Jesus was the one with whom we are clothed

JESUS WAS THE ONE WITH WHOM WE ARE CLOTHED
EDITED BY GLENN PEASE
Galatians 3:27 For all of you who were baptized into
Christhave clothed yourselves with Christ.
BIBLEHUB RESOURCES
Sonship
Galatians 3:26-29
W.F. Adeney
Liberated from the tutelage of Law through faith and on accountof his union
with Christ, the Christian is exalted into the condition of a free sonof God
and enjoys the large privileges of sonship.
I. THE CONDITION OF SONSHIP. Godis the Father of all mankind, and all
human creatures, eventhe most ignorant, the most degraded, and the most
vicious are naturally God's children. The prodigal sonis still a son and can
think of "my father." Nevertheless, it is clearthat St. Paul often speaks ofa
sonship that does not belong to all men - a sonship which is the Christian's
peculiar condition and is not even shared. by the Jew, a sonship which is not
enjoyed by natural birth, but must be receivedby adoption, i.e. by a special
act of Divine grace. Whatdoes this mean?

1. Nearrelationship with God. The son is most closelyrelatedto his father.
But the disobedient child who forsakes his home is practically dead, for him
practically the old relation is severed. It needs to be restoredif he is to enjoy it
again. The son, too, with St. Paul is not the young child in the nursery, but the
older child admitted into the societyof his father. The Jew was kept in the
nursery separatedfrom God by a "mediator" (ver. 19) and a "tutor" (ver.
24). The Christian is admitted into close fellowshipwith God.
2. Liberty. This is an idea always associatedwith St. Paul's description of
sonship. The son is no longerthe child "under guardians and stewards,"who
"differeth nothing from a bond-servant." He is a free man enjoying the
confidence of his father. Such are Christians; to them the mind and will of
God are revealed;they are free from restraints of formal Law; they are put in
positions of trust.
II. THE ORIGIN OF SONSHIP.
1. Through rattle. This is an important point in the apostle's argument. So
long as we have not faith we remain in tutelage and at a distance from God.
Faith breaks the yoke and brings us into the presence of God. Faith teaches us
to realize that God is our Father and to trust him fearlessly, and so to take the
position of sons.
2. By union with Christ. Christ is the Son of God. Yet he is not desirous of
keeping his privileges to himself. On the contrary, he laboured and suffered
that his people might share them. The baptized, that is to say, all of the
Galatianpeople who acceptedChristianity as a religion, had happily gone
further and really entered into the spirit of it. They had since backslidden, but
they were no hypocrites. Living Christianity is "putting on Christ," being

clothed with the spirit of Christ. They who do this through faith in Christ
become one with him, and, as his brethren, become sons of his Father.
III. THE CONSEQUENCES OF SONSHIP.
1. Universal brotherhood. We are all one "in Christ Jesus."Here is the secret.
The fraternity that sprang from the mere enthusiasm of philosophic
philanthropy led to the guillotine. It is only union in Christ that secures true
lasting union among men. As all colours melt into one common brilliancy
under the rays of a very strong light, all distinctions vanish when Christ's
presence is deeply felt.
(1) National distinctions vanish. The old antagonismof Jew and Gentile
disappears. Christianity now tends to blend nations.
(2) Socialdistinctions vanish. Slaves are free in Christ. Free men are servants
to Christ. The gospelis the enemy of all caste-feeling.
(3) Even distinctions of sexcount for nothing. This meant much in ancient
times, when cruel injustice was done to women. Women are under eternal
obligations to the gospel, whichhas freed them from an unworthy bondage
and given them their true place in the world.
2. The inheritance of ancientpromises. The son of a king is an heir. What
shall be the inheritance of a Son of God? To him it is said, "All things are
yours." The Jew cherishedthe promises as a hope. The Christian enjoys the
fulfilment of the promises. As yet the fulfilment is but partial, though enough

to be an earnestof better things to come for those sons of God who are being
made "meet for the inheritance of the saints in light." - W.F.A.
Biblical Illustrator
Have been baptized into Christ have put on Christ.
Galatians 3:27
Baptized into Christ have put on Christ
Doune.
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(Haggai1:6). 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. Forthis is an affront to Christ to
put on an outward Christianity till noon, and be libertines after. If thou
shouldst wearthe prince's livery in scantierproportions or coarserstuff than

belongs to thy place, will he acceptthee? 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
(Romans 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 acceptedas 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 soberand abstinent the
day we receive the sacrament;repent and think of amendment in the day of
sickness. No man may take the frame of Christ's 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. Mostbeautiful.
2. Mostcostly.

3. Mostrare.
(1)In its purity.
(2)In its capacity.
(3)In its importance.
4. Mostdurable.
II. THE INVESTITURE is —
1. Possible
(1)from the characterof the vesture Christ's an universal character — "the
Man";
(2)from the nature of the investiture: the assimilationof Christ's character.
2. Necessary
(1)for protection,

(2)for adornment.
3. Accomplishedby
(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 ofjoy in this life and in that which is to come.
Baptismal regeneration
F. W. Robertson, M. A.

A child is to be baptized on a given day; but when that day arrives the child is
unwell, and the ceremonymust be postponed another week ormonth. 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 slowlyaccomplished, 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 mortal's spell, at the very secondthat it suits his convenience. Godmust wait
attendance on the caprice of a carelessparent, ten thousand accidents, nay the
leisure of an indolent or an immoral priest. Will you dare insult the Majesty
on high by such a mockeryas this result.
(F. W. Robertson, M. A.)
Baptism without grace
Spencer.
The Spanish. converts in Mexico remembered not anything of the promise
and professionthey made in baptism, save only their names, which many
times they also forgot; and in the kingdom of Congo, in Africa, the
Portuguese, attheir first arrival, finding the people to be heathens, induced
them to be baptized in greatabundance, allowing the principles of
Christianity till such times as the priests pressedthem to lead lives according
to their profession, which the most part of them in no case enduring, returned
againto 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

Luther.
The putting on of Christ, according to the gospel, consistsnotin imitation
merely, but in a new birth and a new creation;that is to say, in putting on
Christ's innocency, His righteousness,His wisdom, His power, His saving
health, His life, and His Spirit. We are clothedwith the leather coatof 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 receivedfrom Adam, which Paul is wont to call "the old
man." This old man must be put off with all his works (Ephesians 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 (Titus 3:5). For,
besides that they which are baptized are regenerate and renewedby the Holy
Ghostto a heavenly righteousness andto 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 assuredhope, etc.;there beginneth in them also a
new will. This is to put on Christ truly. To be apparelledwith 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, joyof
spirit, salvation, life, and Christ Himself. This is diligently to be noted,
because ofthe fond and fantasticalspirits which go about to deface the
Majestyof baptism, and speak wickedlyofit. Paul contrariwise commendeth
it, and settethit forth with honourable titles.
(Luther.)
Putting on Christ
Bishop Moberly.
This verse introduces us to some of the very central and most sacreddoctrines
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 astonishus, and fill us with fearand 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";
howevermany 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 presentpurpose 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 sacredimmortal body, whose headis the Lord in heaven, and
whose bond of life and union is the blessedSpirit 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 greatthings 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 professionof
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 greatprofessionwhich 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 canhardly 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 betweenbaptized men

and their Redeemer, wherebythey are living stones of a spiritual house or
temple; living members of a sacredspiritual 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 assuredof
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 greatmercy, 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 God's Divine power, the birth of the Spirit in our
hearts, — the germinating of the little seedof 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 greatbaptismal 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
Christ's likeness, to grow to the stature of a perfectman in Christ. to become
filled with the fulness of God. This is the work of our life after baptism; this is
the reasonwhy we live so many years after baptism; this is the reasonwhy
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 declensionfrom baptismal innocence, but a
strengthening in Christ-like virtues. Herein then is the precise duty, statedin
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 "perfectman, the measure of the stature of the
fulness of Christ." For this cause, ourbodies grow from the infant feebleness
in which they receivedthe 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 placedunder
training and discipline; for this cause, Godhas given us kind and loving
friends; for this cause He allows us to see and know, in the examples of others,

the aspectofsin, and the aspectofobedience, 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 fearand 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, representHim, 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 greatHe is, ascendwith Him, love to retire from other
thoughts to be with Him, love His Church the place where His honour
dwelleth, love His sacraments whereinHe is nearest, His baptism wherein He
giveth Himself first, His blessedCommunion 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 realsayings, 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 actupon them all through that endless diversity of little things,
which, defying statementor 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 accompanyyou, and your secularbusiness will become
sanctifiedto you; if you are hereafterto minister in the sanctuary, let it go

with you to the sanctuary, and it will wakenup a deeper devotion; if you are
to remain among the homes of your fathers, or to do God's service in distant
lands, wheresoeveryou be, and howsoeveroccupied, 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 God's grace, never
absent from your Christian minds!
(Bishop Moberly.)
COMMENTARIES
Ellicott's Commentary for English Readers
(27) For.—This introduces the reasonwhy 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 expressedin the phrase
which follows.
Have put on Christ.—The metaphor has been thought to be takenfrom 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.
BensonCommentary

Galatians 3:27-29. Foras many of you as have been baptized into Christ — In
consequence ofyour believing in him with your heart unto righteousness, and
have thereby testified and professedyour faith in him; have put on Christ —
Have receivedhim as your righteousness and sanctification;have obtained
union with him, and in consequencethereofa 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 symbolicalrite which in the first age
usually accompaniedbaptism. The personto be baptized put off his old
clothes before he went into the water, and put on new or cleanraiment 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, andwas become a new
man. Hence the expressions, putting off the old man, and putting on the new,
Ephesians 4:22; Ephesians 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 respectto such: for under the gospel
dispensation, God pays no regard to persons on accountof 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
respectand 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
acceptancewith God, this must have appeared a most humiliating doctrine.
But to the Galatians it was of singular use, to prevent their being seducedby
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 considerationmakes the freeman humble, and the
slave cheerful; swallowing up, in a greatmeasure, the sense ofhis 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 belongedto them, preferably to females, in the same degree. Forye
are all one in Christ Jesus — Are equally acceptedin him; and being made
one body in him, believers, of whatevernation, or sex, or condition they be,

are all cementedin 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
seedof Abraham — And are equally so whether ye be circumcisedor not; and
therefore are heirs according to the promise — Have a right to the heavenly
inheritance by virtue of the promise made to Abraham.
Matthew Henry's Concise Commentary
3:26-29 RealChristians enjoy greatprivileges under the gospel;and are no
longeraccountedservants, but sons; not now kept at such a distance, and
under such restraints as the Jews were. Having acceptedChrist Jesus as their
Lord and Saviour, and relying on him alone for justification and salvation,
they become the sons of God. But no outward forms or professioncansecure
these blessings;for if any man have not the Spirit of Christ, he is none of his.
In baptism we put on Christ; therein we profess to be his disciples. Being
baptized into Christ, we are baptized into his death, that as he died and rose
again, so we should die unto sin, and walk in newness and holiness of life. The
putting on of Christ according to the gospel, consists notin outward imitation,
but in a new birth, an entire change. He who makes believers to be heirs, will
provide for them. Therefore our care must be to do the duties that belong to
us, and all other cares we must castupon God. And our specialcare must be
for heaven;the things of this life are but trifles. The city of God in heaven, is
the portion or child's part. Seek to be sure of that above all things.
Barnes'Notes on the Bible
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 Galatians 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 Romans 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 Romans 13:14.
Jamieson-Fausset-BrownBible Commentary
27. baptized into Christ—(Ro 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 Romangarment of the full-grown man, assumedwhen
ceasing to be a child) [Bengel]. Gatakerdefines 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 legalcondemnation to that of living union with Christ, and of sonship
through Him in relation to God (Ro 13:14). Christ alone can, by baptizing
with His Spirit, make the inward grace correspondto 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.
Matthew Poole's Commentary
Baptized into Christ, may either be understood of receiving the sacramentof
baptism; which who receiveth, is not only baptized in the name of Christ, and
into the professionof Christ; but is sacramentally, orin a sign, baptized into
Christ; or else (which, considering what followeth, seemethmuch more
probably the sense)it may signify a being not only baptized with water, but
with the Holy Ghostand fire. Of those thus baptized, he saith, that they

had put on Christ; they had acceptedof and receivedChrist for their
justification, and for their sanctification. We have the like phrase, Romans
13:14.
Gill's Exposition of the Entire Bible
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,
consistedof baptized and unbaptized persons; for this would be acting
contrary to the commissionof Christ and the order of the Gospel:but this
way of speaking supposes thatthere 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 professionof him; but into a
participation of the blessings of grace whichare in him, and come through his
sufferings and death; for they that are baptized into Christ are baptized into
his death and resurrectionfrom the dead; they are led by faith to behold the
cleansing of their souls, and the remissionof 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 againfor 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
calledthe 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 actof his, and what they are clothed
and coveredwith 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 appearin 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 andholiness, 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 ofgrace and discharge ofduty; see
Romans 13:14 and such persons, as they are the proper subjects of baptism,
who have believed in Christ for righteousness, andwalk worthy of him; so in
baptism they may also be said to put him on as they thereby and therein make
a public professionofhim, by deeds as well as words, declaring him to be their
Lord and King; and afreshexercise 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 washedhis hands and feet before and
after: again,

"there is a vail of fine linen betweenhim (the high priest) and the people; he
puts off his clothes,
, "he goes downand dips himself, he comes up", and wipes himself; then they
bring him the goldengarments, 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 betweenhim 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 downand 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, andpoint out to us what the
apostle alludes unto, as well as to observe to us the distinction the Jews made
betweenthe 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.
Geneva Study Bible
{28} For as many of you as have been {y} baptized into Christ have {z} put on
Christ.

(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, thatby this means all may be truly one in Christ, that is
to say, that promised seedto Abraham, and inheritors of everlasting life.
(y) He sets forth baptism, as opposedto circumcision, which the false apostles
braggedso much of.
(z) The Church must put on Christ, as it were a garment, and be coveredwith
him, that it may be thoroughly holy, and without blame.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Galatians 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
basedis, that Christ is the Son of God. Comp. Chrysostom:εἰ ὁ Χριστος υἱὸς
τοῦ Θεοῦ, σὺ δὲ αὐτὸνἐνδέδυσαι, 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 Galatians 3:26.
εἰς Χριστόν] in relation to Christ (see on Romans 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 enteredinto the sonship of God, namely by means of
the πνεῦμα υἱοθεσίας receivedat baptism (Galatians 4:5-7; Romans 8:15; 1
Corinthians 6:11; Titus 3:5). Observe, besides, how baptism necessarily
presupposes the μετάνοια (Acts 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 Romans 13:14. In the latter passagethe putting on of Christ is
enjoined, but it is here representedas having takenplace;for in that passage
it is conceivedunder the ethical, but here under the primary dogmatic, point
of view. Comp. Luther, 1538. Usteriincorrectly desires to find in the
ἐνδύεσθαι Χριστόν of our passage, notthe entering into the sonship of God,
but the putting on of the new man (Colossians3:9-11), having especial
reference to the thought of the universalistic, purely human element, in which
all the religious differences which have hitherto separatedmen from one
another are done away. This view is inconsistent with the word actually used
(Χριστόν), and with the context (ΥἹΟῚ ΘΕΟῦ, Galatians 3:26). Nevertheless,
Wieselerhas in substance supported the view of Usteri, objecting to our
interpretation that ΥἹΟῚ ΘΕΟῦ expressesa sonship of God different from
that of Christ, who was begottenof 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 legallyentered into the like
state of life with the only-begotten Son, and have become, although only His
brethren by adoption, still His brethren. Comp. Romans 8:29. This is
sufficient to justify the conceptionof having put on Christ, whereinthe
metaphysicalelement of difference subsists, as a matter of course, but is left
out of view. On the legalaspectofthe relation, comp. Galatians 3:29; Romans
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 correlationof the two ideas necessarilyexisting. The
two stand independently side by side, although in point of fact it is correctthat
whosoeveris ἐν Χριστῷ has put on Christ through baptism.
[171]Looking at the very generaloccurrence ofthe figure, and seeing that the
context contains no indication whatever of any specialreference, we must
entirely rejectany historicalor ritual references.See the many discussions of
the earlierexpositors in Wolf. By some the figure was lookedupon as
referring to heathen customs (as Bengel:“Christus nobis est toga virilis”), by
others to Jewishcustoms (“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 new—ata later time
white—garments after baptism,” Beza). The latter idea is especiallyto be set
aside, because the custom concernedcannotbe shownto have existed in
apostolic times; at any rate, it has only originatedfrom the N.T. idea of the
putting on of the new man, and is its emblematic representation.
Cambridge Bible for Schools andColleges
27. The connexionseems to be, ‘I say, it is by faith in Christ, that you are sons
of God—a faith professedin 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 subjectof
discussionamong 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

Galatians 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 takenfrom 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,’2 Corinthians 6:17. The verb is of
frequent occurrence in his writings, and its full force can be best understood
from a comparisonof those passages. Thus the things assumedor put on are,
‘the armour (or weapons)of light,’ Romans 13:12. ‘The Lord Jesus Christ,’
Romans 13:14. ‘Immortality,’ 1 Corinthians 15:53-54. ‘The new man,’
Ephesians 4:24; Colossians 3:10. ‘The whole armour of God,’Ephesians 6:11
(cf. Galatians 3:14 and 1 Thessalonians5:8). ‘Bowels of compassion, goodness,
humility, gentleness,long-suffering)’Colossians3:12. In Luke 24:49 it is
rendered ‘endued’. It is to be noted that in eachof 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’.
Bengel's Gnomen
Galatians 3:27. Χριστὸν ἐνδύσασθε, ye have put on Christ) Christ is to you the
toga virilis.[32] You are no longerestimated by what you were, you are all
alike in Christ and of Christ; see the following verses [Galatians 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. Gatakersays, 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 assumedthe
dress of a full-grown man, which was calledtoga virilis.—TR.
Pulpit Commentary
Verse 27. - For as many of you as have been baptized into Christ (ὅσοι γὰρ εἰς
Ξριστὸν ἐβαπτίσθητε);for all ye who were baptized into Christ. "For;"
pointing back to the whole preceding verse, but especiallyto 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 ofthere being those among the Christians he was writing to who
had not been "baptized into Christ." But the contextproves the fallacy of this
surmise; for the baptism of a part of their body, whatever its consequencesto
those particular individuals, would have furnished no proof of the foregoing
statement, that "all" of those whom he was addressing were "sons ofGod."
The class markedout by the ὅσοι is clearlycoextensive with the "ye all" of
ver. 26. The fact is that this ὅσοι marks out a distinct class, nottakenout from
amongstChristians, but from amongstmankind at large. As compared with
οἵτινες, which the apostle might have written instead, it may be regardedas
affirming with greaterpositiveness than οἵτινες would have done, that what is
predicated in the subsequentclause 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. Preciselythe same considerations apply to the clause in Romans
6:3, "All we who were baptized (ὅσοι, ἐβαπτίσθημεν)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 Romans 8:14, So surely as any are led by the Spirit of
God, so surely are these sons of God. Below, in Galatians 6:16, "As many as
shall walk by this rule," the ὅσοι does mark out a class from among the
generalbody of Christians, who were not all acting thus. So also Philippians
3:15, "As many as be perfect." Were baptized into Christ (εἰς Ξριστὸν
ἐβαπτίσθητε). So Romans 6:3, "Baptized into Christ Jesus, baptized into his
death." The question arises - What is the precise force of the preposition
"into" as thus employed with relation to baptism? With the present passage

we have to group the following:"Baptizing them into (εἰς) the Name of the
Father. and of the Son, and of the Holy Ghost" (Matthew 28:19); "Were all
baptized into (εἰς) Moses inthe cloud and in the sea" (1 Corinthians 10:2);
"In (ἐν) one Spirit were we all baptized into (εἰς) one body" (1 Corinthians
12:13), which statement, we must observe, is precededby the apologue of a
body with many members ending with "so also is Christ" (ver. 13). With
reference to these passageswe may observe that, since in 1 Corinthians 12:13
("We were baptized into one body") the preposition retains its strict sense 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 Romans 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. Nordoes 1 Corinthians
10:2, "were baptized into Moses"(where both the Authorized an d the
RevisedVersions render, "unto," the latter adding in the margin, "Greek,
into"), present any realobjection 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 severalobjects 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 (κοινωνία
κοινωνός), "communion," "having communion," in 1 Corinthians 10:16-20
(RevisedVersion); in which the expression, "having communion with devils
(κοινωνοὺς τῶν δαιμονίωνγίγνεσθαι," is, surely with considerable violence,
applied to the case ofpersons eating things sacrificedto idols; but is applied
thus by the apostle because he wishes to presenta 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, althoughthe
only justification of their being thus designatedconsists in their having been
supernaturally supplied, and perhaps also that they had a typical meaning.

We canthus, then, understand how, with reference to the other sacramentin
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 sortof union
with, in-being in, Moses, thenceforwardtheir lawgiverand leader. The import
of the expression, "baptized into Moses,"is to be estimatedin 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 Matthew 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 assistedby the very remarkable, pregnant use sometimes made in the
Old Testamentof the word "Name," whenit is employed to designate that
presence ofDivine powerand grace which is the security of God's people and
the confusionof their enemies (see Proverbs 18:10; Psalm20:1, 7; Psalm75:1;
Isaiah30:27, 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 recordedin
Matthew 28:19; notwithstanding that in other passages, ofplain historical
narrative, such as Acts 8:16 and Acts 19:5, it may be more natural to take the
preposition in the phrase, "baptize into the Name of Christ," in a lowerand
less determinate sense - either as "unto," "with reference to," or, which seems
more probable, as pointing to that professedconnectionwith Christ as his
people ("Ye are Christ's," 1 Corinthians 3:23), into which the sacrament
brings men. But this lowerinterpretation, 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 Romans 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 comprehensionof 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 clearthat he viewedtheir baptism as connectedwith 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
consciouslyobeying his own instructions: they were manifesting their desire
and their resolve to attachthemselves 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 salvationhereafter. Therefore it was thai they
were in their baptism translated "into Christ;" their voluntary actof faith
brought them under such operationof Divine grace as made the rite effectual
for the transcendentchange which the expressionindicates;for it is
abundantly apparent that a spiritual transition such as this cannotbe wrought
by a man's own volition or action, but only by the hand of God; as St. John
testifies (John 1:13). Have put on Christ (Ξριστὸνἐνεδύσασθε); did put on
Christ. In Romans 13:14 we find the imperative used, "Put ye on (ἐνδύσασθε)
the Lord Jesus Christ." There the phrase has an ethical application, denoting
the adoption of that whole system of habits which characterizedthe Lord
Jesus, and presents in a more definite form that "putting on" of "the new
man" which is insisted upon in Ephesians 4:24. This can hardly be its
meaning here; rather it is to be regardedas a more determinate form of the
notion of" being justified." The penitent convert, by that decisive actionof his
faith which by seeking "baptisminto Christ" put forth his hand to lay hold of
the righteousnesswhich 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. Ephesians 1:6, ἐχαρίτωσενἡμᾶς ἐν τῷ ἠγαπημένῳ);endued this
poor guilty creature with the loving-kindness with which he regardedhis own
Son. The middle voice of the Greek verb, though it denotes in Romans 13:14
actionof the Christian's own, is not to be so far pressedas to exclude the
notion of our having in this case beensubjectedto the action of another.
Comp. Luke 24:49, "Until ye be clothed (ἐνδύσησθε) with powerfrom on
high;" 1 Corinthians 15:53, "This mortal must put on (ἐνδύσασθαι)
immortality;" so 2 Corinthians 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 whichcomes to us through faith in
Christ, than by the form in which it is here exhibited. The apostle, however, in
2 Corinthians 5:21, uses an expressionwhich may be put by the side of it:
"Thatwe might become the righteousness ofGodin him." It is now clearhow
completely this verse makes goodthe 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 ofGod,"
denote as applied to ourselves, than the intense love into the bosom of which
God has receivedus? No higher degree of adoption to be sons is conceivable;
though the complete manifestationof this adoption still remains in the future
(Romans 8:19).
Vincent's Word Studies
Were baptized into Christ (εἰς Χριστὸν ἐβαπτίσθητε)
See on Matthew 28:19. Not in relation to Christ (Meyer), but into spiritual
union and communion with him. Comp. Romans 6:3 (see note); 1 Corinthians
12:12, 1 Corinthians 12:13, 1 Corinthians 12:27. Paul here conceives baptism,
not as a mere symbolical transaction, but as an actin which believers are put
into mystical union with the crucified and risen Lord. Comp. Romans 6:3-11.
(You) put on Christ (Χριστὸν ἐνεδύσασθε)
The phrase only here and Romans 13:14. The figurative use of the verb occurs
only once in the Gospels, Luke 24:49, but often in Paul, 1 Corinthians 15:53;
Ephesians 4:24; Colossians 3:10, Colossians 3:12, etc. Chrysostom(Hom. xiii.
on Ephesians)remarks, "We say of friends, one puts on the other, meaning
thereby much love and unceasing fellowship." In lxx quite often in the
figurative sense, as Judges 6:34;1 Chronicles 12:18; 2 Chronicles 6:41; Job
8:22; Job 29:14;Psalm 108:1-13 :18. Similarly in class.,Plato, Rep. 620, of

Thersites putting on the form of a monkey: Xen. Cyr. ii. 1, 13, of insinuating
one's self into the minds of hearers. So the Lat. induere: Cicero, De Off. iii. 10,
43, to assume the part of a judge: Tac. Ann. xvi. 28, to take on the part of a
traitor or enemy. To put on Christ implies making his character, feelings and
works our own. Thus Chrysostom:"If Christ is Son of God, and thou hast put
him on, having the Son in thyself and being made like unto him, thou hast
been brought into one family and one nature." And again:"He who is clothed
appears to be that with which he is clothed."
PRECEPTAUSTIN RESOURCES
BRUCE HURT
Galatians 3:27 For all of you who were baptized into Christ have clothed
yourselves with Christ.
Greek - hosoi gareis Christon ebaptisthete (2PAPI) Christon enedusasthe
(2PAMI)
Amplified: For as many [of you] as were baptized into Christ [into a spiritual
union and communion with Christ, the Anointed One, the Messiah]have put
on (clothed yourselves with) Christ.
Phillips All of you who were baptised "into" Christ have put on the family
likeness ofChrist.

Wuest Foras many as were introduced into (a mystical union with) Christ,
put on Christ.
NET Galatians 3:27 For all of you who were baptized into Christ have
clothed yourselves with Christ.
GNT Galatians 3:27 ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε.
NLT Galatians 3:27 And all who have been united with Christ in baptism
have put on the characterofChrist, like putting on new clothes.
KJV Galatians 3:27 For as many of you as have been baptized into Christ
have put on Christ.
ESV Galatians 3:27 For as many of you as were baptized into Christ have put
on Christ.
ASV Galatians 3:27 For as many of you as were baptized into Christ did put
on Christ.
CSB Galatians 3:27 For as many of you as have been baptized into Christ
have put on Christ like a garment.
NIV Galatians 3:27 for all of you who were baptized into Christ have clothed
yourselves with Christ.

NKJ Galatians 3:27 For as many of you as were baptized into Christ have put
on Christ.
NRS Galatians 3:27 As many of you as were baptized into Christ have
YLT Galatians 3:27 for as many as to Christ were baptized did put on Christ;
NAB Galatians 3:27 For all of you who were baptized into Christ have
NJB Galatians 3:27 since every one of you that has been baptised has been
clothed in Christ.
GWN Galatians 3:27 Clearly, all of you who were baptized in Christ's name
have clothed yourselves with Christ.
BBE Galatians 3:27 For all those of you who were given baptism into Christ
did put on Christ.
For all of you who were baptized into Christ: Mt 28:19,20 Mk 16:15,16Ac
2:38 8:36-38 9:18 16:15,31-33Ro 6:3,4 1Co 12:13 Col 2:10-12 1Pe 3:21
have clothed yourselves with Christ: Job 29:14 Isa 61:10 Lu 15:22 Ro 3:22
13:14 Eph 4:24 Col 3:10

Galatians 3:23-29 Under the Law or in Christ? - John MacArthur
Galatians 3:26-29 - Sons of God - Wayne Barber
Galatians 3:23-29 The Tutor and the Sons - Phil Newton
Galatians Commentary - Verse by Verse - Kenneth Wuest
Galatians 3 Resources - Multiple sermons, commentaries, etc
SPIRITUAL BAPTISM
NOT WATER BAPTISM
For (gar) is a term of explanation. Vine says for introduces "the ground for
the statementthat “all” were sons of God in Christ Jesus. This ground is
twofold, the first reasonis adduced in this verse, the secondin Gal 3:28."
For all of you who were baptized into Christ: When were we baptized? The
aoristtense indicates that this occurredat a point in time in the past and
logicallywould be at the moment of our conversion. At that moment, in a
mysterious, but very real spiritual sense, we were placed(presumably by the
Spirit) into Christ, immersed into Christ. We were placedinto a perfect and
permanent union with Christ. We entered into oneness (union) with Christ
when we enteredinto the New Covenantby grace through faith. We are
forever identified with Christ.
THOUGHT - Note carefully that contrary to what you may have heard,
thought or been taught, the baptism of which Paul is speaking in this passage
is not a reference to water baptism. It certainly is not a reference to so-called
"baptismal regeneration" (whichI considera false teaching! We are savedby
faith apart from any works including the work of baptism! (See Ro 3:28-note
See CARM note) Beloved, waterbaptism never saved anyone, period! Jesus
Alone is the Savior! To believe "baptismal regeneration" is to put your

eternal destiny in grave danger. Baptism in this verse refers to the
"immersion" (or union) of the believer into the body of Christ (and includes
union with His death, burial and resurrection), a supernatural transaction
which is accomplishedby the Holy Spirit at the time of our conversion(cf. 1
Cor. 12:13-see note below). Clearly this baptism is a supernatural work of
God, Who Alone could "baptize" a man or woman into the body of Christ. It
is a mystery as to how every personwho believes is transported back to the
Cross, to die with Christ, to be buried with Him and to be resurrectedwith
Him. O holy mystery! Praise Godfor this profound transcendenttruth and
for opening the eyes of our heart (cp Acts 16:14-note)to respond by faith and
not by sight. To reiterate at the very moment of conversion/regenerationwe
were immersed spiritually into the body of Christ, and He became our
spiritual identity and our life not only in eternity but even now in this
temporal life (read Col 3:4-note)
Wuest comments that "Having spokenof the Galatians in the previous verse
as in Christ ("in Christ Jesus" - Gal 3:26), referring to that mystical and vital
union which exists betweenthe Lord Jesus and the believer, Paul now reminds
them of how they became united with Christ. When they put their faith in
Him as Saviour, the Holy Spirit baptized (introduced or placed) them into
vital union with Christ (Ro 6:3; 1 Cor. 12:13). The reference cannotbe to
waterbaptism, for that never put a believing sinner in Christ. (See more on
this below)." (Galatians Commentary)
Ryken - Being united to Christ means that we are connectedto everything
Christ everdid for our salvation. We participate in his obedient life, his
suffering death, and his glorious resurrection. This is all symbolized in
baptism....The messageofGalatians, like the message ofRomans, is the gospel
messageofthe cross and the empty tomb—Christ crucified and Christ risen.
Baptism signifies our personalconnectionto Christ in these saving events. We
are united to the Saviorwho died and rose again;we have a new identity in

Christ. Another way of describing this union is to say that we are clothed with
Christ. (ReformedExpository Commentary - Galatians)
Baptized (907)(baptizo from bapto = cover wholly with a fluid; stain or dip as
with dye; used of the smith tempering the red-hot steel, usedof dyeing the
hair; of a ship that "dipped" = sank)has a literal and a figurative meaning in
the NT. The literal meaning is to submerge, to dip or immerse as in water.
The Greeks usedbaptizo to describe the dyeing of a garment, in which the
whole material was plunged in and taken out from the element used.A study
of the 77 NT uses reveals that most of the uses of baptizo in the Gospels and
Acts are associatedwith literal water baptism, but Paul use in this passageis
figurative. Notice also that there is no mention of wateranywhere in the
context of Galatians 3! Thus figuratively, baptizo pictures the introduction or
placing of the believing soul into the new environment (in Christ Jesus)or into
union with Christ Jesus, this union resulting (and this is mysterious to me)
forever alter its condition or its relationship to its previous environment or
condition. In this sense baptizo means to be identified with.
We see this figurative, spiritual meaning of baptizo and the relatednoun
baptisma in other Pauline passages...
Romans 6:3-note Or do you not know that all of us who have been baptized
into Christ Jesus have been baptized into His death? (The day we believed in
Christ, was both the day we died and the day we rose from the grave as those
who have been born again!Paul goes on to explain this in the next verse) Ro
6:4 (note) Therefore we have been buried with Him through baptism (noun
baptisma) into death, so that as Christ was raisedfrom the dead through the
glory of the Father, so we too might walk in newness oflife (a brand new life
that heretofore we had never experienced= life on a "higher plane" in Christ
and enabled by His Spirit!). (See also Wuest's note below which is from
Wuest's comments on Romans 6:3).

(Figurative use of the related noun baptisma) Colossians 2:12+ having been
buried with Him in baptism (baptisma), in which you were also raisedup with
Him through faith in the working of God, who raisedHim from the dead.
1 Cor 12:13 For by one Spirit we were all baptized into one body, whether
Jews orGreeks, whetherslaves orfree, and we were all made to drink of one
Spirit.
Comment - At conversion, the believer is born againby the Holy Spirit (John
3:3–6). He is also baptized by the Holy Spirit, which unites him to the body of
Christ, the church (1 Cor12:13), and to Christ in His death, burial and
resurrection(Ro 6:3–5). Thus, by this one baptism (Eph. 4:5), he is in Christ
indeed (Gal. 3:26, 27). The Lord Jesus Christ was describedby John the
Baptist as the baptizer (Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33), in the
sense that He poured out the gift of the Holy Spirit (the Promise of the Father)
after He had been crucified, buried, and raised to glory. Christ Jesus is the
ultimate Source, for He sent the Spirit as an ascensiongift at Pentecost(cf.
Acts 2). Since Pentecost,the Holy Spirit is the Agent Who is baptizing. The
Lord’s Body (the Church) is the element into which all believers are
immersed. Spirit baptism is a miracle of God at the New Birth. We are then
added to the body of Christ.. (Believer's Bible Commentary)
James MontgomeryBoice helps understand this figurative meaning of baptizo
writing that "The clearestexample that shows the meaning of baptizo is a text
from the Greek poetand physician Nicander, who lived about 200 B.C. It is a
recipe for making pickles and is helpful because it uses both words. Nicander
says that in order to make a pickle, the vegetable should first be 'dipped'
(bapto) into boiling water and then 'baptised' (baptizo ) in the vinegar
solution. Both verbs concernthe immersing of vegetables in a solution. But the
first is temporary. The second, the act of baptizing the vegetable, produces a

permanent change. When used in the New Testament, this word more often
refers to our union and identification with Christ than to our water baptism...
mere intellectual assentis not enough. There must be a union with Him, a real
change, like the vegetable to the pickle!" (Bolding added)
Warren Wiersbe makes a goodpoint noting that "When you read about
“baptism” in the New Testament, you must exercise discernmentto determine
whether the word is to be interpreted literally or symbolically. For example,
in Romans 6:3, 4 and Galatians 3:27, 28, the reference is symbolic (Ed: and
figurative) since waterbaptism cannot put a sinner into Jesus Christ. Only the
Holy Spirit can do that (Ro 8:9; 1Co 12:13;see Ac 10:44, 45, 46, 47, 48).
Waterbaptism is a public witness of the person’s identification with Jesus
Christ, while Spirit baptism is the personal and private experience that
identifies the personwith Christ. (Bible ExpositionCommentary)
Wayne Barberillustrates the spiritual meaning of baptism in Galatians 3:27-
And the beautiful picture of this is, if I had a bowl of red dye I could explain it
to you. A clearbowl of red dye, and I took a white cloth and I am going to put
that white cloth down into that red dye. I immerse it into it, completely
submerge it into the red dye. Now, the cloth is in the dye, but the moment it
gets inside the dye, something else happens, doesn’t it? The dye gets inside the
cloth, and the cloth is no longera white cloth. There has been a change.
Something has been identified with it. The red dye has entered into the cloth
and now you have a red cloth. That’s exactly what he’s talking about here.
That is spiritual immersion into Christ and Him into us.....He’s nottalking
about water baptism. He’s talking about the spiritual immersion into Christ.
(Galatians 3:26-29 - Sons of God)
Kenneth Wuest explains that baptizo "canbe illustrated by the action of the
smith dipping the hot iron in water, tempering it, or the dyer dipping the cloth
in the dye for the purpose of dying it...The word refers to the introduction or

placing of a person or thing into a new environment or into union with
something else so as to alter its condition or its relationship to its previous
environment or condition. While the word...hadother uses, yet the one that
predominated above the others was the above one. Observe how perfectly this
meaning is in accordwith the usage ofthe word in Romans 6:3, 4, where the
believing sinner is baptized into vital union with Jesus Christ. The believing
sinner is introduced or placedin Christ, thus coming into union with Him. By
that actionhe is takenout of his old environment ("in Adam" because ofRo
5:12-note) and condition in which he had lived, the First Adam (cp 1 Co 15:22
"Foras in Adam all die, so also in Christ all will be made alive."), and is
placed into a new environment and condition, the Last Adam ("in Christ" - cp
1Co 15:45). By this action his condition is changed(at that moment and
forever) from that of a lost sinner with a totally depraved nature to that of a
saint with a divine nature (2 Peter1:4-note). His relationship to the LAW of
God is changedfrom that of a guilty sinner to that of a justified saint (Ro
3:28-note). All this is accomplishedby the act of the Holy Spirit introducing or
placing him into vital union with Jesus Christ(Ro 6:3-note, Gal 3:27). No
ceremonyof waterbaptism ever did that. The entire context is supernatural in
its character. The Greek word (in Romans 6:3) should not be transliterated
but translated, and the translation should read; “As many as were introduced
(placed) into Christ Jesus, into His death were introduced. Therefore we were
buried with Him through the aforementionedintroduction into His death."
(Wuest's Word Studies from the Greek New Testament)
In short baptizo as used in the present context describes the introduction or
placing of an individual into a new environment, union with Christ, an
unbreakable union which forever alters the individual's relationship to their
previous environment.
Ridderbos - Just as a garment which one puts on envelops the personwearing
it and defines his appearance, so the personbaptized in Christ is entirely
takenup in Christ and in the salvationbrought by Him.

Vine on the phrase into Christ—ideally the moment of believing is the
moment of baptism, for in the act of being baptized the believer sets forth in
symbol what happened when he first trusted in Christ. But in actual
experience the baptizing takes place ata time later, by more or less, than the
moment of believing. The mention of baptism was probably intended to
remind the Galatians that they had themselves declaredtheir identification
with Christ in His burial, whereas the new teaching was a practicaldenial
thereof. For of believers on the Lord Jesus it is said that they:
died with Christ, Colossians 2:20;
were buried with Christ, Colossians 2:12;
were quickened with Christ, Ephesians 2:5;
were raisedwith Christ, Colossians 3:1;
are seatedwith Christ in the heavenlies, Ephesians 2:6;
are to be manifested with Christ in glory, Colossians 3:4.
All this is said of the believer at the present time, as he is “in Christ Jesus,” for
these words, which appearat the end of Ephesians 2:6, are to be read with
eachseparate statementof that and the preceding verse. But mere submission
to a rite in the flesh, such as circumcision, and obedience to the law, did not
contemplate such a result. The practicalimport of baptism is expressedin
Romans 6:11: the believer is to reckonhimself to be dead unto sin, but alive
unto God in Christ Jesus. (CollectedWritings)
OUR NEW POSITION CALLS FOR
A NEW PRACTICE

Clothed yourselves with Christ - ESV "have put on Christ." NLT = "have put
on the characterof Christ, like putting on new clothes." Have you heard the
secularexpression"The clothes make the man?" In the spiritual world that
saying is even more true, for in the Father's eyes "the clothes of Christ make
the man!" Jesus Christ has become the garment of our righteousness,Christ's
perfect righteousness whichthe Father now sees forevercovering us!
Hallelujah! We once were spiritually dressedwith a righteousness thatwas
like filthy rags (garments)" (Isaiah 64:6 Literal Hebrew = "Heb "and like a
garment of menstruation [are] all our righteous acts")but when we were
baptized into (identified with) Christ, our "filthy rags" were exchanged
forever for Christ's "robe of righteousness." (Isa 61:10). But with privilege
comes responsibility. Now enabled by the Spirit, we need to "wearChrist" in
a way that others see Him on and in us. Writing with joy from "house arrest"
(chained to a Roman imperial guard), Paul exhorted the saints a Philippi (10
years after that church was planted in Acts 16), to walk worthy or in keeping
with the Gospelwhich "clothed" them in Christ...
Only conduct yourselves (present imperative - command to make this conduct
one's lifestyle - the only way to obey this command continually is to daily
jettison selfreliance and rely wholly on the Holy Spirit - cf Eph 5:18-note)in a
manner worthy of the gospelof Christ ("let your manner of life be worthy of
the gospelof Christ" ESV), so that whether I come and see you or remain
absent, I will hear of you that you are standing firm in one spirit, with one
mind striving togetherfor the faith of the Gospel;" (Php 1:27-note).
The ESV translates it as "have put on Christ." Paul speaks ofthe important
conceptof putting on (and putting off) in Ephesians and Colossians
Ephesians 4:20-24-note Butyou did not learn Christ in this way, 21 if indeed
you have heard Him and have been taught in Him, just as truth is in Jesus, 22
that, in reference to your former manner of life, you lay aside the old self(see

Barber's note), which is being (continually) corrupted in accordancewith the
lusts of deceit (apate - our flesh "tricks" us and seduces us with guile,
treacheryand delusions!), 23 and that you be renewedin the spirit of your
mind, 24 and put on the new self, which in the likeness ofGod has been
createdin righteousness andholiness of the truth. (See more discussionby Dr
Barber on put off/put on = Ephesians 4:17-27 A Brand New Way of Life)
Colossians 3:9-10-note Do notlie to one another, since you laid aside the old
self with its evil practices, 10 and have put on the new self who is being
renewedto a true knowledge according to the image of the One who created
him–
Application - What "clothes" did you wearthis past week?
W E Vine on clothed yourselves with Christ (or "put on Christ") - put on
Christ.—enduo = “to clothe oneselfwith,” a word which, beside its frequent
use for literal garments, Acts 12:21, e.g., is also used of the incorruptible body,
wherein the dead in Christ shall be raised, and of the immortal body, which is
to swallow up the mortal body of those who are alive at the Parousia, 1
Corinthians 15:53; 2 Corinthians 5:3-note. It is the word used by the Lord
Jesus to express the relationship betweenthe promised Holy Spirit and those
who were to receive Him, Luke 24:49-note. The believer is said to have put on
“the new man,” Ephesians 4:24;Colossians 3:10;and “therefore,” he is
exhorted to “put on a heart of compassion, kindness, humility, meekness,
longsuffering, … and love,” Gal 3:12, 14. Such is to be the ordinary apparel of
the Christian; in this characterhe is to appear daily in the world. (Ed: And
notice that the apparel of "a heart of compassion, etc" is a perfect picture of
the characterofJesus, the very One we have been clothed with!) The same
thought is expressedin the words, “put on the Lord Jesus Christ,” Romans
13:14-note. The believer, however, is “enrolled—as a soldier,” 2 Timothy 2:4-
note, and as such has suitable armor provided for him, and with this he is

exhorted to clothe himself, Romans 13:12-note, Ephesians 6:11-note;1
Thessalonians 5:8-note. The whole is summed up in Romans 13:14-note, for
the man who “puts on the Lord Jesus Christ” stands both in the Christian’s
dress and in the Christian’s panoply. Enduō occurs in Job29:14, LXX, “I put
on righteousness, andit clothedme,” and in Judges 6:34-note, “the Spirit of
the Lord clotheditself with Gideon” (NAS = "So the Spirit of the LORD came
upon Gideon"); in the latter passageatleastthe idea is not dissimilar to that
of this passage. The apostle may also have had in mind the Romancustom
whereby on attaining to manhood the youth discarded the garments of
childhood and put on the toga virilis, the garment of manhood, and became a
citizen, enjoying the freedom and privileges of citizenship, and discharging its
responsibilities, and at the same time taking his place in the councils of his
family. In this sense the words “put on Christ” are without exactparallel
elsewhere,though they suggestPaul’s characteristic expression“in Christ,”
for it is by putting on Christ that a man comes to be in Christ, and at His
Parousia will be found in Him, Philippians 3:9-note. The intimacy of the
relationship thus described stands in vivid contrastwith the relationship
betweenGod and the believers contemplated by the Judaizer, who wishedto
bring them again under the bondage of the law. (CollectedWritings)
John Piper alludes to the practical application of the truth that we are clothed
with Christ associating our new position with what should now be our new
(Spirit enabled) practice. Piper writes
"How then does the apostle Paul teachus to live? Will he say:"You are
decisivelyand irrevocably new, so you cancoastthrough life with no fight to
become new"? Or will he say: "You are not decisively and irrevocably new
and must fight to get to that place in Christ"? No, neither of these. He will
say: "By faith, embrace all that God is for your goodin Christ and all you are
for his glory in Christ. Believe that. And now, with that confidence, fight to
take possessionofthe territory that Christ has conquered for you. Fight to
become in practice what you are in Christ. Eight illustrations of this

truth....(Illustration #6) 6. Statementof newness:Galatians 3:27, "All of you
who were baptized into Christ have clothed yourselves with Christ."
Command to become new: Romans 13:14 (note), "But put on (aorist
imperative = command to "Do this now!" "Don't delay!" Enabled by the
Spirit) the Lord Jesus Christ." (click to see the entire article and the seven
other illustrations that describe our position and our practice).
Comment: Do you understand what Dr Piper is saying? He is saying in
essencethat yes, we have the characterofChrist (position), but that in
everyday life we are to live like Christ lived when He was on the earth. And
the only way to succeedis by daily jettisoning self-reliance (natural power, self
will, etc) and trusting wholly in the Holy Spirit to give us the supernatural
desire and power to live like Christ. See Php 2:13NLT-note where "GodWho
is at work (energeo in the present tense = continually supernaturally
"energizing")in you" is a description of the Holy Spirit, Who is continually
"energizing" and enabling us to live a godly life, to live a Christ-like life. In
other words, don't just try to act and speak and think like Christ by relying
on your natural power. You will fail and become frustrated. And the world
will not see the "garment of Christ" on you. Our new position should motivate
a new practice. Galatians 3:3-note is a key truth you should memorize - "Are
you so foolish? Having begun by the Spirit [saved by grace through faith], are
you now being perfected[progressively being sanctified, daily growing in
Christ-likeness]by the flesh?" And the answerto Paul's rhetoricalquestion is
"Of course not!" Justas you began by the Spirit (Jn 3:3-8) by faith, now daily
continue by the same Spirit by faith, by trusting and obeying. (Already:
Decisivelyand Irrevocably Free, Not Yet: Finally and PerfectlyFree)
Ray Pritchard says
"Paul’s point is that when we come to Christ, we enter into a new relationship
that changes allof life. Now we are clothedwith Christ. Coming to Christ is

like gaining a whole new wardrobe. You exchange the tattered rags of the old
life for the beautiful robes of the characterof Jesus Christ. The old life is gone
forever. Out with the old addictions! Out with the swearing!Out with the lies!
Out with the evil relationships! Out with the sinful habits! Out with the anger!
Out with the lust! Out with the racialprejudice! All of it must go out the door
when Jesus comes in. (Ed: Yes, that is true, but because we still have the fallen
flesh in us, some of the rotten garments we once wore continually, will
potentially from time to time raise their ugly heard so to speak - when they do
put them to death by the Spirit - Ro 8:13, kill them - Col 3:5. Confess failure,
repent, and walk on enabled by the Holy Spirit!) What does the well-dressed
Christian wear? He wears the characterof Jesus Christ. When people see us,
they see Him, and if they knew us before, they want to know, “Whathappened
to you?” And we tell them, “I’m a new person. Jesus Christhas changedmy
life.” (2 Cor 5:17-note)Of course, this change is both instantaneous (Ed: Our
new position in Christ) and gradual(Ed: Our daily practice in Christ, enabled
by His Spirit). We are given a new wardrobe the moment we are savedbut we
usually hang on to our old one for a while. We’re so used to the smelly rags of
sin that it’s hard to give them up (Ed: We will spend the rest of our time on
earth casting off these old smelly rags -- but they should be on us less and less
as we grow daily in Christ-likeness). But we have to (Ed: Yes, but not
legalistically, notunder law which says "You must do this!", but under grace
which enables us to obey), because coming to Christ is like joining a new team
and putting on a new uniform. Suppose a member of the New York Yankees is
traded to the Chicago White Sox and he shows up at ComiskeyPark still
wearing his Yankee pinstripes. What will his new teammates do? They will
tell him to change his uniform or go back to New York! And well they should.
Once you join a new team, you change uniforms. Coming to Christ is like that.
We’ve joined his team and now we wearthe “uniform” of the characterof
Christ so that everyone will know we belong to him." (Born Free:Seven
Promises You Can Count On)
OUR SPIRITUAL
"TOGAVIRILIS"

John MacArthur notes that Paul's descriptionof the believer being clothed
with Christ
"might be a reference to a Romancustom...There was a very significant
ceremonyamong the Romans. It was kind of like bar mitzvah, only it came a
little later. Romanyoung men went through it, and it was called toga virilis,
which implied a robe and virility. It was the ceremonythat occurredwhen a
young man had reachedthe age of manhood. He was given a robe and robed
with the toga virilis, which signified that he was now a grown-up son, enjoying
full citizenship with all the rights and responsibilities that came with it, no
longerto be treated like a child. Here he says, "Youare no longer under a
paidagogos, you've been through spiritual toga virilis, you have put on Jesus
Christ. You are robed with Him." The Christian joined to Christ, baptized
into His death and resurrection, in union with Him, is clothedwith Christ's
own robe of righteousness (Ed: cp 1 Cor 1:30, 2 Cor 5:21-note, Php 3:9-note).
There's a really interesting verse, and I've really hunted around in my head
for a wayto illustrate this. I'm not sure I can ever illustrate it totally because
it's such a deep spiritual truth. In Judges 6:34-note, it says, "Butthe spirit of
the Lord came upon Gideon." What's so significant about that? The word
'came', in the Hebrew, is labash. (Ed: And is translated in Lxx with enduo)
What does that mean? It means 'clothed'. It means to be laid around someone
like a coatof armor so that he becomes invisible. It says there that, in
preparation for Gideon's battle, the Holy Spirit surrounded him so that he
was invisible. That's exactly the same conceptyou have in Galatians. When
you became a Christian, the moment you believed, you became invisible to
God, in the sense that you were robed with Jesus Christ, clothed with Him.
That's why God can pour out everything on you, because He's pouring it out
on Christ. Blessings. This is the greattruth of our salvation, beloved, that I am
His and He is mine. That's what he said in Galatians 2:20, isn't it? "I am
crucified with Christ. I died with him. NeverthelessI live. Yet not I, but Christ
lives in me. The life which I now live in the flesh I live by the faith of the sonof
God." In other words, it's Christ in me and around me, living through me.

Listen, friend, in Galatians 3:16, it says this. "The promise was made to
Abraham and to his seedwas the promise made. He saidnot, 'And to seeds,'"
God didn't make His promise to a whole bunch of people, He made it to one,
"As of many, but of one. 'And thy seed,'which is Christ." Listen, all of God's
promise to Abraham was for one person, Christ. The only way you'll ever get
in on it is to be what? In Christ. You see the point of that? In Christ. If Christ
has the love of the Father, so do I. If Christ has full accessto the Father, so do
I. If Christ has the full blessing, so do I. In fact, some day, I'm going to be just
like Him. I will see Him as He is (1 John 3:2-note).
Beloved, there is no way that you'll ever know all the blessing of the Father
unless you're in Christ. Someone gave me an illustration this week that may
help you to understand this. Do you remember a man by the name of Thomas
Edward Lawrence? He was a British scholar, soldier, and author who was
better known as Lawrence of Arabia. He was one of the greatheroes of World
War I, and he was also a leader in the Paris PeaceTalks of1919. He
representeda number of the tribes from the Arabian desertat that point. It
was interesting that it said in this little article that when he was attending the
peace talks, severalofthe leaders of these Arabian tribes came to Paris with
him and stayedin hotels there. Their greatestattentionwas attractedby the
large waterfaucets in the bathtubs, which appeared to have an unending
supply of water. All one had to do was turn a handle and watercontinued to
flow. This was quite a luxury for people who had grownup and spent their
whole lives in the desert. As Lawrence was preparing to leave Paris, he
discoveredthat the Arabians had securedplumbing tools and were taking the
bathtub faucets off the wall. They explained to him that they were going to
take the faucets back to the desertso that they could have an unending supply
of water there. Lawrence had to convince them that it was not enough merely
to have the faucet, but that the faucethad to be connectedto a pipe, which, in
turn, was connectedto a watermain, which went to a waterreservoir, which
got its supply of waterfrom springs, rivers, and wells. Hence, in order for the
faucetto work, it had to be connectedto the original source of water. There is
no blessing that comes to any man unless that man is connectedto the source.

All blessing comes from the Fatherto the Son, and unless you are plugged into
the Son, there is no blessing (John 15:5). There is none. (Sermon)
As an aside the Spirit of the LORD came upon many individuals in the OT
(howevernot all of these use the Hebrew verb labashor the Greek verb
enduo) - Othniel = Jdg 3:10 (Heb = hayah), Gideon = Jdg 6:34 (labash/enduo);
Jephthah = Jdg 11:29; Jdg 13:25;1Sa 10:9,10,19:20,23;2Ch 20:14;Nu 24:2;
1Chr 12:18). He was also IN some people (Nu 27:18;Da 4:8; 6:3; 1Pe 1:11)
and filled some for specialservice (Ex31:3; 35:31). These relationships are
characterizedby the Lord, as the Spirit, being "with" them, in contrastto His
permanent indwelling of all believers from the Day of Pentecoston (Jn 14:17).
LET'S GET PRACTICAL
WITH THIS GREAT TRUTH
Have clothed yourselves with Christ - This figurative description symbolizes
the believer's (forever) identification with Christ. This is our "position" and
our privilege, but as noted above our privileged position calls for daily
personalpractice. Since we have clothed ourselves with Christ (position), the
world needs to see us live like Christ and the only way to do that is to depend
on the Spirit of Christ to give us the desire and the powerto live like Him
(Php 2:13NLT-note). When we live in this supernatural manner, the "clothes"
that the world sees onus eachday are Christ-like garments. That does not
mean they will love us because mostof the world hated Him. It does mean that
when we suffer persecutionit is for His sake (2 Ti 3:12-note, Php 1:29-note,
etc), that is, we suffer because ofHis likeness shining through us by His Spirit.
In SecondCorinthians Paul used a different metaphor ("divine perfume" if
you will) which conveys the same idea writing

But thanks be to God, who always leads us in triumph in Christ, and
manifests through us the sweetaroma of the knowledge ofHim in every place.
For we are a fragrance ofChrist to God among those who are being savedand
among those who are perishing; to the one an aroma from death to death, to
the other an aroma from life to life. And who is adequate for these things? (2
Cor 2:14-16)
Comment: The world is watching our behavior, "sniffing" us out (so to speak)
to see if we are authentic followers of Jesus, to see if we have an "odor" of the
natural or supernatural. Who is adequate? None of us! We must continually
rely on the omnipotent adequacyof God "Who also made us adequate as
servants of a new covenant, not of the letter but of the Spirit; for the letter
kills, but the Spirit gives life." (2 Cor 3:5-6) Are you walking by the Spirit or
walking by the flesh? Only the former lifestyle will give a "sweetaroma ofthe
knowledge ofHim (Jesus)in every place."
Wayne Barberexplains the practicalapplication of clothed with Christ -
You have clothed yourselves with Christ, is a graphic illustration of what
happens at salvation. His presence, His power, all of who He is comes to live in
us. It envelops the believer. You say, “I remember when I gotsaved. I had a
lot of joy in my heart, but I didn’t know this took place.”....Atthe moment we
were savedwhether we felt it or didn’t feel it, God came to live in us and His
presence now saturates our very being....There is no such thing as a believer
who is not clothedwith Christ. You say, “Waita minute wait a minute. I know
believers and I have been one myself, and if you are telling me I am clothed
with Christ? I haven’t lived that way all the time.” And that’s exactly the
point in Galatians 3. Inwardly we are clothed with Christ. You don’t ever get
any more of God than you are going to getat the moment of salvation. But is
He seenoutwardly? Remember, Paul says in Philippians “work out your
salvation.” Let the Jesus who is on the inside be seenon the outside. And the

same way that you are clothed with Christ, by faith, is the same the way He’s
manifest that clothing in your life. He manifests His characterin your life. I
will tell you what. As long as I pastor churches, and it will be that waytill
Jesus comes back, youwonder sometimes if people know Christ from a hole in
the ground. We sing the hymns. We sing the choruses. We walk right out and
act as if we don’t even know Him. And yet we are clothed with Christ. You
see, this is the whole point. If it’s going to be Christ living in you, then all
that’s within you begins to be manifestedthrough your life. Paul says this to
believers in Romans. He tells them in Romans 13:14, “But put on the Lord
Jesus Christ.” You alreadyhave put Him on. I know inwardly. What he’s
saying is, put Him on as your behavior. Make sure He is manifested in your
life. And he goes on and tells you how. “And make no provision for the flesh in
regard to its lusts.” You see, they have put Him on, but now put Him off. It is
two different things here. At [[salvation]] He came to live in you and the
clothing is there. The garment is there. Now wearthe garment; and you wear
the garment by saying yes to Him. He says the same thing in Ephesians 4:22.
And he is really on these folks. He says, “Thatin reference to your former
manner of life [your former behavior, before you became a believer], you lay
aside the old self.” You know, he isn’t contradicting himself. What he’s saying
is, quit living as if you have never been clothed with Christ. Here in our text
Paul is referring to the clothing that took place when we were baptized into
Christ. And that’s a beautiful part here. Everything I need for life and for
godliness, Petersays, I alreadyhave. He’s given me the ability to partake of
the divine nature. You say, “Well, brother Wayne, I talkedto a church during
the lastweek and they didn’t actlike they were filled with the divine nature.”
That’s exactlyright and isn’t that sad? Isn’t it sad when people that are
clothed with the very presence of Christ live as if that they’re the pagan that is
next door? You see, when you are walking in His garments, when you’re
clothed in His garments, the flesh has no way and no will whatsoever. It’s the
Spirit controlling our lives. But the very moment we choose to resurrectthat
old flesh it seems like it crawls off the altar every day, doesn’t it? And when
we choose to say yes to it, then it shuts the whole process down, eventhough
we have been given everything that we need, everything in Christ. Well, the
word “clothed” here is the word enduo, which means to be dresseda certain
way. When I gotto military schoolthe first thing they did was cut my hair off.

Then they took my regularclothes, put them in a box and sent them home,
and I was to weara uniform every day. Why? Becausewe were identified with
that school. And if you are going to be identified with that school, there’s a
certain garment that you have to wear. That’s exactly what Paul is saying.
Why is he? He’s not talking about uniformity—we are all different—but he is
talking about unity of the brethren when we live surrendered to Him. Why is
it, you say? Well, we have Gal5 to dealwith, and he’ll tell you why, how the
flesh wars againstthe Spirit and the Spirit againstthe flesh. When everybody
wears the same uniform they all have the same identity.
Now what’s his point here in the passage? Jewand Gentile alike are dressed
in the same garment. The person who has receivedChrist by faith, then he has
put Christ on as a garment, His nature, His presence, His power, that all
wraps themselves around and envelops them. Now, his point is that if you go
back up under the Law, you have just chosento deny your total identity in the
Lord Jesus Christ. What does it mean to go back up under the law? When I
choose my flesh over choosing Him (Ed: Surrendering or yielding to the Spirit
of Christ in me), I have just put myself under some law because I’m going to
either (attempt vainly to) measure up it or rebel againstit. And what he is
saying here is if you do that you have denied your identity. Your identity is in
Christ.....
Here is my question to you this morning: are you wearing that garment?
When people are around you, do they see that garment? Are they affectedby
that garment? (Ed: cp 2 Cor2:14-16 where Paul describes believers as an
aroma of Christ instead of clothed with Christ, but the effect is the same on all
we encounter!) I believe all heaven rejoices whenwe start wearing the
garment God has already given to us. A believer has an eternal destiny, but I
want to make sure we understand something clear. We as a church have a
clearidentity. We have an eternaldestiny, but we have a clearidentity. And
the keyis, and the challenge is, wearthe garment. Wearthe garment. Wear
the garment. (Ed: Remember don't try to "wearit" in your own power, but

by relying on the powerprovided by the Spirit of Christ) When I preached
out of Ephesians I ask "What garment are you wearing?" As a matter of fact,
the next time somebody walks up to you and says something just a little bit
different, ask them “Whatgarment are you wearing?” Whycan’t we getgut
honest about this? We’re either wearing it or we are not wearing it. Yes, we
have it (positionally), but are we wearing it (practically)? When I was
preaching out of Ephesians I had some parents come to me and say, “Would
you quit preaching out of Ephesians?” Isaid why? They said, “We were
coming to church today and we were arguing about something and our little
children in the back leanedup and said ‘Momma, Daddy, what garment are
you wearing?’” Whatgarment are you wearing? Is your speechseasonedwith
grace so it edifies and lifts up your brother? (Col 4:5-6) Is your character
walking in the garment of Jesus Christ? (Eph 5:2, cp Gal 5:16) Or is it just
another flesh game that many of us are playing until Jesus comes back,
embracing a religion, but denying the power thereof? (Galatians 3:26-29 -
Sons of God)
Let's explain the practical application of "clothedwith Christ" another wayto
help you understand this vitally important truth. And remember it is one
thing to have a head knowledge ofthe truth but quite another thing to
practice it. The Phariseeswere experts at this -- they had a head knowledge
but lackedthe heart change and thus had no powerto practice the
righteousness theyprofessed!All who have been baptized into Christ are new
creatures in Chist (2 Cor 5:17-note)and now in this new covenantwith Christ,
they receiveda new power, the Holy Spirit. Ezekiel36:27-note says
“I will put My Spirit within you and cause you to walk in My statutes, and you
will be careful to observe My ordinances."
Do you see the dual spiritual dynamic in that passage?In the first half God
speaks ofour privilege, His Presence (His Spirit) and His powerto enable us

to walk in a manner which pleases Him. In the secondhalf of the verse God
says we have a responsibility to observe His laws. God's provision and Our
practice. You see, if God had just said you must "be carefulto observe My
ordinances" that's what the law says. But the law had no provision of power
to obey. In the New Covenantof grace, Godgives us the power to obey and it
is our responsibility to obey in dependence on the powerHe provides (via His
Spirit). One of my favorite Christian writers Jerry Bridges (now with Jesus)
once wrote that believers are 100%responsible and 100%dependent to live
the Christian life. For more discussionof this truth see the Paradoxical
Principle of 100%Dependent and 100% Responsible.
Now back to Galatians 3:27 where Paul describes Christ "on" the believer
(clothed) whereas in Galatians 2:20 he described Christ "in" the believer
(using himself as the example), writing
“I have been crucified with Christ; and it is no longerI who live, but Christ
lives in me; and the life which I now live in the flesh I live by faith in the Son
of God, who loved me and gave Himself up for me. (Gal 2:20-note)
Comment: Christ clothing me (united with me, identified with me, in covenant
with me, in oneness or union with me) should result in the same spiritual
dynamic as me being in Christ (and Him in me). In both caseswe live out the
"Christ life" just as did Paul, by faith, by trusting in His Word and His Spirit
to give us the desire and the powerto live supernaturally (Php 2:13NLT-note).
Paul exhorted believers to imitate him just as he had imitated Christ (1 Cor
11:1-note). That means we need to live out the "Christ life" in our everyday
practice, just as the God-Man Jesus did when He walkedthe earth. And how
did Jesus do it? He did it by laying aside His divine prerogatives (otherwise we
could never have imitated Him! Php 2:6-7-note)and by depending wholly
upon the Holy Spirit. This truth is often forgottenwhen we study His life in
the Gospels because admittedly He did miraculous things that we will never

be able to imitate. But in His day to day life, in the moral-ethical sphere, Jesus
continually relied on the Spirit's filling and power (Lk 4:1-note, Lk 4:14-note,
etc).
Petersummed up how Jesus lived out His 3+ year ministry (thus giving us an
example to follow, cp 1 Pe 2:21-note, 1 Jn 2:6-note) declaring "you yourselves
know the thing which took place throughout all Judea, starting from Galilee,
after the baptism which John proclaimed. You know of Jesus of Nazareth,
how God anointed Him with the Holy Spirit (the same Spirit with which every
believer has been anointed, cp 1 Jn 2:20-note, 1 Jn 2:27-note;see Our
Anointing - The Holy Spirit) and with power(dunamis, supernatural powerto
live like Jesus and the same power Jesus promisedbelievers in Acts 1:8-note,
Lk 24:49-note, etc), and how He went about doing goodand healing all who
were oppressedby the devil, for God was with Him." (Acts 10:37-38)
Clothed (1746)(enduo from en = in + dúo = to sink, go in or under, to put on)
means literally to clothe or dress someone and to put on as a garment, to cause
to get into a garment (eg, Lk 15:22 where the father says "quickly bring out
the bestrobe and put it on him… ").
Wuest notes that enduo is used in the Septuagint (Lxx), "ofthe actof clothing
one’s self with strength (Isa 52:1), righteousness (Isa 59:17), glory, salvation
(Isa 61:10). The word does not convey the idea of putting on a mask or playing
the part of another. It refers to the actin which one enters into actual
relationship with some one else. Chrysostomsays, “IfChrist is Son of God,
and thou hast put Him on, having the Sonin thyself and being made like unto
Him, thou hastbeen brought into one family and one nature.”
Other figurative uses of enduo in the Septuagint - Ps 35:26 (= figurative use =
"Let those be clothedwith shame and dishonor"); Ps 65:13 (= figurative use =

Jesus was the one with whom we are clothed

Jesus was the one with whom we are clothed

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