*Minor differences ignored. Grouped by changes, with first version listed as example.
As many of you as have been baptized. The greater and loftier the privilege is of being the children of God, the farther is it removed from our senses, and the more difficult to obtain belief. He therefore explains, in a few words, what is implied in our being united, or rather, made one with the Son of God; so as to remove all doubt, that what belongs to him is communicated to us. He employs the metaphor of a garment, when he says that the Galatians have put on Christ; but he means that they are so closely united to him, that, in the presence of God, they bear the name and character of Christ, and are viewed in him rather than in themselves. This metaphor or similitude, taken from garments, occurs frequently, and has been treated by us in other places. But the argument, that, because they have been baptized, they have put on Christ, appears weak; for how far is baptism from being efficacious in all? Is it reasonable that the grace of the Holy Spirit should be so closely linked to an external symbol? Does not the uniform doctrine of Scripture, as well as experience, appear to confute this statement? I answer, it is customary with Paul to treat of the sacraments in two points of view. When he is dealing with hypocrites, in whom the mere symbol awakens pride, he then proclaims loudly the emptiness and worthlessness of the outward symbol, and denounces, in strong terms, their foolish confidence. In such cases he contemplates not the ordinance of God, but the corruption of wicked men. When, on the other hand, he addresses believers, who make a proper use of the symbols, he then views them in connection with the truth -- which they represent. In this case, he makes no boast of any false splendor as belonging to the sacraments, but calls our attention to the actual fact represented by the outward ceremony. Thus, agreeably to the Divine appointment, the truth comes to be associated with the symbols. But perhaps some person will ask, Is it then possible that, through the fault of men, a sacrament shall cease to bear a figurative meaning? The reply is easy. Though wicked men may derive no advantage from the sacraments, they still retain undiminished their nature and force. The sacraments present, both to good and to bad men, the grace of God. No falsehood attaches to the promises which they exhibit of the grace of the Holy Spirit. Believers receive what is offered; and if wicked men, by rejecting it, render the offer unprofitable to themselves, their conduct cannot destroy the faithfulness of God, or the true meaning of the sacrament. [1] With strict propriety, then, does Paul, in addressing believers, say, that when they were baptized, they "put on Christ;" just as, in the Epistle to the Romans, he says, "that we have been planted together into his death, so as to be also partakers of his resurrection." (Romans 6:5.) In this way, the symbol and the Divine operation are kept distinct, and yet the meaning of the sacraments is manifest; so that they cannot be regarded as empty and trivial exhibitions; and we are reminded with what base ingratitude they are chargeable, who, by abusing the precious ordinances of God, not only render them unprofitable to themselves, but turn them to their own destruction!
1 - "If any person receives nothing more than this bodily washing, which is perceived by the eyes of flesh, he has not put on the Lord Jesus Christ." -- Jerome.
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.
As many of you as have been baptized into Christ - All of you who have believed in Christ as the promised Messiah, and received baptism as a public proof that ye had received Christ as your Lord and Savior, have put on Christ - have received his Spirit, and entered into his interests, and copied his manners. To put on, or to be clothed with one, is to assume the person and character of that one; and they who do so are bound to act his part, and to sustain the character which they have assumed. The profession of Christianity is an assumption of the character of Christ; he has left us an example that we should follow his steps, and we should, as Christians, have that mind in us which was in him. See the notes on Romans 6:3, Romans 6:4; and especially those on Romans 13:14 (note), where this phrase is farther explained.
(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, that by this means all may be truly one in Christ, that is to say, that promised seed to Abraham, and inheritors of everlasting life.
(y) He sets forth baptism, as opposed to circumcision, which the false apostles bragged so much of.
(z) The Church must put on Christ, as it were a garment, and be covered with him, that it may be thoroughly holy, and without blame.
For as many of you as have been baptized into Christ,.... Not that it is to be imagined that these churches of Galatia, or any of the primitive churches, consisted of baptized and unbaptized persons; for this would be acting contrary to the commission of Christ and the order of the Gospel: but this way of speaking supposes that there might be some of them, who though baptized in water, yet not into Christ; and that those who are truly and rightly baptized, who are proper subjects of it, and to whom it is administered in a proper manner, are baptized into Christ: not that by baptism they are brought into union with Christ, but into communion with him; for they are not merely baptized in his name, and by his authority, and according to his command, and into his doctrine, and a profession of him; but into a participation of the blessings of grace which are in him, and come through his sufferings and death; for they that are baptized into Christ are baptized into his death and resurrection from the dead; they are led by faith to behold the cleansing of their souls, and the remission of their sins by his blood, and their justification by his righteousness; how he was delivered for their offences, died for their sins, was buried in the grave, and their iniquities with him, and rose again for their justification; of all which, baptism, performed by immersion, is a lively emblem; and this is to be baptized into Christ, namely, being baptized believing in him, and calling on his name: and such
have put on Christ; both before and at baptism: before it they put him on as the Lord their righteousness; his righteousness is compared to a garment, is called the best robe, the wedding garment, fine linen, clean and white, the robe of righteousness, a garment down to the feet; this is imputed to the elect of God by the Father, through a gracious act of his, and what they are clothed and covered with by the Son, and is put upon them and applied unto them by the Spirit; and which faith receiving puts off its own rags of righteousness, and makes use of this as its proper dress to appear in before the most High; and such through divine grace are enabled to put off the old man and put on the new; that is, walk in their outward lives and conversation, not according to the dictates of corrupt nature, but according to the principles of grace, of the new man formed in the soul, for righteousness and holiness, and in imitation of Christ; having him for an example, and desiring to walk as he walked; which is another sense of putting on Christ, namely, a following of him in the exercise of grace and discharge of duty; see
Romans 13:14 and such persons, as they are the proper subjects of baptism, who have believed in Christ for righteousness, and walk worthy of him; so in baptism they may also be said to put him on as they thereby and therein make a public profession of him, by deeds as well as words, declaring him to be their Lord and King; and afresh exercise faith upon him, as their Saviour and Redeemer, and imitate and follow him in it, as their pattern; who himself submitted to it, leaving them an example that they should tread in his steps; which when they do, they may be said to put him on. The allusion is either to the putting off and putting on of clothes at baptism, which being performed by immersion, required such actions, which no other mode does; or, to the priests putting off their common clothes, and then bathing or dipping themselves in water, and, putting on the garments of the priesthood before they entered on their service; concerning which take the following rules prescribed by the Misnic doctors (q);
"no man may enter the court for service, though clean,
, "until he dips himself" five times, and washes his hands and feet ten times;''
for every time he immersed himself, he washed his hands and feet before and after: again,
"there is a vail of fine linen between him (the high priest) and the people; he puts off his clothes,
, "he goes down and dips himself, he comes up", and wipes himself; then they bring him the golden garments, and "he puts them on", and washes his hands and his feet; then they bring him the daily sacrifice, &c.''
and a little after,
"they bring him (the high priest on the day of atonement) to the house of Paryah, and in the holy place there was a vail of fine linen between him and the people; he washes his hands and his feet, and puts off his garments: R. Meir says, he puts off his garments, and then washes his hands and his feet; "he goes down and dips himself, he comes up again", and wipes himself; then they bring him the white garments, and he puts them on, and washes his hands and his feet:''
all which may serve to illustrate this passage, and point out to us what the apostle alludes unto, as well as to observe to us the distinction the Jews made between the immersion of the whole body, and a washing of a part of it.
(q) Misn. Yoma, c. 3. sect. 3, 4, 6. Vid. Misn. Tamid, c. 1. sect. 1, 2.
baptized into Christ-- (Romans 6:3).
have put on Christ--Ye did, in that very act of being baptized into Christ, put on, or clothe yourselves with, Christ: so the Greek expresses. Christ is to you the toga virilis (the Roman garment of the full-grown man, assumed when ceasing to be a child) [BENGEL]. GATAKER defines a Christian, "One who has put on Christ." The argument is, By baptism ye have put on Christ; and therefore, He being the Son of God, ye become sons by adoption, by virtue of His Sonship by generation. This proves that baptism, where it answers to its ideal, is not a mere empty sign, but a means of spiritual transference from the state of legal condemnation to that of living union with Christ, and of sonship through Him in relation to God (Romans 13:14). Christ alone can, by baptizing with His Spirit, make the inward grace correspond to the outward sign. But as He promises the blessing in the faithful use of the means, the Church has rightly presumed, in charity, that such is the case, nothing appearing to the contrary.
For as many of you as have testified your faith by being baptized in the name of Christ, have put on Christ - Have received him as your righteousness, and are therefore sons of God through him.
*More commentary available at chapter level.