{"id":29072,"date":"2022-09-24T13:06:27","date_gmt":"2022-09-24T18:06:27","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-galatians-327\/"},"modified":"2022-09-24T13:06:27","modified_gmt":"2022-09-24T18:06:27","slug":"exegetical-and-hermeneutical-commentary-of-galatians-327","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-galatians-327\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Galatians 3:27"},"content":{"rendered":"

For as many of you as have been baptized into Christ have put on Christ. <\/i><\/b><\/h3>\n

27<\/strong>. The connexion seems to be, ‘ I say<\/strong>, it is by faith in Christ<\/em>, 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’.<\/p>\n

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<\/em> ’ of Gal 3:26<\/em><\/span>, and the ‘as many of you’ of this verse, have reference to those distinctions which were done away in Christ.<\/p>\n

have put on Christ<\/em> ] This and the preceding verb are aorists<\/em>, and should be rendered, were baptized, put on Christ<\/strong>. The two acts were definite and contemporaneous.<\/p>\n

The metaphor may be<\/em> 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<\/span>. 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<\/span>. ‘The Lord Jesus Christ,’ Rom 13:14<\/span>. ‘Immortality,’ 1Co 15:53-54<\/span>. ‘The new man,’ Eph 4:24<\/span>; Col 3:10<\/span>. ‘The whole armour of God,’ Eph 6:11<\/span> (cf. Gal 3:14<\/em><\/span> and 1Th 5:8<\/span>). ‘Bowels of compassion, goodness, humility, gentleness, long-suffering)’ Col 3:12<\/span>. In Luk 24:49<\/span> 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<\/em> with heavenly virtues’.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

For as many of you – <\/B>Whether by nature Jews or Gentiles.<\/P>

As have been baptized into Christ – <\/B>Or unto (<\/SPAN><\/span> eis) – the same preposition which in Gal 3:24<\/span> 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<\/span>.<\/P>

Have put on Christ – <\/B>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<\/span>.<\/P><\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Gal 3:27<\/span><\/p>\n

Have been baptized into Christ have put on Christ.<\/em><\/p>\n<\/p>\n

Baptized into Christ have put on Christ<\/strong><\/p>\n


I. <\/strong>The clothing is twofold.<\/p>\n

1. <\/strong>The putting on of a garment. This is also twofold.<\/p>\n

(1)<\/strong> To take the outward name and profession. This doth no good (Hag 1:6<\/span>). 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.<\/p>\n

(2)<\/strong> 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<\/span>).<\/p>\n

2. <\/strong>The putting on of a person.<\/p>\n

(1)<\/strong> We are not to put on Christ as a livery nor as a coin the image of a king.<\/p>\n

(2)<\/strong> But as a son doth his father in whom the same nature doth reside.<\/p>\n

(3)<\/strong> Then shall we so appear before God, as that he shall take us for His own Christ; we shall bear His name and person.<\/p>\n

(4)<\/strong> We shall every one be so accepted as if every one of us were all mankind, yea, as if we were He Himself.<\/p>\n


II. <\/strong>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.<\/em>)<\/p>\n<\/p>\n

The investiture of Christ<\/strong><\/p>\n


I. <\/strong>The vesture is–<\/p>\n

1. <\/strong>Most beautiful.<\/p>\n

2. <\/strong>Most costly.<\/p>\n

3. <\/strong>Most rare.<\/p>\n

(1)<\/strong> In its purity.<\/p>\n

(2)<\/strong> In its capacity.<\/p>\n

(3)<\/strong> In its importance.<\/p>\n

4. <\/strong>Most durable.<\/p>\n


II. <\/strong>The investiture is–<\/p>\n

1. <\/strong>Possible<\/p>\n

(1)<\/strong> from the character of the vesture Christs an universal character–the Man;<\/p>\n

(2)<\/strong> from the nature of the investiture: the assimilation of Christs character.<\/p>\n

2. <\/strong>Necessary<\/p>\n

(1)<\/strong> for protection,<\/p>\n

(2)<\/strong> for adornment.<\/p>\n

3. <\/strong>Accomplished by<\/p>\n

(1)<\/strong> faith,<\/p>\n

(2)<\/strong> love,<\/p>\n

(3)<\/strong> obedience.<\/p>\n


III. <\/strong>The invested will have–<\/p>\n

1. <\/strong>Comfort in trial.<\/p>\n

2. <\/strong>Invincibility in temptation.<\/p>\n

3. <\/strong>Confidence in the hour of death and day of judgment.<\/p>\n

4. <\/strong>Completeness of joy in this life and in that which is to come.<\/p>\n

Baptismal regeneration<\/strong><\/p>\n

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 <\/strong>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.<\/em>)<\/p>\n<\/p>\n

Baptism without grace<\/strong><\/p>\n

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.<\/em>)<\/p>\n<\/p>\n

Baptismal privileges<\/strong><\/p>\n

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<\/span>), 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<\/span>). 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.<\/em>)<\/p>\n<\/p>\n

Putting on Christ<\/strong><\/p>\n

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<\/p>\n

(1)<\/strong> 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<\/p>\n

(2)<\/strong> 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.<\/p>\n

1. <\/strong>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.<\/p>\n

2. <\/strong>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.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 27. As many of you as have been baptized into Christ<\/B><\/I>] All of you who have believed in Christ as the promised Messiah, and received baptism<\/I> as a public proof that ye had received Christ as your Lord<\/I> and Saviour, have put on Christ<\/I>-have received his Spirit, and entered into his interests, and copied his manners. To put on<\/I>, or to be clothed with one<\/I>, is to assume the person<\/I> and character<\/I> of that one; and they who do so are bound to act his<\/I> part, and to sustain<\/I> the character<\/I> which they have assumed<\/I>. The profession<\/I> of Christianity<\/I> is an assumption of the character of<\/I> Christ<\/I>; 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<\/span>; Ro 6:4<\/span>; and especially those on “<\/I>Ro 13:14<\/I><\/span>“<\/I>, where this phrase is farther explained.<\/P><\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

Baptized into Christ, <\/B>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 <\/P>

had put on Christ; <\/B>they had accepted of and received Christ for their justification, and for their sanctification. We have the like phrase, Rom 13:14<\/span>. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

27. baptized into Christ<\/B> (Ro6:3<\/span>). <\/P>

have put on Christ<\/B>Yedid, in that very act<\/I> of being baptized into Christ, puton,<\/I> or clothe yourselves with, Christ: so the Greek<\/I>expresses. Christ is to you the toga virilis<\/I> (the Romangarment of the full-grown man, assumed when ceasing to be a child)[BENGEL]. GATAKERdefines a Christian, “One who has put on Christ.” Theargument is, By baptism ye have put on Christ; and therefore, Hebeing the Son of God, ye become sons by adoption, by virtue of HisSonship by generation. This proves that baptism, where it answersto its ideal,<\/I> is not a mere empty sign, but a means of spiritualtransference from the state of legal condemnation to that of livingunion with Christ, and of sonship through Him in relation to God (Ro13:14<\/span>). Christ alone can, by baptizing with His Spirit, make theinward grace correspond to the outward sign. But as He promises theblessing in the faithful use of the means, the Church has rightlypresumed, in charity, that such is the case, nothing appearing to thecontrary.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

For as many of you as have been baptized into Christ<\/strong>,…. 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<\/p>\n

have put on Christ<\/strong>; 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<\/p>\n

Ro 13:14<\/span> 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;<\/p>\n

“no man may enter the court for service, though clean,<\/p>\n

, “until he dips himself” five times, and washes his hands and feet ten times;”<\/p>\n

for every time he immersed himself, he washed his hands and feet before and after: again,<\/p>\n

“there is a vail of fine linen between him (the high priest) and the people; he puts off his clothes,<\/p>\n

, “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.”<\/p>\n

and a little after,<\/p>\n

“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:”<\/p>\n

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.<\/p>\n

q Misn. Yoma, c. 3. sect. 3, 4, 6. Vid. Misn. Tamid, c. 1. sect. 1, 2.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

Were baptized into Christ <\/B> ( <\/SPAN><\/span>). First aorist passive indicative of <\/SPAN><\/span>. Better, “were baptized unto Christ” in reference to Christ.<\/P>

Did put on Christ <\/B> ( <\/SPAN><\/span>). First aorist middle indicative of <\/SPAN><\/span> (–<\/SPAN><\/span>). As a badge or uniform of service like that of the soldier. This verb is common in the sense of putting on garments (literally and metaphorically as here). See further in Paul (Rom 13:14<\/span>; Col 3:9<\/span>; Eph 4:22-24<\/span>; Eph 6:11<\/span>; Eph 6:14<\/span>). In 1Th 5:8<\/span> Paul speaks of “putting on the breastplate of righteousness.” He does not here mean that one enters into Christ and so is saved by means of baptism after the teaching of the mystery religions, but just the opposite. We are justified by faith in Christ, not by circumcision or by baptism. But baptism was the public profession and pledge, the soldier’s sacramentum<\/I>, oath of fealty to Christ, taking one’s stand with Christ, the symbolic picture of the change wrought by faith already (Ro 6:4-6<\/span>). <\/P> <\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

1) “For as many of you as have been baptized into Christ,”<\/strong> (hosoi gar eis Christou ebaptisthete) “For as many (of you all) as were baptized with reference to Christ (not the law),” The term “baptized into Christ”, is used in the exact, distinct and definitive sense here that “baptized unto (Gk.) “into” Moses,” was used in 1Co 10:3<\/span>. As the children of Israel were “baptized (Gk. eis) Moses,” in the cloud and in the sea means “with reference to,” or acknowledging allegiance to his leadership not Pharaoh’s, even so Galatian brethren were declared to be children of God by faith in Christ Jesus for the reason that they had been baptized into Gk. eis meaning with reference to the leadership of the Christ they were following.<\/p>\n

2) “Have put on Christ,”<\/strong> (Christon enedusasthe) “You all put on (dressed up in, or imitated) Christ.”<\/p>\n

Baptism does not put away sin’s pollution, defilement, or condemnation, nor is it a means, instrument, or agency through which Spiritual life enters to regenerate an unbeliever or unsaved person 1Pe 3:21<\/span>.<\/p>\n

It is a divine ordinance, ordained by the Lord, which He instructed His disciples to administer, in church capacity to a “made disciple,” Mat 28:18-20<\/span>. Disciples, followers of Christ are to deny (dethrone) themselves and take up their crass-service voluntarily to follow Christ, Mar 8:34<\/span>.<\/p>\n

As surely as baptism did not make Jesus, whom we are to follow, the son of God, neither does it make His followers sons of God or initiate them into the family of God. As He was begotten of the Holy Spirit before He was baptized, so must every person be begotten of the Holy Spirit (born again) before he can follow Jesus in baptism.<\/p>\n

The Gk. term (endusasthe) to dress up like, to put on, or identify, is used in the sense that a soldier puts on a uniform to identify him in his service, not to make him a soldier. His pledge of Allegiance to his Country makes him a soldier, not the uniform. The same is true concerning a nurse, or a policeman; It is prior qualifications and commitments of allegiance, not putting on of the uniform, that makes one a nurse or policeman. Even so those who are first children of God by faith are to make an outward commitment of allegiance to Christ in or by baptism.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

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. <\/p>\n

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. <\/p>\n

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. (64) 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, <\/p>\n

“<\/p>\n

that we have been planted together into his death, so as to be also partakers of his resurrection.” (Rom 6:5<\/span>.) <\/p>\n

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! <\/p>\n

(64) “If any person receives nothing more than this bodily washing, which is perceived by the eyes of flesh, he has not put on the Lord Jesus Christ.” — Jerome. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

(27) For.<\/strong>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.<\/p>\n

Baptized into Christ.<\/strong>To be baptised into<\/em> Christ is something more than merely to be baptised in the name of<\/em> Christ. It implies the contracting of a very close and intimate relation, the nature of which is expressed in the phrase which follows.<\/p>\n

Have put on Christ.<\/strong>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.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

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

Into Christ<\/strong> As into <\/strong> the embodiment of redemption, holiness, and eternal life. <\/p>\n

Have put<\/strong> Rather, the Greek aorist, put <\/strong> alone. A strict rendering is, whosoever were baptized into Christ put on Christ, <\/em> that is, in the act of baptism. For though the saving faith <\/strong> 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. <\/p>\n

Put on Christ<\/strong> In salvation upon the soul; in Christian profession upon the external life.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

‘For as many of you as have been baptised into Christ, have put on (‘clothed themselves with’) Christ.’<\/p>\n

The whole context forbids us as seeing this as suggesting that baptism mechanically results in ‘putting on Christ’. It demands that this means ‘you have responded in faith (that is what the passage is all about) and that is why you have been baptised, and have put on Christ.’ At that time those who responded to the message of the cross were immediately baptised, separating them off from the unbaptised world, and signalling their reception of the Holy Spirit. Their baptism was the sign of their response of faith in a heathen world, and revealed that they had died with Christ and had risen with Him to walk in newness of life (Rom 6:4<\/span>). At the same time they were ‘incorporated by an overwhelming experience (baptizo) in the Spirit into the body of Christ’ (1Co 12:13<\/span>). Thus Christ now dwells within them (Gal 2:20<\/span>) and they have ‘clothed themselves’ (enduo) with Christ.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Gal 3:27<\/span><\/em><\/strong>. <\/strong>Have put on Christ.<\/em><\/strong><\/strong> This, at first sight, may seem a very bad metaphor; but if we consider what St. Paul has said, Gal 3:16<\/span>; Gal 3:26<\/span> we shall find it admirably adapted to express his thoughts in few words. He says, Gal 3:16<\/span> that the Seed <\/em>to which the promise was made was but one, and that one was Christ; <\/em>and Gal 3:26<\/span> he declares that by faith in Christ they all become the sons of God. <\/em>To lead them into an easy conception of this, he here tells them, that, by taking on them, sincerely and in faith, the profession of the gospel, they have put on Christ: <\/em>so that to God now looking on them, enjoying this living faith, there appears, as it were, nothing but Christ: that is to say, as long as they preserve this living faith and vital union with Christ, God the Father looks upon them to be as entirely free from guilt and condemnation as if they had been perfectly innocent, and receives them into full acceptance; and all this in and through the Beloved. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

Gal 3:27<\/span> . The words just used, , expressing what the readers as a body are through faith in Christ, are now confirmed by the mention of the origin<\/em> of this relation; and the ground on which the relation is based is, that Christ is the Son<\/em> of God. Comp. Chrysostom: , , . Luther, 1519: “ Si autem Christum induistis, Christus autem filius Dei, et vos eodem indumento filii Dei estis<\/em> .”<\/p>\n

] corresponding to the emphatic in Gal 3:26<\/span> .<\/p>\n

] in relation to Christ<\/em> (see on Rom 6:3<\/span> ), so that ye who belong to Christ through baptism become partakers in fellowship of life with Him.<\/p>\n

] 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<\/em> , namely by means of the received at baptism (Gal 4:5-7<\/span> ; Rom 8:15<\/span> ; 1Co 6:11<\/span> ; Tit 3:5<\/span> ). Observe, besides, how baptism necessarily presupposes the (Act 2:38<\/span> ) and faith (comp. Neander, II. p. 778 f.; Messner, Lehre der Ap<\/em> . p. 279). The entrance on the state of being included in Christ<\/em> , as Hofmann from the point of view of . 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<\/em> . p. 572). See on Rom 13:14<\/span> . In the latter passage the putting on of Christ is enjoined<\/em> , but it is here represented as having taken place;<\/em> for in that passage it is conceived under the ethical<\/em> , but here under the primary dogmatic<\/em> , point of view. Comp. Luther, 1538. Usteri incorrectly desires to find in the of our passage, not the entering into the sonship of God, but the putting on of the new man<\/em> (Col 3:9-11<\/span> ), 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 ( ), and with the context ( <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> , Gal 3:26<\/span> ). Nevertheless, Wieseler has in substance supported the view of Usteri, objecting to our interpretation that <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> expresses a sonship of God different from that of Christ<\/em> , who was begotten<\/em> of God. It is true that Christians are the sons of God only by adoption<\/em> ( ); 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<\/em> , still His brethren<\/em> . Comp. Rom 8:29<\/span> . 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<\/span> ; Rom 8:17<\/span> .<\/p>\n

Moreover, that the formula is not to be explained from the idea <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> , see in Fritzsche, ad. Rom<\/em> . II. p. 82. Just as little, however, is the converse course to be adopted (Hofmann), because both and <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> or <\/em><\/strong> 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<\/em> it is correct that whosoever is<\/em> has put on<\/em> Christ through baptism.<\/p>\n

[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<\/em> customs (as Bengel: “Christus nobis est toga virilis<\/em> ”), by others to Jewish<\/em> customs (“it applies to the putting on of the robes of the high priest at his appointment,” Deyling, Obss<\/em> . III. p. 480, Exo 2<\/span> ), by others to Christian<\/em> customs (“it applies to the putting on of new at a later time white garments after baptism,” Beza). The latter idea is especially to be set aside, because the custom concerned cannot be shown to have existed in apostolic<\/em> 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.<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

DISCOURSE: 2069
BENEFITS AND OBLIGATIONS OF BAPTISM<\/strong><\/p>\n

Gal 3:27-29<\/span>. As many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christs, then are ye Abrahams seed, and heirs according to the promise<\/em>.<\/p>\n

TO enter fully into these words, the whole scope of the Apostles argument should be duly considered. He has been insisting upon justification by faith alone, without the deeds of the law. This, to a Jew, was a most unpalatable doctrine, because it set aside the observance of all those ceremonies which had been ordained of God under the Mosaic dispensation. Hence many, after they had embraced the faith of Christ, were still zealous for the law; and desirous of blending the law with the Gospel, as a joint-ground of their hope before God. Persons of this stamp had come among the Galatian converts, and had perverted the minds of many. Hence the Apostle, in this Epistle to the Galatians, expostulates with those who had been drawn aside, as having acted a most foolish and unreasonable part. O foolish Galatians! who hath bewitched you, that you should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? He then proceeds to reason with them: Have you not had amongst yourselves an evident proof and demonstration that the Gospel which I preached to you is true? The Holy Spirit set his seal to the truth of it, by his miraculous operations: but did he ever, in one instance, so confirm the doctrines opposed to it [Note: ver. 25.]! Besides, with my doctrine agree the declarations of God himself; who says, that as Abraham was justified by faith, so by the same faith the whole heathen world shall be justified [Note: ver. 69]. But to the law no power of justifying is ever ascribed. That<\/em> can do nothing but condemn: and it is only by pleading what Christ has done and suffered to deliver us from its curse, that any one of us can ever escape its curse, and obtain the blessings which are accorded to us by the Abrahamic covenant [Note: ver. 1014.].<\/p>\n

To make this matter clear, he illustrates it by a well-known fact. If, says he, a covenant be made between men, it cannot be disannulled, except by the consent of both the parties that are interested in it. But Abraham, and all his believing seed throughout the whole world and to the very end of time, were interested in the covenant made with Abraham; whereas, in the covenant made four hundred and thirty years afterwards on Mount Sinai, none but Abrahams natural<\/em> descendants, and a very small portion even of them, were interested: and therefore this latter covenant can never supersede the former, or in any degree change its gracious provisions [Note: ver. 1518.]. In truth, the Mosaic covenant, so far from superseding that which had been made with Abraham, was intended rather to be subservient to it, and as a schoolmaster, to educate persons for it, and to bring them to a participation of its blessings [Note: ver. 1924.]. Consequently Christ, with whom, as well as with Abraham, the covenant of grace was made [Note: ver. 16.], having now come, and fulfilled in our behalf all that was required by that covenant, we, of whatever nation we be, have nothing to do but to believe in him; and then all the blessings of the covenant will become ours. Being united to him by faith, we shall be regarded as one with him; and be made partakers of all the benefits which he, as our Great Surety, has purchased for us [Note: ver. 2529.].<\/p>\n

This is, in few words, the general scope of the Apostles argument in the chapter before us. But, for the more particular elucidation of the words of my text, I will shew,<\/p>\n

I.<\/p>\n

What, in the judgment of charity<\/em>, we possess, the very instant that we profess ourselves to be Christs<\/p>\n

The covenant of grace made with Abraham and his seed is that under which we live: and we are admitted to a participation of its blessings now by baptism, as, previously to the coming of Christ, men were by circumcision. To be baptized into Christ, is to be baptized in the name of<\/em> Christ; and by baptism, to be initiated into his religion. As the Jews were baptized unto Moses by passing through the sea and being sprinkled with its spray, and so became his<\/em> disciples; so do we, by descending into the water in baptism, or by being sprinkled with it in the name of Christ, become the followers of Christ [Note: 1Co 10:2<\/span>. See the Greek, which is precisely the same as in my text, and determines, with exactness, the meaning of my text.]. Now, respecting persons baptized into the religion of Christ [Note: Compare Mat 28:19<\/span><\/u> and Mar 16:15-16<\/span>.], the Apostle says, They have put on Christ. And what are we to understand by this? I conceive it refers, not to any change of garments which was made by persons at their baptism; for we hear of no such custom in the apostolic age: but it refers to the change of garments which was made by Aaron, and all succeeding priests, at the time of their consecration to the priesthood. The persons consecrated to the priesthood were first washed with water, and then had the coat, and the robe, and the ephod, and the breast-plate, put upon them; and were girded with the curious girdle of the ephod; and the mitre, with the holy crown upon it, was put upon their head. Thus were the priests of old consecrated unto God [Note: Exo 29:4-9<\/span>.]: and thus are we, in our baptism, made a holy priesthood to the Lord [Note: 1Pe 2:9<\/span>. Rev 1:6<\/span>.]. But, though this gives us a general idea of what is meant by putting on Christ, it falls very far short of the full import of the expression, as used in my text. In another place, the expression is used to signify the putting on the moral character of Christ<\/em> [Note: Rom 13:14<\/span>.]: but here it signifies the putting on of his complete and entire character;<\/em> so that God may view us altogether as in him<\/em>, clothed with his righteousness from head to foot, and transformed into his image in righteousness and true holiness [Note: Eph 4:23-24<\/span>.].<\/p>\n

Now, this the Apostle represents as taking place at our baptism. And, not content with so representing it in some<\/em> cases, or in many<\/em>, or in most<\/em>, or generally<\/em> in all<\/em>, he speaks as if this change were absolutely universal<\/em>, without any exception: As many of you as have been baptized<\/em> into Christ, have put on Christ. Here is, if I may so express myself, a distributive individuality; by means of which he comprehends every baptized person separately, and without any exception. Yet, in this very epistle, he speaks of some of whom he stood in doubt [Note: Gal 4:20<\/span>.]. How, then, are we to understand this? The Apostle here spoke according to the judgment of charity;<\/em> even as he does in many other places, where he addresses whole collective bodies, and Churches, as saints, and faithful in the Lord [Note: Col 1:2<\/span>.]. And I cannot but think, that in this passage we have a complete justification of the language used by our reformers in the baptismal service. After having baptized any child, we are there taught to return thanks to God in these words: We yield thee hearty thanks, most merciful Father, that it hath pleased thee to regenerate this infant with thy Holy Spirit, to receive him for thine own child by adoption, and to incorporate him into thy holy Church. Now this strikes many as too strong; and they scarcely know how to utter it before God. I grant it is strong: but is it stronger than the Apostles language in my text? No, not in the least: and if it be said that the prayer in our Liturgy refers to each individual separately; I answer, so does the Apostles language also: for it is equivalent to saying to every individual of the Christian Church, Have you<\/em> been baptized? then you<\/em> have put on Christ: for as many as<\/em> have had the sacrament of baptism administered to them, have been made partakers of this benefit.<\/p>\n

But, strong as this language is, the Apostle is not content: for he goes on to say, that, in the attainment of these exalted privileges, there is no distinction of persons whatsoever; none arising from nation, or rank, or sex; as there was, to a great degree, under the legal dispensation:<\/em> There is neither Jew nor Greek, says he; there is neither bond nor free; there is neither male nor female: but ye are all one in Christ Jesus: so that, inasmuch as all, without exception, are baptized into one body in Christ; all, without exception, enjoy the benefits conferred by that ordinance.<\/p>\n

Let me not, however, be mistaken. I do not mean to say that the Apostles words are to be taken strictly<\/em> in this unlimited extent: but I mean to say, that he spoke thus, according to the judgment of charity<\/em>, respecting those who had been consecrated to God in baptism; and that our reformers studiously-followed the Apostle, both in his spirit and language: and that, if we do not complain of the Apostle, or refuse to read his words, neither ought we to complain of our reformers, or refuse to use their words; when their only fault has been, if fault it may be called, in adhering so closely to the example and the language of an inspired Apostle.<\/p>\n

I make not these observations wantonly, to provoke controversy; but in a spirit of love, with a view to satisfy the minds of any, if such there be amongst us, who have been stumbled in any respect at the expressions referred to in our baptismal service. And I shall think my pains well bestowed, if I may-produce in any scrupulous mind the peaceful conviction which the foregoing thoughts have imparted to my own bosom [Note: In this passage, precisely as we in our Baptismal Service, the Apostle uses distributive individuality. [If a person wish to prosecute this subject further, he may compare the first answer in our Catechism with Rom 9:4<\/span>; where the Apostles language is the evident ground-work of that which our Reformers have used.]].<\/p>\n

If it be thought that the foregoing observations are liable to abuse, they will be found effectually guarded by the Apostle himself, who proceeds to shew,<\/p>\n

II.<\/p>\n

What in reality<\/em> we possess, when once we become really<\/em> Christs<\/p>\n

If we be Christs, then are we Abrahams seed, and heirs according to the promise. Now, let us, for a moment, return to the Apostles argument. He shews, that Christ being the Seed to whom the promises in the Abrahamic covenant were made, all who are in Christ must, of necessity, inherit those promises: and that, as Abraham partook of those promises simply by faith, whilst yet he was in an uncircumcised state, so all his believing posterity also are entitled to a participation of them simply by faith, without any legal observance whatsoever. Now, by believing in Christ, we become perfectly one with Christ
[This is affirmed in my text: We are all one in Christ Jesus. It is also frequently declared in other places. I will specify one, where the union which is formed with Christ in baptism is represented as equivalent to that which subsists between the head and members of the same body; so that the persons baptized are actually called by his very name, as being altogether identified with him: As the body is one, and hath many members; and all the members of that body, being many, are one body; so also is Christ; that is, so also is the Church of Christ<\/em>. For by one Spirit are we all baptized into one body<\/em>, whether we be Jews or Gentiles, whether we be bond or free..We are indeed many members, yet are we but one body [Note: 1Co 12:12-13<\/span>.]. Thus it appears, that, inasmuch as we become one with Christ by faith in him, we become in and with him the seed of Abraham, and heirs of all the promises that were made to him.]<\/p>\n

And being united unto Christ by faith, we need nothing to be superadded to us by the works of the law
[The natural descendants of Abraham, as such<\/em>, have no title to these benefits: for all are not Israel who are of Israel; neither, because they are the seed of Abraham, are they all children; for it was said to him, In Isaac shall thy seed be called: that is, they which are the children of the flesh are not the children of God: but the children of the promise are counted for the seed<\/em> [Note: Rom 9:6-8<\/span>.]. Now, by union with Christ we become the children of promise, and consequently heirs of all that God has promised. But how is this union effected? It is effected simply by faith. No work of the law can contribute to it. Even if we were of Abrahams natural posterity, it would avail us nothing: nor, if we were to keep the whole law, would it avail us any thing. We must believe in Christ, and by faith be made one with him; and then the benefits are ours: nor shall all the powers of darkness prevail to rob us of them. Only let these two things be remembered, and our whole argument will be clear. First, no want of external privileges can deprive us of these benefits; and next, no observances whatever can augment our title to them, if only we believe in Christ: for if we be Christs, then are we Abrahams seed, and heirs according to the promise.]<\/p>\n

Now let me address myself,<\/p>\n

1.<\/p>\n

To those who are Christs in profession only<\/em><\/p>\n

[You perceive, that, as baptized into Christ, you profess to have put on Christ. Now, then, permit me to ask, have you ever felt your need of Christ? Have you ever been conscious of the nakedness of your soul by reason of sin; and of the utter insufficiency of the fig-leaves of your own righteousness to cover your nakedness; and of the indispensable necessity of your being clothed in Christs righteousness, in order to your acceptance before God? Have you, under a deep sense of your need of his righteousness, gone to him, and apprehended him, and put him on by faith? and does all your hope of happiness in the eternal world arise from this thought, that God views you, not as you are in yourselves, but as you are in Christ, clothed from head to foot with his unspotted robe, and therefore<\/em> standing without spot or blemish in the sight of the heart-searching God? Let but conscience return a candid answer to these inquiries, and you will have a perfect insight into your real state before God. You will then see, that, though baptized into Christ, you have never really availed yourselves of your privilege to put him on. You are in the state of a widow, who, though entitled to a certain portion of the estate of her deceased husband, neglects to take out administration according to law: she cannot turn any part of the estate to her own account; and must perish with hunger, even as if she had no title whatever to the estate, if she continue to neglect the appointed means of coming to the possession of it. And so must you perish under the guilt of all your sins, if you neglect to put on Christ by faith, and to cover yourselves with the robe of his unspotted righteousness. You may be as observant of the law as ever Paul was in his unconverted state: but yet will you perish for ever, as he also would have done, if you apply not to Christ, that you may be found in him, not having your own righteousness, but the righteousness which is of God by faith in him. As for your baptism, it will avail you nothing without this: for he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God [Note: Rom 2:28-29<\/span>.]. On the other hand, let me say, that if only you will believe in Christ, though you were the most ignorant of Gentiles or the most abandoned of sinners, you should be accepted in him, and be made partakers of all his blessings, both of grace and glory.]<\/p>\n

2.<\/p>\n

To those who are Christs in reality and truth<\/em><\/p>\n

[I trust there are many such among you. And what shall I say to you? what but this? Survey the covenant which was made with Abraham, and all the promises contained in it; and say, All these are mine. Survey all that Abraham ever possessed, or possesses at this moment at the right hand of God; and then say, As Abrahams seed, and Abrahams heir, I am entitled to all of this. Go further still, and survey all that Christ himself ever enjoyed, or at this moment enjoys, as the promised Seed of Abraham, and the great Heir of all; and then say, All this also, so far as I am capable of enjoying it, is mine: God is my God, even as he is Christs [Note: Gen 17:7<\/span>. with Joh 20:17<\/span>.]; and Christs throne is my throne: Christs kingdom is my kingdom; Christs glory, my glory; for the glory which God has given him, he has given me [Note: Rev 3:21<\/span>. Joh 17:22<\/span><\/u>.]. <\/p>\n

What then shall I do, to shew my sense of the benefits conferred upon me? This will I do, to the utmost of my power: I will put on Christ: I will put him on daily; so that God shall never see me but as I am in him, covered with the robe of his righteousness; nor shall my fellow-creatures ever see me but as possessing the very mind which was in Christ [Note: Php 2:5<\/span>.]. I will put on the Lord Jesus Christ, even as a man puts on his garments [Note: This is the precise import of Rom 13:14<\/span><\/u> and refers to the moral image of Christ.]; so that all who see me shall say that I resemble him. I will, God helping me, be a living epistle of Christ, that shall be known and read of all men [Note: 2Co 2:2-3<\/span>.]; so that all may know how he walked when on earth, and how he wills that we should walk [Note: 1Jn 2:6<\/span>.].<\/p>\n

This, my beloved brethren, is the true way to prove yourselves Christs believing people; and this will bring down to you a heaven upon earth.]<\/p>\n<\/p>\n


<\/strong><\/p>\n

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n

27 For as many of you as have been baptized into Christ have put on Christ. <\/p>\n<\/p>\n

<\/strong><\/p>\n

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

Have put on Christ<\/strong> ] To justification and sanctification. See Trapp on “<\/em> Rom 13:14 “<\/em> This is to be clothed with the sun, Rev 12:2<\/span> . 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<\/em> ) and put upon them white clothing. <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

27<\/strong> .] For<\/strong> (substantiates and explains the assertion of Gal 3:26<\/span> ; see below) as many of you as were baptized into<\/strong> (see Rom 6:3 and notes) Christ, put on Christ<\/strong> (at that time, compare the aorists in Act 19:2<\/span> ; not “ have been baptized<\/em> ,” and “ have put on<\/em> ,” 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.: , , ; . . , , . , . . Observe here how boldly and broadly St. Paul asserts the effect of Baptism on all ( and .) 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, qu 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<\/span> .<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

have been = were. <\/p>\n

baptized. App-115. <\/p>\n

into. Greek. eis. App-104. <\/p>\n

have. Omit. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

27.] For (substantiates and explains the assertion of Gal 3:26; 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 Ellicotts note). The force of the argument is well given by Chrys.: , , ; . . , , . , . . Observe here how boldly and broadly St. Paul asserts the effect of Baptism on all ( and .) 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, qu 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.<\/p>\n

Fuente: The Greek Testament<\/b><\/i><\/h4>\n

Gal 3:27. , 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.<\/p>\n

[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.<\/p>\n

Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

Gal 3:27<\/p>\n

Gal 3:27<\/p>\n

For as many of you as were baptized into Christ did put on Christ.-This explains how faith made them the sons of God. Faith had led them to follow Jesus-to put themselves under his leadership. In the commission, Jesus said to his disciples: All authority hath been given unto me in heaven and on earth. Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit. (Mat 28:18-19). To be thus baptized is to be baptized into Christ. In the passage before us, baptism is set forth as a part of the law of faith, and so far as being regarded by Paul as work that is condemned, it is put in contrast with the works of the law. He is contrasting the law of works under the Mosaic code with the law of faith.<\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

as many: Mat 28:19, Mat 28:20, Mar 16:15, Mar 16:16, Act 2:38, Act 8:36-38, Act 9:18, Act 16:15, Act 16:31-33, Rom 6:3, Rom 6:4, 1Co 12:13, Col 2:10-12, 1Pe 3:21 <\/p>\n

put: Job 29:14, Isa 61:10, Luk 15:22, Rom 3:22, Rom 13:14, Eph 4:24, Col 3:10 <\/p>\n

Reciprocal: Exo 28:2 – holy garments Exo 39:27 – coats Lev 8:7 – he put Jdg 6:34 – came upon 2Ch 6:41 – thy priests Psa 132:16 – clothe Isa 11:6 – General Isa 45:25 – the seed Eze 42:14 – and shall put Zec 3:4 – Take Mat 3:9 – God Mat 3:11 – he shall Mat 3:14 – I have Mat 22:11 – which Act 10:48 – commanded Act 11:18 – hath Act 22:16 – arise 1Co 15:53 – put Gal 3:16 – which Col 2:12 – baptism Rev 12:1 – clothed<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

Gal 3:27. , -For as many of you (ye whosoever) as were baptized into Christ, ye put on Christ. This verse confirms, and at the same time explains, the statement of the previous verse. <\/p>\n

Those who, like Prof. Lightfoot, separate . . from connect thus: In Christ Jesus, I say, for all ye who were baptized into Christ put on Christ. Those, on the other hand, who keep the words in their natural connection, give this as the argument: Ye are sons of God; for in being baptized, ye put on Christ who is the Son of God. Si autem Christum induistis, Christus autem filius Dei, et vos eodem indumento filii Dei estis. But the statement is not so minute as to show (Theodoret). Chrysostom says that already they had been proved to be sons of Abraham, but now sons of God. The phrase . is into Christ, into union and communion with Him, and differs from baptism either , or even . When a purpose is specified, as , Mat 3:11, or , Act 2:38, means with a view to; but when followed as here by a person, it has the same meaning as in the phrase, believed into Christ. See under Gal 2:16. This is the true baptism, Act 8:16. But the thing signified does not always or necessarily accompany the sign. Estius remarks, Ex quo liquet non omnes omnino baptizatos Christum induisse; and Peter Lombard, Alii per baptismum inducunt Christum tantum sacramento tenus. See Jerome and Calvin in loc.Both verbs are aoristic, and the two acts are marked as identical in point of time. The figure of putting on, being clothed with, is a common one in relation to power, Luk 24:49; armour of light, Rom 13:12; the Lord Jesus Christ as a command, Rom 13:14; incorruption, immortality, 1Co 15:53-54; an house from heaven, 2Co 5:3; the new man, Eph 4:24, etc. The figure is also common in the Sept.: the Spirit, 1Ch 12:18; salvation, 2Ch 6:41; the Spirit of the Lord, 2Ch 24:20; shame, Job 8:22; righteousness, Job 29:14, Psa 131:9; fear (thunder), Job 39:19; shame and dishonour, Psa 34:26 (Psa 35:26) majesty, strength, Psa 92:1 (Psa 93:1); honour and majesty, Psa 103:1 (Psa 104:1); cursing, Psa 108:17 (Psa 109:17); salvation, Psa 131:17 (Psa 132:17); glory, or beautiful garments, Isa 52:2; garments of salvation, Isa 61:10, etc.: and often, too, in the Apocrypha- 1Ma 1:29; Wis 5:19; Sir 45:10. Distinct examples are found in the classics: , , Dionys. Halicar. 11.5, Opera, vol. i. p. 657, ed. Hudson; , Libanius, Ep. 956; nisi proditorem palam et hostem induisset, Tac. Annal. 16.28. See Wetstein on Rom 13:14, and for some rabbinnical examples, Schoettgen on the same place. The classical passages clearly show, that when one man is said to put on another, the full assumption of his nature or character is meant-the personation of him in thought and act. There is therefore no need to resort to any such image as the toga virilis (Bengel), or the stoling of the high priest at his consecration (Jatho; Deyling, Observ. 3.406), or to baptismal robes, which were not then in existence (Beza). Bingham, Antiq. xi. 11, 1. <\/p>\n

What is it, then, to put on Christ? If to put on a tyrant, as in one of these examples, be to change natures with him, to put on Christ is to exchange our natural character for His-is to become Christ-like in soul and temperament-is to be in the world as He was in the world, the same mind being in us which was also in Him,-every one in all things a representative of Him,-His life thus made manifest in our mortal flesh: (Chrys.). Wieseler, overlooking the striking peculiarity of the language, identifies the phrase with the putting on of the new man, Eph 4:24, Christ being only a concrete ideal term. But while the result is the same, the modes of conception are different; and in this place the second clause is moulded from the first, and expresses vividly the connection of Christ with spiritual renovation as its source and image. Chrysostom says, He who is clothed appears to be that with which he is clothed- . On Rom 13:14, Opera, vol. ix. p. 767, ed. Gaume. It is also to be borne in mind, that while it is here said that those who were baptized into Christ put on Christ, the apostle elsewhere exhorts those who had been baptized still to put on Christ, Rom 13:4. Believers baptized professedly put on Christ, but the elements of the Christ-like are to be ever developing within them-the new life is ever to be ripening to maturity. <\/p>\n

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians<\/b><\/i><\/h4>\n

Gal 3:27. Continuing the same line of argument expressed in the preceding verse, Paul refers his readers to the event of their obedience in baptism. The force of the argument will be best realized by laying the emphasis on the name Christ. It is as if the apostle said that those who had been baptized into Christ had put on Christ and not Moses.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

Gal 3:27. As many of you as were baptized into Christ, did put on Christ. The Greek tenses (aorists) make the two acts simultaneous; in the act and at the time of your baptism ye did clothe yourselves with Christ. Into implies introduction into union with Christ, mystical incorporation in Christ; so also Rom 6:3 (into Christ; comp. 1Co 10:2 into Moses), and the baptismal formula, Mat 28:19, baptizing into (not in) the name of the Father, and the Son, and the Holy Ghost.Did put on Christ, is analogous to the phrase to put on the new man of righteousness and holiness, in opposition to the old man of sin which is to be put away; Eph 4:22; Eph 4:24; Col 3:9-10. The baptized is surrounded by Christ and covered with his merits, as the soldier is surrounded by his equipment. This is, however, only the beginning of the Christian life and must be followed by daily renewal and progress. Comp. Rom 13:14. The figure of putting on Christ as a new dress gave rise afterwards to the custom of wearing white baptismal garments, but there is no trace that such a custom existed already in the Apostolic church.<\/p>\n

To understand this passage, we should remember that in the Apostolic age the baptism of adults (such as are here addressed) presupposed or implied, as a rule, actual conversion and regeneration in consequence of preaching and instruction, though there were exceptions (as the case of Simon Magus, who hypocritically confessed faith). If baptism of believers on personal profession of faith means anything, it means the death of the old man of sin and the birth of the new man of righteousness. This is its idea and aim, but practically it may be and often is profaned and perverted. On the part of God it is a sign and seal of remission of sin and of regeneration by the Holy Spirit, on the part of man an act of self-consecration to the service of God (comp. Rom 6:1; Rom 6:4; Tit 3:5). From this high estimate Paul derives the strongest exhortations to the baptized, to walk in accordance with their solemn pledge, lest by their own faithlessness they forfeit the baptismal blessing. The greater the benefit, the greater the responsibility and risk. Here he represents the putting on of Christ as a finished fact (in principle), elsewhere he urges it upon those already baptized as a daily duty (Rom 13:14). The former is the dogmatic, the latter the ethical view of the matter. Calvin remarks that sacraments are never meant to be empty signs, but include always, according to the divine will, the thing signified. The believer receives the grace offered, the unbeliever rejects it, but he cannot by such rejection overthrow the faithfulness of God, nor deprive the sacraments of their true objective intent and significance. Thus the sun shines upon the blind as well as the seeing, but although the blind man has no benefit from the sun, he cannot alter the nature of the sun, or deprive him of his force. Food is always nourishing and salutary in itself, though it may prove poison to the sick.<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

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. <\/p>\n

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.<\/p>\n

Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

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 Abrahams 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 Lords free-men, and freemen the Lords 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 Gods 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 Christs 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. <\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

For as many of you as were baptized into Christ did put on Christ.<\/p>\n

Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n

Verse 27 <\/p>\n

Have put on Christ; that is, have become all so united with Christ as to form one body of believers in him.<\/p>\n

Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n

3:27 {28} For as many of you as have been {y} baptized into Christ have {z} put on Christ.<\/p>\n

(28) Using the words “many of you”, lest the Jews should think themselves free from the ordinance of baptism, he pronounces that baptism is common to all believers, because it is a outward sign of our delivery in Christ, to the Jews as well as to the Greeks, 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.<\/p>\n

(y) He sets forth baptism, as opposed to circumcision, which the false apostles bragged so much of.<\/p>\n

(z) 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.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

For as many of you as have been baptized into Christ have put on Christ. 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 … Continue reading “Exegetical and Hermeneutical Commentary of Galatians 3:27”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-29072","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29072","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=29072"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29072\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=29072"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=29072"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=29072"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}