SEV Biblia, Chapter 12:13
Porque por un Espíritu somos todos bautizados en un cuerpo, judíos o griegos, siervos o libres; y todos bebemos (de una bebida) de un mismo Espíritu.
Clarke's Bible Commentary - 1 Corinthians 12:13
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, John vii. 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.
John Gill's Bible Commentary
Ver. 13. For by one Spirit are we all baptized , etc.] 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 mans 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 Galatians 3:28) and have been all made to drink into one Spirit ; are all partakers of the same graces of the Spirit, as faith, hope, love, etc. 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.
Matthew Henry Commentary
Verses 12-26 - Christ and his church form one body, as Head and members. Christian become members of this body by baptism. The outward rite is of Divin 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 membe 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 member have different powers and different places. We should do the duties of our own place, and not murmur, or quarrel with others. All the member of the body are useful and necessary to each other. Nor is there 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 whol should be the object of all. All Christians are dependent one upo another; each is to expect and receive help from the rest. Let us the have more of the spirit of union in our religion.
Greek Textus Receptus
και 2532 CONJ γαρ 1063 CONJ εν 1722 PREP ενι 1520 A-DSN πνευματι 4151 N-DSN ημεις 2249 P-1NP παντες 3956 A-NPM εις 1519 PREP εν 1520 A-ASN σωμα 4983 N-ASN εβαπτισθημεν 907 5681 V-API-1P ειτε 1535 CONJ ιουδαιοι 2453 A-NPM ειτε 1535 CONJ ελληνες 1672 N-NPM ειτε 1535 CONJ δουλοι 1401 N-NPM ειτε 1535 CONJ ελευθεροι 1658 A-NPM και 2532 CONJ παντες 3956 A-NPM εις 1519 PREP εν 1520 A-ASN πνευμα 4151 N-ASN εποτισθημεν 4222 5681 V-API-1P
Vincent's NT Word Studies
13. Made to drink (epotisqhmen). 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 iii. 6-8, and by some here. The reference is to the reception of the Spirit in baptism. Omit into before one Spirit.
Robertson's NT Word Studies
12:13 {Were we all baptized into one body} (hemeis pantes eis hen swma ebaptisqemen). First aorist passive indicative of baptizw 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 (#Ga 3:27; Ro 6:2ff.). {And were all made to drink of one Spirit} (kai pantes hen pneuma epotisqemen). First aorist passive indicative of potizw, old verb, to give to drink. The accusative hen pneuma 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.
