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.). An appeal to experience (cf. Gal. iii. 2 ff., iv. 6; also Acts xix. 2-6): at their baptism the Cor. believers, differing in
face 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 eis, see parls.: év defines the element and ruling influence of the baptism, ets the relation- ship to which it introduces. P. refers to actual Christian baptism, the essence of which lay in the regenerating influence of the Holy Spirit (John iii. 5 ff., Tit.
iii. 5 f.); baptism represents the entire-
process of personal salvation which it seals and attests (Eph. i. 13, Gal. 11. 26 ff., Rom. vi. 2 ff.), as the Queen’s corona- tion 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 (11 {Γ.).---ἐποτίσθημεν-
(see parls.) has been referred by Cm., Aug., Cv., Est., and latterly by Hn., to the ποτήριον of the Lord’s Supper (x. 16, xi. 25), as though καὶ coupled the two consecutive Sacraments (cf. x. 2 f., and notes); but the tense, parl. to ἐβαπτίσ-
θηµεν (otherwise in x. 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 Eucha- ristic 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. were at once immersed in (cf. συνετάφηµεν, Rom. vi. 4) and saturated with the Spirit; the-
+. ειτε, S€E ili. 22. q See-
13—18.
> ,. 3 3” ε A κ«κ5 5 a8 , 3 το ἀλλὰ πολλά: 15. ἐὰν εἴπῃ ὁ ποῦς, '"Ὅτι οὐκ εἰμὶ χείρ, οὐκ", 24-2 ‘ r2? - , 32 > Π 9 κα. > χ 3 . χ 2 lel εἰμὶ "ἐκ τοῦ σώματος, οὐ "παρὰ τοῦτο οὐκ "ἐστὶν “ex τοῦ
σώματος]: 16. καὶ ἐὰν εἴπῃ τὸ ots, "Ότι οὐκ εἰμὶ ὁ ὀφθαλ-
pos, οὐκ " εἰμὶ "ἐκ τοῦ σώματος, οὐ
> ϐ
τοῦ σώματος]: 17. "εἰ ὅλον τὸ σῶμα ὀφθαλμός, ‘aod ἡ " ἀκοή ; “εἰ ὅλον " ἀκοή, ' ποῦ ἡ ᾿ὄσφρησις; 18. "νυνὶ 2 "δὲ ὁ Θεὸς * ἔθετο