Galatians 3:27
New International Version
for all of you who were baptized into Christ have clothed yourselves with Christ.

New Living Translation
And all who have been united with Christ in baptism have put on Christ, like putting on new clothes.

English Standard Version
For as many of you as were baptized into Christ have put on Christ.

Berean Study Bible
For all of you who were baptized into Christ have clothed yourselves with Christ.

Berean Literal Bible
For as many of you as were baptized into Christ have put on Christ.

New American Standard Bible
For all of you who were baptized into Christ have clothed yourselves with Christ.

King James Bible
For as many of you as have been baptized into Christ have put on Christ.

Christian Standard Bible
For those of you who were baptized into Christ have been clothed with Christ.

Contemporary English Version
And when you were baptized, it was as though you had put on Christ in the same way you put on new clothes.

Good News Translation
You were baptized into union with Christ, and now you are clothed, so to speak, with the life of Christ himself.

Holman Christian Standard Bible
For as many of you as have been baptized into Christ have put on Christ like a garment.

International Standard Version
Indeed, all of you who were baptized into the Messiah have clothed yourselves with the Messiah.

NET Bible
For all of you who were baptized into Christ have clothed yourselves with Christ.

New Heart English Bible
For as many of you as were baptized into Christ have put on Christ.

Aramaic Bible in Plain English
For those who have been baptized into The Messiah have put on The Messiah.

GOD'S WORD® Translation
Clearly, all of you who were baptized in Christ's name have clothed yourselves with Christ.

New American Standard 1977
For all of you who were baptized into Christ have clothed yourselves with Christ.

Jubilee Bible 2000
For as many of you as have been baptized into Christ have put on Christ.

King James 2000 Bible
For as many of you as have been baptized into Christ have put on Christ.

American King James Version
For as many of you as have been baptized into Christ have put on Christ.

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

Douay-Rheims Bible
For as many of you as have been baptized in Christ, have put on Christ.

Darby Bible Translation
For ye, as many as have been baptised unto Christ, have put on Christ.

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

Webster's Bible Translation
For as many of you as have been baptized into Christ, have put on Christ.

Weymouth New Testament
for all of you who have been baptized into Christ, have clothed yourselves with Christ.

World English Bible
For as many of you as were baptized into Christ have put on Christ.

Young's Literal Translation
for as many as to Christ were baptized did put on Christ;
Study Bible
Sons Through Faith in Christ
26You are all sons of God through faith in Christ Jesus. 27For all of you who were baptized into Christ have clothed yourselves with Christ. 28There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.…
Cross References
Matthew 28:19
Therefore go and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit,

Romans 6:3
Or aren't you aware that all of us who were baptized into Christ Jesus were baptized into His death?

Romans 13:14
Instead, clothe yourselves with the Lord Jesus Christ, and make no provision for the desires of the flesh.

1 Corinthians 10:2
They were all baptized into Moses in the cloud and in the sea.

Treasury of Scripture

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

as many.

Matthew 28:19,20
Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: …

Mark 16:15,16
And he said unto them, Go ye into all the world, and preach the gospel to every creature…

Acts 2:38
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

put.

Job 29:14
I put on righteousness, and it clothed me: my judgment was as a robe and a diadem.

Isaiah 61:10
I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.

Luke 15:22
But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:







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

all of
ὅσοι (hosoi)
Personal / Relative Pronoun - Nominative Masculine Plural
Strong's Greek 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 Greek 907: Lit: I dip, submerge, but specifically of ceremonial dipping; I baptize.

into
εἰς (eis)
Preposition
Strong's Greek 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 Greek 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 Greek 1746: To put on, clothe (another). From en and duno; to invest with clothing.

Christ.
Χριστὸν (Christon)
Noun - Accusative Masculine Singular
Strong's Greek 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.
(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). 3:26-29 Real Christians enjoy great privileges under the gospel; and are no longer accounted servants, but sons; not now kept at such a distance, and under such restraints as the Jews were. Having accepted Christ 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 profession can secure 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 not in 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 cast upon God. And our special care 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.
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NT Letters: Galatians 3:27 For as many of you as were (Gal. Ga) Christian Bible Study Resources, Dictionary, Concordance and Search Tools
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