Matthew Henry's Concise Commentary

12:12-26 Christ and his church form one body, as Head and members. Christians become members of this body by baptism. The outward rite is of Divine institution; it is a sign of the new birth, and is called therefore the washing of regeneration, Tit 3:5. But it is by the Spirit, only by the renewing of the Holy Ghost, that we are made members of Christ's body. And by communion with Christ at the Lord's supper, we are strengthened, not by drinking the wine, but by drinking into one Spirit. Each member has its form, place, and use. The meanest makes a part of the body. There must be a distinction of members in the body. So Christ's members have different powers and different places. We should do the duties of our own place, and not murmur, or quarrel with others. All the members of the body are useful and necessary to each other. Nor is there a member of the body of Christ, but may and ought to be useful to fellow-members. As in the natural body of man, the members should be closely united by the strongest bonds of love; the good of the whole should be the object of all. All Christians are dependent one upon another; each is to expect and receive help from the rest. Let us then have more of the spirit of union in our religion.

Barnes' Notes on the Bible

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 1 Corinthians 12:7, 1 Corinthians 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 Matthew 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 Ephesians 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 1 Corinthians 7:22.

And have been all made to drink ... - This probably refers to their partaking together of the cup in the Lord's 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.

Jamieson-Fausset-Brown Bible Commentary

13. by … Spirit … baptized—literally, "in"; in virtue of; through. The designed effect of baptism, which is realized when not frustrated by the unfaithfulness of man.

Gentiles—literally, "Greeks."

all made to drink into one Spirit—The oldest manuscripts read, "Made to drink of one Spirit," omitting "into" (Joh 7:37). There is an indirect allusion to the Lord's Supper, as there is a direct allusion to baptism in the beginning of the verse. So the "Spirit, the water, and the blood" (1Jo 5:8), similarly combine the two outward signs with the inward things signified, the Spirit's grace.

are … have been—rather as Greek, "were … were" (the past tense).

Matthew Poole's Commentary

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, John 4:10,14 7:38,39; and so in the Old Testament, Isaiah 12:3 Ezekiel 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 Lord’s supper. 1 Corinthians 10:17, had used this expression: For we being many, are one bread, and one body.

Gill's Exposition of the Entire 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 Matthew 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 Colossians 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.

Geneva Study Bible

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.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

1 Corinthians 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 Titus 3:5.

In καί, which belongs to ἐν ἑνὶ πν., is conveyed the indication of the relation corresponding to what was spoken of in 1 Corinthians 12:12; ἐβαπτίσθ., again, is not to be taken tropically, as is done by Reiche also (“de Spiritu sancto largiter nobis collato”), following Venema, Michaelis, Rosenmüller, 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 ἐν ἑνὶ πνεύματι 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 βαπτισθῆναι ἐν ἑνὶ πνεύματι has taken place εἰς ἓν σῶμα, in reference to one body (Matthew 28:19; Romans 6:3; 1 Corinthians 10:2), i.e. it had as its destination that we should all now make up one body. Regarding εἴτε Ἰουδαῖοι κ.τ.λ[1981], comp Galatians 3:28; Colossians 3:11.

The second hemistich does not begin already with εἴτε Ἰουδαῖοι Κ.Τ.Λ[1983], in which case καί before πάντες would be only in the way (comp also 1 Corinthians 3:22; Colossians 1:16), but starts only from καὶ πάντες, 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 Rückert, 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] John 7:37 ff.; Acts 2:17; Romans 5:5; and is here, after being already mentioned with ἐν ἑνὶ πνεύματι, brought forward yet again independently and with peculiar emphasis as the inward correlate of the ἓν σῶμα. This καὶ π. ἓν πν. ἐποτ. 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 εἰς ἓν πν., 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 ἐβαπτ., and against the former of them is the reading ἓν πνεῦμα (without εἰς), 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 1 Corinthians 10:3 f. See, besides, Weiss, bibl. Theol. p. 355. Rückert refers correctly καί … ἐποτ. 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 ἐν ἑνὶ πνεύματι in the first clause.

[1981] .τ.λ. καὶ τὰ λοιπά.

[1983] .τ.λ. καὶ τὰ λοιπά.

[1985] He gives first the explanation referring it to the Lord’s Supper, but then goes on: ἐμοὶ δὲ δοκεῖ νῦν ἐκείνην λέγειν πνεύματος τὴν ἐπιφοίτησιν τὴν ἀπὸ τοῦ βαπτίσματος καὶ πρὸ τῶν μυστηρίων ἐγγινομένην ἡμῖν.

[1987] Comp. also Isaiah 19:10 : πεπότικεν ὑμᾶς κύριος πνεύματι κατανύξεως.

Expositor's Greek Testament

1 Corinthians 12:13. καὶ γὰρ ἐν ἑβὶ Πνεύματι κ.τ.λ.: “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. Galatians 3:2 ff; Galatians 4:6; also Acts 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 βαπτίζω ἐν and εἰς, see parls.: ἐν defines the element and ruling influence of the baptism, εἰς 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 (John 3:5 ff., Titus 3:5 f.); baptism represents the entire process of personal salvation which it seals and attests (Ephesians 1:13, Galatians 3:26 ff., Romans 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 (1 Corinthians 12:11 f.).—ἐποτίσθημεν (see parls.) has been referred by Cm[1877], Aug[1878], Cv[1879], Est., and latterly by Hn[1880], to the ποτήριον of the Lord’s Supper (1 Corinthians 10:16, 1 Corinthians 11:25), as though καὶ coupled the two consecutive Sacraments (cf. 1 Corinthians 10:2 f., and notes); but the tense, parl[1881] to ἐβαπτίσθημεν (otherwise in 1 Corinthians 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. συνετάφημεν, Romans 6:4) and saturated with the Spirit; the second figure supplements the first: cf. Romans 5:5, Titus 3:5-6.—ποτίζω, which takes double acc[1883] (1 Corinthians 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 Homiliœ († 407).

[1878] Augustine.

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

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

[1881] parallel.

[1882] Corinth, Corinthian or Corinthians.

[1883] accusative case.

Cambridge Bible for Schools and Colleges

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,’ Ephesians 1:23, and becomes entitled to all the privileges which belong to the members of that body. Cf. St John 3:3-5, and notes on ch. 1 Corinthians 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. Galatians 3:28; Ephesians 2:12-17; Colossians 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. 1 Corinthians 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. 1 Corinthians 3:6-7, watered. Such is St Chrysostom’s interpretation. The usual signification of the word is to give to drink, as in ch. 1 Corinthians 3:2, and St Matthew 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 John 3:3-5, as above, and 1 Corinthians 4:14, 1 Corinthians 7:38-39, 1 Corinthians 14:16-17, 1 Corinthians 15:26, 1 Corinthians 16:7, and cf. St Matthew 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.

Bengel's Gnomen

1 Corinthians 12:13. Ἐν ἑνὶ πνεύματι, by one Spirit) The Holy Spirit is in baptism.—εἰς ἕν σῶμα, into one body) that we may be one body, truly animated by one Spirit.—εἴτε Ἰουδαῖοι, εἴτε Ἕλληνες, whether Jews or Greeks) who were bodies of men very different by nature.—εἴτε δοῦλοι εἴτε ἐλεύθεροι, whether bond or free) who were bodies of men very different by human institution.—πάντες ἕν πνεῦμα) we all have been made to drink one Spirit. [Omitting εἰς, we have the true reading,[110] Not. crit.], John 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 Lord’s Supper, Mark 10:38, note.

[110] The εἰς 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 εἰς with later uncial MSS. A has ἑν σωμα ἐσμεν.—ED.

Pulpit Commentary

Verse 13. - By one Spirit; rather, in one Spirit. The diffusion of one spirit is the clement of unity. Are we all baptized; rather, we were all baptized. Whether we be Jews or Gentiles, whether we be bond or free. Moreover, as these were national and social differences, they were all obliterated by baptism, which made us all equal members of one holy brotherhood (Galatians 3:28). Have been all made to drink into one Spirit. The word "into" is probably spurious. We have all been given to drink of one Spirit, which is as the outpouring of living water (Acts 10:45; John 7:37). 1 Corinthians 12:13

Vincent's Word Studies

Made to drink (ἐποτίσθημεν)

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 1 Corinthians 3:6-8, and by some here. The reference is to the reception of the Spirit in baptism. Omit into before one Spirit.