Exegetical and Hermeneutical Commentary of Romans 13:14
But put ye on the Lord Jesus Christ, and make not provision for the flesh, to [fulfill] the lusts [thereof.]
14. But put ye on, &c.] For similar language see Gal 3:27; (where Baptism is to be viewed in its ideal, as involving and sealing the acceptance and confession of Christ.) Cp. also Eph 4:24; Col 3:10. Here again (see Rom 13:12, last note,) observe how the new effort of the life of grace is spoken of as if it were its beginning.
the Lord Jesus Christ ] Here the Saviour is presented as the soul’s armour and arms. Cp. Rom 13:12. By means of Him, beheld by faith, adored, accepted, and welcomed as the Guest of the soul, sin is to be resisted and subdued. Grace is to come, above all other means, by means of personal dealings with Him.
and make not provision, &c.] Lit. make not forethought of the flesh. The clause, of course, means (under a sort of euphemism) “positively deny the flesh;” but it specially suggests the sad thought of the elaborate pains with which so often sin is planned and sought. See the close of 1 Corinthians 9 for St Paul’s own practical comment on this precept.
to fulfil the lusts thereof ] Lit., simply, unto lusts; with a view to (evil) desires.
An instructive parallel is Col 2:23, where probably render, “not of any value with a view to [ resisting the ] gratification of the flesh.” Mere ascetic rules there stand contrasted with the living grace of the personal Saviour here.
This verse is memorable as the turning-point of St Augustine’s conversion. In his Confessions (VIII. 12) he records how, at a time of great moral conflict, he was strangely impelled by a voice, perhaps the cry of children at play, (“ Take and read, take and read,”) to open again the Epistles of St Paul ( codicem Apostoli) which he had recently been reading. “I read in silence the first place on which my eyes fell; Not in revelling and drunkenness, not in chambering and wantonness, not in strife and envying; but put ye on the Lord Jesus Christ, and make no provision for the flesh in its lusts. I neither cared, nor needed, to read further. At the close of the sentence, as if a ray of certainty were poured into my heart, the clouds of hesitation all fled at once.” The following words, But him that is weak in faith receive ye, were pointed out to him just after by his friend Alypius, to whom Augustine shewed the present verse. Augustine was at the time so slightly read in the Scriptures that he was not aware (he says) of this context till Alypius, with an application to himself, drew his attention to it.
Fuente: The Cambridge Bible for Schools and Colleges
But put ye on – Compare Gal 3:17. The word rendered put ye on is the same used in Rom 13:12, and is commonly employed in reference to clothing or apparel. The phrase to put on a person, which seems a harsh expression in our language, was one not infrequently used by Greek writers, and means to imbibe his principles, to imitate his example, to copy his spirit, to become like him. Thus, in Dionysius Halicarnassus the expression occurs, having put on or clothed themselves with Tarquin; i. e., they imitated the example and morals of Tarquin. So Lucian says, having put on Pythagoras; having received him as a teacher and guide. So the Greek writers speak of putting on Plato, Socrates, etc. meaning to take them as instructors, to follow them as disciples. (See Schleusner.) Thus, to put on the Lord Jesus means to take him as a pattern and guide, to imitate his example, to obey his precepts, to become like him, etc. In all respects the Lord Jesus was unlike what had been specified in the previous verse. He was temperate, chaste, pure, peaceable, and meek; and to put him on was to imitate him in these respects; Heb 4:15; Heb 7:26; 1Pe 2:22; Isa 53:9; 1Jo 3:5.
And make not provision – The word provision here is what is used to denote provident care, or preparation for future needs. It means that we should not make it an object to gratify our lusts, or study to do this by laying up anything beforehand with reference to this design.
For the flesh – The word flesh is used here evidently to denote the corrupt propensities of the body, or those which he had specified in Rom 13:13.
To fulfil the lusts thereof – With reference to its corrupt desires. The gratification of the flesh was the main object among the Romans. Living in luxury and licentiousness, they made it their great object of study to multiply and prolong the means of licentious indulgence. In respect to this, Christians were to be a separate people, and to show that they were influenced by a higher and purer desire than this grovelling propensity to minister to sensual gratification. It is right, it is a Christian duty, to labor to make provision for all the real needs of life. But the real wants are few; and with a heart disposed to be pure and temperate, the necessary wants of life are easily satisfied; and the mind may be devoted to higher and purer purposes.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. Put ye on the Lord Jesus] This is in reference to what is said, Ro 13:13: Let us put on decent garments-let us make a different profession, unite with other company, and maintain that profession by a suitable conduct. Putting on, or being clothed with Jesus Christ, signifies receiving and believing the Gospel; and consequently taking its maxims for the government of life, having the mind that was in Christ. The ancient Jews frequently use the phrase putting on the shechinah, or Divine majesty, to signify the soul’s being clothed with immortality, and rendered fit for glory.
To be clothed with a person is a Greek phrase, signifying to assume the interests of another – to enter into his views, to imitate him, and be wholly on his side. St. Chrysostom particularly mentions this as a common phrase, , such a one hath put on such a one; i.e. he closely follows and imitates him. So Dionysius Hal., Antiq., lib. xi., page 689, speaking of Appius and the rest of the Decemviri, says: , , They were no longer the servants of Tarquin, but they CLOTHED THEMSELVES WITH HIM-they imitated and aped him in every thing. Eusebius, in his life of Constantine, says the same of his sons, they put on their father-they seemed to enter into his spirit and views, and to imitate him in all things. The mode of speech itself is taken from the custom of stage players: they assumed the name and garments of the person whose character they were to act, and endeavoured as closely as possible to imitate him in their spirit, words, and actions. See many pertinent examples in Kypke.
And make not provision for the flesh] By flesh we are here to understand, not only the body, but all the irregular appetites and passions which led to the abominations already recited. No provision should be made for the encouragement and gratification of such a principle as this.
To fulfil the lusts thereof.] , in reference to its lusts; such as the , , , and , rioting, drunkenness, prostitutions, and uncleanness, mentioned, Ro 13:13, to make provision for which the Gentiles lived and laboured, and bought and sold, and schemed and planned; for it was the whole business of their life to gratify the sinful lusts of the flesh. Their philosophers taught them little else; and the whole circle of their deities, as well as the whole scheme of their religion, served only to excite and inflame such passions, and produce such practices.
I. IN these four last verses there is a fine metaphor, and it is continued and well sustained in every expression.
1. The apostle considers the state of the Gentiles under the notion of night, a time of darkness and a time of evil practices.
2. That this night is nearly at an end, the night is far spent.
3. He considers the Gospel as now visiting the Gentiles, and the light of a glorious day about to shine forth on them.
4. He calls those to awake who were in a stupid, senseless state concerning all spiritual and moral good; and those who were employed in the vilest practices that could debase and degrade mankind.
5. He orders them to cast off the works of darkness, and put on the armour , the habiliments of light-of righteousness: to cease to do evil; to learn to do well. Here is an allusion to laying aside their night clothes, and putting on their day clothes.
6. He exhorts them to this that they may walk honestly, decently habited; and not spend their time, waste their substance, destroy their lives, and ruin their souls in such iniquitous practices as those which he immediately specifies.
7. That they might not mistake his meaning concerning the decent clothing which he exhorts them to walk in, he immediately explains himself by the use of a common form of speech, and says, still following his metaphor, Put on the Lord Jesus Christ-receive his doctrine, copy his example, and seek the things which belong to another life; for the Gentiles thought of little else than making provision for the flesh or body, to gratify its animal desires and propensities.
II. These last verses have been rendered famous in the Christian Church for more than 1400 years, as being the instrument of the conversion of St. Augustine. It is well known that this man was at first a Manichean, in which doctrine he continued till the 32d year of his age. He had frequent conferences and controversies on the Christian religion with several friends who were Christians; and with his mother Monica, who was incessant in her prayers and tears for his conversion. She was greatly comforted by the assurance given her by St. Ambrose, bishop of Milan, where her son Augustine was then professor of rhetoric: that a child of so many prayers and fears could not perish. He frequently heard St. Ambrose preach, and was affected, not only by his eloquence, but by the important subjects which he discussed; but still could not abandon his Manicheanism. Walking one day in a garden with his friend Alypius, who it appears had been reading a copy of St. Paul’s epistle to the Romans, and had left it on a bank near which they then were, (though some say that Augustine was then alone,) he thought he heard a musical voice calling out distinctly, TOLLE et LEGE! TOLLE et LEGE! take up and read! take up and read! He looked down, saw the book, took it up, and hastily opening it, the first words that met his eye were these – , c., Not in rioting and drunkenness, c., but put ye on the Lord Jesus Christ. He felt the import and power of the words, and immediately resolved to become a follower of Christ: he in consequence instantly embraced Christianity and afterwards boldly professed and wrote largely in its defence, and became one of the most eminent of all the Latin fathers. Such is the substance of the story handed down to us from antiquity concerning the conversion of St. Augustine. He was made bishop of Hippo in Africa, in the year 395, and died in that city, Aug. 28th, 430, at the very time that it was beseiged by the Vandals.
III. After what I have said in the notes, I need add nothing on the great political question of subordination to the civil powers and of the propriety and expediency of submitting to every ordinance of man for the Lords sake. I need only observe, that it is in things civil this obedience is enjoined; in things religious, God alone is to be obeyed. Should the civil power attempt to usurp the place of the Almighty, and forge a new creed, or prescribe rites and ceremonies not authorized by the word of God, no Christian is bound to obey. Yet even in this case, as I have already noted, no Christian is authorized to rebel against the civil power; he must bear the persecution, and, if needs be, seal the truth with his blood, and thus become a martyr of the Lord Jesus. This has been the invariable practice of the genuine Church of Christ. They committed their cause to him who judgeth righteously. See farther on this subject on Mt 22:20, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Put ye on the Lord Jesus Christ; he exhorted, Rom 13:12, to put on the armour of light; now, to put on Jesus Christ. This is necessary, for though grace may help to defend, yet it is Christ and his righteousness only that can cover us (as a garment doth our nakedness) in the sight of God. To put on Christ, is to receive him and rest upon him by faith; as also to profess and imitate him. You have the same phrase, Gal 3:27.
Make not provision for the flesh, to fulfil the lusts thereof: by flesh, here, some understand the corrupt nature; others, the body. When he says,
make not provision for the flesh, he doth not mean, that they should not provide things necessary for the body; this is allowed, Eph 5:29; 1Ti 5:23; we are no where commanded to neglect or macerate our bodies; but he means, that we should not gratify it in its sinful lusts or lustings: see 1Co 11:27. Sustain it we may, but pamper it we may not: we must not care, cater, or make projects for the flesh, to fulfil its inordinacics and cravings.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. Butto sum up all in oneword.
put ye on the Lord JesusChristin such wise that Christ only may be seen in you (see2Co 3:3; Gal 3:27;Eph 4:24).
and make no provision“takeno forethought.”
for the flesh, to fulfil thelust thereof “Direct none of yourattention to the cravings of your corrupt nature, how you may providefor their gratification.”
Note, (1) How gloriouslyadapted is Christianity for human society in all conditions! As itmakes war directly against no specific forms of government, so itdirectly recommends none. While its holy and benign principles securethe ultimate abolition of all iniquitous government, the reverencewhich it teaches for magistracy, under whatever form, as a divineinstitution, secures the loyalty and peaceableness of its disciples,amid all the turbulence and distractions of civil society, and makesit the highest interest of all states to welcome it within theirpale, as in this as well as every other sense”the salt of theearth, the light of the world” (Ro13:1-5). (2) Christianity is the grand specific for thepurification and elevation of all the social relations; inspiring areadiness to discharge all obligations, and most of all, implantingin its disciples that love which secures all men against injury fromthem, inasmuch as it is the fulfilling of the law (Ro13:6-10). (3) The rapid march of the kingdom of God, the advancedstage of it at which we have arrived, and the ever-nearing approachof the perfect daynearer to every believer the longer helivesshould quicken all the children of light to redeem the time,and, seeing that they look for such things, to be diligent, that theymay be found of Him in peace, without spot and blameless (2Pe3:14). (4) In virtue of “the expulsive power of a new andmore powerful affection,” the great secret of perseveringholiness in all manner of conversation will be found to be “ChristIN US, the hope of glory”(Col 1:27), and Christ ONUS, as the character in which alone we shall be able to shinebefore men (2Co 3:8) (Ro13:14).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 dress to appear in before God; and may be daily said to be put on by the believer, as often as he makes use of it, and pleads it with God as his justifying righteousness, which should be continually: moreover, to put on Christ, and which indeed seems to be the true sense of the phrase here, is not only to exercise faith on him as the Lord our righteousness, and to make a profession of his name, but to imitate him in the exercise of grace and discharge of duty; to walk as he walked, and as we have him for an example, in love, meekness, patience, humility, and holiness:
and make not provision for the flesh; the body: not but that due care is to be taken of it, both for food and clothing; and for its health, and the continuance and preservation of it by all lawful methods; but not so as
to fulfil the lusts thereof; to indulge and gratify them, by luxury and uncleanness: it is a saying of Hillell k, “he that increases flesh, increases worms”; the sense his commentators l give of it is, that
“he that increases by eating and drinking, until he becomes fat and fleshy, increases for himself worms in the grave:”
the design of the sentence is, that voluptuous men, who care for nothing else but the flesh, should consider, that ere long they will be a repast for worms: we should not provide, or be caterers for the flesh; and, by pampering it, stir up and satisfy its corrupt inclinations and desires.
k Pirke Abot, c. 2. sect. 7. l Bartenora in Pirke Abot, c. 2. sect. 7. Vid. Fagium in ib.
Fuente: John Gill’s Exposition of the Entire Bible
But ye on (). The same metaphor as in verse 12. The Lord Jesus Christ is the garment that we all need. See Ga 3:27 with baptism as the symbol.
Provision (). Old word for forethought (from ). In N.T. only here and Ac 24:2.
For the flesh ( ). Objective genitive.
To fulfil the lusts thereof ( ). “For lusts.” No verb.
Fuente: Robertson’s Word Pictures in the New Testament
Provision [] . Etymologically akin to take thought for, in ch. 13 17.
Flesh. In the moral sense : the depraved nature.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “But put ye on the Lord Jesus Christ “ (alla endusasthe ton kurion lesoun Christon) “But put ye on, imitate, or dress up in the Lord Jesus Christ”. These Roman brethren were already saved, baptized, and church-member saints, but some were sleeping, slumbering, and idle to spiritual service, to them Paul gave this command to put on or imitate Christ in zealous service, Joh 9:4; Luk 9:23; 1Pe 2:21-22.
2) “And make not provision for the flesh,” (kai tes sarkos pronoian me poieisthe) “And do not make a forethought of the flesh”; Do not give precedence, priority, or first place to the flesh, Mat 6:33; Gal 5:16; Gal 5:24; Do not give or provide the devil with a camping-place in your life, 1Pe 2:11.
3) “To fulfill the lusts thereof,” (eis epithumias) “With reference to its cravings, or covetous lusts”; Do not provide for gratifying sinful desires and passions in your life, for in doing so one reaps corruption, Gal 6:8; 1Co 9:26-27.
Putting on the Lord Jesus Christ means to conduct ones self in daily life after the moral dispositions and habits of Christ, on an holy, ethical plane, Mat 5:48. It also means to be a bearer of fruit, Joh 15:1-12; Gal 5:19-25; 2Pe 1:4-9.
Fuente: Garner-Howes Baptist Commentary
14. But put ye on the Lord Jesus Christ, etc. This metaphor is commonly used in Scripture with respect to what tends to adorn or to deform man; both of which may be seen in his clothing: for a filthy and torn garment dishonors a man; but what is becoming and clean recommends him. Now to put on Christ, means here to be on every side fortified by the power of his Spirit, and be thereby prepared to discharge all the duties of holiness; for thus is the image of God renewed in us, which is the only true ornament of the soul. For Paul had in view the end of our calling; inasmuch as God, by adopting us, unites us to the body of his only-begotten Son, and for this purpose, — that we, renouncing our former life, may become new men in him. (412) On this account he says also in another place, that we put on Christ in baptism. (Gal 3:27.)
And have no care, etc. As long as we carry about us our flesh, we cannot cast away every care for it; for though our conversation is in heaven, we yet sojourn on earth. The things then which belong to the body must be taken care of, but not otherwise than as they are helps to us in our pilgrimage, and not that they may make us to forget our country. Even heathens have said, that a few things suffice nature, but that the appetites of men are insatiable. Every one then who wishes to satisfy the desires of the flesh, must necessarily not only fall into, but be immerged in a vast and deep gulf.
Paul, setting a bridle on our desires, reminds us, that the cause of all intemperance is, that no one is content with a moderate or lawful use of things: he has therefore laid down this rule, — that we are to provide for the wants of our flesh, but not to indulge its lusts. It is in this way that we shall use this world without abusing it.
(412) Many have explained “the putting on” here in a manner wholly inconsistent with the passage, as though the putting on of Christ’s righteousness was intended. [ Calvin ] keeps to what accords with the context, the putting on of Christ as to his holy image. Sanctification, and not justification, is the subject of the passage. To put on Christ, then, is to put on his virtues and graces, to put on or be endued with his spirit, to imitate his conduct and to copy his example. This is in addition to the putting him on as our righteousness, and not as a substitute for it. Both are necessary: for Christ is our sanctification, the author, worker, and example of it, as well as our righteousness. — Ed.
Fuente: Calvin’s Complete Commentary
(14) Put ye on the Lord Jesus Christ.A continuation of the metaphor introduced in Rom. 13:12. So invest and identify yourselves with the spirit of Christ as to reproduce it in your outward walk and conduct.
Make not provision for the flesh.Take no thought for the flesh, so as to supply a stimulus to its lusts. A life of luxury and self-indulgence is apt to excite those fleshly impulses which the Christian should try rather to mortify. He therefore warns his readers not to give their thoughts to such things.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Put ye on Christ Let him be buckled on to your body and soul as all armour, Rom 13:12; let him be invested upon you as a dress instead of wanton attire, Rom 13:13. Put him on as your righteousness, as pardoning your sin and ruling your life. Put him on as your Redeemer and ultimate Glorifier. Put him on by an inward living faith, and by an external exemplary profession.
Provision Forethought, purpose.
Flesh In so pure an attire as Christ, be infinitely removed from all the lusts of the fallen nature.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But put you on the Lord Jesus Christ, and do not make provision for the flesh, to (fulfil) its lusts.’
Having directed his reader’s thoughts to how they are to respond to God’s light Paul now makes the idea more concrete. They are to ‘put on the LORD Jesus Christ’ Himself. They are to ‘put on His righteousness’ by faith, allowing that righteousness to permeate through them (Rom 3:24-28). They are through Him to reckon on themselves as dead to sin and alive to God, through Jesus Christ our LORD (Rom 6:11). They are to so submit themselves to Him that what He is might shine and operate through them. They are to let Christ dwell in their hearts by faith (Ephesians 3,17), as they live by faith in the Son of God Who loved them and gave Himself for them (Gal 2:20). They are to lay claim to the fact that Christ is in them the hope of glory (Col 1:27). They are to align their lives with His, gladly allowing Him the control (Mat 11:28-30). Comparing this with Gal 5:16-24. Having in view the contrast with the flesh, it is to be led by the Spirit and to walk step by step with the Spirit, for it is the Spirit Who will make Christ real in and through them (compare Rom 8:1-16). And in so doing they are so to arrange their lives in such a way that they are kept free from anything which could arouse the desires of their sinful natures, making no provision for them in any way. That may involve such things as keeping the television off when suggestive programmes are on, and avoiding going to places where we know that there will be temptations. It may involve avoiding much of what is on the internet. The idea is for Christ to shine through them, thereby revealing themselves as ‘of the day’.
Fuente: Commentary Series on the Bible by Peter Pett
Rom 13:14. Put ye on the Lord Jesus Christ A strong expression for endeavouring to be clothed, through divine grace, with allthe virtues and graces which compose his character. It is observable, that the Apostle does not say, “Put on purity, sobriety, benevolence, &c.” But he in effect says all at once, in saying, Put ye on the Lord Jesus Christ. Plutarch tells us concerning the kings of Persia, that on the coronation-day they put on a robe which the first Cyrus wore before he was king, to remindthemofimitatinghisexemplary temper and behaviour. Dr. Hammond renders the last clause of this verse very well, “Take care your providence for the flesh do not turn into covetousness, or irregular desires;” for it is literally, Make not provision for the flesh unto covetousness. See Plutarch’s Life of Artaxerxes, and Hammond.
Inferences.What a wise and important appointment of Providence is civil government, for the good of mankind; for a terror to evil doers, and a praise to them that do well! And what a friend is the Christian religion to its happiness, peace, and order! It directs rulers how to answer the valuable ends of the high trust which God has committed to them; and teaches subjects to yield all dutiful obedience to them, for conscience-sake, as well as for escaping the vengeance of the sword of justice, and reaping the benefits of government. While magistrates rule for the general good of the community, according to the laws and constitution of the state, we ought to reverence and honour them in their public character, as the ministers and ordinance of God for good, and to pay the customs and tributes that are their due, as an equitable and grateful return for their care, trouble, and expence in protecting us, and our rights and properties: public as well as private debts, ought to be faithfully discharged; only we are never to think that we have so fully paid the debt of love one to another, as to be under no farther obligations to it. What an amiable and constraining principle is true Christian love! It inclines and engages us to fulfil all the duties of morality towards our neighbour; it restrains us from adultery, murder, theft, falsehood, and lying, and from all covetous desires of any man’s goods and enjoyments; and it obliges and disposes us to a performance of all the contrary duties, yea, of every thing contained in the Second Table of the Law. But, alas! how imperfect is the present state of things! The best that can be said of it is, that the night is far spent, and the day is at hand; and that complete salvation is continually approaching nearer and nearer to every true and persevering believer. How should these thoughts excite Christians to shake off sloth, and renounce all works of darkness; such as rioting and drunkenness, uncleanness and wantonness, strife and envy; and to walk honourably, as becomes children of the light and of the day, and as those that put on Christ, and the illustrious armour with which he has furnished them, to guard against all evil; and that are careful never to do any thing to indulge the flesh, and fulfil its sinful desires!
REFLECTIONS.1st, From the duties they owed to each other, as members of civil society, the Apostle proceeds to enforce submission in all lawful things to the authority of the civil government under which they lived. The Christian doctrine makes no alteration in the natural and civil rights of mankind. Dominion is not founded in grace; therefore Let every soul be subject unto the higher powers; respectful and obedient to all lawful magistrates, from the highest to the lowest, and willingly observant of the laws with the execution of which they are entrusted. For there is no power, but of God; he is the source of all authority, dignity, and honour; by him kings reign. The powers that be are ordained of God; whatever be the mode of government, whether the ruling power be lodged in the hands of one person or many, submission is our duty; and though the men who are invested with the authority be never so vile and wicked, their lawful commands are nevertheless to be obeyed; and the magistrate is to be honoured, however despicable the man may appear. Whosoever therefore resisteth the power, and refuseth obedience to the lawful orders of the established government, resisteth the ordinance of God; and they that resist shall receive to themselves damnation, , the punishment due to their offence, according to the laws, from the sword of the magistrate, and judgment also from God for the transgression against his ordinance. For rulers are not a terror to good works: they who behave quiet and submissive have nothing to fear, for such subjects the magistrates are bound to protect and cherish; but they are appointed to restrain the evil actions of men, which tend to disturb the peace of society, to dishonour God, or injure their neighbour. Wilt thou then not be afraid of the power? do that which is good, be peaceable and obedient to the laws, and thou shalt have praise of the same; in every well-ordered government such subjects will be protected and encouraged. For he is the minister of God, appointed to preserve the peace of the state, to redress injuries, administer justice, suppress vice, profaneness, and immorality; to punish offenders, and promote the general welfare: and therefore if thou be found obedient, the office of magistracy will be to thee for good. But if thou do that which is evil, and violate the established laws, be afraid; for he beareth not the sword in vain; being obliged by his very office impartially to inflict the penalty due to every offence; for he is the minister of God, who puts the sword of judgment into his hands, as a revenger to execute wrath upon him that doeth evil; not out of any private personal resentment, but coolly as God’s vicegerent, without partiality or favour, according to the dictates of justice. Wherefore ye must needs be subject, not only for wrath, merely through fear of punishment and penalties, but also for conscience-sake; from a principle of duty towards God, whose ordinance is binding; and obedience for his sake is due to human laws, though no pains or penalties were annexed. For, for this cause pay ye tribute also; the taxes and duties necessary for the support of the government whose protection you enjoy: for they are God’s ministers, attending continually upon this very thing. Remember therefore to all their dues, according to the laws human or divine; tribute to whom tribute is due, custom to whom custom; all subsidies, taxes, &c. imposed by lawful authority; fear, to whom fear and reverence should be paid; honour, to whom honour is due, according to the superior rank and relation in which by the providence of God they are placed.
2nd, From the payment of dues to magistrates, the Apostle passes on to enforce the discharge of every debt, to whomsoever due.
Owe no man any thing; never run in debt where you have no immediate prospect of paying; nor continue in debt when you have ability to discharge it; and in every relation of life be ready to fulfil the duty which you owe. One debt there is, however, and but one, where, though ever paying, you neither wish nor desire that it should be less, and that is, to love one another as men, and especially as Christians, seeking to promote each other’s present and eternal welfare; and this, as the great and reigning principle in all your conduct: for he that loveth another, and, from a sense of the love of God in Christ, experiences this godlike charity, hath fulfilled the law; if his love be perfect, he will be complete in all the will of God. Yet so far as love is in vigorous exercise, so far will his spiritual obedience advance towards perfection. For this, thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness, thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself, and act conscientiously towards him, as, were our circumstances reversed, we might reasonably expect he should behave towards us; for then, were there no human restraints or punishments, love would effectually prevent every violation of our neighbour’s person, goods, or fame: we cannot hurt the body which we love; we cannot defraud those whom we love; we cannot speak evil of those whom we love; we cannot defile those whom we love, though lawless lust (which is real hatred) often covers its horrid features with the false vizor of this sacred name. Love worketh no ill to his neighbour, neither in act nor intention; therefore love is the fulfilling of the law.
3rdly, The Apostle enforces what he had been recommending to their practice, by a very aweful consideration. And this duty of love I press upon you, knowing the time, the day of Gospel grace and light having broke in upon us; so that now it is high time to awake out of sleep; and shake off all spiritual sloth and carnal security for now is our salvation nearer than when we believed; and as our journey’s end draws nearer, we should mend our pace, not loiter, when the mansions of eternal rest are, as it were, in view. The night is far spent, the night of trials, and afflictions, and remaining ignorance, is drawing to an end; the day of the complete redemption of the faithful from darkness, trouble, and suffering, is at hand, when in eternal glory their sun shall rise, to set no more: let us therefore cast off the works of darkness; as persons rising from their beds remove the clothes, so must we reject and put far away all those sinful tempers and practices, which are opposite to the light of truth, are usually done in secret, and for which the blackness of darkness is the reserved punishment: and let us put on the armour of light, all those bright and shining graces of the Spirit, which adorn our holy profession, and enable us to stand against the assaults of sin, the world, and Satan, till triumphantly we shall appear in all the lustre of eternal glory. Therefore let us walk honestly as in the day, shewing a conversation such as becometh godliness in the eyes of men; guided by the light of truth, and the Spirit of purity; and able to bear the strictest scrutiny of our Observer; not in rioting and drunkeness, indulging to excess in meat and drink our sensual appetites; not in chambering and wantonness, for which sensuality supplies the fuel; but restraining every lascivious thought, immodest word, indecent action, as well as abstaining from the grosser pollutions which are in the world through lust; not in strife and envying, contentious, quarrelsome, and grieved, instead of rejoicing in the prosperity of our neighbours. But put ye on the Lord Jesus Christ, that you may be complete in him; put on his image, that, being like him, you may come to be with him; put on his holy profession, owning your entire dependence upon him, as your Prophet, Priest, and King; that all who see you may take knowledge of you that you indeed belong to him; and make not provision for the flesh, to fulfil the lusts thereof; let your soul, and your eternal interests, be your great concern, without anxiety about a worldly provision; and, especially, mortify your sensual appetites in whatever would tend to inflame the passions; and to as many as walk after this rule, peace be on them, and mercy, and on the Israel of God.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 13:14 . . . . .] This is the specifically Christian nature of the . But the expression is figurative, signifying the idea: Unite yourselves in the closest fellowship of life with Christ, so that you may wholly present the mind and life of Christ in your conduct . In classical Greek also denotes to adopt any one’s mode of sentiment and action . See Wetstein and Kypke. But the praesens efficacia Christi (see Melanchthon) is that which distinguishes the having put on Christ from the adoption of other exemplars. Comp. Gal 3:27 ; Eph 4:24 ; Col 3:12 ; and on the subject-matter, Rom 8:9 ; 1Co 6:17 ; Photius in Oecumenius: ; , . Observe further, that the having put on Christ in baptism was the entrance into the sonship of God (Gal 3:27 ), but that in the further development of the baptized one each new advance of his moral life (comp. on Rom 13:11 ) is to be a new putting on of Christ; therefore it, like the putting on of the new man, is always enjoined afresh. Comp. Lipsius, Rechtfertigungsl . p. 186 f.
. . .] and make not care of the flesh unto lusts , i.e. take not care for the flesh to such a degree, that lusts are thereby excited . By the . together is forbidden, not (as Luther and many) merely the ., according to which the whole sentence would resolve itself into the two members: . , . In that case must have stood after (see Rom 14:1 ); for a transposition of the negation is not to be assumed in any passage of the N. T.
] is emphatically prefixed, adding to the putting on of the Lord previously required, which is the spiritual mode of life, that which is to be done bodily . The is here not equivalent to (as is frequently assumed; see on the other hand Calovius and Reiche), but is that which composes the material substance of man, as the source and seat of sensuous and sinful desires, in contrast to the of man with the . Paul purposely chose the expression, because in respect of care for the body he wishes to present the point of view that this care nourishes and attends to the , and one must therefore be on one’s guard against caring for the latter in such measure that the lusts, which have their seat in the , are excited and strengthened. According to Fritzsche, Paul absolutely forbids the taking care for the (he urges that must be libidinosa caro ). But to this the expression is not at all suitable. The flesh, so understood, is to be crucified (Gal 5:24 ), the body as determined by it is to be put off (Col 2:11 ), its are to be put to death (Rom 8:13 ), because its is enmity against God and productive of death (Rom 8:6-7 ). The is here rather the living matter of the , which, as the seat of the , in order to guard against the excitement of the latter, ought to experience a care that is to be restricted accordingly, and to be subordinated to the moral end (comp. on , 1Co 7:28 ; 1Co 15:50 ; 2Co 4:10-11 ; 2Co 7:1 ; 2Co 7:5 ; 2Co 12:7 ; Gal 2:20 ; Gal 4:13-14 ). In substance and in moral principle, the (Col 2:23 ) is different from this. Chrysostom aptly observes: , , , , , , . Moreover it is clear in itself, that Paul has added the second half of Rom 13:14 in view of what is to be handled in chap. 14, and has thereby prepared the way for a transition to the latter.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1914
PUTTING ON THE LORD JESUS CHRIST
Rom 13:14. Put ye on the Lord Jesus Christ; and make not provision for the flesh, to fulfil the lusts thereof.
IF too many reduce the whole of Christianity to a mere system of morals, it must be confessed, on the other hand, that there are not wanting many who almost exclude morals from the Christian code. That faith, provided it be pure and genuine, will have a sanctifying effect, is true: but it is not therefore true, that we should be satisfied with merely inculcating the necessity of faith, or encouraging its exercise. Its operations need to be strengthened by direct and vigorous calls to duty: and, if we imagine that there is any duty which we need not to enforce, or any iniquity against which we need not to guard the most exalted Christian, we greatly err. Our blessed Lord, when surrounded by an immense multitude of people who pressed upon him for instruction, began his discourse with a solemn warning to his more immediate Disciples, to beware of hypocrisy [Note: Luk 12:1.]. And on another occasion he said to them, Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness [Note: Luk 21:34.]. Such an exhortation, now addressed to a believer, would be deemed superfluous and legal: but experience too sadly proves, that such warnings are yet necessary in the Church of Christ: and, if the teachers of religion, from an idea of taking a sublimer course, omit to warn their people against intemperance, impurity, or any other sin, they must consider themselves as accountable to God for those enormities in the Church, which they have neglected to hold up to public reprobation. If it be thought that this, though suited to the infant state of the Church, was needless when Christianity was more fully revealed, and more completely established; what, I would ask, shall we say to that address of St. Paul to the Colossian Church? Mortify your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: and again, Lie not one to another [Note: Col 3:5; Col 3:9.]. If, indeed no such things as these ever occurred amongst the professors of Christianity, we might, in our addresses to them at least, wave all notice of them: but, as this is not the case, we must still say to all without exception, Let us walk honestly, as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying: and, as the only sure preventive of such excesses, we must add, Put ye on the Lord Jesus Christ, and make not provision for the flesh to fulfil the lusts thereof.
In these words we have a most important admonition conveyed,
I.
In a way of plain direction
Some have understood the Apostles expression as inculcating faith in the Lord Jesus Christ; whose righteousness we ought to put on daily, as that robe wherein alone a sinner can stand in the presence of his God. But, though this is our duty, yet it is not the duty that is here inculcated. The meaning of the Apostle is, that we should put on the graces of the Lord Jesus Christ, so as in all respects to attain his character, and resemble him. His words are of the same import with what he elsewhere says, Put off the old man with his deeds; and put on the new man [Note: Col 3:9-10.].
Put ye on then, beloved,
1.
His humility and self-denial
[In these respects he is particularly proposed as an example to us: Let this mind be in you which was also in Christ Jesus; who, being in the form of God, and thinking it not robbery to be equal with God, yet made himself of no reputation, and took upon him the form of a servant [Note: Php 2:5-8.]. Having assumed our nature, he submitted to all the privations of which our nature is capable; being more destitute than even the beasts of the field or the fowls of the air, and not having so much as a place where he might lay his head [Note: Mat 8:20.]. When the people would have taken him to make him a king, he withdrew himself from them; and chose rather the office of the meanest servant; condescending even to gird himself with a towel, and to wash his Disciples feet [Note: Joh 13:4-5.]. And this he did on purpose to shew us, that no office of love, however humiliating or self-denying, should be neglected by us [Note: Joh 13:14-15.].
Let us, then, address ourselves to our duty in this respect. Let us abound in every possible exercise of love; accounting nothing too great either to do or suffer, if by any means we may promote the welfare of man, and the honour of our God ]
2.
His meekness and patience
St. Paul, exhorting the Corinthians to an obediential respect for him, says, I beseech you, by the meekness and gentleness of Christ [Note: 2Co 10:1.]. And St. Peter informs us, that, in all that our blessed Lord endured, he suffered for us; leaving us an example, that we should follow his steps; who did no sin, neither was guile found in his mouth; who, when he was reviled, reviled not again; when he suffered, threatened not; but committed himself to Him that judgeth righteously [Note: 1Pe 2:21-23.]. Beloved brethren, set the Lord Jesus Christ before you in these respects. See what lamentable evils prevail, both in the Church and in the world, through the want of these heavenly dispositions. Verily, the different Churches of Christendom, yea, and almost every individual Church in Christendom, present us rather with one continued scene of strife and envying, whereby infidels are hardened in their prejudices against the Gospel, and the very name of God is blasphemed in the world. Surely the contentions of Christians are a scandal to Christianity itself. Put on, therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another, if any man have a quarrel against any: even is Christ forgave you, so also do ye [Note: Col 3:12-13.].]
3.
His entire devotedness to the service of his God
[His ear was bored; and from his engagement he never receded, no, not for a moment. It was at all times his meat and his drink to do the will of Him that sent him [Note: Joh 4:34.]; and never did he relax his exertions, till he could say, It is finished. Thus let your hearts be steadfast, immoveable, and always abounding in the work of the Lord: and never cease to prosecute your heavenly calling, till you can say, with him, Father, I have glorified thee on earth; I have finished the work which thou hast given me to do [Note: Joh 17:4.]. Account nothing done, whilst any thing remains to be done: but forget what is behind, and reach forward to that which is before; and press on for the prize of your high calling [Note: Php 3:13-14.], till you are acknowledged by God himself as having gained the victory, and are called to sit down with your victorious Lord upon his throne of glory [Note: Rev 3:21.].]
The Apostle yet further urges his admonition,
II.
In a way of salutary caution
We must guard against every thing which may impede our progress
[Every man has some besetting sin, which he ought most carefully to put away [Note: Heb 12:1.]. He should mark what his constitutional or acquired propensities are, and exert himself to the uttermost to mortify and subdue them. Instead of providing for the gratification of them, he should abstain from every thing which tends to foster his corruption, or to give scope for its exercise. When the priests went into the tabernacle of the congregation to minister before the Lord, they were to drink no wine nor strong drink, lest they should be in any respect unfitted for the holy service in which they were engaged [Note: Lev 10:8-10.]. In like manner, we, who are a holy priesthood, should abstain even from lawful things, if by an unrestrained indulgence we are likely to be ensnared. Our blessed Lord has taught us to watch and pray, that we enter not into temptation; and this he has done, because in an hour of temptation it is so difficult to stand. We should be on our guard, not only against evil itself, but against, the means and occasions of evil: the places and the company that are ensnaring to our souls, we should avoid; as Solomon has well admonished us: Enter not into the path of the wicked; and go not in the path of evil men: avoid it; pass not by it; turn from it, and pass away [Note: Pro 4:14-15.]. Joseph found his safety in flight [Note: Gen 39:12.]: and we, in like manner, must keep our heart with all diligence [Note: Pro 4:23.]; and make a covenant with all our senses [Note: Job 31:1.], which may by any means prove inlets to temptation, and instruments for our destruction.]
It is in this way only that we can hope to be kept from the foulest sins
[What is said of contention, may be said of sin in general, that the beginnings of it are like the letting out of water. In the first instance, the danger seems small: but soon the breach is widened, and defies all the efforts that may be made to stop it. Of this we have an awful instance in David, who little thought, when first his eye glanced upon Bathsheba, what evils would ensue. The Apostles primary object in our text was, to guard the Church against gross enormous evils. But how does he teach us to avoid them? He bids us to aspire after the highest possible attainments, even the putting on of our Lord Jesus Christ; and to be on our guard against the very smallest occasions of sin, and in no respect to make provision for the indulgence of it. And these two things must occupy our attention from day to day. O! let him that thinketh he standeth, take heed lest he fall: and let him keep under his body, and bring it into subjection, lest by any means, after having preached to others, he himself should be a cast-away [Note: 1Co 9:27.]. If, for the obtaining of a prize in earthly contests, a long habit of laborious and self-denying discipline is necessary, much more is it in order to the ensuring of final success in our heavenly conflicts. To all, then, would I say, If you would not fall and perish by your indwelling corruptions, you must crucify the flesh with its affections and lusts [Note: Gal 5:24.], and must perfect holiness in the fear of God [Note: 2Co 7:1.].]
Address
1.
Those who are satisfied with their attainments
[What! Have you, then, attained the perfection that was in Christ? Are you so clothed with humility, and all other graces, that the world may see in you the very image of Christ? Are you such lights in a dark world, that all who behold you may know how they are to walk and to please God? Never be satisfied with any thing short of this: but press forward to your dying hour, that you may, through the mighty working of the power of God upon your souls, stand perfect and complete in all the will of God [Note: Col 4:12.].]
2.
Those who are striving after a more perfect conformity to their Lord and Saviour
[It is well that you are endeavouring to walk even as Christ walked [Note: 1Jn 2:6.]. But attempt it not in your own strength. You must be strengthened with all might in your inward man, by the Spirit of the living God. To your latest hour, as well as in the commencement of the Divine life, your sufficiency must be of God alone. But He is able to make all grace abound towards you, that you, having always all-sufficiency in all things, may abound unto every good work. And faithful is He that hath called you, who also will do it.
Now, to Him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
REFLECTIONS
Surely the good order of society, and the general peace of states and kingdoms, are promoted, by wise laws, and regulations; and happy the nation, who hath the Lord for their God.
But, my soul! as thou art looking for a city which hath foundation, whose Builder and Maker is God; be thou on the watch tower, for the Lord’s coming. And, aware that to thee the night of this wilderness-state is far spent, and the day of the immortal world is at hand, which like the tide of a vast ocean is hastening to cover over the whole earth; oh! for grace to be weaned from all things here below, and to be ready at a moment’s warning to mount up and meet the Lord in the air. Blessed Lord Jesus! be it my happiness, to be found waiting! And may God the Spirit put on Christ, and his righteousness on my soul, that when my Lord shall come, I may have confidence, and not be ashamed before him at his coming.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof .
Ver. 14. But put ye on ] Augustine confesseth that he was converted by reading and pondering this text.
And make not provision ] Make not projects, cater not for the flesh.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14 .] Chrys. says, on Eph 4:24 , , , , . . See examples in Wetst.
The last clause is to be read, | , not | , and rendered, Take not (any) forethought for the flesh, to fulfil its lusts, not ‘ Take not your forethought for the flesh, so, as to fulfil its lusts ’( Wartet des Leibes, doch also, da er nicht geil werde , Luth.). This latter would be . . . ., or . . .: see construction of the next verse.
Fuente: Henry Alford’s Greek Testament
Rom 13:14 . . . , emphasises the contrast between the true Christian life and that which has just been described. The Christian puts on the Lord Jesus Christ, according to Paul’s teaching, in baptism ( cf. Gal 3:27 ), as the solemn deliberate act in which he identifies himself, by faith, with Christ in His death and resurrection (chap. Rom 6:3 ). But the Christian life is not exhausted in this act, which is rather the starting-point for a putting on of Christ in the ethical sense, a “clothing of the soul in the moral disposition and habits of Christ” (Gifford); or as the Apostle himself puts it in Rom 6:11 , a reckoning of ourselves to be dead to sin but alive to God in Christ Jesus. Every time we perform an ethical act of this kind we put on the Lord Jesus Christ more fully. But the principle of all such acts is the Spirit of Christ dwelling in us (chaps. 6 8), and it is the essential antagonism of the spirit to the flesh which determines the form of the last words: . It is to inquire too curiously if we inquire whether here is used in the physiological sense = the body, or in the moral sense = libidinosa caro (as Fritzsche argues): the significance of the word in Paul depends on the fact that in experience these two meanings are indubitably if not inseparably related. Taking the flesh as it is, forethought or provision for it an interest in it which consults for it, and makes it an object can only have one end, viz. , its . All such interest therefore is forbidden as inconsistent with putting on the Lord Jesus Christ in the power of the Holy Spirit.
Fuente: The Expositors Greek Testament by Robertson
Lord Jesus Christ. See Rom 1:7.
provision. See Act 24:2.
the flesh. i.e. the old nature.
to . . . thereof. Literally unto (App-104.) lusts. See Rom 1:24.
Fuente: Companion Bible Notes, Appendices and Graphics
14.] Chrys. says, on Eph 4:24, , , , . . See examples in Wetst.
The last clause is to be read, | ,-not | ,-and rendered, Take not (any) forethought for the flesh, to fulfil its lusts, not Take not your forethought for the flesh, so, as to fulfil its lusts(Wartet des Leibes, doch also, da er nicht geil werde, Luth.). This latter would be . . . .,-or . . .: see construction of the next verse.
Fuente: The Greek Testament
Rom 13:14. ) Here is summarily contained all the light and power of the New Testament, as it is the whole of salvation [everything that is wrong being excluded.-V. g.] 1Co 6:11.- , Jesus Christ) ch. Rom 6:3-4.-, of the flesh) This has respect to ch. 7 and 8.-, care) The care of the flesh is neither forbidden in this passage as bad, nor praised as good, but it is reduced to order and fortified against the dangers to which it is liable, as something of a middle character [between bad and good], and yet in some respects the object of suspicion. , previous [anticipatory] care of the flesh is opposed to holy hope.-, lusts) of pleasure and passion: with this comp. Rom 13:13 [and ch. Rom 6:7.]
Fuente: Gnomon of the New Testament
Rom 13:14
Rom 13:14
But put ye on the Lord Jesus Christ,-They put him on in desire, in purpose, in profession, and in covenant obligation, in their baptism. For ye are all sons of God, through faith, in Christ Jesus. For as many of you as were baptized into Christ did put on Christ. (Gal 3:26-27). But they put him on actually in their subsequent life. So we are made one with Christ in conversion, in sentiment, in feeling, in principle, as well as in covenant interest; but even these are as yet in the germ, and the convert is but a babe in Christ. (Heb 5:13). My little children, of whom I am again in travail until Christ be formed in you. (Gal 4:19). For I espoused you to one husband, that I might present you as a pure virgin to Christ. (2Co 11:2). But the growth into full fellowship with Christ is the result of patient culture. As therefore ye received Christ Jesus the Lord, so walk in him, rooted and builded up in him, and established in your faith, even as ye were taught abounding in thanksgiving. (Col 2:6-7). There is genuine spiritual life in the true convert, but it is in newness of life-the life of infancy. It must be fed, nourished, and trained until full manhood is attained, for we put him on in life and character by living the life he lived.
and make not provision for the flesh, to fulfil the lusts thereof.-[The word flesh is here used to denote the corrupt propensities of the body which he had specified in the preceding verse. It is the seat of all the sins mentioned, and is a bundle of lusts. The gratification of the flesh was the main object among the Romans. Living in luxury and licentiousness, they made it the great object of study to multiply and prolong the means of licentious indulgence. But they that are Christs do not take forethought for their gratification, for they have crucified the flesh with the passions and the lusts thereof. (Gal 5:24). They that are his have daily needs for which God has made bountiful provision. (Php 4:19; Mat 6:8; Mat 6:33; Luk 12:30-31). The real wants are few, and with a heart disposed to be pure and under the control of Christ, the necessary wants of life are easily satisfied.]
Fuente: Old and New Testaments Restoration Commentary
put: Gal 3:27, Eph 4:24, Col 3:10-12
and: Rom 8:12, Rom 8:13, Gal 5:16, Gal 5:17, Gal 5:24, Col 3:5-8, 1Pe 2:11, 1Jo 2:15-17
Reciprocal: Exo 28:2 – holy garments Exo 39:27 – coats Exo 40:14 – General Lev 7:8 – skin Lev 8:7 – he put Num 11:4 – Who shall Jdg 6:34 – came upon 2Ch 6:41 – thy priests Job 29:14 – I put Psa 45:13 – clothing Psa 132:9 – thy priests Pro 31:25 – Strength Son 1:5 – comely Isa 61:10 – for Eze 42:14 – and shall put Amo 6:4 – lie Mat 22:11 – which Mat 24:38 – they Mar 13:33 – General Luk 12:40 – General Luk 15:13 – wasted Luk 15:22 – the best Rom 6:4 – even Rom 6:12 – in the lusts Rom 7:18 – in my Rom 8:6 – to be carnally minded Rom 8:29 – to be Rom 12:2 – be ye Rom 13:12 – put 2Co 3:18 – are Gal 4:19 – Christ Gal 6:8 – soweth to his Eph 2:3 – in the Eph 6:11 – Put 1Pe 5:5 – be clothed 1Jo 2:16 – the lust of the flesh Rev 12:1 – clothed Rev 19:8 – to her
Fuente: The Treasury of Scripture Knowledge
:14
Rom 13:14. Gal 3:27 tells us how we can “put on Christ.” Make no provision means not to look forward to the lusts of the flesh, in order to have the opportunity for gratification.
Fuente: Combined Bible Commentary
Rom 13:14. But put ye on the Lord Jesus Christ. Comp. marginal references. In Gal 3:27 the putting on of Christ is represented as a finished fact (in principle), but here the exhortation is to a continuous duty. In both cases vital fellowship is meant, but each step in the growing conformity to Christ is a new putting on of Him, so that we present Him, not ourselves, in our conduct.
And make not provision for the flesh, etc. There are two views of this passage. (1.) Flesh is taken in the strictly ethical sense; the meaning will then be: make no provision whatever for the flesh (the depraved nature), so as to fulfil its lusts, and also because such provision would fulfil them. In favor of this may be urged, the emphatic position of flesh in the original; its usual sense in this Epistle, and the contrast with putting on Christ Jesus. (2.) Flesh is understood in its physiological sense, the material of the body, which is the source and seat of sensual desires. The sense then is, make such provision for the flesh, as shall not fulfil its lusts. The position of the word not in the original favors this view, but it is otherwise objectionable.
Fuente: A Popular Commentary on the New Testament
Observe here, the apostle doth not say, as a moral philosopher would have said, “Instead of rioting and drunkenness, chambering and wantonness, put on temperance, put on sobriety, put on chastity, and so set a single virtue against a single vice; but, put on the Lord Jesus Christ, seek by faith union with him, that so you may derive virtue from him, to enable you unto holy walking before him. Set the doctrine and life of Christ continually before you; follow every instruction, and imitate all the parts of his holy conversation, even as the garment is commensurate to the body: Put ye on the Lord Jesus Christ.”
May not the expression imply, 1. That the soul of man, since the fall, is in a naked state, destitute of those divine graces of the Holy Spirit, which were its original clothing in the day of undefiled innocency?
2. That Jesus Christ is our spiritual clothing?
(1.) In his righteousness, to pardon and justify us; he is our clothing, to cover the guilt of sin out of God’s sight.
(2.) In his grace, to sanctify us, by which he cleanses us from our sin’s pollution and filthiness.
3. That Jesus Christ, in order to our spiritual clothing, must be put on by faith: an unapplied Christ justifies none, saves none.
It was not sufficient under the law that the blood of the sacrifice was shed, but it was also to be sprinkled, in order to the expiation of guilt. The personal application of Christ’s blood by faith on our part, is as absolutely necessary to salvation as is the shedding of his blood on his part, in order to our remission and salvation. Put ye on the Lord Jesus Christ. It follows, And make no provision for the flesh, to fulfil the lusts thereof.
Observe, the apostle doth not say, Make no provision for the flesh, to fulfil the necessities and the necessary desires thereof. But, to fulfil the lusts, or inordinate desires, thereof. Then only is provision for the flesh sinful and unlawful, when it is sought more to satisfy its appetite, and to gratify the inordinate desires, than to strengthen and fit us for our duty to God and man.
In this latter sense, to make provision for the flesh, is to furnish our enemy with arms and ammunition to fight against ourselves. Interpretatively, he makes provision for his lusts, that doth not provide against them; he feeds his lusts, that doth not starve them; he nourishes and strengthens his lusts, that doth not mortify and kill them.
Explicity and directly, men provide for their lusts by entertaining such thoughts in their minds as do kindle, excite, and stir up lust; and when those thoughts are gratified with desires, and those desires accompanied with endeavours; but worst and saddest of all it is, when men’s desires to gratify their lusts are turned into prayers unto God Almighty in order to that end. Thus the apostle James says, Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. Jam 4:3.
Learn hence, 1. That a sober and moderate use of the creatures which God has given us, not barely for necessity, but delight, is allowable, and a commanded duty.
Learn, 2. That to make use of the comforts of life, not to satisfy our natures, but to gratify our lusts and inordinate desires, is a perverting of God’s intention in bestowing the supports of life upon us, and a very heinous sin. Make we then no provision for the flesh, to fulfil the lusts thereof.
Fuente: Expository Notes with Practical Observations on the New Testament
Rom 13:14. But put ye on the Lord Jesus Christ A strong and beautiful expression for the most intimate union with him, and the being clothed with all the graces which were in him; including the receiving, in faith and love, every part of his doctrine; obeying his precepts, imitating his example, and adorning ourselves therewith as with a splendid robe, not to be put off; because it is the garb intended for that eternal day, which is never to be followed by night. The apostle does not say, Put on purity and sobriety, peacefulness and benevolence; but he says all this, and a thousand times more, at once, in saying, Put on Christ. And make not provision for the flesh To raise foolish and sinful desires in your hearts, or, when they are raised already, to devise means to gratify them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
But put ye on the Lord Jesus Christ [Kypke’s researches reveal the fact that this bold figure of speech, so little used by us, was very familiar to the writers who were read by those of Paul’s day. If a man chose any hero or teacher as an example for his life, or as an object for his imitation, he was said to “put on” that hero or teacher. Chrysostom says it was a common figure. Thus Dionysius Halicarnassus says of Appius and the other decemvirs: “They were no longer the servants of Tarquin, but they clothed themselves with him.” Lucian speaks of one “having put on Pythagoras,” meaning that to the fullest extent he accepted the great mathematician as his teacher and guide. Some centuries after Paul, Eusebius says of the sons of Constantine, “They put on their father.” “The mode of speech itself,” says Clark, “is taken from the custom of stage players: they assumed the name and garments of the person whose character they were to act, and endeavored as closely as possible to imitate him in their spirit, words and actions.” The initial step by which we put on Christ is by being baptized into him. This great truth Paul had revealed only a few months before he wrote to the Romans (Gal 3:27). Only after the inward change wrought by being born of the water and of the Spirit (Joh 3:5; Eph 5:26; Tit 3:5) are we capable of making the vesture of our outward conduct such that men may see Him and not ourselves in our daily life (Rom 6:1-11; 2Co 3:2-3; Eph 4:24; Col 2:11-3:10). He becomes to us, then, the wedding garment which guarantees our acceptability to God (Mat 22:11), and causes us to cast aside our garment of legal righteousness as a filthy rag– Phi 3:6-11], and make not provision for the flesh, to fulfil the lusts thereof. [We are allowed to make reasonable provision for the just needs of the flesh (Mat 6:33; Eph 5:29; 1Co 11:34; 1Ti 5:23), but our provision must, as it were, go on tiptoe, and be exercised with extreme caution, so as not to waken in us those slumbering dogs of lust which, if aroused, will tear our spiritual life to pieces. Pool aptly says of our fleshly life, “Sustain it we may, but pamper it we may not.” Fulfilling the lusts of the flesh was the main object of life in pagan Rome.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 14
Put ye on the Lord Jesus Christ; assume the spirit and character of the Lord Jesus Christ.
Fuente: Abbott’s Illustrated New Testament
13:14 But {l} put ye on the Lord Jesus Christ, and make not provision for the flesh, to [fulfil] the lusts [thereof].
(l) To put on Christ is to possess Christ, to have him in us, and us in him.
Fuente: Geneva Bible Notes
In one sense every believer puts on Jesus Christ when he or she trusts Him as Savior (Gal 3:27). However in another sense we put Him on when we dedicate ourselves to Him as our lord (Rom 12:1). [Note: See Cranfield, 2:688-89.] The first step in putting on the armor of light (Rom 13:12) is committing ourselves to follow Jesus Christ wholeheartedly.
"A literary parallel to this use of ’put on’ is quoted from Dionysius of Halicarnassus, Roman Antiquities 11.5, where ’to put on Tarquin’ means to play the part of Tarquin." [Note: Bruce, p. 229.]
However dedicating is not all that is necessary. There must also be a deliberate turning away from desires to indulge the flesh (cf. ch. 6; 2Ti 2:22; 1Pe 2:11).
Chapter 13 deals with living in the world as a Christian. Paul counseled submission to human government and love for all people while we actively wait for our Lord to appear.