Putting On Christ Like Clothing In Pauline Theology

The concept of "putting on Christ" in Pauline theology uses the metaphor of clothing to describe a believer's identification with Christ and the transformation that results. This imagery draws on common ancient practices related to garments, which could signify status, role, or even a change in identity ^{[2, 3, 4, 5]}.

In the New Testament, clothing often carries symbolic weight. For instance, cloaks were used to honor Jesus upon his entry into Jerusalem ^{[1, 8]}. Priestly garments were distinct and signified a particular office ^{[3, 6]}. Stripping someone of their clothes could be an act of humiliation ^{[12, 13]}. The act of "putting on" clothing, therefore, was a familiar concept that Paul adapted to convey spiritual truths.

Paul explicitly uses this metaphor in several key passages. In Romans 13:14, he exhorts believers to "put ye on the Lord Jesus Christ" ^[10]. This command follows a discussion of living righteously and avoiding the "works of darkness." John Chrysostom interprets this as stripping away "evil garments" like "rioting and drunkenness," "chambering and wantonness," and "strife and envying," and instead adorning oneself with Christ ^[7]. This suggests a radical change in behavior and character, moving away from sinful practices and embracing Christ-like virtues.

Similarly, in Galatians 3:27, Paul states, "For as many of you as have been baptized into Christ have put on Christ." Adam Clarke explains that to "put on Christ" in this context means to "receive his Spirit, and entered into his interests, and copied his manners" ^[9]. He further clarifies that assuming the character of Christ implies acting his part and sustaining the character one has assumed through the profession of Christianity ^[9]. This highlights the transformative aspect of baptism, where believers are united with Christ and are expected to live in a manner consistent with that union.

The imagery extends beyond merely adopting Christ's character to encompass his righteousness. John Gill, commenting on Romans 13:14, likens the righteousness of Christ to a garment—a "best robe," "fine linen, clean and white," and "change of raiment" ^[10]. This righteousness, imputed by God, covers the sins of believers, defends them from divine justice, and makes them acceptable in God's sight ^[10]. This perspective emphasizes the forensic aspect of salvation, where believers are declared righteous in Christ.

In Colossians 3:12, Paul again uses the "putting on" metaphor, urging believers to "Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering" ^[11]. Here, the "new man" is associated with specific virtues that believers are to embody. These "conversation garments" are not a means of salvation but are "adorning to themselves, to the doctrine of Christ, and their profession of it" ^[11]. This shows that "putting on Christ" involves both an imputed righteousness and a practical, lived righteousness that manifests in ethical conduct.

The metaphor of clothing, therefore, encapsulates several dimensions of Pauline theology: the believer's union with Christ through baptism, the imputation of Christ's righteousness, and the subsequent transformation of character and conduct. It signifies a complete identification with Christ, where believers are not only covered by his righteousness but also empowered to live out his virtues.

Sources

Luke “They brought it to Jesus. They threw their cloaks on the colt, and set Jesus on them. -- Luke 19:35”
Smith's Bible Dictionary “Smith's Bible Dictionary: Clothing — [[393]Dress]”
Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 7, section 1: . Concerning The Garments Of The Priests, And Of The High Priest. 1. There were peculiar garments appointed for the priests, and for all the rest, which they call Cohanoeoe [-priestly] garments, as also for the high priests, which they call Cahanoeoe Rabbae, and denote the high priest's garments. Such was therefore the habit of the rest. But when the priest approaches the sacrifices, he purifies himself with the purification which the law prescribes; and, in the first place, he puts on that which is called Machanase, which means ”
Easton's Bible Dictionary “Easton's Bible Dictionary: Cloak — An upper garment, "an exterior tunic, wide and long, reaching to the ankles, but without sleeves" (Isa. 59:17). The word so rendered is elsewhere rendered "robe" or "mantle." It was worn by the high priest under the ephod (Ex. 28:31), by kings and others of rank (1 Sam. 15:27; Job 1:20; 2:12), and by women (2 Sam. 13:18). The word translated "cloke", i.e., outer garment, in Matt. 5:40 is in its plural form used of garments in general (Matt. 17:2; 26:65). The cloak mentioned here and in Luke 6:29 was the Greek himation, Latin pallium, and consisted of a large ”
Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 3, section 2: and abused the man, as crowds of such people usually do. So he habited a great number of his soldiers in their habit, who carried daggers under their garments, and sent them to a place where they might surround them. So he bid the Jews himself go away; but they boldly casting reproaches upon him, he gave the soldiers that signal which had been beforehand agreed on; who laid upon them much greater blows than Pilate had commanded them, and equally punished those that were tumultuous, and those that were not; nor did they spare them”
Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 7, section 1: . Concerning The Garments Of The Priests, And Of The High Priest.”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: then that he is for extinguishing, lust, namely, and anger. Wherefore it is not themselves only, but even the sources of them that he removes. For there is nothing that so kindles lust, and inflames wrath, as drunkenness, and sitting long at the wine. Wherefore after first saying, “not in rioting and drunkenness,” then he proceeded with, “not in chambering and wantonness, not in strife and envying.” And even here he does not pause, but after stripping us of these evil garments, hear how he proceeds to ornament us, when he says, Ver. 14 . “But put ye ”
Matthew (Baptist/Reformed) “John Gill on Matthew 21:7: And brought the ass and the colt,.... To Jesus, as Mark and Luke add, and who only make mention of the colt: both were undoubtedly brought; the colt being unloosed and taken away, the ass, its dam, followed after: and put on them their clothes; their loose upper garments, to be instead of saddles and trappings, and that Christ might sit thereon with ease and decency: the other evangelists say, that they cast their garments on the colt; and the Syriac version here reads, "they put their garments on the colt, and Jesus rode upon it": but as both were brought, it is c”
Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 3:27: 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 Ch”
Romans (Baptist/Reformed) “John Gill on Romans 13:14: But put ye on the Lord Jesus Christ,.... As a man puts on his clothes when he rises in the morning: the righteousness of Christ is compared to a garment, it is the best robe, it is fine linen, clean and white, and change of raiment; which being put on by the Father's gracious act of imputation, covers the sins and deformities of his people, defends them from divine justice, secures them from wrath to come, and renders them beautiful and acceptable in his sight: which righteousness being revealed from faith to faith, is received by faith, and made use of as a proper d”
Colossians (Baptist/Reformed) “John Gill on Colossians 3:12: Put on therefore,.... As the apostle had argued for the putting off of the members of the body, from their having put off the old man himself; so he now argues from their having put on the new man, to their putting on of his members; that is, to the exercise of the various graces of the Spirit, and the discharge of the several duties of religion; which though they would not be a robe of righteousness, or garments of salvation to them, yet would be very becoming conversation garments, such as would be adorning to themselves, to the doctrine of Christ, and their pro”
Matthew (Baptist/Reformed) “John Gill on Matthew 27:27: And they stripped him,.... Of his clothes; at least of his upper garment: for one man to spit upon another, as these soldiers afterwards did on Christ, or to strip him of his garment, according to the Jewish canons, were punishable with a fine of four hundred pence (z), which amounted to twelve pounds and ten shillings of our money; but the soldiers were in no danger of being prosecuted, for stripping Christ. This is one part of the low estate Christ submitted to: his clothes on his back seem to be all he had in this world, and of these he is stripped: and put on ”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. IX.--OF THE MOCKERY WHICH HE SUSTAINED AT THE HANDS OF PILATE'S COHORT, AND OF THE HARMONY SUBSISTING AMONG THE THREE EVANGELISTS WHO REPORT THAT SCENE, NAMELY, MATTHEW, MARK, AND JOHN. (part 2): particular point, just because, having previously passed it by, they recollected it there. This is also borne out by what Matthew proceeds next to relate. He continues thus: "And they spit upon Him, and took the reed, and smote Him on the head. And after that they had mocked Him, they took the robe off from Him, and put His own raiment on Him, a”

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