Brief Exposition of Galatians and Ephesians, Exposition 1 · Chapter 3 · Verse and explication 15
Vers. 27. For as many of you as have been baptized into Christ, have put on Christ. 28. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 29. And if ye he Christ's, then are ye Abraham's seed, and heirs according to the Promise.
THe Apostle (having proved that the christian Church is freed from the mosaical dispensation, which was added to the Promise upon mount Sinai) seemeth in these verses, not only to confirm that, which he had presently asserted, of our being the children of God by Faith, because we are baptized into Christ, have put on Christ, are one in Christ; but also and mainly, to obviate an Objection yet more made use of by the false Apostles in behalf of Circumcision, which was not added upon mount Sinai unto the Promise, but given to Abraham with the Promise, as the initiatory seal of the Promise, Gen. 17. 10. whence, it seems, they argued, That notwithstanding all that which was added upon mount Sinai, was now abrogated; yet Circumcision was to be kept in the Church, as that without which none could be Abraham's seed, or an heir according to the Promise. The Apostle's Answer cometh in effect to this, That Baptism into Christ, that is, which sealeth and signifieth our ingraffing into Christ, (Rom. 6. 4.) was substituted in the place of Circumcision, and sufficient for compassing all those ends, for which Circumcision was instituted; and that because they who are baptized into Christ, do put on Christ, and so are in a manner incorporate, and make one body with Him, as a man is incorporated with his garments, from which the word is borrowed, ver. 26. Which incorporation of the christian Church, and making all the members thereof one in Christ, he sheweth is effectuated without any respect had to any difference of Nations, conditions worldly, or distinction of sexes, leaving them to gather, that Circumcision (which, by vertue of its institution, did serve for keeping up a distinction between Jew and Gentile, (Exod. 12. 48.) could have no influence upon this businesse, ver. 28. From all which he concludeth, Seing Baptism doth testifie and seal up Christ's interest in those who are baptized, as His and their union with Christ, who is the real Head of the blessed Race, through whom alone Abraham and his seed were to be blessed, That therefore ipso facto, and without any more ado, they were Abraham's seed, and apparent heirs of that heavenly inheritance, given unto Abraham by promise, and so, that there was no necessity, in order to this end, of joyning them to the blessed Nation by Circumcision, as the ancient Proselytes were, and, as the false Apostles alleaged, should yet be practised, ver. 29.
From Vers. 27. Learn, 1. Though Circumcision the initiatory Seal, and leading Sacrament of the Covenant under the Old Testament, (Exod. 12. 48.) be now abolished with the rest of that ancient dispensation; yet, seing the Church of God, even under the New Testament, is not wholly spiritual, but in part earthly and carnal, (Rom. 7. 14.) standing in need to be instructed and confirmed in spiritual Truths by things sensible and earthly, Joh. 3. 12. it hath therefore seemed good unto God to enjoyn the celebration of some Sacraments in the christian Church unto the end of the world, Mat. 28. 19, 20. which are in signification more clear, and in use lesse painfull and burdensom; and particularly, He hath substituted Baptism in the place of Circumcision, which doth serve for all these spiritual uses now, which Circumcision did serve for then, to wit, all these uses which were of common concernment to the Church at all times, and not peculiar to the dispensation which then was: for, the Apostle, clearing how Circumcision was now abrogated, doth shew how Baptism doth it in all those necessary uses for which it did serve; For as many of you as have been baptized into Christ, have put on Christ. 2. Among other uses for which Baptism doth serve, this is the first and chief, to signifie and seal up our ingraffing into, and union with Christ: there is an external visible union, consisting in external covenanting, and serious profession of christian Truths, either personally or parentally, which is sealed up to all visible Professors absolutely; for, they are in Him externally, Joh. 15. 2. There is a real and saving union signified and sealed up unto all the Regenerate absolutely; for, they are in Him savingly, Rom. 8. 1. and to all the Members of the visible Church conditionally, if so they come up to the termes which Scripture calleth for, as necessary in order to union with Him, to wit, saving Faith: for, this much the Apostle doth import, by saying, we are baptized into Christ, even that our ingraffing into Him is signified and sealed by Baptism. 3. Baptism doth also signifie and seal our putting on of Christ, to wit, by Faith; for, by Faith we make application of Christ unto our selves, Joh. 6. 40. and Christ so applied, serveth for the same use to the soul, which garments do serve to the body; He covereth our loathsom nakednesse, Rev. 3. 18. and is also for an ornament unto us, Eph. 5. 27. He communicateth heat and warmnesse, even those sweet refreshing influences of His Spirit, for life and godlinesse, Cant. 1. 2. and 2. 5, 6. And Christ is thus, and for these ends put on in Baptism; partly, because Baptism engageth all who are baptized, to put Him so on, Rom. 6. 4. and partly, because those who are baptized inwardly by the Spirit, as well as outwardly by Water, do actually and really put Him on, 1 Pet. 3. 21. As many as are baptized into Christ, have put on Christ; It's a metaphor taken from garments which men put on to cover, adorn, and keep themselves warm.
From Vers. 28. Learn, 1. Though Christian Religion abolish not those civill distinctions, which are between Nation and Nation, Master and Servant, 1 Pet. 2. 18. or the dignity of the one sex above the other, 1 Cor. 11. 7, 8, 9. Yet it layeth no weight upon any of these as to the point of accesse unto Christ and use-making of Him. Whatever Nation, rank, or sex a person be of, it is all one in this matter; none are debarred from Christ, nor yet the more accepted by Him for any of these things; for, having spoken of putting on Christ, he subjoyneth, there is neither Jew nor Gentile, Greek, &c. 2. After, and upon Christ's coming in the flesh, the door of Free-grace hath been much more enlarged beyond what it formerly was; so that the Greek and Gentile have all restraints taken off, and a like ready accesse with the Jews to Jesus Christ: for, the Apostle's main scope in this verse, is to shew, that there is no difference now between Jew and Greek; and by consequence, that Circumcision, which was one main part of the partition-wall betwixt them, was not any longer to stand in force; and what is spoken of the bond and free, male and female, seemeth to be added for illustration and confirmation of this Truth only, except he doth also hint, that those restraints which were upon bondmen, and the female sex, as to the enjoying of some priviledges under the Old Testament, (Gen. 17. 10. Lev. 22. 10.) were now also taken off; There is neither Jew nor Greek, bond nor free, male nor female. 3. There is an union among all those who are baptized, whereby they make up, as it were, but one man, to wit, all visible Church-members of all Nations, of every condition, and of both sexes, make up one politick Body, having by divine appointment the same Laws, Government, the same kind of Office-bearers, and spiritual Courts, and enjoying the same priviledges, 1 Tim. 6. 13, 14. And all real Believers make up one mystical and spiritual Body, as being animated, acted and ruled by one and the same Spirit of Jesus, Act. 15. 8, 9. for, saith he, They are all one, or, one man. 4. The bond and ty of the Churches union, is Jesus Christ. And according to the nature of that union, which is between Him and them, whether external and by a profession only, or internal and by vertue of saving Faith also, So is the nature of that union which is among themselves, either external or political only, or internal and mystical also; and the more that any be united and keeped near to Christ, he will be at greater nearnesse unto these who are Christ's: for, having spoken of their putting on Christ, he subjoyneth, ye are all one in Christ Jesus.
From Vers. 29. Learn, 1. By vertue of our Baptism, and our putting on of Christ in Baptism, a right and interest in, and over us, doth accresse to Christ, so that we become in a peculiar manner His, seing in Baptism we enter an open and professed engagement to be wholly and only the Lord's: for, in place of resuming, If ye, being baptized into Christ, have put on Christ, (which was the foundation of the present inference laid down, ver. 27.) he resumeth, If ye be Christs, implying the one of these doth follow upon the other. 2. The Christian Church, or all who are given over unto Christ in Baptism, are Abraham's seed, and heirs of the promised inheritance, to wit, with regard had to that distinction of seed, ver. 8. doct. 8. And hence it followeth, that the charter of this inheritance, or the Covenant betwixt God and His People, hath been alwayes for substance one and the same, and that the Church of the Old and New Testament are both one, even the self-same seed of Abraham, differing in nothing further than a man of perfect age, doth differ from himself being a childe, and that there is but one Faith, one Salvation, and one way of obtaining the same, under both Testaments: for, saith he, If ye be Christs, ye are Abrahams seed, speaking to the Christian Church. 3. Though all those fore-mentioned, be the same under both Testaments, yet there are some accidental differences, whereof one lyeth in the different wayes of incorporating persons unto that blessed society to whom the heavenly inheritance doth appertain, which then was by being circumcized, in evidence of their subjecting themselves wholly to that burdensom administration, under which the Church then was; But now it is sufficient to be baptized, and by so doing to subject our selves unto Christ: for, (in opposition to the false Apostles, who still maintained that none could be Abraham's seed, except they were circumcised, and would subject themselves to the Law of Moses) the Apostle affirmeth, If ye be Christs, then are ye Abraham's seed, &c.