Clothed With Christ (1)
Galatians 3:27 states that all of God’s people “have put on Christ.” To be clothed with Christ is to be covered with the robe of His righteousness (Isa. 61:10), the “best robe” (cf. Luke 15:22). This garment was fashioned by the Lord Jesus Himself through His perfect obedience to His Father during all of His life on earth and it is reckoned to us by faith alone. But this is not all that is meant by Galatians 3:27, for the verse says not that we “have put on righteousness” but that we “have put on Christ.”
We are also adorned with our Saviour’s holiness. We are not here thinking of Christ’s holiness imputed to us in justification, but of His holiness imparted to us in sanctification through the Holy Spirit and by faith. Thus we are clothed with the garments of all His salvation (cf. Isa. 61:10).
The word “Christ” means anointed, for Jesus was called and equipped by the Holy Spirit for His threefold office. Therefore, to put on Christ is to share in His anointing as Christians. We are dressed in the rough garments of camel’s hair as prophets (II Kings 1:8; Zech. 13:4; Mark 1:6). Thus we call men to repent before the Most High God who is the judge of all men. We are attired in the white linen of priests, because we are consecrated to God to offer up sacrifices of praise and thanksgiving. We are arrayed in the royal robes of true and godly kings or queens. These are far more splendid than the regal garments of Ahab seated on his throne in Samaria (II Chron. 18:9).
Jesus Christ is the express image of God (II Cor. 4:4; Col. 1:15; Heb. 1:3) so those clothed with Him are in the divine likeness. In Christ, we are adorned with the knowledge of God (not merely human traditions), we are attired with righteousness and we are arrayed in holiness (Eph. 4:24; Col. 3:10).
Let us, first, consider the extent of this wonderful garment. The Lord Jesus is certainly not a patch or two over the old man. In terms of an item of clothing in our culture, we are not speaking here of something akin to trousers or socks or a coat. Our spiritual garment is more like an overall or a boiler suit or a onesie that covers us all over. He is our all-encompassing clothing that leaves no bare skin (as it were) for all is covered.
Notice too that Christ is our one-and-only clothing and not merely one of several garments. We are not attired with Jesus and Adam. We are not arrayed with Christ and the law. We are adorned with Christ alone!
Second, let us contemplate the permanence of this garment. Like Israel’s raiment in the wilderness which did not wax old (Deut. 8:4; 29:5; Neh. 9:21), this is clothing that never wears out. It is extremely hard wearing, even incorruptible, and no moth or worm will ever eat it up or even nibble part of it (cf. Isa. 50:9; 51:8).
This spiritual clothing is never taken off, unlike the attire of Joseph in Genesis. He was stripped of his beautiful coat of many colours by his brothers, he wriggled out of his garment to escape the clutches of Potiphar’s wife and he discarded his prison clothes before entering Pharaoh’s presence.
Christ our clothing is not taken off by our backsliding, though, by such wicked disobedience, we defile our conscience and bring reproach upon His name. We are not even stripped of Jesus our garment at death, for this is the only clothing that is taken with us into the next life!
Third, let us turn to the possession of this garment. We are truly covered by real spiritual clothing that belongs to us personally by God’s grace. We are not wearing the emperor’s new clothes, for we are not naked, as those possessed only of a foolish notion.
The Christian is not an impostor, putting on a garment that does not belong to him, like Jacob, who dressed up as Esau in Genesis 27. In claiming this clothing, the child of God is not merely trying to deceive others or even himself.
The Christian must not suffer from impostor’s syndrome, wracked with an awful insecurity: “I’m not really clothed with Christ, am I? One day I will be found out!” Trust in Jesus Christ crucified and risen for sinners! By faith, you have lawfully and rightly acquired this divine clothing through God’s abounding mercy!
Christ is your personal clothing, child of God! This is not a false claim. It is a divinely given covenant possession, for all true believers “have put on Christ.”
The most astounding feature of our spiritual garment, and probably the hardest thing about it to grasp, is that our clothing is a Person! Our attire is not an external ethical code: the law of Moses, as was the position of the Judaizers in Galatia. Our raiment is not even our Redeemer’s blessings or benefits, or His offices, though these things are included in our clothing and have been mentioned earlier. Galatians 3:27 asserts that we “have put on Christ” Himself—a Person, even the Second Person of the blessed Trinity in our flesh, who died for our sins and is now seated in heaven.
Since we are clothed with Him, we even look like Christ spiritually. As those recreated in the image of God and of Jesus, we bear an ethical resemblance to Christ to some degree in the eyes of other people, whether believers or unbelievers, though they can only see the outside of us and their understanding is imperfect. We look like Christ to God, for He sees us “in” His beloved Son and we are clothed with Christ. As John Chrysostom put it, “He who is clothed appears to be that with which he is clothed.”
Clothed with Jesus, we have His standing and we are the objects of God’s favour. We are clothed with Christ’s character, clothed with His mind and will, and clothed with His graces, sentiments, virtues and life—for we are clothed with Him! Rev. Stewart
The Days of Noah (2)
We continue here our answer to a number of questions about Noah and the ark. Since the questions we are answering are not only three in number but rather lengthy, instead of quoting them again, we will summarize the two matters that still need to be addressed:
1. The Spirit’s “striving” in Genesis 6:3: “Was the Spirit’s ‘striving’ an attempt of God to save all?”
2. The size of the ark: “Although the ark wasn’t big enough to accommodate the entire world, nevertheless, the very fact that it could have held many more people than just Noah’s family testifies that the well-meant offer of salvation is real—that there is room for more to be saved than just the elect; that Christ and His atonement, which are pictured by the ark, are sufficient enough to save anyone—whosoever—if only they desire to go in.”
We begin with the first question. The striving of the Spirit was through the preaching of Enoch (Jude 14-15), Noah (II Pet. 2:5) and others. Sadly, some present this as if it were a gracious, though non-saving, work of the Spirit of God, even an inward work of the Spirit in the heart that restrains man’s wickedness and makes him partly good.
Certainly that was not the Spirit’s striving in Genesis 6:3. The word translated “striving” does not mean “restraining” or “trying to save.” It has the meaning the English word “striving” has. It means “fighting with” (II Sam. 19:9; Ecc. 6:10) or, more often, “judging” (Gen. 15:14; Ps. 7:8; Jer. 21:12). Nor does the striving in any way restrain or improve wicked man, for Jehovah still finds man totally depraved: “God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually” (Gen. 6:5).
Thus, the question needs to be asked, “According to this view, does the Spirit of God strive in vain?” If this striving was gracious and by way of waiting for the repentance of the unbelieving world, then it was in vain, and that is no credit to the Holy Spirit but a denial of God’s sovereignty in salvation.
Those who believe the 120 years Noah spent building the ark were a period of grace and lovingkindness, and who insist that the striving is evidence of God’s grace to all, ignore the fact that Genesis 6:3 says the opposite. God’s striving, whatever it may be, gives man only another 120 years before God destroys the world for its wickedness.
That this striving was through the preaching of Enoch and Noah is also to the point, for, as we have seen, Noah was not preaching God’s love for all men without exception or His supposed desire to save everyone, but “righteousness” (II Pet. 2:5) in the case of the unbelieving world, the righteousness of God as Judge. Enoch is also described as prophesying judgment: “Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him” (Jude 14-15). That is God’s striving, the striving of One who is the sovereign judge of mankind, and not someone who wants to, but cannot, save everyone and who is helpless in the face of man’s rebellion and unbelief, who waits for a while, but finally, in frustration, gives up and destroys mankind.
The second question, that of the matter of the ark’s size, is simply answered. The ark was so large, not to show “that there is room for more to be saved than just the elect; that Christ and His atonement, which are pictured by the ark, are sufficient enough to save anyone.” Rather the ark was built so large because it had to accommodate the thousands of creatures that went with Noah in the ark and their food. How anyone could turn that into a picture of a supposed desire of God to save all men, is beyond me.
I find it rather humorous, in fact, that whoever is being quoted by our reader, admits that the ark was not large enough to save the whole world. Is the ark, then, a picture of a desire on God’s part to save more than the elect but not everybody, and of His inability to save these extra people? Such fanciful interpretations of the Word of God only involve one in contradictions and nonsense.
Worse, such aberrant theology makes God dependent on the will of man: “that there is room for more to be saved than just the elect; that Christ and His atonement, which are pictured by the ark, are sufficient enough to save anyone—whosoever—if only they desire to go in.” That denies the divine sovereignty, for “our God is in the heavens: he hath done whatsoever he hath pleased” (Ps. 115:3), especially His sovereignty in His gracious salvation, for it “is not of him that willeth, nor of him that runneth, but of God that sheweth mercy” (Rom. 9:16).
Nevertheless, the size of the ark does suggest an important biblical truth about God’s saving purpose and the wideness of His mercy. His saving purpose is universal, not in the sense that it somehow or other embraces all men without exception, but in that it embraces the rest of the creation (even then not every single creature), which God gathered into the ark with Noah. It shows that “the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God” (Rom. 8:21).
Magnifying Christ and His work, Colossians 1:19-21 declares that, “it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you … hath he reconciled …” The blessings of Christ’s finished work extend not to all men without exception, but to all things in heaven and earth, as well as to us.
The size of the ark shows the greatness of God’s saving work and of the work of Christ, the length and breadth and height and depth of the love of God, not to all men without exception but to all things He has created, to the world in that sense. He shows us that to humble us. Though God, in His unspeakable love and wonderful mercy, has chosen to save us, we are not everything in the purpose of God. He will “gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: That we should be to the praise of his glory, who first trusted in Christ” (Eph. 1:10-12). Rev. Ron Hanko
