13. [εἰς] before ἓν πνεῦμα, rec. with E and Vulg. (auth.). Omit א(A)BCDFG Vetus Lat. Peshito, and some copies of Vulg. Some later MSS. have πόμα for πνεῦμα.

13. ἐν ἑνὶ πνεύματι. Literally, in one Spirit, i.e. in virtue of His operation.

εἰς ἓν σῶμα. ‘Does baptism teach of a difference between Christians? Does it not rather teach that all the baptized are baptized into one body?’ Robertson.

ἐβαπτίσθημεν. 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,’ Efesios 1:23, and becomes entitled to all the privileges which belong to the members of that body.

Cf. Juan 3:3-5, and notes on ch. 1 Corintios 1:5. It must be remembered that those whom St Paul was addressing had been baptized as adults.

Ἕλληνες. Greeks. Cf. Gálatas 3:28; Efesios 2:12-17; Colosenses 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.

εἴτε δοῦλοι εἴτε ἐλεύθεροι. See notes on ch. 1 Corintios 7:21-22.

ἐποτίσθημεν. The omission of εἰς here fixes the meaning of this word, which has two significations in this Epistle. In ch. 1 Corintios 3:2 it signifies to give to drink. Cf. also Mateo 10:42; Mateo 25:35, &c.

It takes a double accusative, of the person, and of the thing, as in the first cited passage. In ch. 1 Corintios 3:6-8 it signifies to water. Here we must render we were all given to drink of one Spirit. For ποτίζω does not appear to have been used with an accus. of the material with which anything is watered. Chrysostom gives a double explanation of the passage. He first of all explains it of Holy Communion and then of Confirmation.

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