Galatians 3:27

Gal_3:27

Have been baptized into Christ have put on Christ.

Baptized into Christ have put on Christ

I. The clothing is twofold.

1. The putting on of a garment. This is also twofold.

(1) To take the outward name and profession. This doth no good (Hag_1:6). It may be done to delude others, but God cannot be deluded. He will take off the garment of the hypocrite, and expose him to open shame. For this is an affront to Christ to put on an outward Christianity till noon, and be libertines after. If thou shouldst wear the princes livery in scantier proportions or coarser stuff than belongs to thy place, will he accept thee? No more will Christ.

(2) To put on His righteousness by imitation and conformity. We must put off our old clothes and appear naked before God, then we come to our transfiguration (Rom_4:4).

2. The putting on of a person.

(1) We are not to put on Christ as a livery nor as a coin the image of a king.

(2) But as a son doth his father in whom the same nature doth reside.

(3) Then shall we so appear before God, as that he shall take us for His own Christ; we shall bear His name and person.

(4) We shall every one be so accepted as if every one of us were all mankind, yea, as if we were He Himself.

II. Its completeness. AS the garment Christ wore was seamless and entire, so this garment, Christ Jesus our sanctification, must cover us all over, and go through our whole life in a constant, even perseverance. We must not only be hospitable and feed the poor at Christmas; be sober and abstinent the day we receive the sacrament; repent and think of amendment in the day of sickness. No man may take the frame of Christs merit in pieces. He that puts on Christ must put Him on all; and not only find that Christ hath died, nor that He hath died for him, but that he also hath died in Christ. (Doune.)

The investiture of Christ

I. The vesture is--

1. Most beautiful.

2. Most costly.

3. Most rare.

(1) In its purity.

(2) In its capacity.

(3) In its importance.

4. Most durable.

II. The investiture is--

1. Possible

(1) from the character of the vesture Christs an universal character--the Man;

(2) from the nature of the investiture: the assimilation of Christs character.

2. Necessary

(1) for protection,

(2) for adornment.

3. Accomplished by

(1) faith,

(2) love,

(3) obedience.

III. The invested will have--

1. Comfort in trial.

2. Invincibility in temptation.

3. Confidence in the hour of death and day of judgment.

4. Completeness of joy in this life and in that which is to come.

Baptismal regeneration

A child is to be baptized on a given day; but when that day arrives the child is unwell, and the ceremony must be postponed another week or month. Again a delay takes place--the day is damp or cold. At last the time arrives; the service is read; it may require, if read slowly, five minutes more than ordinarily. Then and there, when that ceremony is slowly accomplished, the mystery is achieved. And all this time, while the child is ill, while the weather is bad, while the reader procrastinates--I say it solemnly--the Eternal Spirit who rules the universe, must wait patiently, and come down, obedient to a mortals spell, at the very second that it suits his convenience. God must wait attendance on the caprice of a careless parent, ten thousand accidents, nay the leisure of an indolent or an immoral priest. Will you dare insult the Majesty on high by such a mockery as this result. (F. W. Robertson, M. A.)

Baptism without grace

The Spanish converts in Mexico remembered not anything of the promise and profession they made in baptism, save only their names, which many times they also forgot; and in the kingdom of Congo, in Africa, the Portuguese, at their first arrival, finding the people to be heathens, induced them to be baptized in great abundance, allowing the principles of Christianity till such times as the priests pressed them to lead lives according to their profession, which the most part of them in no case enduring, returned again to their Gentilism. Such renegades are to be found in the midst of us this day, such as give themselves up to Christ in profession; but, when it comes to a holy life, they leave him in the open field, forsaking their colours, renouncing their baptism, and running away to the enemy. (Spencer.)

Baptismal privileges

The putting on of Christ, according to the gospel, consists not in imitation merely, but in a new birth and a new creation; that is to say, in putting on Christs innocency, His righteousness, His wisdom, His power, His saving health, His life, and His Spirit. We are clothed with the leather coat of Adam, which is a mortal garment, and a garment of sin; that is to say, we are all subject unto sin, all sold under sin. There is in us horrible blindness, ignorance, contempt, and hatred of God; moreover, evil concupiscence, uncleanness, covetousness, etc. This garment, that is to say, this corrupt and sinful nature, we received from Adam, which Paul is wont to call the old man. This old man must be put off with all his works (Eph_4:22), that of the children of Adam we may be made the children of God. This is not done by changing of a garment, or by any law or works, but by a new birth, and by the renewing of the inward man, which is done in baptism (Tit_3:5). For, besides that they which are baptized are regenerate and renewed by the Holy Ghost to a heavenly righteousness and to eternal life, there riseth in them also a new light and a new flame; there rise in them new and holy affections, as the fear of God, true faith and assured hope, etc.; there beginneth in them also a new will. This is to put on Christ truly. To be apparelled with Christ is not to be apparelled with the law nor with works, but with an incomparable gift; that is to say, with remission of sins, righteousness, peace, consolation, joy of spirit, salvation, life, and Christ Himself. This is diligently to be noted, because of the fond and fantastical spirits which go about to deface the Majesty of baptism, and speak wickedly of it. Paul contrariwise commendeth it, and setteth it forth with honourable titles. (Luther.)

Putting on Christ

This verse introduces us to some of the very central and most sacred doctrines of the gospel. It tells us what our condition is,--we who have been baptized into Christ;--and, telling us what our condition is, it opens to us so wide and wonderful a view of the duties, burthens, hopes, and helps that belong to that condition, as may well astonish us, and fill us with fear and trembling, with fearful hope, and with trembling joy. I need not linger much in explaining the first words of the verse of the text, as many of you as have been baptized; however many of the Galatians St. Paul may have comprehended under this description, there is no question that it comprehends all of us. We have all been baptized, have all been carried, in the faith of the Church, represented by our godfathers and godmothers, to the life-giving font, and have received the promises of God made to us in that sacrament. Again, he says, have been baptized into Christ. On this point, too, there is no need to dwell at present; suffice it for the present purpose to say, that to be baptized into Christ signifies

(1) to be baptized into the body of Christ; to be made by baptism a member of that sacred immortal body, whose head is the Lord in heaven, and whose bond of life and union is the blessed Spirit of God; and

(2) to be baptized into the Holy Trinity, into that name, into that belief and profession, into that holy keeping, and into that mysterious communion. These points I will not enlarge upon at present; I will rather assume that we are acquainted with all the great things which are signified by the expression, being baptized into Christ; and, turning your attention to the remaining words, consider how it is said, that they who have been baptized into Christ, have put on Christ.

1. First, then, we may regard the words as metaphorical, and understand them to mean, that we have put on, or assumed, the Christian profession of belief, or the Christian character, or the Christian duties, or the Christian hopes. Consider, therefore, we may suppose the apostle to go on, how far your life really tallies with all this great profession which you have made.

2. But this is not enough To interpret words like these merely metaphorically, is to interpret them very inadequately. To put on Christ can hardly be a less real phrase than to be baptized into Christ, or to be in Christ; and these phrases, as we know from many parts of Holy Scripture, express the wonderful and mysterious connexion which subsists between baptized men and their Redeemer, whereby they are living stones of a spiritual house or temple; living members of a sacred spiritual body; living branches of a holy spiritual vine; partakers of the death, and so of the life of Christ; already immortal in estate; and in right, title, and privilege, already assured of everlasting bliss, unless they forfeit it by impenitent and unholy living. To put on Christ seems to be correlative to being in Christ; it is the duty, while the other is the privilege. God has, of His great mercy, put us in Christ, made us to be baptized into Christ;--now let us pray for His Spirit, and work with His Spirit, and yield ourselves up to His Spirit, that we may put on Christ. In our baptisms we were planted into Christ, into His body, which is the Church; and there took place, by Gods Divine power, the birth of the Spirit in our hearts,--the germinating of the little seed of Divine, spiritual life, the kindling of the little spark of holy immortal fire, which, unless it be smothered by sin unrepented, should be our earnest, and inalienable title to glory and salvation. This was the great baptismal blessing. But there is something else after this. Then Christ has to be formed in us. Then our own souls, in which, even after baptism, the infection of nature remaineth, have to grow up in Christs likeness, to grow to the stature of a perfect man in Christ to become filled with the fulness of God. This is the work of our life after baptism; this is the reason why we live so many years after baptism; this is the reason why baptism is early, and death often late, why baptism is not the end, but the beginning of our lives. Our life after baptism should not be a falling back, but a rising and growing; not a declension from baptismal innocence, but a strengthening in Christ-like virtues. Herein then is the precise duty, stated in the lofty and mysterious terms of Holy Scripture, which we are living now to discharge; the putting on Christ,--the forming of Christ in our own separate souls, the growing up to the perfect man, the measure of the stature of the fulness of Christ. For this cause, our bodies grow from the infant feebleness in which they received the regenerating washing of holy baptism, through their vigorous and lively youth, to the confirmed strength of manhood; for this cause, our minds naturally widen and grow strong, our imaginations vivid and inventive, our thought strong and deep, our memory firm and tenacious, and our judgment considerate and sound; for this cause, we are placed under training and discipline; for this cause, God has given us kind and loving friends; for this cause He allows us to see and know, in the examples of others, the aspect of sin, and the aspect of obedience, that we may be the rather helped to right, and deterred from wrong, by learning to love and hate them respectively, when exhibited in others; for this cause, He sends us joy or sorrow, takes us from those we love, or takes those we love from us; for this cause, He allows the various events of life to go on in their tangled, inscrutable order, trying us, testing us, proving us in ten thousand ways st every time; for this cause, He gives us His Holy Spirit, bids us pray, sets hopes and bright encouragements before us, leaves us alone, yet not alone, for He is with us, to work out our salvation with fear and trembling. For this cause, that, being in Christ by baptism, we may by degrees put on Christ; that we may copy Him, pray to Him, represent Him, love to be near Him, love His house, His people, His little ones; that we may believe in Him, have the thought of Him ever before our minds, read of Him, talk of Him, love His words; that we may think who and how great He is, ascend with Him, love to retire from other thoughts to be with Him, love His Church the place where His honour dwelleth, love His sacraments wherein He is nearest, His baptism wherein He giveth Himself first, His blessed Communion wherein He permits us more and more to be one with Him, to be of His body, of His flesh, and of His bones. The Christian estate is glory, it is liberty, it is royal, it is priestly; nothing is too high for it, as the apostle sees it. A baptized Christian is reborn of the Spirit, sits in heavenly places, is companion of angels, has his citizenship in heaven, has his life in Christ. Living on in the flesh, he grows in grace, puts on Christ, Christ is formed in him, he grows to the measure of the stature of the fulness of Christ. No; we must not lower our teaching, or our holding, below the lofty but most real sayings, the wonderful words, but words of most faithful truth and soberness, in which the inspired apostles have been taught to speak them. No; we must raise our lives. We must not speak lower, but we must live higher. The labour and the struggle is, to bring these high truths into the very midst of our daily lives and habits, to remember them when we lie down, and when we rise up, to remember them in our work and our play; to remember them and act upon them all through that endless diversity of little things, which, defying statement or description, make up our weekly, daily, and hourly lives. If your life be destined to be spent in the midst of secular business, let it accompany you, and your secular business will become sanctified to you; if you are hereafter to minister in the sanctuary, let it go with you to the sanctuary, and it will waken up a deeper devotion; if you are to remain among the homes of your fathers, or to do Gods service in distant lands, wheresoever you be, and howsoever occupied, let the remembrance of this thought, the formation of Christ within you, the growing up to the measure of the stature of the fulness of Christ, be, by Gods grace, never absent from your Christian minds! (Bishop Moberly.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Gal 3:27-29. For as many of you as have been baptized into Christ — In consequence of your believing in him with your heart unto righteousness, and have thereby testified and professed your faith in him; have put on Christ — Have received him as your righteousness and sanctification; have obtained union with him, and in consequence thereof a conformity to him; have in you the mind which was in him, and walk as he walked. “In the expression, have put on Christ, there is an allusion to the symbolical rite which in the first age usually accompanied baptism. The person to be baptized put off his old clothes before he went into the water, and put on new or clean raiment when he came out of it; to signify that he had put off his old corrupted nature, with all his former bad principles and corrupt practices, and was become a new man. Hence the expressions, putting off the old man, and putting on the new, Eph 4:22; Eph 4:24.” — Macknight. There is neither Jew nor Greek, &c. — That is, the distinctions, which were before so much regarded, are in a manner done away, with respect to such: for under the gospel dispensation, God pays no regard to persons on account of their descent, their station, or their sex; but all who truly believe in Christ, have an equal right to the privileges of the gospel, are equally in favour with God, and are equal in respect and dignity. The Greek has the same privileges with the Jew, and the Jew may, without offending God, use the same freedom in approaching him with the Greek. To the Judaizing teachers, who imagined that the being Abraham’s children, according to the flesh, would of itself secure their acceptance with God, this must have appeared a most humiliating doctrine. But to the Galatians it was of singular use, to prevent their being seduced by those teachers, who strongly affirmed that the Gentiles could not share in the privileges of the people of God, without being circumcised. There is neither bond nor free — But slaves are now the Lord’s free-men, and freemen the Lord’s servants; and this consideration makes the freeman humble, and the slave cheerful; swallowing up, in a great measure, the sense of his servitude. There is neither male nor female — Under the law, males had greater privileges than females. For males alone bare in their bodies the sign of God’s covenant; they alone were capable of the priesthood and of the kingdom; and heritages belonged to them, preferably to females, in the same degree. For ye are all one in Christ Jesus — Are equally accepted in him; and being made one body in him, believers, of whatever nation, or sex, or condition they be, are all cemented in the bonds of holy love, and animated with the views of the same happiness. And if ye be Christ’s — By faith united to him, who is the promised seed, in whom all the nations shall be blessed; then are ye the true seed of Abraham — And are equally so whether ye be circumcised or not; and therefore are heirs according to the promise — Have a right to the heavenly inheritance by virtue of the promise made to Abraham.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

3:27 united with Christ in baptism: See Rom 6:3-4. Baptism represents death of an old life and birth into a new one. In the new life, the law’s curse no longer has any force (cp. Rom 7:1-6). • have put on Christ, like putting on new clothes: Christ covers us and gives us a new identity. Cp. Col 3:12; 1 Thes 5:8.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Gal 3:27. Χριστὸν ἐνδύσασθε, ye have put on Christ) Christ is to you the toga virilis.[32] You are no longer estimated by what you were, you are all alike in Christ and of Christ; see the following verses [Gal 3:28, There is neither Jew nor Greek, etc., for ye are all one in Christ]. Christ is the Son of God, and ye are in Him the sons of God. Tho. Gataker says, if a person were to ask me to define a Christian, I would give him no definition more readily than this: A Christian is one, who has put on Christ: l. 1, misc. c. 9.

[32] Among the Romans, when a youth arrived at manhood, he assumed the dress of a full-grown man, which was called toga virilis.—TR.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Gal_3:27. The words just used, υἱοὶ Θεοῦ ἐστε, expressing what the readers as a body are through faith in Christ, are now confirmed by the mention of the origin of this relation; and the ground on which the relation is based is, that Christ is the Son of God. Comp. Chrysostom: εἰ ὁ Χριστος υἱὸς τοῦ Θεοῦ, σὺ δὲ αὐτὸν ἐνδέδυσαι, τὸν υἱὸν ἔχων ἐν ἑαυτῷ καὶ πρὸς αὐτὸν ὁμοιωθεὶς εἰς μίαν συγγένειαν καὶ μίαν ἰδέαν ἤχθης. Luther, 1519: Si autem Christum induistis, Christus autem filius Dei, et vos eodem indumento filii Dei estis.

ὅσοι] corresponding to the emphatic πάντες in Gal_3:26.

εἰς Χριστόν] in relation to Christ (see on Rom_6:3), so that ye who belong to Christ through baptism become partakers in fellowship of life with Him.

Χριστὸν ἐνεδύσασθε] laying aside the figure, according to the connection: Ye have appropriated the same peculiar state of life, that is, the very same specific relation to God, in which Christ stands; consequently, as He is the Son of God, ye have likewise entered into the sonship of God, namely by means of the πνεῦμα υἱοθεσίας received at baptism (Gal_4:5-7; Rom_8:15; 1Co_6:11; Tit_3:5). Observe, besides, how baptism necessarily presupposes the μετάνοια (Act_2:38) and faith (comp. Neander, II. p. 778 f.; Messner, Lehre der Ap. p. 279). The entrance on the state of being included in Christ, as Hofmann from the point of view of εἶναι ἐν Χ. explains the expression, is likewise tantamount to the obtaining a share in the sonship of God. The figure, derived from the putting on of a characteristic dress,[171] is familiar both to the Greek authors and the Rabbins (Schoettgen, Hor. p. 572). See on Rom_13:14. In the latter passage the putting on of Christ is enjoined, but it is here represented as having taken place; for in that passage it is conceived under the ethical, but here under the primary dogmatic, point of view. Comp. Luther, 1538. Usteri incorrectly desires to find in the ἐνδύεσθαι Χριστόν of our passage, not the entering into the sonship of God, but the putting on of the new man (Col_3:9-11), having especial reference to the thought of the universalistic, purely human element, in which all the religious differences which have hitherto separated men from one another are done away. This view is inconsistent with the word actually used (Χριστόν), and with the context (ΥἹΟῚ ΘΕΟῦ, Gal_3:26). Nevertheless, Wieseler has in substance supported the view of Usteri, objecting to our interpretation that ΥἹΟῚ ΘΕΟῦ expresses a sonship of God different from that of Christ, who was begotten of God. It is true that Christians are the sons of God only by adoption (υἱοθεσία); but just by means of this new relation entered upon in baptism, they have morally and legally entered into the like state of life with the only-begotten Son, and have become, although only His brethren by adoption, still His brethren. Comp. Rom_8:29. This is sufficient to justify the conception of having put on Christ, wherein the metaphysical element of difference subsists, as a matter of course, but is left out of view. On the legal aspect of the relation, comp. Gal_3:29; Rom_8:17.

Moreover, that the formula ἐν Χριστῷ εἶναι is not to be explained from the idea ΧΡΙΣΤῸΝ ἘΝΔΎΣΑΣΘΑΙ, see in Fritzsche, ad. Rom. II. p. 82. Just as little, however, is the converse course to be adopted (Hofmann), because both εἶναι ἔν τινι and ἘΝΔΎΣΑΣΘΑΊ ΤΙΝΑ or ΤΙ are frequently used in the N.T. and out of it, without any correlation of the two ideas necessarily existing. The two stand independently side by side, although in point of fact it is correct that whosoever is ἐν Χριστῷ has put on Christ through baptism.

[171] Looking at the very general occurrence of the figure, and seeing that the context contains no indication whatever of any special reference, we must entirely reject any historical or ritual references. See the many discussions of the earlier expositors in Wolf. By some the figure was looked upon as referring to heathen customs (as Bengel: Christus nobis est toga virilis), by others to Jewish customs (it applies to the putting on of the robes of the high priest at his appointment, Deyling, Obss. III. p. 480, ed. 2), by others to Christian customs (it applies to the putting on of newat a later time whitegarments after baptism, Beza). The latter idea is especially to be set aside, because the custom concerned cannot be shown to have existed in apostolic times; at any rate, it has only originated from the N.T. idea of the putting on of the new man, and is its emblematic representation.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

27. In Gal 3:27-28 St Paul shows how they obtained their sonship (Theodoret).

ὅσοι, epexegetic of πάντες. γὰρ, beginning to prove the truth of the whole statement in Gal 3:26.

εἰς Χριστὸν ἐβαπτίσθητε. Cf. Col 2:12. For βαπτίζομαι εἰς a person, see Rom 6:3; 1Co 10:2. Cf. βαπτίζ. εἰς τὸ ὄνομα, Mat 28:19 al. Christ was the aim and purpose of your baptism, and through it you obtained union with even Him.

Χριστὸν ἐνεδύσασθε, i.e. you appropriated the relation to God in which Christ stands, you received all that Christ is. There is no thought here of putting off the old man of sinful desires (Col 3:8-12), but only of leaving the previous state of pupillage by union with Christ.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Using a general particle, lest the Jews at the least should not think themselves bound with the band of the Law, he pronounceth that Baptism is common to all believers, because it is a pledge of our delivery in Christ, as well to the Jews as to the Grecians, that by this means all may be truly one in Christ, that is to say, that promised seed to Abraham and inheritors of everlasting life.

He setteth Baptism secretly against circumcision, which the false apostles so much bragged of.

The Church must put on Christ, as it were a garment, and be covered with him, that it may be thoroughly holy, and without blame.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

baptized into Christ-- (Rom 6:3).

have put on Christ--Ye did, in that very act of being baptized into Christ, put on, or clothe yourselves with, Christ: so the Greek expresses. Christ is to you the toga virilis (the Roman garment of the full-grown man, assumed when ceasing to be a child) [BENGEL]. GATAKER defines a Christian, "One who has put on Christ." The argument is, By baptism ye have put on Christ; and therefore, He being the Son of God, ye become sons by adoption, by virtue of His Sonship by generation. This proves that baptism, where it answers to its ideal, is not a mere empty sign, but a means of spiritual transference from the state of legal condemnation to that of living union with Christ, and of sonship through Him in relation to God (Rom 13:14). Christ alone can, by baptizing with His Spirit, make the inward grace correspond to the outward sign. But as He promises the blessing in the faithful use of the means, the Church has rightly presumed, in charity, that such is the case, nothing appearing to the contrary.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 27. As many of you as have been baptized into Christ] All of you who have believed in Christ as the promised Messiah, and received baptism as a public proof that ye had received Christ as your Lord and Saviour, have put on Christ-have received his Spirit, and entered into his interests, and copied his manners. To put on, or to be clothed with one, is to assume the person and character of that one; and they who do so are bound to act his part, and to sustain the character which they have assumed. The profession of Christianity is an assumption of the character of Christ; he has left us an example that we should follow his steps, and we should, as Christians, have that mind in us which was in him. See the notes on Ro 6:3; Ro 6:4; and especially those on "Ro 13:14", where this phrase is farther explained.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

27. As many of you as have been baptized. The greater and loftier the privilege is of being the children of God, the farther is it removed from our senses, and the more difficult to obtain belief. He therefore explains, in a few words, what is implied in our being united, or rather, made one with the Son of God; so as to remove all doubt, that what belongs to him is communicated to us. He employs the metaphor of a garment, when he says that the Galatians have put on Christ; but he means that they are so closely united to him, that, in the presence of God, they bear the name and character of Christ, and are viewed in him rather than in themselves. This metaphor or similitude, taken from garments, occurs frequently, and has been treated by us in other places.

But the argument, that, because they have been baptized, they have put on Christ, appears weak; for how far is baptism from being efficacious in all? Is it reasonable that the grace of the Holy Spirit should be so closely linked to an external symbol? Does not the uniform doctrine of Scripture, as well as experience, appear to confute this statement? I answer, it is customary with Paul to treat of the sacraments in two points of view. When he is dealing with hypocrites, in whom the mere symbol awakens pride, he then proclaims loudly the emptiness and worthlessness of the outward symbol, and denounces, in strong terms, their foolish confidence. In such cases he contemplates not the ordinance of God, but the corruption of wicked men. When, on the other hand, he addresses believers, who make a proper use of the symbols, he then views them in connection with the truth — which they represent. In this case, he makes no boast of any false splendor as belonging to the sacraments, but calls our attention to the actual fact represented by the outward ceremony. Thus, agreeably to the Divine appointment, the truth comes to be associated with the symbols.

But perhaps some person will ask, Is it then possible that, through the fault of men, a sacrament shall cease to bear a figurative meaning? The reply is easy. Though wicked men may derive no advantage from the sacraments, they still retain undiminished their nature and force. The sacraments present, both to good and to bad men, the grace of God. No falsehood attaches to the promises which they exhibit of the grace of the Holy Spirit. Believers receive what is offered; and if wicked men, by rejecting it, render the offer unprofitable to themselves, their conduct cannot destroy the faithfulness of God, or the true meaning of the sacrament. With strict propriety, then, does Paul, in addressing believers, say, that when they were baptized, they “put on Christ;” just as, in the Epistle to the Romans, he says,

“that we have been planted together into his death, so as to be also partakers of his resurrection.” (Romans 6:5.)

In this way, the symbol and the Divine operation are kept distinct, and yet the meaning of the sacraments is manifest; so that they cannot be regarded as empty and trivial exhibitions; and we are reminded with what base ingratitude they are chargeable, who, by abusing the precious ordinances of God, not only render them unprofitable to themselves, but turn them to their own destruction!

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(27) For.—This introduces the reason why the Christian stands to God in the relation of an adult son. He is so by virtue of his relation to Christ.

Baptized into Christ.—To be baptised “into Christ” is something more than merely “to be baptised in the name of Christ.” It implies the contracting of a very close and intimate relation, the nature of which is expressed in the phrase which follows.

Have put on Christ.—The metaphor has been thought to be taken from the putting on of the white baptismal robes. It is, however, commonly used in the LXX., where it means “to adopt” or “cake to oneself.” The Christian, at his baptism, thus “took to himself” Christ, and sought to grow into full unison and union with Him.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

27. The connexion seems to be, ‘I say, it is by faith in Christ, that you are sons of God—a faith professed in your Baptism, by which you put on Christ. In Him all the old distinctions of race, condition and sex disappear, so far as the inheritance of the promise is concerned’.

The doctrine of Holy Baptism, as taught in this verse, has been the subject of discussion among expositors, some affirming that every person does in Baptism put on Christ, others denying that the Apostle is referring to the rite of Baptism. But surely neither of these inferences is warranted by the context. He is addressing those who by faith in Christ are sons of God. The ‘all’ of Gal_3:26, and the ‘as many of you’ of this verse, have reference to those distinctions which were done away in Christ.

have put on Christ] This and the preceding verb are aorists, and should be rendered, were baptized, put on Christ. The two acts were definite and contemporaneous.

The metaphor may be taken from the white robe in which persons were clothed after submitting to the rite of Baptism. But St Paul uses the expression to denote a change of character, by which the person appears under a new aspect. ‘If any man be in Christ, he is a new creation. Old things have passed away; behold, they have become new,’ 2Co_6:17. The verb is of frequent occurrence in his writings, and its full force can be best understood from a comparison of those passages. Thus the things assumed or put on are, ‘the armour (or weapons) of light,’ Rom_13:12. ‘The Lord Jesus Christ,’ Rom_13:14. ‘Immortality,’ 1Co_15:53-54. ‘The new man,’ Eph_4:24; Col_3:10. ‘The whole armour of God,’ Eph_6:11 (cf. Gal_3:14 and 1Th_5:8). ‘Bowels of compassion, goodness, humility, gentleness, long-suffering)’ Col_3:12. In Luk_24:49 it is rendered ‘endued’. It is to be noted that in each of the offices for Holy Baptism there is a prayer that ‘those dedicated’ to God by the office and ministry of His Church ‘may be endued with heavenly virtues’.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For as many of you as have been baptized into Christ,.... Not that it is to be imagined that these churches of Galatia, or any of the primitive churches, consisted of baptized and unbaptized persons; for this would be acting contrary to the commission of Christ and the order of the Gospel: but this way of speaking supposes that there might be some of them, who though baptized in water, yet not into Christ; and that those who are truly and rightly baptized, who are proper subjects of it, and to whom it is administered in a proper manner, are baptized into Christ: not that by baptism they are brought into union with Christ, but into communion with him; for they are not merely baptized in his name, and by his authority, and according to his command, and into his doctrine, and a profession of him; but into a participation of the blessings of grace which are in him, and come through his sufferings and death; for they that are baptized into Christ are baptized into his death and resurrection from the dead; they are led by faith to behold the cleansing of their souls, and the remission of their sins by his blood, and their justification by his righteousness; how he was delivered for their offences, died for their sins, was buried in the grave, and their iniquities with him, and rose again for their justification; of all which, baptism, performed by immersion, is a lively emblem; and this is to be baptized into Christ, namely, being baptized believing in him, and calling on his name: and such

have put on Christ; both before and at baptism: before it they put him on as the Lord their righteousness; his righteousness is compared to a garment, is called the best robe, the wedding garment, fine linen, clean and white, the robe of righteousness, a garment down to the feet; this is imputed to the elect of God by the Father, through a gracious act of his, and what they are clothed and covered with by the Son, and is put upon them and applied unto them by the Spirit; and which faith receiving puts off its own rags of righteousness, and makes use of this as its proper dress to appear in before the most High; and such through divine grace are enabled to put off the old man and put on the new; that is, walk in their outward lives and conversation, not according to the dictates of corrupt nature, but according to the principles of grace, of the new man formed in the soul, for righteousness and holiness, and in imitation of Christ; having him for an example, and desiring to walk as he walked; which is another sense of putting on Christ, namely, a following of him in the exercise of grace and discharge of duty; see

Rom 13:14 and such persons, as they are the proper subjects of baptism, who have believed in Christ for righteousness, and walk worthy of him; so in baptism they may also be said to put him on as they thereby and therein make a public profession of him, by deeds as well as words, declaring him to be their Lord and King; and afresh exercise faith upon him, as their Saviour and Redeemer, and imitate and follow him in it, as their pattern; who himself submitted to it, leaving them an example that they should tread in his steps; which when they do, they may be said to put him on. The allusion is either to the putting off and putting on of clothes at baptism, which being performed by immersion, required such actions, which no other mode does; or, to the priests putting off their common clothes, and then bathing or dipping themselves in water, and, putting on the garments of the priesthood before they entered on their service; concerning which take the following rules prescribed by the Misnic doctors (q);

"no man may enter the court for service, though clean,

, "until he dips himself" five times, and washes his hands and feet ten times;''

for every time he immersed himself, he washed his hands and feet before and after: again,

"there is a vail of fine linen between him (the high priest) and the people; he puts off his clothes,

, "he goes down and dips himself, he comes up", and wipes himself; then they bring him the golden garments, and "he puts them on", and washes his hands and his feet; then they bring him the daily sacrifice, &c.''

and a little after,

"they bring him (the high priest on the day of atonement) to the house of Paryah, and in the holy place there was a vail of fine linen between him and the people; he washes his hands and his feet, and puts off his garments: R. Meir says, he puts off his garments, and then washes his hands and his feet; "he goes down and dips himself, he comes up again", and wipes himself; then they bring him the white garments, and he puts them on, and washes his hands and his feet:''

all which may serve to illustrate this passage, and point out to us what the apostle alludes unto, as well as to observe to us the distinction the Jews made between the immersion of the whole body, and a washing of a part of it.

(q) Misn. Yoma, c. 3. sect. 3, 4, 6. Vid. Misn. Tamid, c. 1. sect. 1, 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

27 For as many of you as have been baptized into Christ have put on Christ.

Ver. 27. Baptized into Christ] And so have had your adoption sealed up unto you, like as in the civil adoption there were certain rites and ceremonies usually performed.

Have put on Christ] To justification and sanctification. {See Trapp on "Rom 13:14"} This is to be clothed with the sun, Rev 12:2. Some think the apostle alludeth here to a custom they had in the primitive times, that those that were to be baptized should come to the church on Whit Sunday (called therefore Dominica in albis) and put upon them white clothing.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For as many of you - Whether by nature Jews or Gentiles.

As have been baptized into Christ - Or “unto” (εἰς eis) - the same preposition which in Gal 3:24 is rendered unto) Christ. That is, they were baptized with reference to him, or receiving him as the Saviour; see this explained in the note at Rom 6:3.

Have put on Christ - That is, they have put on his sentiments, opinions, characteristic traits, etc., as a man clothes himself. This language was common among the ancient writers; see it explained in the note at Rom 13:14.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The baptism of infants shews that the sacrament gives grace of itself, by divine appointment; or, as divines say, ex opere operato.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Baptized into Christ, may either be understood of receiving the sacrament of baptism; which who receiveth, is not only baptized in the name of Christ, and into the profession of Christ; but is sacramentally, or in a sign, baptized into Christ; or else (which, considering what followeth, seemeth much more probably the sense) it may signify a being not only baptized with water, but with the Holy Ghost and fire. Of those thus baptized, he saith, that they

had put on Christ; they had accepted of and received Christ for their justification, and for their sanctification. We have the like phrase, Rom 13:14.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

27. Baptized into Christ—As the external form and act of the internal faith of the last verse. We may be baptized; but it is the faith which makes it really and truly a baptism into Christ. Paul introduces this baptism as that public proof and profession by which the Galatians had publicly bound themselves.

Into Christ—As into the embodiment of redemption, holiness, and eternal life.

Have put—Rather, the Greek aorist, put alone. A strict rendering is, whosoever were baptized into Christ put on Christ, that is, in the act of baptism. For though the saving faith exist before the baptism, and may exist without the baptism, yet the apostle objectively dates the full union to Christ with its consummation, external as well as internal, at baptism.

Put on Christ—In salvation upon the soul; in Christian profession upon the external life.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For as many of you as have been baptized into Christ (osoi gar eijv Cristosqhte); for all ye who were baptized into Christ. "For;" pointing back to the whole preceding verse, but especially to the words," in Christ Jesus." "All ye who were baptized;" more literally, "ye, as many as were," etc. The rendering in our Authorized Version, "as many of you as have been baptized," allows of, if it does not suggest, the surmise that the apostle was aware of there being those among the Christians he was writing to who had not been "baptized into Christ." But the context proves the fallacy of this surmise; for the baptism of a part of their body, whatever its consequences to those particular individuals, would have furnished no proof of the foregoing statement, that "all" of those whom he was addressing were "sons of God." The class marked out by the osoi is clearly coextensive with the "ye all" of ver. 26. The fact is that this osoi marks out a distinct class, not taken out from amongst Christians, but from amongst mankind at large. As compared with oitinev, which the apostle might have written instead, it may be regarded as affirming with greater positiveness than oitinev would have done, that what is predicated in the subsequent clause is predicated of every individual belonging to the class defined in this. It may be paraphrased thus: As surely as ever any one of you was baptized into Christ, so surely did he become clothed with Christ. Precisely the same considerations apply to the clausesqhmen Rom_6:3, "All we who were baptized (osoi, ejbapti) into Christ Jesus were baptized into his death." A similar paraphrase may be given in ver. 10 of this chapter: So surely as any are of the works of the Law, so surely are they under a curse; and in Rom_8:14, So surely as any are led by the Spirit of God, so surely are these sons of God. Below, Gal_6:16, "As many as shall walk by this rule," the osoi does mark out a class from among the general body of Christians, who were not all acting thus. So also Php_3:15, "As many as be perfect." Were baptized into Christ (eijv Cristosqhte) So Rom_6:3, "Baptized into Christ Jesus, baptized into his death." The question arises What is the precise force of the preposition "into" as thus employedwith relation to baptism? With the present passage we have to group the following: "Baptizing them into (eijv) the Name of the Father. and of the Son, and of the Holy Ghost"; (Mat_28:19) "Were all baptized into (eijv) Moses in the cloud and in the sea"; (1Co_10:2) "In (ejn) one Spirit were we all baptized into (eijv) one body", (1Co_12:13) which statement, we must observe, is preceded by the apologue of a body with many members ending with "so also is Christ" (ver. 13). With reference to these passages we may observe that, since in 1Co_12:13 ("We were baptized into one body") the preposition retains its strictsense of "into," and since "Christ" is perpetually set forth as for Christians the sphere of their very existence, in whom they are that which distinctively they are, it is reasonable to conclude that, when the apostle here and in Rom_6:3 uses the expression, "baptized into Christ," he uses the preposition in its strict sense; that is, meaning that Christians are in their baptism brought into that union with, in-being in, Christ which constitutes their life. Nor does, 1Co_10:2, "were baptized into Moses" (where both the Authorized and the Revised Versions render, "unto," the latter adding in the margin, "Greek, into") present any real objection to this view. For in comparing objects together, the apostle not unfrequently puts a very considerable strain upon a phrase when he wishes to bring the two several objects under one category, using it alike of that to which it is most strictly applicable, and of that to which it is not applicable strictly, but only in a very qualified sense. Compare, as a very noteworthy instance of this, his application of the words (koinwnia koinwnov), "communion," "having communion," in 1Co_10:16-20 (Revised Version) in which the expression, "having communion with devils (koinwnouwn gignesqai," is, surely with considerable violence, applied to the case of persons eating things sacrificed to idols; but is applied thus by the apostle because he wishes to present a parallel to that real "communion of the blood, of the body, of Christ," which Christians are privileged to have in the Lord"s Supper. Similarly, in vers. 2-4 of the same chapter, for the purpose of exhibiting a parallelism, he strains the expressions," spiritual meat," "spiritual drink," justly and precisely applicable to the Lord"s Supper, to apply them to the manna and water from the rock, the meat and drink of the Israelites in the wilderness, although the only justification of their being thus designated consists in their having been supernaturally supplied, and perhaps also that they had a typical meaning. We can thus, then, understand how, with reference to the other sacrament in ver. 2 of the same chapter, he strains the expression, "baptized into," justly descriptive of Christian baptism, by applying it to that quasi-immersion of the Israelites in passing "through the midst of the Red Sea and under the cloud," which he construes into a "baptism" which made them over to a sort of union with, in-being in, Moses, thenceforward their lawgiver and leader. The import of the expression, "baptized into Moses," is to be estimated in the light thrown upon it by the more certain import of the expression, "baptized into Christ;" not this latter to be explained down for the purpose of making it correspond with the other. This view of the clause before us helps us to understand the words in Mat_28:19, "Baptizing them into the Name of the Father, and of the Son, and of the Holy Ghost;" in the comprehension of which we are further assisted by the very remarkable, pregnant use sometimes made in the Old Testament of the word "Name," when it is employed to designate that presence of Divine power and grace which is the security of God"s people and the confusion of their enemies. (see Pro_18:10; Psa_20:1, 7 75:1; Isa_30:27, etc.) For the baptism which brings men "into Christ" brings them into the Name of the triune God as manifested to us in the gospel. Such an interpretation of these words approves itself fully with reference to their use in the supremely solemn hour of spirit-fraught utterance recorded in Mat_28:19; notwithstanding that in other passages, of plain historical narrative, such as Act_8:16 and Act_19:5, it may be more natural to take the preposition in the phrase, "baptize into the Name of Christ," in a lower and less determinate sense either as "unto," "with reference to," or, which seems more probable, as pointing to that professed connection with Christ as his people ("Ye are Christ"s,", 1Co_3:23) into which the sacrament brings men. But this lower interpretation, if admitted in those passages, has no claim to dominate our minds when endeavouring to apprehend the full import of the passage now before us, and of Rom_6:3. In these the apostle is evidently penetrating into the inmost significance and operation of the rite; and therefore beyond question means to indicate its function, as verily blessed by God for the translation of its faithful recipients into vital union with Christ. For the just comprehension of the apostle"s meaning, it is of the utmost consequence to note that he introduces this reference to baptism for the purpose of justifying his affirmation in ver. 26, that in Christ Jesus those whom he is addressing were all sons of God through faith. This consideration makes it clear that he viewed their baptism as connected with faith. If there was any,reality in their action in it at all, if they were not acting an unreal part, their coming to baptism was an outcome of faith on their part in Christ. By voluntarily offering themselves to be baptized into his Name, they were consciously obeying his own instructions: they were manifesting their desire and their resolve to attach themselves to his discipleship and service; to be thenceforth people of his, as by him redeemed, and as expecting at his hands spiritual life here and perfected salvation hereafter. Therefore it was thai they were in their baptism translated "into Christ;" their voluntary act of faith brought them under such operation of Divine grace as made the rite effectual for the transcendent change which the expression indicates; for it is abundantly apparent that a spiritual transition such as this cannot be wrought by a man"s own volition or action, but only by the hand of God; as St. John testifies. (Joh_1:13) Have put on Christ (Cristosasqe); did put on Christ. Insasqe) Rom_13:14 we find the imperative used, "Put ye on (ejndu) the Lord Jesus Christ." There the phrase has an ethical application, denoting the adoption of that whole system of habits which characterized the Lord Jesus, and presents in a more definite form that "putting on" of "the new man" which is insisted upon in Eph_4:24. This can hardly be its meaning here; rather it is to be regarded as amore determinate form of the notion of" being justified." The penitent convert, by that decisive action of his faith which by seeking "baptism into Christ" put forth his hand to lay hold of the righteousness which is by faith, became invested with this particular form of "righteousness," namely, that very acceptableness, in the sight of God, which shone in Christ himself. In that hour God "made him acceptable in the Beloved"; (cf. twsen Eph_1:6, ejcari hJmav ejn tw hjgaphmenw) endued this poor guilty creature with the loving-kindness with which he regarded his own Son. The middle voice of the Greek verb, though it denotes in Rom_13:14 action of the Christian"s own, is not to be so far pressed as toexclude the notion of our having in this case been subjected to the action of another. Comp. shsqe Luk_24:49, "Until ye be clothed (ejndu) with power from on high;" sasqai 1Co_15:53, "This mortal must put on (ejndu) immortality;" so 2Co_5:3. It is the exclusive prerogative of God to justify the sinner; and therefore it must have been by him that the believer became clothed with Christ, not by himself, though it was by his own voluntary act that he came under this operation of the Divine grace. It is, perhaps, impossible more strongly to express the intense character (so to speak) which belongs to the righteousness which comes to us through faith in Christ, than by the form in which it is here exhibited. The apostle, however, in 2Co_5:21, uses an expression which may be put by the side of it: "That we might become the righteousness of God in him." It is now clear how completely this verse makes good the affirmation in the preceding one. We have indeed been made sons of God in Christ Jesus if we have become clothed with Christ. For what other in this relation does the phrase, "sons of God," denote as applied to ourselves, than the intense love into the bosom of which God has received us? No higher degree of adoption to be sons is conceivable; though the complete manifestation of this adoption still remains in the future. (Rom_8:19)

The import and obligations of baptism.

as many of you as were baptized into Christ did put on Christ.

I THE IMPORT OF BAPTISM INTO CHRIST.

1. It declares our union with Christ. We are baptized into his death, so far as we partake of its benefits, and are like him separated from the world and sin. We are by baptism separated from sin and devoted to Christ.

2. The text does not imply that all baptized persons have been baptized into Christ. Calvin well remarks that the apostle treats of the sacraments from two points of view. When he is arguing with hypocrites, he declares the emptiness of the outward symbols and the folly of confiding in them. But in dealing with the case of believers, while he attributes no false splendour to the sacraments, he refers emphatically to the inward fact signified by the outward ceremony. There is no warrant in this passage for the doctrine of baptismal regeneration, because the very persons here referred to were regenerated before they were baptized. Baptism followed upon their profession of faith in Christ.

II THE OBLIGATIONS OF BAPTISM. They did "put on Christ." Baptized into his death and buried with him in baptism, they rise with him into newness of life. They put on Christ like a cloak. The beauty of holiness is to be upon them, because they are "predestinated to the very image of Christ." The text is very expressive.

1. Christ is put on for a complete covering. Not merely as a girdle to the loins, but to enfold the whole manhood of believers. The idea is not that of protection from the coldness of an outside world, but that of the full adornment of Christian character. Believers are so to put on Christ that the world may see Christ in the believer himself.

2. Christ is put on for a constant covering. Not as a beautiful robe to be worn on high days and holidays, but on every day, in every scene of human life.

3. While believers are here represented as having put on Christ at their baptism, it is quite consistent for the apostle to.say, "Put ye on the Lord Jesus Christ", (Rom_13:12) and "Put on the new man". (Eph_4:24) They are two sides of one great truth, representing in the one case a change that was complete from the very beginning, and in the other a change that is incomplete, but in process of still further development.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For as many of you as have testified your faith by being baptized in the name of Christ, have put on Christ - Have received him as your righteousness, and are therefore sons of God through him.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

VERSE 27. For as many of you as have been baptized into Christ have put on Christ.

To "put on Christ" may be understood in two ways, according to the Law and according to the Gospel. According to the Law as in Rom 13:14, "Put ye on the Lord Jesus Christ," which means to follow the example of Christ.

To put on Christ according to the Gospel means to clothe oneself with the righteousness, wisdom, power, life, and Spirit of Christ. By nature we are clad in the garb of Adam. This garb Paul likes to call "the old man." Before we can become the children of God this old man must be put off, as Paul says, Eph 4:29. The garment of Adam must come off like soiled clothes. Of course, it is not as simple as changing one’s clothes. But God makes it simple. He clothes us with the righteousness of Christ by means of Baptism, as the Apostle says in this verse: "As many of you as have been baptized into Christ have put on Christ." With this change of garments a new birth, a new life stirs in us. New affections toward God spring up in the heart. New determinations affect our will. All this is to put on Christ according to the Gospel. Needless to say, when we have put on the robe of the righteousness of Christ we must not forget to put on also the mantle of the imitation of Christ.

Martin Luther — Commentary on the Epistle to the Galatians (1535), English translation by Theodore Graebner (Zondervan, 1939) — public domain (U.S. copyright not renewed). Text from a community e-Sword module.

What the apostle had asserted in the foregoing verse, he proves in this; namely, that all believers are the children of God, through faith in Christ Jesus, because they are baptized into Christ and have put on Christ; that is, they are admitted into the Christian church by baptism, they profess Christ’s holy religion; and if they live as they profess, they put on Christ; that is, they are made partakers of his Spirit, and do copy forth the excellencies of his life. To put on Christ, is not as to put on a suit of clothes fitted to the body, but as metal cast into a mould, receiving the figure from it.

Happy they who are not only sacramentally, but really and spiritually baptized into Christ: incorporated into them, and made one body with him by faith; who do not only bear his name, but wear his image.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

For as many of you as were baptized into Christ did put on Christ.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

27. For. He now shows how their faith acted to bring them into Christ. As Dr. Schaff says, “Faith always implies surrender.” Faith leads to obedience. The believer is baptized into Christ, and being found in him has put on Christ. Being in Christ, a member of his body, a part of the Son, the believer becomes a child of God. Compare Rom. 6:3; 1 Cor. 10:2, and Matt. 28:19. “The baptized is surrounded by Christ and covered by his merits.… The figure of putting on Christ as a new dress afterwards gave rise to the custom of wearing white baptismal garments.”—Schaff, in loco.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

For as many of you who were baptized into Christ

"For all of you who were baptized into Christ"

have clothed yourselves with Christ

Possible meanings are 1) this is a metaphor meaning that they have been united to Christ. AT: "have become united with Christ" or "belong to Christ" or 2) this is a metaphor meaning that they have become like Christ. AT: "have become like Christ" (See: Metaphor)

There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female

"God sees no difference between Jew and Greek, slave and free, male and female"

heirs

The people to whom God has made promises are spoken of as if they were to inherit property and wealth from a family member. (See: Metaphor)

translationWords

baptize

in Christ

Christ

Jew

Greek

Abraham

descend

heir

promise

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

27.] For (substantiates and explains the assertion of ver. 26: see below) as many of you as were baptized into (see Rom 6:3 and notes) Christ, put on Christ (at that time, compare the aorists in Act 19:2: not “have been baptized,” and “have put on,” as E. V., which leaves the two actions only concomitant: the aorists make them identical: as many as were baptized into Christ, did, in that very act, put on, clothe yourselves with, Christ: see Ellicott’s note). The force of the argument is well given by Chrys.: τίνος ἕνεκεν οὐκ εἶπεν, ὅσοι γὰρ εἰς χριστὸν ἐβαπτίσθητε, ἐκ τοῦ θεοῦ ἐγεννήθητε; τὸ γὰρ ἀκόλουθον τοῦ δεῖξαι υἱοὺς τοῦτο ἦν. ὅτι πολὺ φρικωδέστερον αὐτὸ τιθησιν. εἰ γὰρ ὁ χριστὸς υἱὸς τοῦ θεοῦ, σὺ δὲ αὐτὸν ἐνδέδυσαι, τὸν υἱὸν ἔχων ἐν ἑαυτῷ κ. πρὸς αὐτὸν ἀφομοιωθείς, εἰς μίαν συγγένειαν κ. μίαν ἰδέαν ἤχθης. Observe here how boldly and broadly St. Paul asserts the effect of Baptism on all (πάντες γὰρ … and ὅσοι ἐβαπτ.) the baptized. Luther remarks: “Hic locus diligenter observandus est contra fanaticos spiritus, qui majestatem baptismi extenuant, et sceleste et impie de eo loquuntur. Paulus contra magnificis titulis baptismum ornat, appellans lavacrum regenerationis ac renovationis Sp. sancti (Tit 3:5), et hic dicit omnes baptisatos Christum induisse, quasi dicat: non accepistis per baptismum tesseram, per quam adscripti estis in numerum christianorum, ut nostro tempore multi fanatici homines senserunt, qui ex baptismo tantum tesseram fecerunt, hoc est, breve et inane quoddam signum, sed ‘quotquot’ inquit etc.: id est, estis extra legem rapti in novam nativitatem, quæ facta est in baptismo.” But we may notice too, as Meyer remarks, that the very putting on of Christ, which as matter of standing and profession is done in baptism, forms a subject of exhortation to those already baptized, in its ethical sense, Rom 13:14.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

27. ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε· “For as many of you as were baptised unto Christ did put on Christ.” The fact that the verbs are in the second person, requires the insertion of the words “of you” into the translation, though they are not in the Greek. But it must not be supposed that ὅσοι includes only a part of the πάντες; for this would be itself in effect to contradict the preceding v. By ἐβαπτίσθητε the apostle undoubtedly refers to Christian baptism, immersion in water. See Th. s. v. II; Preusch. s. v.; M. and M. Voc. s. v. This is the uniform meaning and application of the term in Paul (1Co 1:13-17, 1Co 12:13, 1Co 15:29, Rom 6:3), with the single exception of 1Co 10:2, where he speaks of the baptism of the Israelites into Moses in the cloud and in the sea as a thing of similar character and significance with Christian baptism. Nowhere does he use the term in a figurative sense as in Mar 1:8b, Mar 1:10:38, Mar 1:39, Joh 1:33b, Act 1:5b. εἰς Χριστόν is probably to be taken here and in Rom 6:3 in the sense “with reference to Christ” (on this use of εἰς see Th. B II 2 a), and as equivalent to εἰς τὸ ὄνομα Χριστοῦ. See more fully in fine print below. “To put on Christ” is to become as Christ, to have his standing; in this context to become objects of the divine favour, sons of God, as he is the Son of God. Cf. 4:6, 7. By the whole sentence the apostle reminds his readers that they, who have been baptised, in confession of their acceptance of Christ, already possess all that it is claimed that circumcision and works of law could give them, viz., the divine favour, a relation to God like that which Christ sustains to God. It is a substantiation (γάρ) of the assertion of v. 26, that they are sons of God, drawn from an interpretation of the significance of their baptism.

The idiom ἐνδύεσθαι with a personal object is found in late Greek writers. Thus in Dion. Hal. Antiq. 11. 5:2, τὸν Ταρκύνιον ἐκεῖνον ἐνδυόμενοι, “playing the part of that Tarquinius”; Libanius, Ep. 968 (350 A. D.), ῥίψας τὸν στρατιώτην ἐνέδυ τὸν σοφιστήν: “He laid aside the character of the soldier, and put on that of the sophist.” It occurs once in the Lxx with a somewhat different force: Isa 49:18: πάντας αὐτοὺς ὡς κόσμον ἐνδύσῃ, καὶ περιθήσεις αὐτοὺς ὡς κόσμον, ὡς νύμφη, and several times in N. T.: Rom 13:14: ἀλλὰ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν. Col 3:9-10, ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, καὶ ἐνδυσάμενοι τὸν νέον τὸν ἀνακαινούμενον. Eph 4:22-24, ἀποθέσθαι … τὸν παλαιὸν ἄνθρωπον … καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον. The related figure of clothing one’s self with strength, righteousness, glory, salvation, occurs frequently in O. T.: Pro 31:25, Job 8:22, Job 29:14, Job 39:19, Psa 92:1, 103(104):1, 131(132):9, 16, 18, Isa 51:9, 52:1, 61:10, Isa 51:1 Mac. 1:28; and a similar figure with a variety of objective limitations in N. T.: Rom 13:12: ἐνδυσώμεθα τὰ ὅπλα τοῦ φωτός. 1Co 15:53: ἐνδύσασθαι ἀφθαρσίαν … ἐνδύσασθαι ἀθανασίαν. 15:54: ἐνδύσηται ἀθανασίαν. Eph 6:11: ἐνδύσασθε τὴν πανοπλίαν τοῦ θεοῦ. 6:14, ἐνδυσάμενοι τὸν θώρακα τῆς δικαιοσύνης. Col 3:12: ἐνδύσασθε … σπλάγχνα οἰκτιρμοῦ. 1Th 5:8, ἐνδυσάμενοι θώρακα πίστεως καὶ ἀγάπης. These passages show that the idiom conveyed no suggestion of putting on a mask, but referred to an act in which one entered into actual relations. Used with an impersonal object, it means “to acquire,” “to make a part of one’s character or possessions” (1Th 5:8, 1Co 15:53, 1Co 15:54, Rom 13:12, Col 3:12); with a personal object it signifies “to take on the character or standing” of the person referred to, “to become,” or “to become as.” See Rom 13:14, Col 3:10; note in each case the adjacent example of the impersonal object and cf. the exx. from Dion. Hal. (where the context makes it clear that τὸν Ταρ. ἐκ. ἐνδυόμενοι means “acting the part of Tarquinius,” “standing in his shoes,”) and Libanius. This meaning is appropriate to the present passage. The fact that the Galatians have put on Christ is cited as proof that they are sons of God as Christ is the Son of God.

The preposition εἰς with βαπτίζω signifies (a) literally and spatially “into,” followed by the element into which one is plunged: Mar 1:9; cf. 1:8 a; (b) “unto” in the telic sense, “in order to obtain”: Act 2:38; (c) followed by ὄνομα, “with respect to,” specifically, “with mention or confession of”: 1Co 1:13, 1Co 1:15, Mat 28:19, Act 8:16, Act 8:19:5; with similar force but without the use of ὄνομα: Act 19:3. It was formerly much discussed whether here and in Rom 6:3 the meaning is the same as in 1Co 1:13, 1Co 1:15, etc., or whether εἰς signifies “into fellowship with,” Th. (cf. βαπτίζω, II b. aa) Ell., S. and H. on Rom., et al. hold; Sief. combines the two views. As between the two the former is to be preferred, for, though the conception of fellowship with Christ in his death is expressed in the context of Rom 6:3, neither general usage of the phrase nor that passage in particular warrant interpreting βαπτίζω εἰς as having other than its usual meaning, “to baptise with reference to.” But if this is the case with Rom 6:3, then usage brings to the present passage no warrant for finding in it any other than the regular meaning of the phrase, and the context furnishing none, there is no ground for discovering it here. More recent discussion, however, has turned upon the question whether in both groups of passages (1Co 1:13, 1Co 1:15, Act 8:16, Act 19:5, as well as Rom 6:3 and here) there is a reference to the use of the name in baptism with supposed magical effect, as in the mystery religions. See Preusch. s. v. βαπτίζω and literature there referred to, esp. Heitmüller, Taufe und Abendmahl; also Lake, The Earlier Epistles of St. Paul, pp. 383-391; Case, The Evolution of Early Christianity, pp. 347 f. For the purposes of this commentary it must suffice to point out the following outstanding facts affecting the interpretation of Paul’s thought: (a) The use of βαπτίζω εἰς τὸ ὄνομα was in all probability derived from the usage of the mystery religions, and to one familiar with that usage would suggest the ideas associated with such phraseology. (b) The apostle constantly lays emphasis on faith and the Spirit of God (see, e. g., 5:6, 16, 18, 22) as the characteristic factors of the Christian experience. It would seem that if, denying all spiritual value to such a physical rite as circumcision, he ascribed effective force to baptism, his arguments should have turned, as they nowhere do, on the superiority of baptism to circumcision. (c) 1Co 10:1-12 makes it probable that the Corinthians were putting upon their Christian baptism the interpretation suggested by the mystery religions, viz., that it secured their salvation. Against this view Paul protests, using the case of the Israelites passing through the Red Sea, which he calls a baptism into Moses, to show that baptism without righteousness does not render one acceptable to God. This may, of course, signify only that he conceived that the effect of baptism was not necessarily permanent, or that to baptism it is necessary to add a righteous life. But it is most naturally interpreted as a protest against precisely that doctrine of the magical efficiency of physical rites which the mystery religions had made current. If this is the case and if the thought of the apostle here is consistent with that in 1Co_10, the relation between the fact referred to in the relative clause and that of the principal clause is not (as in 3:7, Rom 8:14) causal, but that of symbol and symbolised fact. The requirement of the passage that there shall be a natural connection of thought both between this v. and the preceding, and between the two clauses of this, is met by supposing (1) that the exceptional mention of baptism in this passage (as, e. g., instead of faith) was suggested by its relation as the initiatory Christian rite to circumcision (cf. Col 2:11, Col 2:12) which the Galatians were being urged to accept, and (2) that there was something in the act of baptism as thought of by the apostle which suggested the figure of being clothed with Christ. This may have been that in baptism one was, as it were, clothed with the water, or, possibly, that the initiate was accustomed to wear a special garment. To such a relation in thought between fact and outward symbol there can be, despite Lake’s statement that such a thought was almost unknown to the ancients, no serious objection in view of Gal 2:20, Rom 5:14, 1Co 11:26. If, indeed, the relation is causal, the apostle must have changed his conception of the matter between the writing of Gal. and 1 Cor., or he conceived of the rite as having no necessarily permanent effect and its value as conditioned upon the maintenance of a morally pure life.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.