For all of you
This phrase emphasizes the inclusivity of the message. The Greek word "ὅσοι" (hosoi) indicates a collective group, suggesting that the message applies universally to all believers, regardless of their background. Historically, this was a radical notion in the early church, which was grappling with the integration of Gentile and Jewish believers. The phrase underscores the unity and equality of all Christians in the body of Christ.

who were baptized
The Greek word "βαπτίζω" (baptizō) means to immerse or submerge. Baptism in the early church was a significant rite of initiation, symbolizing the believer's identification with the death, burial, and resurrection of Jesus Christ. Archaeological evidence from early Christian sites shows baptismal pools, indicating the importance of this practice. Baptism represents a public declaration of faith and a transformative spiritual experience.

into Christ
The preposition "εἰς" (eis) denotes movement into or union with. Being baptized "into Christ" signifies a profound spiritual union with Jesus. This concept is central to Pauline theology, where believers are seen as being "in Christ," sharing in His life, death, and resurrection. Historically, this was a powerful message for early Christians, who were often marginalized and persecuted; it affirmed their identity and security in Christ.

have clothed yourselves
The Greek verb "ἐνδύω" (endyo) means to put on or clothe oneself. This metaphor of clothing suggests a transformation of identity and character. In the ancient world, clothing was a significant marker of status and identity. By using this imagery, Paul conveys that believers take on the attributes and righteousness of Christ, shedding their old selves. This transformation is both a gift and a responsibility, calling Christians to live in a manner worthy of their new identity.

with Christ
The phrase "with Christ" indicates a close association and identification with Jesus. In the context of the early church, this was a profound statement of allegiance and belonging. It implies that believers are not only covered by Christ's righteousness but are also called to emulate His life and teachings. This union with Christ is the foundation of Christian ethics and community, encouraging believers to reflect Christ's love and holiness in their daily lives.

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

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

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

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 especially to the words," in Christ Jesus." "All ye who were baptized;" more literally, "ye, as many as were," etc. The rendering in our Authorized Version, "as many of you as have been baptized," allows of, if it does not suggest, the surmise that the apostle was aware of there being those among the Christians he was writing to who had not been "baptized into Christ." But the context proves the fallacy of this surmise; for the baptism of a part of their body, whatever its consequences to those particular individuals, would have furnished no proof of the foregoing statement, that "all" of those whom he was addressing were "sons of God." The class marked out by the ὅσοι is clearly coextensive with the "ye all" of ver. 26. The fact is that this ὅσοι marks out a distinct class, not taken out from amongst Christians, but from amongst mankind at large. As compared with οἵτινες, which the apostle might have written instead, it may be regarded as affirming with greater positiveness than οἵτινες would have done, that what is predicated in the subsequent clause is predicated of every individual belonging to the class defined in this. It may be paraphrased thus: As surely as ever any one of you was baptized into Christ, so surely did he become clothed with Christ. Precisely the same considerations apply to the 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 general body 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 in the 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 preceded by the apologue of a body with many members ending with "so also is Christ" (ver. 13). With reference to these passages we may observe that, since in 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. Nor does 1 Corinthians 10:2, "were baptized into Moses" (where both the Authorized an d the Revised Versions render, "unto," the latter adding in the margin, "Greek, into"), present any real objection to this view. For in comparing objects together, the apostle not unfrequently puts a very considerable strain upon a phrase when he wishes to bring the two several objects under one category, using it alike of that to which it is most strictly applicable, and of that to which it is not applicable strictly, but only in a very qualified sense. Compare, as a very noteworthy instance of this, his application of the words (κοινωνία κοινωνός), "communion," "having communion," in 1 Corinthians 10:16-20 (Revised Version); in which the expression, "having communion with devils (κοινωνοὺς τῶν δαιμονίων γίγνεσθαι," is, surely with considerable violence, applied to the case of persons eating things sacrificed to idols; but is applied thus by the apostle because he wishes to present a parallel to that real "communion of the blood, of the body, of Christ," which Christians are privileged to have in the Lord's Supper. Similarly, in vers. 2-4 of the same chapter, for the purpose of exhibiting a parallelism, he strains the expressions," spiritual meat," "spiritual drink," justly and precisely applicable to the Lord's Supper, to apply them to the manna and water from the rock, the meat and drink of the Israelites in the wilderness, although the only justification of their being thus designated consists in their having been supernaturally supplied, and perhaps also that they had a typical meaning. We can thus, then, understand how, with reference to the other sacrament in ver. 2 of the same chapter, he strains the expression, "baptized into," justly descriptive of Christian baptism, by applying it to that quasi-immersion of the Israelites in passing "through the midst of the Red Sea and under the cloud," which he construes into a "baptism" which made them over to a sort of union with, in-being in, Moses, thenceforward their lawgiver and leader. The import of the expression, "baptized into Moses," is to be estimated in the light thrown upon it by the more certain import of the expression, "baptized into Christ;" not this latter to be explained down for the purpose of making it correspond with the other. This view of the clause before us helps us to understand the words in 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 assisted by the very remarkable, pregnant use sometimes made in the Old Testament of the word "Name," when it is employed to designate that presence of Divine power and grace which is the security of God's people and the confusion of their enemies (see Proverbs 18:10; Psalm 20:1, 7; Psalm 75:1; Isaiah 30:27, etc.). For the baptism which brings men "into Christ" brings them into the Name of the triune God as manifested to us in the gospel. Such an interpretation of these words approves itself fully with reference to their use in the supremely solemn hour of spirit-fraught utterance recorded in Matthew 28:19; notwithstanding that in other passages, of plain 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 lower and less determinate sense - either as "unto," "with reference to," or, which seems more probable, as pointing to that professed connection with Christ as his people ("Ye are Christ's," 1 Corinthians 3:23), into which the sacrament brings men. But this lower interpretation, if admitted in those passages, has no claim to dominate our minds when endeavouring to apprehend the full import of the passage now before us, and of 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 comprehension of the apostle's meaning, it is of the utmost consequence to note that he introduces this reference to baptism for the purpose of justifying his affirmation in ver. 26, that in Christ Jesus those whom he is addressing were all sons of God through faith. This consideration makes it clear that he viewed their baptism as connected with faith. If there was any reality in their action in it at all, if they were not acting an unreal part, their coming to baptism was an outcome of faith on their part in Christ. By voluntarily offering themselves to be baptized into his Name, they were consciously obeying his own instructions: they were manifesting their desire and their resolve to attach themselves to his discipleship and service; to be thenceforth people of his, as by him redeemed, and as expecting at his hands spiritual life here and perfected salvation hereafter. Therefore it was thai they were in their baptism translated "into Christ;" their voluntary act of faith brought them under such operation of Divine grace as made the rite effectual for the transcendent change which the expression indicates; for it is abundantly apparent that a spiritual transition such as this cannot be wrought by a man's own volition or action, but only by the hand of God; as St. John testifies (John 1:13). Have put on Christ (Ξριστὸν ἐνεδύσασθε); 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 characterized the 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 regarded as a more determinate form of the notion of" being justified." The penitent convert, by that decisive action of his faith which by seeking "baptism into Christ" put forth his hand to lay hold of the righteousness which is by faith, became invested with this particular form of "righteousness," namely, that very acceptableness, in the sight of God, which shone in Christ himself. In that hour God "made him acceptable in the Beloved" (cf. Ephesians 1:6, ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ); endued this poor guilty creature with the loving-kindness with which he regarded his own Son. The middle voice of the Greek verb, though it denotes in Romans 13:14 action of the Christian's own, is not to be so far pressed as to exclude the notion of our having in this case been subjected to the action of another. Comp. Luke 24:49, "Until ye be clothed (ἐνδύσησθε) with power from 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 which comes 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 expression which may be put by the side of it: "That we might become the righteousness of God in him." It is now clear how completely this verse makes good the affirmation in the preceding one. We have indeed been made sons of God in Christ Jesus if we have become clothed with Christ. For what other in this relation does the phrase, "sons of God," denote as applied to ourselves, than the intense love into the bosom of which God has received us? No higher degree of adoption to be sons is conceivable; though the complete manifestation of this adoption still remains in the future (Romans 8:19).

Parallel Commentaries ...


For
γὰρ (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.

all of
ὅσοι (hosoi)
Personal / Relative Pronoun - Nominative Masculine Plural
Strong's 3745: How much, how great, how many, as great as, as much. By reduplication from hos; as As.

you [who] were baptized
ἐβαπτίσθητε (ebaptisthēte)
Verb - Aorist Indicative Passive - 2nd Person Plural
Strong's 907: Lit: I dip, submerge, but specifically of ceremonial dipping; I baptize.

into
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

Christ
Χριστὸν (Christon)
Noun - Accusative Masculine Singular
Strong's 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.

have clothed yourselves with
ἐνεδύσασθε (enedysasthe)
Verb - Aorist Indicative Middle - 2nd Person Plural
Strong's 1746: To put on, clothe (another). From en and duno; to invest with clothing.

Christ.
Χριστὸν (Christon)
Noun - Accusative Masculine Singular
Strong's 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.


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NT Letters: Galatians 3:27 For as many of you as were (Gal. Ga)