In the text, _loutron_ means, the washing, but with intimate reference to the water as the means,—a sense which we have just seen illustrated from the classics. Strictly, the regeneration is the washing, of which the water is the instrument. The figure thus used, the apostle immediately explains. “The washing of regeneration, even the renewing of the Holy Ghost.” As water is the instrument of washing, so the Spirit shed down by Jesus Christ is the instrument of that spiritual work which is indicated alike by the two identical words, regeneration, and renewing. Paul then proceeds with the pronoun “which,”—equally appropriate, in the construction of the original, to the water (_loutrou_), or to the Holy Spirit, as its antecedent; and, in fact, referring to both, as identified in one,—“which water, even the Spirit, he shed on us abundantly (_dia_) by the hand of Jesus Christ.” Orestes speaks of himself and companions “(_cheontes loutra_) pouring water” of libation at the tomb. So Paul speaks of “(_loutrou hon execheen_) the water of cleansing which He shed forth on us.” In the latter case, the prefix, _ex_, emphasizes the source of the outpouring, but otherwise the conception and action of the two passages is the same. By the hand of his Son, God the Father from on high sheds his Spirit, and baptizes us with his renewing power. Thereby united to the Lord Jesus, we are thus invested with his righteousness, and so, says the text, “are justified by his grace.” And since by the same union we share his relation as Son;—“if sons, then heirs,” “according to the hope of eternal life.” This baptism of the Spirit is the theme of frequent discussion in Paul’s writings. He particularly dwells on it as being the instrumental cause of that intimate unity which exists in the body of Christ, and of equality in privilege among all the members, Jews and Gentiles. “As the body is one, and hath many members, and all the members of that one body, being many are one body, so also is Christ. 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 one Spirit.... Now ye are the body of Christ, and members in particular.”—1 Cor. xii, 12-14, 27. Here, the figure of baptism is followed up by the expression, “have been all made to drink one Spirit;”—literally, “have been all watered with one Spirit.” The preposition, (_eis_) “_into_ one Spirit,” is rejected by the critical editors as spurious; and the verb (_potizo_) means, to _apply_ water, either externally or internally,—to water, to cause to drink. Compare in the same epistle, 1 Cor. iii, 2, “I have _fed you_ (_epotisa_) with milk;” and 6-8,—“Apollos _watered_ (_epotisen_).”