LET US BEHAVE PROPERLY AS IN THE DAY: os en hemera euschemonos peripatesomen (1PAAS): (1Th 4:12-note; 1Co 14:40) (Lk 1:6; Gal 5:16-note, Gal 5:25-note; Eph 4:1-note, Eph 4:17-note; Eph 5:2-note, Eph 5:8, Eph 5:15-note; Phil 1:27-note; Phil 3:16, 17-note; Phil 3:18-19-note, Phil 3:20-note, Phil 4:8-note, Phil 4:9-note; Col 1:10-note; 1Thes 2:12; 1Th 4:12-note; 1Pe 2:12-note; 1Jn 2:6; 2Jn 1:4)

Note: Mouse over underlined links for Scripture popup.

"Let us live and conduct ourselves honorably and becomingly as in the [open light of] day..." (Amplified)

 Let us walk in loveliness of life, as those who walk in the day, and let us not walk in revelry or drunkenness, in immorality and in shamelessness, in contention and in strife. (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press)

Behave (4043) (peripateo [word study] from peri = about, around + pateo = walk, tread) is literally to go here and there in walking, to tread all around and most commonly in the NT is used figuratively meaning to conduct one's life, to order one's behavior, to behave,  to make one's way, to make due use of opportunities, to live or pass one’s life (with a connotation of spending some time in a place).  Peripateo then refers to one's manner of life, one's habitual way or bent of life or one's life-style. Paul often uses the metaphor of walking for the steady if unspectacular progress that should characterize the Christian.

Remember that the purpose of all knowledge (eg, all the great truth in Romans 1-11) is conduct. A Christian’s walk is a Christian’s life. Our walk and our talk should be twins going along on the same trail. Is your walk a "Bible" or a "libel"?

Evangelist D. L. Moody often said,

“Every Bible should be bound in shoe-leather.”

J Vernon McGee adds the practical comment on a believer's behavior or "walk" noting that

"Walking is not a balloon ascension. A great many people think the Christian life is some great, overwhelming experience and you take off like a rocket going out into space. That’s not where you live the Christian life. Rather, it is in your home, in your office, in the schoolroom, on the street. The way you get around in this life is to walk. You are to walk in Christ. God grant that you and I might be joined to Him in our daily walk." (McGee, J V: Thru the Bible Commentary:  Nashville: Thomas Nelson)

Ray Stedman comments on a believer's "walk" writing

"I like that figure because a walk, of course, merely consists of two simple steps, repeated over and over again. It is not a complicated thing. In the same way, the Christian life is a matter of taking two steps, one step after another. Then you are beginning to walk. Those two steps follow in this passage. Paul describes them as, "Put off the old man" (see Col 3:5-10-note) and "put on the new." (see specific attitudes and actions in Col 3:12-4:6-notes) Then repeat them. That is all. Keep walking through every day like that. That is how Scripture exhorts us to live." (see full sermon True Human Potential)

The KJV Bible Commentary has a sobering comment writing that...

Those who have received the light, must walk in the light. The manner of life which spawns riotous living, drunken bouts, sexual orgies, and all forms of wanton revelry cannot be that of those who walk honestly or honorably. When a person claims to be a Christian, if he cannot change his life-style, he had better change his name. (Dobson, E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible Commentary: Nelson)

F Godet writes that...

Christian holiness is represented here as the highest decency (euschemonos, decently), to be compared with that full attitude of dignity which the rising of the sun enjoins on the man who respects himself. Worldly conduct resembles, on the contrary, those indecencies to which men dare not give themselves up except by burying them in the shades of night. Such a mode of acting is therefore incompatible with the situation of a man who is already enlightened by the first rays of the great day.  (Commentary on St. Paul's Epistle to the Romans. Page 450)
 

Properly (2156) (euschemonos from eu = good + schema = appearance) means  pertaining to being a fitting or becoming manner of behavior in a becoming manner, decently, with propriety. The idea is that which is proper with the implication of pleasing or proper. Synonyms include decorously (marked by propriety and good taste), decently, honestly, in a seemly manner.

Euschemonos is found only three times in the NT - Ro 13:13 1Co 14:40 1Th 4:12-note

To behave properly ("behave decently" NIV) is to live in a way that pleases God. How do we behave properly? It begins back in (Ro 12:1-note), with a presentation, which is manifest in a transformation (Ro 12:2-note) so that we are able to live pleasing to God as manifest in our outward behavior (Ro 12:3-13:9-notes ).

As in the day - dear Christian friend, we belong to Christ, not to the powers of darkness! Where have you walked this past week...in the light or in the darkness?

William Newell notes that...

Men choose the night for their revels; but our night is past, for we are all "children of the light and of the day" (1Th 5:5-note). Let us therefore do only what is fit for the light and for the day. We belong to that "day" which our Lord's coming will usher in, -and that shortly! Therefore, let us walk as those already in the daylight of that day! Not in riotings and drunkennesses-Nocturnal revels such as characterized the Roman Empire of Paul's day, and the myriad drunkennesses of modern "night parties, " are in view here. How needful the warning to keep clear of these things in this hour when the time of "the iniquity of the end" (Ezekiel 21:25,29) is drawing nigh! Young people, rushing on to damnation, with "dates" beginning at 10 or 11 or even midnight, and ending perhaps at dawn, know well what "revellings and drunkennesses" are. Let the saints in horror shun them! (Romans: Verse by Verse)

Wuest adds that

"The idea of honesty (KJV translates "properly" as "honestly") is seen in the fact that Paul is exhorting the saints to give an honest impression of themselves to the world. They should conduct themselves in a manner befitting their high station in life, as saints of the Most High God. Their outward expression should conform to their inner regenerated being." Be what you are! (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Studies in the Vocabulary of the Greek New Testament: Grand Rapids: Eerdmans)

Paul then uses 3 "negative" couplets, which have the implication that one sin leads to another & that committing sin does not bring rest to the spirit but rather dissatisfaction that betrays itself by finding fault with others, as though they are responsible (most alcoholics will end up blaming everyone -- especially those nearest them -- but never themselves!) The addicted sinner tries hard to find a scapegoat & modern psychology aids his quest for this phantom demon by entertaining numerous "root" causes for the problem (except for the sin of Adam!)

MacArthur writes that...

"The Christian who is not living a holy and obedient life is a Christian who does not comprehend the significance of the Lord’s return. On the other hand, the believer who understands the coming judgment and is daily looking for His Lord to appear is a believer whose overriding purpose is to please and honor His Lord by consistent holy living." (MacArthur, J: Romans 9-16. Moody)

NOT IN CAROUSING (KJV "rioting") AND DRUNKENNESS: me komois kai methais: (Acts 2:15; 1Thes 5:17-note; 2Pe 2:13-note) (cf. Gal 5:21-note; 1Pe 4:3-note).(Proverbs 23:20; Isaiah 22:12,13; 28:7,8; Amos 6:4, 5,6; Matthew 24:48, 49, 50, 51; Luke 16:19; Luke 17:27,28; 21:34; 1Corinthians 6:10; Gal 5:21-note; Ephesians 5:18-note; 1Pe 2:11-note; 1Pe 4:3, 4, 5-notes)

Although there is not adversative conjunction such as "but" note that Paul nevertheless is contrasting the way of life of a believer with the way of life that is perfectly acceptable and even expected by those who dwell on the earth. He conveys this contrast with a series of negatives arranged in three pairs, such that the members of each pair signify somewhat similar qualities.

Leon Morris observes that...

All six of these vices stem from self-will; they are all the outreach of a determined selfishness that seeks only one’s own pleasure. As Barrett puts it,

“All these practices constitute a failure in love, which ‘works no harm to the neighbour’ (see note Romans 13:10).”

It is not without its interest that Paul is writing these words to

“all in Rome who are loved by God and called to be saints” (see note Romans 1:7).

We should not think that first-century Christians came from the most upright and honorable sections of society (cf. 1Cor. 6:9, 10, 11 with its “that is what some of you were”). Rather, the gospel took up and transformed many who were the dregs of society. Paul is mindful of this and warns against relapse. (Morris, L. The Epistle to the Romans. W. B. Eerdmans; Inter-Varsity Press)

Carousing (2970) (komos) originally referred to a band of friends who accompanied a victor in a military engagement or athletic contest on his way home, singing with rejoicing and praises to the victor. But the word "degenerated:" until it came to mean "carousal" or a noisy, nocturnal and riotous procession of half drunken revelers and frolicsome fellows who after supper paraded through the streets at night with torches and music in honor of Bacchus or some other deity, singing and playing before houses of male and female friends (and causing a major public disturbance). Hence  komos  generally refers to feasts and drinking parties that are protracted till late at night and indulge in revelry.

F F Bruce writes that...

W. M. Ramsay (Galatians, 453) reminds us that among the Greeks ‘Komos, the Revel, was made a god, and his rites were carried on quite systematically, and yet with all the ingenuity and inventiveness of the Greek mind, which lent perpetual novelty and variety to the reveling. The Komos was the most striking feature in Greek social life.’ (Bruce, F. F. The Epistle to the Galatians: A Commentary on the Greek Text. Grand Rapids, Mich.: W. B. Eerdmans Pub. Co. 1982)

Komos is found 3 times in the NAS (not in the Septuagint - LXX) where it is translated carousing all three times by the NAS. The KJV translates it: reveling, 2; rioting, 1.

Gal 5:21 "envying, drunkenness, carousing, and things like these, of which I forewarn (warn you in advance - specifically before you die and have no opportunity to repent and believe in Christ) you, just as I have forewarned you, that those who practice (present tense = habitually, as their lifestyle) such things will not inherit the kingdom of God (i.e., they are not regenerated or born again by the Spirit!)

1 Peter 4 :3 For the time already past is sufficient for you to have carried out the desire of the Gentiles, having pursued a course of sensuality, lusts, drunkenness, carousing, drinking parties and abominable idolatries.

Barclay writes that komos...

describes the kind of revelry which lowers a man’s self and is a nuisance to others...A komos was a band of friends who accompanied a victor of the games after his victory. They danced and laughed and sang his praises. It also described the bands of the devotees of Bacchus, god of wine. It describes what in regency England would have been called a rout. It means unrestrained revelry, enjoyment that has degenerated into license. (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press)

Drunkenness (3178) (methe) (ISBE entry) is the Greek word most often was used of intentional and habitual intoxication. It is worth noting that in two of the three NT uses (Gal 5:21-note; 1Pe 4:3-notes) carousing and drunkenness are found side-by-side, which is not surprising to see one sin begat another.

Jesus used methe warning believers to...

Luke 21:34 Be on guard (present imperative = command emphasizing the continual need to be on guard), that your hearts may not be weighted down (pressed down as if with a weight -- depressed, burdened = a mind that loses its alertness) with dissipation (unbridled indulgence in a drinking party) and drunkenness and the worries of life, and that day (of Christ's return - which will come unexpectedly and therefore demands one to be watchful! Some would equate this "day" with the "rapture") come on you suddenly like a trap.

Methe is used 3 times in the NAS (Luke 21:34; Ro 13:13; Gal 5:21) and 13 times (Pr 20:1; 31:6; Isa 28:7; Jer 51:57; Ezek 23:33; 39:19; Joel 1:5; Hag 1:6) in the Septuagint - LXX.

In the ancient world drunkenness was not a common vice. The Greeks drank more wine than they did milk and even children drank wine because the water supply was inadequate and dangerous. Breakfast even consisted of a slice of bread dipped in wine. But they drank wine in the proportion of three parts of water to one to two of wine. Anything as strong as a 1:1 ratio was called “strong wine.” Greeks and Christians alike condemned drunkenness as a thing which turned a man into a beast. The Jews had an especially keen sense of the evil of drunkenness, knowing that it disabled that very part of a man that was created most in the image of God.

The TDNT has this note on the word group (methe, methuo, methusko = to get drunk)...

In 1Thes 5:6 (note) Paul warns believers, as those who belong to the new aeon, to be vigilant and sober; drunkenness belongs to the night. In the parable in Mt 24:45ff. the bad steward, not living in eschatological tension, gives way to selfishness and hedonism, drinking with the drunkards. In 1Cor 11:21 the Corinthians disrupt the fellowship of the Lord's Supper; some are hungry while the wealthy are drunk. Unlike the feasts of Dionysus, the Lord's Supper is no place for intoxication. Intoxication is the direct opposite of spiritual drink. Thus Peter in Acts 2:15 resists strongly the accusation of drunkenness, and Paul in Eph 5:18 (note) contrasts orgiastic enthusiasm with the infilling of the Spirit that comes to expression in praise, thanksgiving, and love (vv. 19ff.). (Kittel, G., Friedrich, G., & Bromiley, G. W.  Theological Dictionary of the New Testament. Eerdmans)

William Newell notes that...

And the next things of the text follow these, as they have always followed them: Not in chamberings and wantonness- The word translated "chamberings" occurs three other times: Lu 11:7, Ro 9:10-note, Heb 13:4-note. Its being in the plural number here, and associated with the word generally rendered "lasciviousness, " suggests its horrid meaning. Schaff and Riddle well say: "Various forms of secret vice are here indicated by the plural. These sins are closely connected with the preceding (revellings and drunkennesses), often caused by them. The word translated 'wantonness' points to an abandoned sensuality." David said: "The floods of ungodliness (Heb. Belial) made me afraid" (Ps 18:4). So earth's steadily increasing tide of Noah's-day wickedness would terrify us, did we not know that the Lord is coming, to deliver His saints and to judge this very wickedness! (Romans: Verse by Verse)

NOT IN SEXUAL PROMISCUITY and SENSUALITY: me koitais kai aselgeiais: (1Cor 6:9,10; Gal 5:19; Eph 5:3, 4, 5; Col 3:5; 1Thes 4:3, 4, 5; 2Pe 2:14,18, 19, 20; Jude 1:23)

These two sins, sexual promiscuity and sensuality, are closely associated.

Sexual promiscuity (2845) (koite) which literally refers to a place for lying down and rest and thus refers to a bed or bedroom. Koite was used also of the den of an animal or the nest of a bird as well as of a box or basket.

In certain contexts it was used to refer to the marriage bed and conveyed the same idea of our English phrase "going to bed" does today. Koite is also described illicit sexual promiscuity, as in this present verse.

Barclay writes that koite...

literally means a bed and has in it the meaning of the desire for the forbidden bed. This was the typical heathen sin. The word brings to mind the man who sets no value on fidelity and who takes his pleasure when and where he will. (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press)

Luke uses koite literally writing...

and from inside he shall answer and say, 'Do not bother me; the door has already been shut and my children and I are in bed; I cannot get up and give you anything.' (Luke 11:7)

Koite is used of the honored marriage bed, the writer of Hebrews exhorting the readers to...

"Let marriage be held in honor among all, and let the marriage bed (koite) be undefiled; for fornicators and adulterers God will judge." Heb 13:4

Earlier Paul used koite to describe legitimate conception...

And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac Romans 9:10 (Comment: Here koite occurs in the expression koiten echousa, (literally = bed having) and is a euphemism for coitus, and, by expansion, conception and pregnancy.)

Koite is found 4 times in the NAS (Lk 11:7; Ro 9:10, Ro 13:13; Heb 13:4) and is translated bed, 2; conceived, 1; sexual promiscuity, 1.

Koite is found some 81 times in the Septuagint - LXX (Ge 49:4; Ex 10:23; 21:18; Lev 15:4, 5, 16, 17, 21, 23, 24, 26, 32; 18:20, 22, 23; 19:20; 20:13; 22:4; Nu 5:13, 20; 31:17-18, 35; Judges 21:11,12; 2Sa 4:5, 11; 11:2, 13; 13:5; 17:28; 1 Ki 1:47; 1 Chr 5:1; Est 4:17; Job 7:13; 33:15, 19; 36:28; 37:8; 38:40; Ps 4:4; 36:4; 41:3; 149:5; Pr 7:17; Song 3:1; Isaiah 11:8; 17:2; 56:10; 57:7; Jer 10:22; 50:6; Ezek 23:17; Dan 2:28, 29; 4:5, 8, 10, 13; 7:1, 2; Hos 7:14; Mic 2:1, 12)

Sensuality (766) (aselgeia from aselges = licentious <> a = negates next word + selges = continent) originally referred to any excess or lack of restraint but came to convey the idea of shameless excess and the absence of restraint, especially with sexual excess. Thus like koite, aselgeia was used almost exclusively of especially lewd sexual immorality, of uninhibited and unabashed lasciviousness. It refers to the kind of sexual debauchery and abandonment that characterizes much of modern society and that is often flaunted almost as a badge of distinction! Aselgeia refers to uninhibited sexual indulgence without shame and without concern for what others think or how they may be affected (or infected).

The Greeks defined aselgeia as “a disposition of soul that resents all discipline,” as “a spirit that acknowledges no restraints, dares whatsoever its caprice and wanton insolence may suggest.”

Aselgeia is used 10 times in the NAS (not found in Septuagint - LXX) (Mark 7:21; Ro 13:13-note; 2Cor 12:21; Gal 5:19-note; Eph 4:19-note; 1Pet 4:3-note; 2Pet 2:2-note, 2Pe 2:7-note, 2Pe 2:18-note; Jude 1:4) and is translated: licentiousness, 1; sensual, 1; sensuality, 8. The KJV translates it: filthy, 1; lasciviousness, 6; wantonness, 2 (KJV only has 9 uses).

MacArthur writes that...

Aselgeia (sensuality) refers to total licentiousness, the absence of all moral restraint, especially in the area of sexual sins. One commentator says the term relates to “a disposition of the soul incapable of bearing the pain of discipline.” The idea is that of unbridled self–indulgence and undisciplined obscenity... All people initially recognize at least some standard of right and wrong and have a certain sense of shame when they act against that standard. Consequently, they usually try to hide their wrongdoing. They may continually fall back into it but still recognize it as wrong, as something they should not be doing; and conscience will not let them remain comfortable. But as they continue to overrule conscience and train themselves to do evil and to ignore guilt, they eventually reject those standards and determine to live solely by their own desires, thereby revealing an already seared conscience. Having rejected all divine guidelines and protection, they become depraved in mind and give themselves over to sensuality. Such a person cares nothing about what other people think—not to mention about what God thinks—but only about what gratifies the cravings of his own warped mind.  (MacArthur, J: Ephesians. Chicago: Moody Press)

Barclay writes that aselgeia...

"does not solely mean sexual uncleanness; it is sheer wanton insolence. As Basil defined it, “It is that attitude of the soul which has never borne and never will bear the pain of discipline.” It is the insolence that knows no restraint, that has no sense of the decencies of things, that will dare anything that wanton caprice demands, that is careless of public opinion and its own good name so long as it gets what it wants...It has been defined as “readiness for any pleasure.”...The great characteristic of aselgeia is this—the bad man usually tries to hide his sin (they have enough respect for common decency not to wish to be found out); but the man who has aselgeia in his soul does not care how much he shocks public opinion so long as he can gratify his desires...the man who is guilty of aselgeia is that he is lost to decency and to shame... he does not care who sees his sin. It is not that he arrogantly and proudly flaunts it; it is simply that he can publicly do the most shameless things, because he has ceased to care for decency at all...Sin can get such a grip of a man that he is lost to decency and shame. He is like a drug taker who first takes the drug in secret, but comes to a stage when he openly pleads for the drug on which he has become dependent. A man can become such a slave of liquor that he does not care who sees him drunk. A man can let his sexual desires so master him that he does not care who sees him satisfy them...It has been defined as “readiness for any pleasure.”...Jezebel was the classic instance of aselgeia when she built a heathen shrine in Jerusalem the Holy City. Josephus ascribed it to Jezebel when she built a temple to Baal in Jerusalem. The idea is that of a man who is so far gone in desire that he has ceased to care what people say or think... Aselgeia is the insolently selfish spirit, which is lost to honour, and which will take what it wants, where it wants, in shameless disregard of God and man. (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press)

NOT IN STRIFE & JEALOUSY: me eridi kai zelo: (Gal 5:15, Gal 5:21-note, Gal 5:26-note; Phil 2:3-note; James 3:14, 15, 16; 4:5; 1Pe 2:1-note,1Pe 2:2-note)

Strife and jealously - These are closely associated iniquities (1Co 3:3, 2Co 12:20, Gal 5:20-note, Phil 1:15-note, 1Ti 6:4), since the former is often the result of the latter.

Strife (2054) (eris) is translated as strife, persistent contention, bickering, petty disagreement, wrangling.

Strife (eris) conveys the picture of a bitter sometimes violent conflict or dissension & emphasizes a struggle for superiority. Strife is characterized by self-indulgence and egoism. It has no place even for simple tolerance, much less for humility or love.

Contention applies to competition that shows itself in quarreling, disputing, or controversy & thus is manifest by an often perverse and wearisome tendency to quarrels and disputes. It reflects a spirit of antagonistic competitiveness that fights to have its own way, regardless of cost to itself or of harm to others. It is produced by a deep desire to prevail over others, to gain the highest prestige, prominence, and recognition possible. Wrangle  means to dispute angrily or peevishly & so to engage in argument or controversy. 

Here are the 12 uses of eris in the NT - Ro 1:29-note; Ro 13:13-note; 1Co. 1:11; 3:3; 2Co. 12:20; Gal 5:20; Php 1:15-note; 1Ti 6:4; Titus 3:9-note

Jealousy (2205) (zelos from zeo = to be hot, to boil, figuratively to be "fervent" in spirit <> English zeal and zealous).  Zelos is most often used in an evil or negative sense, and with the latter context signifies envy, jealousy or anger. 

Zelos  pictures a particularly strong feeling of resentment and jealousy against someone.

Here are all 16 NT uses (hold pointer over popup) of zelos - Jn 2:17; Acts 5:17; 13:45; Ro 10:2-note; Ro 13:13; 1Co. 3:3; 2Co. 7:7, 11; 9:2; 11:2; 12:20; Gal 5:20-note; Phil 3:6-note; Heb. 10:27-note; James 3:14, 16

Here are the 40 uses of zelos in the non-apocryphal Lxx (Num. 25:11; Deut. 29:20; 2Ki. 19:31; Job 5:2; Ps 69:9; 79:5; 119:139; Pr. 6:34; 27:4; Eccl. 4:4; 9:6; Song 8:6; Isaiah 9:7; 11:13; 26:11; Isaiah 37:32; 42:13; 63:15; Ezek. 5:13; 16:38, 42; Ezek 23:25; 36:6; 38:19; Zeph 1:18; 3:8; Zech 1:14; 8:2)

According to Aristotle, zelos grieves, not because another has the good, but that he himself does not have it and seeks to supply the deficiency in himself. However, zelos may degenerate into a jealousy which makes war upon the good it sees in another, thus troubling that good and diminishing it. This is why we find zelos joined together with eris (2054),  strife or contention (Ro 13:13; 2 Cor 12:20; Gal 5:20). James twice connects "jealousy" with "selfish ambition" (James 3:14, 16).

Earlier in Romans, Paul spoke of certain unsaved Jews who had an untaught and misdirected "zeal for God" (Ro 10:2-note).

MacArthur notes

Strife and jealousy were the two specific fleshly sins that caused the deep, partisan divisions in the church at Corinth (1Cor 3:3). And, except for koiteµ, all of the sins mentioned in Ro 13:13 are specifically listed among the "deeds of the flesh" mentioned by Paul in Gal 5:19-note, Gal 5:20-note, Gal 5:21-note. And the basic evil connoted by koite is covered in that list by "immorality" and "impurity" (Gal 5:19).

These verses in Romans are famous because they are the instrument God used in the conversion of Augustine, (Aurelius Augustinus, 354 - 430), who was living the profligate lifestyle Paul outlines in Ro 13:13.

In Augustine's  Confessions, he  described himself as a serious sinner. From age 17 he had indulged in sexual immorality. And although raised in a Christian home, he had rejected Christianity by age 19. For 9 years he taught Manichaeism, a religious syncretistic dualism (originating from Persia in the 3rd century) that believed the ridiculous notion that ascetic practices could release the spirit from matter. In 383, at age 29, Augustine moved to Milan to open a school of rhetoric, where he fell under the influence of Ambrose, whose sermons removed his intellectual objections to Christianity.

By 386 all that remained was Augustine's sexual addiction. “Make me chaste,” he would pray, “but not yet.” (clearly he was making provision for the lusts of his flesh). The “yet” came after a visitor told Augustine and his friend, Alypius, how two men had experienced dramatic conversions by reading the Life of Anthony. The story threw Augustine into turmoil. As he testified in his Confessions, he grieved and sought to break immediately with his besetting sin. Augustine wrote

Because solitude seemed more appropriate for weeping, I stole away from Alypius. He was astonished to see me choked up, so he remained where we had been sitting. I flung myself down under a fig tree and released my tears. Streams gushed from my eyes, an acceptable sacrifice to you, my God. And I poured out my heart to you, saying, “How long? How long? Why not put an end to my uncleanness right now?” Then I heard the voice of a boy or girl coming from a house nearby, chanting repeatedly.

"Take up and read! Take up and read!"

(Tolle et lege. Tolle et lege)

I knew such words were not part of any children's game, nor had I ever heard anything like it. So I interpreted it as a command from heaven to open the book and read the first chapter I should come upon. For I had heard about Anthony who was converted by hearing a gospel reading and taking it as a personal admonition. So I quickly returned to the place where Alypius was sitting and picked up the book of Paul's letters. I opened it and read silently the first paragraph that my eyes fell upon:

Not in orgies or drunkenness, not in promiscuity and licentiousness, not in rivalry and jealousy. But put on the Lord Jesus Christ, and make no provision for the desires of the flesh (Ro 13:13,14).

I did not need to read any further. Instantly as the sentence ended, all my gloomy doubt vanished, dispelled by a saving light infused into my heart.

And so it seems the famous Augustine was born from above as he read these verses from Romans. He went on to write the following words to the Lover of his soul...

Too late have I loved You, O Beauty so ancient & so new,

Too late have I loved You!  You were with me, but I was not with You.

You cried out & pierced my deafness. You enlightened my blindness.

I tasted You & I am hungry for You.

You touched me, & I am afire with longing for Your embrace - AUGUSTINE

BUT PUT ON THE LORD JESUS CHRIST: all endusasthe (2PAMM) ton kurion iesoun christon: (Gal 3:27; Eph 4:24-note; Col 3:10-note; Col 3:11-note; Col 3:12-note)

But put on the Lord Jesus Christ as a man puts on a garment, and stop living a life in which your first thought is to gratify the desires of Christless human nature.  (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press)

Put on the Lord Jesus Christ, and don’t let any thought in your head that would lead to a sinful desire—not just to the gratification of the sinful desire, but even the desire itself. (John Piper's paraphrase)

"THE CLOTHES MAKE THE MAN"

This is what the world says, but in this verse Paul has a similar thought in the spiritual realm. The Greek picture is to take upon one's self the interests of Christ, entering into His views, being wholly on His side, imitating Him (enabled by His Spirit) in thoughts, words and deeds. This is not possible naturally, but only supernaturally.

But (235) (alla) is an adversative conjunction indicating contrast, difference, or limitation but, however, yet, nevertheless, at least. Paul now introduces the contrary position every believer should assume in order to facilitate a walk worthy of the calling to which we have each been called (eg, "ambassadors of Christ" whom the lost world is watching).

The Lord Jesus Christ --

William Newell notes that...

The full title of our Lord Jesus Christ awakes, almost startles us, here: Jesus is His personal name (Mt 1:21); as Christ, the anointed One, He does His saving work; as Lord, He is over all things. The full title was announced by Peter at Pentecost: "God hath made Him both Lord and Christ, this Jesus whom ye crucified." (Acts 2:36) All true believers have put on Christ (Gal 3:27) for He is their life (Col 3:4-note); and the Corinthians were told that-Jesus Christ was in them (2Co 13:5). It is striking that the first use of our Lord's full title is by Peter in Acts 11:17, in connection with the gift of the Holy Spirit in the upper room: "The gift God gave unto us, when we believed on the Lord Jesus Christ." They had before believed on Jesus, as the Jewish Messiah, the Christ, the Son of God: but evidently when He had ascended into glory, God led them to a surrendering of earthly hopes, and an appropriating of their Lord, in His now exalted and glorified character, as the Lord Jesus Christ, in a phase of faith never know before. It is this Christ Paul commands us to put on-the Lord Jesus Christ! Not as our righteousness are we to "put Him on": for He is Himself the righteousness of all believers. But it is as to our walk and warfare that we put Him on. We are to be panoplied with Christ! (Romans: Verse by Verse)

Put on (1746) (enduo from en = in + dúo = to sink, go in or under, to put on) (Click for an in depth word study of enduo) means to put on as a garment or to cause to get into a garment. Clearly Paul's use is figurative and signifies not that which is merely external but a habitual association and identification with Christ. Enduo means more than just “put on the character of the Lord Jesus Christ”. The New English Bible conveys the idea rendering this verse...

“Let Christ Jesus Himself be the armor that you wear” (NEB).

John Wesley writes that in this phrase "put on the Lord Jesus Christ"

is contained the whole of our salvation. It is a strong and beautiful expression for the most intimate union with Him, and being clothed with all the graces which were in Him. 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. (Wesley, John: Wesley's Notes)

To be sure, there is a sense in which this takes place in our spiritual baptism into Christ, when we are first identified with Him and are in Him (Gal 3:27; cp Ro 6:3-note). But in another sense it is the daily task of believers who are progressively being sanctified by the Spirit, Who empowers us to put off the filthy, dirty flesh clothes and put on the new clothing of Christ Jesus our Lord. (cf. see Eph 4:22-note, Eph 4:23-note; Eph 4:24-note; Col 3:12-note).

Enduo is in the aorist tense, middle voice, imperative mood (aorist imperative). A command in the  aorist tense conveys the sense of "Do it now and do it effectively" and can even indicate a sense of urgency (to not do so leaves us vulnerable to the lusts of the flesh!) The middle voice is reflexive which means the subject initiates the action and participates in the results or effects of that actions. The middle voice can be translated "You yourself put Christ on!" In other words God is not going to force us, but by grace through faith He does give us this provision of which we can and should partake if we are to fight the good fight of faith (cp 1Ti 6:12).

We are to clothe ourselves with Christ. Let this be a complete appropriation of all that He is, which means a total renunciation of all that we are (cp denial of self - Mk 8:34, Lk 9:23, cp Him increasing, us decreasing - Jn 3:30-note) To deny self means refusing to follow any natural inclination, however innocent, that runs contrary to Christ’s path for us. (It is something far deeper than going without sugar in Lent, as some Christians do.) Yet this is the only path to true spiritual life. The Christian life is to be keynoted as a life of surrender.  This paradox of finding life by losing it is open to the test of experience. Mature Christians attest to its validity.

Easy-To-Read Commentary says that putting on Christ...

is more than just following His example; it is the way children grow up to become like their parents. Not only do they follow their example, but they have their genes. When we are in Christ, He enables us to live more and more like Him. (The Easy-to-Read Commentary Series – Romans: Hope of the Nations)

S Lewis Johnson explains that...

The apostle's words, of course, were addressed to those who were already believers, for Christ must be in us before He can be on us. The words, "put ye on," are aorist tense and refer to a definite, positive act. And the name used of our Lord here suggests various aspects of His person and work. He is the Lord and all the faculties belong to Him, and He is Jesus, the saver and sanctifier and preserver from sin, and He is Christ, the Messiah, the prophet who teaches, the priest who has offered the offering by which we enter the veil of divine communion, and the king under whose sway is everything. The clothes of the works of darkness are to be put off, and the clothes of the Lord Himself are to be put on, and these are the clothes that really do make the man. The details are spelled out in Colossians 3:12, 13, 14, 15, 16, 17 (see notes Colossians 3:12; 3:13; 3:14; 3:15; 3:16; 3:17). The negative action concludes the chapter. The tense of the verb here is instructive. It is a present middle, and it refers to continual action of not stirring up the remainders of the flesh that abide in all believers (cf. Ro 7:1-Ro 8:39).

To be clothed with Christ conveys the thought that when others look at us (our words, actions, deeds), they see Christ in us the hope of glory (Col 1:27b-note) rather than us. Below are thoughts from a variety of sources on what it means to "put on" Christ.

Edward Mote phrased it this way in the final stanza of his famous hymn, "The Solid Rock "

When He shall come with trumpet sound,
Oh, may I then in Him be found;
Dressed in His righteousness alone,
Faultless to stand before the throne.

F B Meyer in Our Daily Walk in a devotional entitled "Beautiful Garments" writes...

"Awake, awake; put on thy strength; put on thy beautiful garments."-- Isaiah 52:1.

"It is high time to awake out of sleep: let us cast off the works of darkness; let us put on the armour of light."-- Ro 13:11, 12.

PUT ON strength. We have not to purchase it, or generate it by prayers and resolutions, but simply to put it on. As we awake in the early morning hour, and have to pass out into the arena of life, which has so often witnessed failure and defeat, let us put on the strength and might of the living Christ. He waits to strengthen us with all power , according to the riches of His glory (Eph 3:16-note). Do not simply pray to be kept and helped, but put on the whole armour of God.

"The Lord is the strength of my life, of whom shall I be afraid?" (Ps 27:1-Spurgeon's note)

Put on beautiful garments. The emblem of the life of the Christian soul is that of the bridegroom or the bride (Rev 19:7-note) decked with jewels; or a garden filled with beautiful flowers (Isaiah 61:10,11). We are not only to do right things, but we must do them beautifully; not only to speak the truth, but to speak it in love (Eph 4:15-note); not only to give to those who need our help, but to do it graciously and joyously. We must cultivate the bloom of the soul, which is made up of compassion, kindness, humility, meekness, generosity (see Col 3:12-note). The beauty of the Lord our God must be upon us.

We cannot weave these beautiful robes, or fashion them out of our own nature, but they are all prepared for us in Christ, who is "made unto us Wisdom, and Righteousness, Sanctification, and Redemption." (1Cor 1:30) Let us wake up out of sleep (Eph 5:12-note), put off the works of darkness (Ro 13:13), and put on the Lord Jesus Christ, Who is the armour of Light. (Ro 13:14)

PRAYER - Lord of Power and Love! I come, trusting in Thine almighty strength, and Thine infinite goodness, to beg from Thee what is wanting in myself; even that grace which shall help me such to be, and such to do, as Thou wouldst have me. I will trust Thee, in Whom is everlasting strength. Be Thou my Helper, to carry me on beyond my own strength, and to make all that I think, and speak, and do, acceptable in Thy sight, through Jesus Christ. AMEN.

Calvin says of the metaphor of to "put on":

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... To put on Christ means our being surrounded and protected in every part by the virtue of His Spirit, and thus rendered fit for the performance of every duty of holiness. For the image of God, which is the only ornament of the soul, is thus renewed in us.

F L Godet writes that...

To lay aside what belongs to the night of worldly life, is only the first part of the preparation to which we are called by the rising of the great day. Our concern must be, besides, to put on the dispositions which are in keeping with so holy and brilliant a light.

What is this new equipment which we must haste to substitute for the old? Paul indicates it in the expression: to put on Jesus Christ. He certainly speaks of Christ here not as our righteousness, but as our sanctification, 1Cor 1:30. The toilet of the believer, if one may venture so to speak, in view of the approaching salvation, consists solely in putting on Christ, in appropriating by habitual communion with Him all His sentiments and all His manner of acting. He thus becomes for His redeemed ones Himself the robe for the marriage-feast. The Christian will be unable to stand before Him except in so far as he is “found in Him” (Php 3:9-note).  (Commentary on St. Paul's Epistle to the Romans. Page 450)

Adam Clarke has these interesting insights:

The ancient Jews frequently use the phrase putting on the Shekinah (see Shekinah glory cloud), 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.

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 endeavored as closely as possible to imitate him in their spirit, words, and actions." (cf 1Cor 4:16, 11:1, 1Th 1:6-note, He 6:12-note)

 Some More Thoughts About What It Means To...

Put on Christ

As alluded to above, putting on Christ is similar to the command to be continually filled with the Spirit (of Christ) (Eph 5:18-note), walking in His Spirit (Gal 5:16-note; Gal 5:17-note), led by His Spirit (Gal 5:18-note see Ro 8:14-note). Do it every time the Spirit shows (see Ro 8:13-note, Col 3:5-note) you that are tempted to begin to ''put on'' the world's filthy garments...beginning to make provision for the deceitful lusts of your flesh which cry out "go ahead...you'll enjoy it...no one will get hurt...you can always confess it".

You need to act in obedience to the Spirit's voice & in His power. If it is a thought, you need to take it captive (2Co 10:5-note) and replace it with thoughts that are true and honorable and right, etc (see Phil 4:8-note). If it is the image of a woman you need to pluck out your eye and cut off your hand (figuratively but still clearly conveying the seriousness of this matter) (see Mt 5:28-note;Mt 5:29-note; Mt 5:30-note, cp Job 31:1, Ps 101:3). You need to set your mind on the things above (see Col 3:1-note; Col 3:2-note).

You need to remember that the night is almost over and you will soon see Him face to face at which time you will become like Him (1Jn 2:28, 3:3,2Co 7:1-note) and will also give an accounting to Him to be recompensed by Him (2Co 5:9, 10, see Ro 14:10-note; Ro 14:11-note; Ro 14:12-note, Acts 10:42, Rev 22:12-note,  1Co 4:5, Ga 6:7,8,  Ro 2:5-note; Ro 2:6-note; Ro 2:7- note; Ro 2:8-note; Ro 2:9-note; Ro 2:10-note, cp just recompense - Isa 3:10,11; Jer 17:9,10, 32:19; Ps 62:12, Re 22:12-note;  Mt 16:27  1Pe 1:17-note)

You need to remember that discipline for godliness is profitable for this life and for the life to come (1Ti 4:7-note;1Ti 4:8-note, see 2Pe 1:8-note; 2Pe 1:10-note).

You need to remember that you are not your own but have been bought with a price (His precious blood - 1Peter 1:18-note; 1Pe1:19-note) and for a purpose (to glorify God in your body) (1Cor 6:19, 20, 7:23 cp not your own but you belong to God - Acts 20:28, Titus 2:14-note, Ex 15:16; 19:5,6; Dt 7:6; 14:2; 26:18; 1Pe 2:9-note; Rev 5:9-note).

Hide yourself in the cleft of the Rock...He who takes refuge will be given refuge (Pr 30:5, 6) Compare parallel ideas of the Spirit clothing OT saints for empowerment for service (see Judges 6:34-note cp Jdg 3:10, 13:25, 14:19, 15:14, 1Sa 10:6, 11:6, 16:14, 1Ch 12:18, 2Ch 24:20, Ps 51:11).

Ray Stedman gives this helpful illustration:

When I get up in the morning I put on my clothes, intending them to be part of me all day, to go where I go and do what I do. They cover me and make me presentable to others. That is the purpose of clothes. In the same way, the apostle is saying to us, “Put on Jesus Christ when you get up in the morning. Make him a part of your life that day. Intend that he go with you everywhere you go, and that he act through you in everything you do. Call upon his resources. Live your life IN CHRIST. (see full message Romans 13:8-14 The Night Is Nearly Over)

We must constantly be subject to His Lordship, accepting His moral standards, living in constant fellowship with Him, and depending upon His strength.

Cranfield explains that...

To put on the Lord Jesus Christ means here to embrace again and again, in faith and confidence, in grateful loyalty and obedience, Him to whom we already belong, and (in Chrysostom’s words) ‘never to be forsaken of Him, and His always being seen in us through our holiness, through our gentleness’. It means to follow Him in the way of discipleship and to strive to let our lives be molded according to the pattern of the humility of His earthly life. It means so trusting in Him and relying wholly upon the status of righteousness before God which is ours in Him, that we cannot help but live to please Him. It means being ‘defended on every side by the power of His Spirit, and thus rendered fit to discharge all the duties of holiness’. (Cranfield, C. E. B Exegetical Commentary on the Epistle to the Romans. Vol 1: Ro 1-8.; Volume 2: Romans 9-16)

Hodge writes that put on the Lord Jesus Christ...

means to be in close union with Him, so that He, and not we, may appear (cf Gal 3:27) (Hodge, Charles: Commentary on Romans. Ages Classic Commentaries)

James Denny explains that...

The Christian puts on the Lord Jesus Christ...in baptism (cp Gal 3:27), as the solemn deliberate act in which he identifies himself, by faith, with Christ in His death and resurrection (Ro 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 Ro 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 (Ro 6-8), and it is the essential antagonism of the spirit to the flesh which determines the form of the last words (and make no provision for the flesh in regard to its lusts). (Expositor's Greek Testament)

Albert Barnes

Comp. Galatians 3:27. The word rendered "put ye on" is the same as used in Romans 13:12, and is commonly employed in references to clothing or apparel. The phrase to put on a person, which seems a harsh expression in our language, was one not unfrequently 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 instructers, 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. Hebrews 4:15; 7:26; 1 Peter 2:22; Isaiah 53:9; 1 John 3:5.

Guzik

Putting on Christ is a strong and vivid metaphor. It means more than put on the character of the Lord Jesus Christ, signifying rather Let Jesus Christ Himself be the armor that you wear." (Morris) Yet, we are still called to make no provision for the flesh. We have a work to do in walking properly, as in the day - it isn't as if Jesus does it for us as we sit back; instead, He does it through us as we willingly and actively partner with Him.

John Piper

Clothe yourselves with Christ. Arm yourselves with Christ. Never be without the covering of Christ. Let your friendship with Christ be as close as the shirt you wear. That is what I said last week was the key to loving and fulfilling the law. And that is the same final answer this week: Receiving Christ daily and fully is the key to love.

Robert Haldane explains it this way...

Having given a specimen of the things that are unbecoming the Christian who walks in the day, the Apostle now shows, summarily, what the conduct is which he enjoins on us to exemplify. Believers were in themselves wretched, and miserable, and poor, and blind, and naked; like Joshua, clothed with filthy garments; but when they come to Christ, He says, “Take away the filthy garments from him: behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.” They are then clothed with the garments of salvation, and covered with the robe of righteousness, Isaiah 61:10; and being thus justified, those whom the Apostle addressed had put on Christ. But here it is their progress in sanctification he has in view. In the twelfth verse he had exhorted them to put on the armor of light; now he is enjoining the duty of perfect conformity to His holy image, bringing into captivity every thought to the obedience of Christ; who gave us an example that we should follow His steps, who did no sin, neither was guile found in His mouth. Thus we are to cleave to Him with purpose of heart, and, as the Apostle elsewhere exhorts, that as we have received Christ Jesus the Lord, so we should walk in Him. (Romans 13 Commentary )

Warren Wiersbe describes what it means to put on the Lord Jesus this way:

To "put on" the Lord Jesus Christ means to become more like Him, to receive by faith all that He is for our daily living. We grow on the basis of the food we eat. This is why God warns us not to make provisions for the flesh. If we feed the flesh, we will fail; but if we feed the inner man the nourishing things of the Spirit, we will succeed. In other words, a Christian citizen ought to be the best citizen. Christians may not always agree on politics or parties, but they can all agree on their attitude toward human government. (Wiersbe, W: Bible Exposition Commentary. 1989. Victor)

New Bible Commentary describes putting on the Lord Jesus this way:

we are to surround ourselves with the Lord Jesus Christ in such a way that all we do is done through Him and for Him, and we are not even to give thought to any of those sinful desires that stem from this fallen & sinful world. (New Bible Commentary. IVP)

W E Vine writes that putting on the Lord Jesus Christ...

is contrasted with the conduct described in the preceding verse; it also recalls Ro 13:12. The believer is so to apprehend the true meaning of the union with Christ into which he entered when he put on Christ (Gal. 3:27, cf. Ro 6:3-note), that Christ becomes the element in which he lives, the moral raiment which displays His character. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson )

The KJV Bible Commentary writes that...

Paul urges his Christian converts to put on Christian virtues in the same manner that they would put on their clothes (Col 3:12-ntoe). When they had put on the new man (Eph 4:24-note) they had in fact been baptized into Christ and had put on Christ (Gal 3:27). Putting on Christ means to allow Him to envelop us so that when others view us they see His righteousness. He therefore not only lives in us and through us, but on us as well. When that is the case, we need not take thought of satisfying our bodily lusts or carnal desires, but our prime concern will be to live in honor to the Lord. When Christ is on us and in us, we will not feed our fleshly desires but will feed a soul striving to be more like Him, and much more so realizing our subjection to the timetable of God. (Dobson, E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible Commentary: Nelson)

Hendriksen notes that...

Paul is, as it were, saying, “Having laid aside the garment of sin, now deck yourselves more and more with the robe of Christ’s righteousness, so that whenever Satan reminds you of your sinfulness, you immediately remind him and yourselves of your new standing with God.

“Become more and more spiritually united with Christ, so that he will be the Light of your light, the Life of your life, the Joy of your joy, and the Strength of your strength.”

The person who, by virtue of the enabling power of the Holy Spirit, does this is able to sing

Jesus is all the world to me.…—Will L. Thompson

Such a person must make no provision for the satisfaction of the urges of his sinful human nature. To be sure, there will be these temptations, for the believer remains a sinner even when he becomes a saint (see notes Romans 7:14ff). But if he is truly a child of God he must and will learn more and more to control and subdue these enticements in the realm of Pleasure (inordinate craving for the satisfaction of physical appetites), Power (lust to shine and be dominant), and Possessions (uncontrolled yearning for material possessions and for the prestige that accompanies them). With Christ as his Sovereign Lord, the victory is assured! (Hendriksen, W., & Kistemaker, S. J. New Testament Commentary Set, 12 Volumes. Grand Rapids: Baker Book House)

College Press NIV Commentary says

Paul exhorts Christians to "put on Christ," implying a reference to something not yet completed. Thus it is generally agreed that he must be using this metaphor in a sense different from Gal 3:27, i.e., that here he is talking about sanctification rather than justification, which is what we would expect in this context. Thus "putting on Christ" is here equivalent to being transformed by the renewing of our minds (see Romans 12:2-note). It is the same as putting on "the new self," which is the process of the recreation of the image of God within us (Eph 4:24;-note; see Colossians 3:10-note). Thus to clothe ourselves with Christ in this sense means to gird ourselves outwardly and inwardly with the same holy character exhibited by the sinless Christ during his earthly sojourn. As Lard says, "Let your whole exterior life, as seen by the world, be but a reproduction of the temper and conduct of Christ" (Cottrell, Jack: Romans - College Press NIV Commentary)

Believer's Bible Commentary says putting on the Lord Jesus:

means that we should adopt His whole lifestyle, live as He lived, accept Him as our Guide and Example. (MacDonald, W., & Farstad, A. Believer's Bible Commentary: Old and New Testaments. Nashville: Thomas Nelson)

Lawrence Richards says

We’re to slip into Jesus, and wear Him everywhere we go. We’re to look like Him. Walk like Him. Talk like Him. Act like Him. In fact, we’re to be Jesus to others. What a challenge. To wear Jesus so well that no one will notice the difference. To be in Him. And to let Him be fully in me.  (Richards, L O: Expository Dictionary of Bible Words: Regency)

John Murray comments that...

To put on Christ is to be identified with Him not only in His death but also in His resurrection. It is to be united to Him in the likeness of His resurrection life (cp Php 3:10-note). The full title "the Lord Jesus Christ" underlines the inclusiveness involved in the exhortation. Nothing less than the complete negation of vice and the perfection of purity and virtue exemplified in Christ make up the habitude required of a believer. When we think of Christ as holy, harmless, undefiled, and separate from sinners (He 7:26), we see the total contrast between the vices described in Ro 13:13 and the pattern of Ro 13:14. The negative is as exclusive as the positive is inclusive. We are not to make any provision for the fulfilment of the lusts of the flesh. The flesh is not to be equated with the body but includes all sinful propensities (cf. Ro 7:5-note; Ro 8:5, 6, 7, 8-note; Gal 5:19, 20-note, Gal 5:21-note; Gal 6:8; Ep 2:3-note). (The Epistle to the Romans – Volume II. Eerdmans Pub. 1965)

ESV Study Bible...

The metaphor of putting on clothing implies not just imitating Christ’s character but also living in close personal fellowship with him. Even though believers have new life, they still must constantly renounce the flesh and refuse to gratify its desires.

Matthew Henry:

Put on Christ, this includes all. Put on the righteousness of Christ for justification; be found in Him (Php 3:9-note) as a man is found in his clothes; put on the priestly garments of the elder brother, that in them you may obtain the blessing. Put on the spirit and grace of Christ for sanctification; put on the new man (Eph 4:24-note); get the habit of grace confirmed, the acts of it quickened.’’

Jesus Christ is the best clothing for Christians to adorn themselves with, to arm themselves with; it is decent, distinguishing, dignifying, and defending. Without Christ, we are naked, deformed; all other things are filthy rages, fig-leaves, a sorry shelter. God has provided us coats of skins—large, strong, warm, and durable. By baptism we have in profession put on Christ, Gal. 3:27. Let us do it in truth and sincerity. Put Him on as Lord to rule you, as Jesus to save you, and in both as Christ, anointed and appointed by the Father to this ruling saving work.

KJV Commentary:

Paul urges his Christian converts to put on Christian virtues in the same manner that they would put on their clothes (Col 3:12-note). When they had "put on the new man" (Eph 4:24;-note) they had in fact been baptized into Christ and had "put on Christ" (Gal 3:27). Putting on Christ means to allow Him to envelop us so that when others view us they see His righteousness. He therefore not only lives in us and through us, but on us as well. When that is the case, we need not take thought of satisfying our bodily lusts or carnal desires, but our prime concern will be to live in honor to the Lord. When Christ is on us and in us, we will not feed our fleshly desires but will feed a soul striving to be more like Him, and much more so realizing our subjection to the timetable of God. (Dobson, E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible Commentary: Nelson)

Adam Clarke: (To Put on Christ is to) 

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."

John Calvin:

"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."

Beet says: (Put on Christ)

as men put on clothing, which, though distinct from them, yet when put on becomes almost a part of them. Paul bids us enter into union with Christ so close that He will become the close environment in which we live and move. Since union with Christ enables us to do God’s work even in face of enemies, to put on Christ is (see Romans 13:12-note) to put on the weapons of the light.

Evangelical Commentary:

"Suitable as attire and deportment for the Christian in this inaugurated day are the armor of light (v. 12), which reflects Christ who is "the light of the world" and "the light of life" (Jn 8:12; cf. Mt 5:14-note, Mt 5:15-note, Mt 5:16-note; for the image of armor cf. 2Cor 6:7; 10:4-note; Eph 6:11-note, Eph 6:13-note; 1Thes 5:8-note); decent behavior (v13)—behaving honorably by living a Christ-like life (compare the positive meaning here of schema with the negative in (see Ro 12:2-note) of being "schematized" to the age); clothing "yourselves with the Lord Jesus Christ" (v14). Believers have already clothed themselves with Christ by being baptized into him (Gal 3:27,  Ro 6:1; 6:2; 6:3; 6:4; 6:5; 6:6; see notes Ro 6:1; 6:2; 6:3; 6:4; 6:5; 6:6; see Col 2:12-note), which signals their new essence in Christ; but they must express this in practice (existentially) as they stand into each new moment of decision. Thus Paul commands them not to follow the uncovenanted practices of "orgies, drunkenness, sexual immorality, debauchery, dissension, jealousy," which are destructively centered on the rebellious self. Christians must choose not to follow the urgings of their old sinful nature or essence that is doomed, but to follow Christ who has given them a new nature of hope. In so doing the transformed mind proves the will of God (see note Romans 12:2)." (Evangelical Commentary on the Bible Baker)

Robert Haldane quoting Archbishop Leighton...

These words are as an alarm, or morning watch-bell, of singular use, not only awakening a Christian to his day work, but withal minding him what he is. The former verses, Ro 13:11-note, Ro 13:12-note, tell us it is time to rise, and call us to put on our clothes, and, being soldiers, our arms. Verse 13th directeth our behavior and employment throughout the day. The last verse doth shortly and clearly fold up both together.

'All the days of sinful nature are dark night, in which there is no right discerning of spiritual things: Some light there is of reason to direct natural and civil actions, but no daylight till the sun arise. 'Tis night still, for all the stars, and the moon to help them: Notwithstanding natural speculation that are more remote, and all prudence and policy for affairs, that come somewhat nearer to actions, yet we are still in the night; and men sleep on in it, and their heads are still full of new dreams that keep them sleeping. They are constantly drunk with cares or desires of sense, and so their sleep continues. Now sleep is brother of death, and so by it not unfitly is the same state resembled.

'It is time to awake, salvation is nearer than when ye believed. The bright day you look for is posting forward; it is nearer than when you began to believe: the night is far spent, the gross darkness is already past, some daylight it is, and is every moment growing, and the perfect full morning light of it is very near. O blessed Gospel revealing God in Christ, and calling up sinners to communion with him, dispelling that black night of ignorance and accursed darkness that otherwise had never ended, but passed on to a night of eternal misery.

'Put on the Lord Jesus — Here we have the proper beauty and ornament of Christians. Him we put on by faith and are clothed with Him as our righteousness. We come unto our Father, in our Elder Brother's perfumed garment, and so obtain the blessing, which He, in a manner, was stripped of, and did undergo the curse, and was made a curse for our sakes. So the Apostle speaks of Him. We put Him on as the Lord our righteousness, and are made the righteousness of God in Him. This investiture is first, when our persons are made acceptable, and we come into court. But there is another putting of Him on, in the conformity of holiness, which always accompanies the former, and that is it which is here meant. And this I declare unto you, that whosoever does not thus put Him on, shall find themselves deceived in the other, if they imagine it belongs to them. (Romans 13 Commentary)

Bishop Moule beautifully says:

"Put on, clothe, and arm yourselves with the Lord Jesus Christ, Himself, the living Sum and true Meaning of all that can arm the soul. It is by living our life in the flesh by faith in the Son of God (see Galatians 2:20-note), that is, to say, in effect, by personally making use of the crucified and living Savior, Lord, Deliverer, our Peace and Power, amidst all the dark hosts of evil can do against us.

Full in the face of the realities of sin—of Roman sin, in Nero’s day—St. Paul has written down across them all, this spell, this Name: ‘Put ye on the Lord Jesus Christ.’ Take first a steady look, he seems to say, at your sore need, in the light of God; but then at once look off, look here. Take your iniquities at the worst; this can subdue them. Take your surroundings at the worst, —this can emancipate you from their power (John 8:31,32,35, 36). It is the ‘Lord Jesus Christ’ and the ‘putting on’ of Him. We can ‘put Him on’ as Lord, surrendering ourselves to His absolute, while most benignant, sovereignty and will, —deep secret of repose. (Mt 11:28, 29, 30, Acts 3:19) We can put Him on as ‘Jesus, ‘clasping the truth that He, our human Brother, yet Divine, saves His people from their sins. We can put Him on as ‘Christ’ our Head, anointed without measure by the eternal Spirit, and still sending of that same Spirit into His happy members, —so that we are indeed one with Him and receive into our whole being the resources of His life."

Marcus Dods in "Christ and Man" writes...

If, then, it is possible to assume a character different from our present or original character, how can we do so? How can we put on the Lord Jesus Christ? For experience tells us that mere imitation of Christ does not come to much. It must be an imitation rooted in conviction and prompted by love and hope.

The grand peculiarity of Christ is that He demands our personal allegiance. He does not throw out doctrine and let who will receive it; He does not utter His views of things and leave them to work in men's minds. He forms a society, He calls men to Himself, and invites their trust, their love, their service. And experience tells us that until we give Him this, we give Him too little; too little for our purposes as well as for His.

We all need to put on Christ: our own character is not sufficient; the character of Christ is sufficient. Going into the world with our natural character uncorrected, we are unjust to God, to our fellows, and to ourselves. For a better thing is possible to us. What doth it profit a man though he gain the whole world and lose his own soul? And how do you lose your own soul?—by making no effort to cleanse it. You lose your life by spending it on ends which prevent you from attaining the highest end. Other things you can afford to neglect: but be sure you are really gaining in likeness to Christ. That is the real prize of life. You do not know how much you miss by neglecting to cultivate some one grace; you do not know what new views of life you would have, what new strength for doing good, what new attachment to Christ, if only you set yourself resolutely to conform in every particular to the character of Christ (Ed Note: He is not calling for legalistic obedience but love motivated [Jn 14:15, 21, 23, 24, 2Co 5:14, Gal 5:6, 1Jn 4:19, 20, 5:2, 3] Spirit enabled obedience). Not without self-control (cp Gal 5:23-note) and self-knowledge, not without pain, not without striving (cp He 12:4-note) and sacrifice, can we make that character our own; but that character satisfies all the requirements of God and human life, and to be without it is to miss the chief end of our being.

Charles Simeon writes that...

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 (Heb 12:1KJV-note). 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 (cp 1Pe 2:11-note, 1Th 5:22-note, 1Th 4:3-note, 2Ti 2:19-note). When the priests went into the tabernacle of the congregation to minister before the Lord, they were to “drink no wine nor strong drink,” (Lev 10:8, 9, 10) lest they should be in any respect unfitted for the holy service in which they were engaged. In like manner, we, who are “a holy priesthood,” (1Pe 2:5-note) 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, (Note: both are commands in the present imperative calling for continual exercise in our warring against sin!) that we enter not into temptation;” (Mt 26:41) 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.” (Pr 4:14, 15) Joseph found his safety in flight (Ge 39:11, 12, 13, 14, 15, cp 1Co 6:18-note, 1Co 10:14, Pr 6:5, 2Ti 2:22-note, 1Ti 6:11): and we, in like manner, must “keep our heart with all diligence;” (Pr 4:23-note) and “make a covenant with all our senses,” (Job 31:1, cp Pr 6:25, 26, 27, 28-note, 2Sa 11:2, 3, 4, Ps 119:37-note, Pr 4:25, Mt 5:27, 28-note, Mt 5:29, 30-note, 1Jn 2:16-note) 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.” (Pr 17:14) In the first instance, the danger seems small: but soon the breach is widened (Pr 25:28), 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 (2Sa 11:2, 3, 4).

The Apostle’s 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:” (1Co 10:12) 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" (1Cor 9:25, 26, 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,” (Gal 5:24-note, cp Gal 2:20-note) and must “perfect holiness in the fear of God.” (2Cor 7:1-note)

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.”

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.” (1Jn 2:6KJV) 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.” (cp Col 1:11-note, Ep 3:16-note) To your latest hour (Ed: The end of your life, even when you are old and gray!), as well as in the commencement of the Divine life (Ed: When you are first born into the kingdom of Christ), “your sufficiency must be of God” alone (cp 2Co 12:9-note, 2Co 12:10-note). 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.” (2Co 9:8, 1Co 15:10, 1Co 15:58) And “faithful is He that hath called you, who also will do it.” (1Th 5:24-note, cp Dt 7:9, Ps 36:5-note, Ps 92:1, 2-note, Ps 100:5-note, Lam 3:22, 23, Heb 10:23-note, Phil 1:6-note, 1Cor 10:13-note)

“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”. (Jude 1:24, 25) (Romans 13:14 Putting on the Lord Jesus Christ - Page 514)

William Newell notes that...

There is an instructive passage in Colossians Three, giving light on this command to "put on." In Col (see note) there, the Holy Spirit says through Paul, "Ye died." (It is an aorist tense, asserting a fact.) The believer now shares Christ's risen life, and is told (as we have repeatedly seen) that he is "alive from the dead, " a new creation. In the ninth verse of the same chapter, we have the words, "Ye have put off the old man"; and in verse 10, "Ye have put on the new man"! Then, in 5 and 8 (Col 3:5; 3:6; 3:7; 3:8 see notes Col 3:5; 3:6; 3:7; 3:8), "put to death, "" put away, " your "members which are in the earth: fornication, uncleanness, passion; anger, wrath, malice, " and all such things. It is in and by the fact that we died with Christ that we have "put off the old man": as is said in Col 2:11 (see note), also, concerning our participation in "the circumcision of Christ" (His cutting off in death), we put off "the body of the flesh."

Then, (and not until our realization by faith of this federal death with Christ), are we ready in confidence to "put away" all those things that belong to our former manner of life, the old things) and to "put on, as God's elect, holy and beloved (of Him.), a heart of compassion, kindness, humility, meekness" (Colossians 3:12ff-see notes).

"Putting on the Lord Jesus Christ" is, therefore, our path, not only prescribed, but gloriously attainable. For we are in Him! and that federal "new man which hath been created in righteousness and holiness of truth" (Eph 4:24-note) belongs now to us. Even as "the old man" belonged by natural birth to us in the First Adam, so does the "new man" belong to us who are in Christ, the Last Adam! (Romans: Verse by Verse)

Kent Hughes adds:

"Paul emphasizes that it is “the Lord Jesus Christ” that we put on. We bow to his Lordship. He is King of all or he is not King at all. This is where we gain the capacity to love. Loving others as we love ourselves comes from the negative—putting off the deeds of darkness, and the positive—putting on the Lord Jesus Christ day by day. Even as clothes are a daily need, so is the putting on of Christ as we walk out the door to wherever we are bound. One other point here: our ability to love vertically and horizontally comes from God’s love to us. (1Jn 4:19) His agape love reaches down to us in Christ, it is poured out in our hearts by His Spirit (see Ro 5:5 note), and we return it back ("pay back the debt") to God and to those around us. (Hughes, R. K. Romans: Righteousness from heaven. Preaching the Word. Wheaton, Ill.: Crossway Books)

His great love is the source and motivation of our love. This principle was dramatically illustrated on the human level in the life of Kathryn Lawes described below: When Louis Lawes became warden of Sing Sing Prison in 1920, the inmates existed in wretched conditions. This led him to introduce humanitarian reforms. He gave much of the credit to his wife, Kathryn, however, who always treated the prisoners as human beings. She would often take her three children and sit with the gangsters, the murderers, and the racketeers while they played basketball and baseball. Then in 1937, Kathryn was killed in a car accident. The next day her body lay in a casket in a house about a quarter of a mile from the institution. When the acting warden found hundreds of prisoners crowded around the main entrance, he knew what they wanted. Opening the gate, he said, “Men, I’m going to trust you. You can go to the house.”

Jamieson, Fausset, Brown...

In virtue of "the expulsive power of a new and more powerful affection," the great secret of persevering holiness in all manner of conversation will be found to be "Christ IN US, the hope of glory" (Col 1:27-note), and Christ ON US, as the character in which alone we shall be able to shine before men (2Co 3:8) (Ro 13:14)

WE CAN all start afresh! However far we have ascended, there is something higher; and however far we have fallen, it is always possible to make a fresh start. We need to take our place in the School of Christ and be taught by Him (Eph 4:20-note, Eph 4:21-note).

In Our Daily Homily F B Meyer writes...

At length, rushing into the garden, groaning in spirit,

“all my bones were crying out, soul-sick was I and grievously tormented. I said to myself, ‘Be it done now; be it done now.’ And a voice said, ‘Why standest thou in thyself, and so standest not? Cast thyself upon Him. Fear not; He will not withdraw Himself, to let thee fall. He will receive, and will heal thee. Stop thine ears against those unclean members of thine, which are upon the earth, that they may be mortified.’”

“I cast myself under a certain fig-tree, and gave vent to my tears, and the floods of mine eyes brake forth. Why not now? Why not this hour make an end of my uncleanness? And, lo! from the neighboring house I heard a voice as of a boy or girl, I know not which, singing and oft repeating, ‘Take and read; take and read!’ Checking the torrent of my tears, I arose, interpreting it to be a Divine command to open the Book and read the first chapter I could find. I seized; I opened, and in silence read the passage on which mine eyes fell: ‘Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof.’ No further would I read; nor was there need, for instantly all my heart was flooded with a light of peace, all the sadness of doubt melted away!”

No count was taken; no guards posted. Yet not one man was missing that night. Love for one who had loved them made them dependable."

AND MAKE NO PROVISION: kai tes sarkos pronoian me poieisthe (PAM) eis epithumias: (Ps 101:3, Job 31:1) (Ro 8:12-note, Ro 8:13-note; Gal 5:16-note, Gal 5:17-note, Gal 5:24-note; Col 3:5-note, Col 3:6-note, Col 3:7-note, Col 3:8-note; 1Pe 2:11-note; 1Jn 2:15, 16, 17)

"make no provision for the flesh to arouse its desires." (NET Bible)

"don't make plans" (TLB)

Make (4160) (poieo) means to do or to undertake something that brings about an event, state, or condition.

In this verse Paul uses the present imperative and the Greek negative ("me") can imply that the process is already going on. Paul is saying in essence

Stop making plans in your mind as to how you can sin and 'get away with it' (cp Nu 32:23, Pr 28:13, Pr 5:22-  see notes).

Never forget that our hearts are more deceitful than all else and are desperately sick (Jer 17:9). While it is true every believer is a new creation (creature) in Christ (2Co 5:17), it is also true that every new creature in Christ unfortunately still possesses the "old sin nature" (Sin) which continually seeks to lure, snare, entrap, deceive, etc, etc to commit sins. Therefore as believers we must daily surrender to our Lord, yielding to and depending upon His power, His desire, His grace, to enable us to subjugate our selfish desires and live for Him (see Col 3:5-note, Col 3:6-note, Col 3:7-note, Col 3:8-note, Col 3:9-note, Col 3:10-note)

Sin cannot be pampered, cajoled or negotiated with (cf Ge 3:1, 2, 3, 4, 5, Ge 4:5, 6, 7, 8).

Sin corrupts and kills (see Ro 6:23-note) and so must be mortified.

Therefore consider (aorist imperative = do it now! Do it effectively!) the members of your earthly body as dead to immorality, impurity, passion, evil desire, and greed, which amounts to idolatry. (see Col 3:5-notes) ; see related verses on how to control our thoughts and how we as men can avoid ruining our marriage and life - commentary notes on Proverbs 5:1-14;   Proverbs 5:15-23; Proverbs 6:20-35; Proverbs 7:1-27; Guarding your heart - Proverbs 4:23)

There can be no compromise or there will be corruption and death. Kill Sin or it will kill you! (see 2Pe 1:4-note, Gal 6:8).  Do not plan for Sin. Do not even  give Sin a welcome. Don't offer Sin an opportunity. Kick Sin off your doorstep before it has a chance to enter your house, the temple of the Holy Spirit!

We make provision for the flesh when we buy things that are associated with temptation, when we make it easy for ourselves to sin, when we give a higher priority to the physical than to the spiritual. We should not indulge the flesh even a little. Rather, we should "give no chances to the flesh to have its fling".

William Newell writes regarding make no provision for the flesh that...

The word "provision" here is literally "forethought." It denotes the attitude of mind we used to have toward the flesh, as secretly expecting to gratify it, if not immediately, yet at some time. It is the opposite of the spirit of Gal 5:24-note; it is Saul sparing Agag (Ed note: see 1Sa 15:9, 10, 11, 22, 23  where this "provision" resulted in the LORD tearing the Kingdom of Israel from Saul! A steep price to pay for making provision for his flesh!)

To fulfil its desires-The flesh has endless lusts and desires, -all clamoring for indulgence. Besides the lower lusts, and our natural self-sparing slothfulness, there are all the forms of self-pleasing: self-esteem, "sensitiveness, " love of praise, man-fearing, fleshly amiability, flattery of others for selfish ends, pride, "dignity, " impatience of non-recognition by others, sheer empty conceit, and a thousand other "desires of the flesh, " for which no provision is to be made. Often we can, if we will, see beforehand and shun circumstances that would give the flesh an advantage to indulge itself. But it is only by putting on the Lord Jesus Christ as the positive attitude of the soul, that we shall find ourselves able and willing to refuse any provision for the flesh. (Romans: Verse by Verse)

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Light And Darkness - Kathleen Matson and her family have moved to Tokyo for 3 years. Because less than 1 percent of the citizens of Japan believe in Jesus Christ, she said that the nation can be considered unreached with the gospel.

"As we make our home in Tokyo," she wrote, "I am especially challenged by Romans 13:12 (note) 'The night is far spent, the day is at hand. Therefore let us cast off the works of darkness, and let us put on the armor of light.' I need to be a light in the midst of a great darkness. My life needs to be a shining example to those who have never heard the gospel of Jesus Christ."

Kathleen continued, "The task seems overwhelming. . . . How can I possibly do it? How can I 'owe no one anything except to love one another'? (Romans 13:8-note). I can't do it alone. It is only by putting on the Lord Jesus Christ (Ro 13:14) that I can meet this urgent need."

The darkness of unbelief is not only to be found in faraway places like Irian Jaya or Tokyo or Tibet. The streets of St. Louis or Miami or New York or Toronto are darkened by unbelief as well.

Wherever we are, our witnessing becomes most effective when accompanied with godly living. May we be lights in the darkness--pointing our world to the Source of our light, the Lord Jesus Christ. --D C Egner (Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

Dim not, little candle,
Show Jesus through me!
Glow brightly till others
The Light clearly see! --Adams

The smallest light is seen in the darkest night.

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Leave The Dog At Home - A hunter once purchased a dog to help him hunt pheasants. But he discovered that the dog was interested only in chasing rabbits. So instead of hunting pheasants, he spent his time doing what his dog preferred. Finally the hunter decided he had better leave the dog at home.

This reminds me of the apostle Paul's words in Romans 7. He wrote,

"For what I will to do, that I do not practice; but what I hate, that I do" (see Ro 7:15-note).

Paul was speaking of the conflict between his old sinful tendencies and the new nature he received when he was born again. If we don't take temptation seriously, we'll be like the man in today's story. We'll find ourselves doing what we don't want to do and failing to do what we know we should.

The hunter solved his problem by taking decisive action. He equipped himself for pheasant hunting and went out without the distracting dog. That's what we must do in our spiritual life. As we prepare for each day, let's choose to obey the injunction, "Put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts" (Ro 13:14).

When we yield to Christ, rely on His strength, and put Him first, we'll be able to reject the evil impulses that arise within us. That's how we "leave the dog at home." --R W De Haan (Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

For Further Study - Why is it so hard to do what is right? According to Romans 8:1-17 (see notes beginning with Romans 8:1), where do we get  the help we need to live in a way that pleases Christ?

If your Christian life is a drag,
Worldly weights may be keeping you down.
 

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J Vernon McGee writes:

Oh, how many believers are making every PROVISION for the flesh but are making NO PROVISION to go into His PRESENCE. My friend, I beg you to put Christ first in your life and to get out the Word of God. This is all-important. (Ps 119:2 ,9, 10, 11, 38, 133 - see topic Memorizing His Word, Ps 1:1, 2, 3-see notes; see topics Discussion of Biblical Meditation and Primer of Biblical Meditation) (McGee, J V: Thru the Bible Commentary:  Nashville: Thomas Nelson)

Bible Knowledge Commentary adds:

For a Christian to plan out specific ways to gratify his sinful nature is wrong and out of bounds. (Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. The Bible knowledge commentary : An Exposition of the Scriptures. Wheaton, IL: Victor Books).

John Calvin on making "no provision for the flesh"...

"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 (see 1 Pe 2:11-note), and not that they may make us to forget our (heavenly) country (Hebrews 11:16-note). 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."

Provision (4307) (pronoia from pronoeo = observe in advance, to know or perceive ahead or beforehand, to foresee derived from pro = before + noeo = to perceive with the mind, know, comprehend) literally means "a thought one has beforehand", a planning ahead, a "premeditation".

Pronoia conveys the basic idea of planning something out ahead of time, giving it forethought or carrying out thoughtful planning to meet a need. The idea is to think about something ahead of time, with the implication that one can then respond appropriately (eg think about committing a sin and even being so deceived that you think that you can get away with it!)

Don’t make any plans that open the door for sin’s entry. Don't say I'll have some pornography laying around my house to prove I can withstand the temptation.  Note the ways you subtly make provision for these hindrances (Romans 13:14): the computer games, the hidden alcohol or candy, the television, the videos, the pull-tab stop on the way home, the magazines, the novels.

Luke records the only other NT use of pronoia in Acts...

Acts 24:2 (ESV) And when he (Paul) had been summoned, Tertullus began to accuse him, saying: "Since through you we enjoy much peace, and since by your foresight, most excellent Felix, reforms are being made for this nation

Pronoia is a name for the Delphic Athene (Latin Athena = Greek goddess of wisdom) as the goddess of clever forethought!

The English word "provision" is from the Latin word providere which means literally to "see ahead". Provision then refers to "measures taken beforehand, either for security, defense or attack, or for the supply of wants...[provision is the] act of making previous preparation"). Provision refers to a measure taken beforehand to meet a need (or a greed, specifically a lust to gratify the old fallen flesh!).

NIDNTT has the following note on this word group...

The verb pronoeo (from pro and noeo, observe, notice) means initially to observe in advance, notice beforehand, foresee (e.g. Hom. Il. 18, 526, of a deception). But in most cases it has the meaning of to care, to see to it that, make provision for, attend to (e.g. Xen. Cyr. 8, 1, 1, caring for children). With the noun pronoia, attested since Aeschylus (Ag. 648), much as with the verb, the temporal meaning of foresight or foreknowledge is rare. The predominant meaning is foresight in the sense of forethought, intention, care, providence... The noun pronoia (Ro 13:14) also means concern, solicitude, provision. In this case it refers to the body (flesh). In Acts 24:3 (Ed note: the only other NT use of pronoia) the advocate Tertullus praises the provisions of Felix. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan)

Most sinful behavior results from wrong ideas and lustful desires we allow to linger in our minds (Ja 1:14, 15). The longer one allows these wrong ideas and lustful desires to linger, the more forethought (provision) we are making for the insidious, deceptive fallen flesh nature to bring them into fruition!

Don't fill your mind with plans for your sin. Instead, fill your mind with " [Philippians 4:8-note] thoughts" (see note), thoughts of Christ in Whom are hidden all the riches of wisdom and knowledge (see Col 2:3-note) and in Whom we are complete (see Colossians 2:10-note)... possessing all His precious and magnificent promises.

The Amplified Version says

"make no provision for [indulging] the flesh [put a stop to thinking about the evil cravings of your physical nature] to [gratify its] desires (lusts)"

Newell commenting on making no provision for the flesh

The word "provision" here is literally "forethought." It denotes the attitude of mind we used to have toward the flesh, as secretly expecting to gratify it, if not immediately, yet at some time. It is the opposite of the spirit of Galatians 5:24-note; it is Saul sparing Agag.  (Romans 13)

Paul's command to make no provision is another reason Scripture memorization is so valuable...His Word hidden in our hearts will keep young men (and old men and women) from sin (Ps 119:9-, Ps 119:10-, Ps 119:11-). One of the most effective ways for a Christian to oppose the desires of the FLESH ("flesh" is used several different ways in Scripture - see word study.) is NOT to starve his body to bring it into subjection (asceticism cf see Colossians 2:23-note) but to starve the flesh making “no provision”. The surest way to fall into a sin is to allow oneself to be in situations where there temptation rears its seductive head (James 1:14-note; James 1:15-note) On the other hand, the safest way to avoid a sin is to avoid situations that are likely to pose temptations to it.

Dr Charles Ryrie (The Ryrie Study Bible: 1995. Moody) writes that...

"an illustration of obedience to this command is the book burning in Acts 19:19."

And many of those who practiced magic brought their books together and began burning them in the sight of all; and they counted up the price of them and found it fifty thousand pieces of silver. (The value of these books in today's dollar would be more than a million dollars which underscores the prevalence of pagan occultism in Ephesus and also to the wonderful power of the gospel light to overcome the darkness)

Don't be like the man who was delivered from his smoking habit and took all of his smoking paraphernalia (pipes, tobacco, etc) and buried it in his back yard and then put a stone over the spot so that he would know where to dig in case he couldn't hold out. He was making provision for his old flesh nature to gratify the desires of that nature! And I'll bet he didn't hold out.

We fail to grasp the latent power inherent in our old nature (cf Ro 6:12-note, Ro 7:5-note). We may even think our old nature has been redeemed. Perish that thought. It is still the old nature (Gal 5:16-note, Gal 5:17-note). We have died to it's power but it's power is still it's power and we give it an inch it will take a yard. Do not be deceived beloved brethren.

FOR THE FLESH IN REGARD TO ITS LUSTS: kai tes sarkos pronoian me poieisthe (PAM) eis epithumias: (Gal 5:17-note; Ep 2:3-note)

For the flesh - Literally the Greek reads "and for the flesh take no forethought -- for desires."

Flesh (4561) (sarx) - see below.

Lusts (1939) (epithumia) - see below.

In regard to (1519) (eis) means into or in the direction of your lusts. The idea is -- Don't be planning ahead in the direction of your evil desires.  Don't preoccupy yourselves with a view to satisfying lusts.

David understood that

"transgression speaks to the ungodly within his heart; there is no fear of God before his eyes…He plans wickedness upon his bed; he sets himself on a path that is not good; he does not despise evil" (Ps 36:1, 4).

If you are really honest with yourself, you know that to one degree or another, most wickedness which one commits is "pre-meditated" or planned! The ungodly person does not just "accidentally" stumble into sin but "plans to do evil".

Solomon recorded that...

He who plans to do evil, men will call him a schemer.  (Pr 24:8).

The devout Puritan preacher Thomas Manton (click for biographical sketch written by J. C. Ryle) wrote, "Every corruption has a voice," meaning that every sort of sin finds a way to bring itself to man's mind and heart.

To feel the desire to sin is evidence of the PRESENCE of sin in us (see Romans 7:18-note).

To fulfill that desire is evidence of the POWER of sin over us.

As long as we are in our mortal bodies we will experience the PRESENCE of sin within us.

But at NO time does a Christian have to yield to sin's POWER  (see Romans 6:11-note; Ro 6:12-note, Ro 6:13-note, Ro 6:14-note).

Because we have the PROVISION of Christ's own nature, His rich grace & His Holy Spirit within us, we do not have to make PROVISION for the flesh by fulfilling its lusts (see Col 1:27-note, Gal 5:16-note, Gal-note, Ro 7:24-note, Ro 7:25-note, Ro 8:1-note, Ro 8:2-note, Ro 8:13-note; Ro 8:26-note; Ro 8:27-note)

Flesh (4561) (sarx) (Click in depth study of flesh) is a word that is used with several different meanings in the NT, the specific meaning being determined by the contextual use. In the present context the meaning of sarx is the moral and spiritual weakness and helplessness of human nature still present even in redeemed souls. Even though the old man (flesh) indeed has been hanged upon the tree of Calvary with Christ, he still has the ability to influence you, distract you, tempt you, and even defeat you. There will be times when you will allow the flesh to control you, but it is always your choice. The flesh cannot control us anymore on it’s own, as Paul explains in Romans 6:1-11 (see notes Ro 6:1-3; 6:4-5; 6:6-7; 6:8-10; 6:11).The answer to flesh is not to try to repress these influences by your will power. We must realize that our defense against the intrusion of the flesh into our thinking is not our will power or our determination not to permit these things, but it is rather a quiet resting back upon the power of the Holy Spirit to meet the flesh whenever it appears and a dependence upon the Spirit to do so.

Paul uses sarx 22 times (out of a total of 147 NT uses) in the single book of Romans (click uses) but not always with the same meaning. Study the verses in context to determine Paul's intended meaning because as alluded to in the notes above on "provision", the meaning of "flesh" is critically dependent on the context. For the various meanings of sarx in the NT, see study of "flesh" in believers. Also see chart contrasting in the flesh vs in the Spirit

John Piper describes flesh as used here in the context of Ro 13:14 as

"the old ego that is self-reliant and does not delight to yield to any authority or depend on any mercy. Flesh craves the sensation of self-generated power and loves the praise of men....in its conservative form it produces legalism -- keeping rules by its own power for its own glory.... (in its more liberal form) produces grossly immoral attitudes and acts (Gal 5:19ff-note) The Flesh is the proud and unsubmissive root of depravity in every human heart which exalts itself subtly through proud, self-reliant morality, or flaunts itself blatantly through self-assertive, authority-despising immorality." (see sermon Walk by the Spirit)

Flesh (still referring to its moral aspect) is that part of man's nature which is centered upon self (remove the "h" and spell flesh backwards...what do you have?) and is in total opposition to God. Flesh is the ugly complex of human sinful desires inherited from Adam (see Romans 5:12-note, Ps 51:5) that includes the ungodly motives, affections, principles, purposes, words, and actions that SIN (the "sin principle" inherited from Adam) generates through the instruments or members of our bodies (Ro 6:13-note). The flesh then is the old, corrupt nature which incessantly cries out to be pampered with comfort, luxury, illicit sexual indulgence, empty amusements, worldly pleasures, dissipation, materialism, etc. To live according to the flesh is to be ruled and controlled by ("filled with") that evil nature (notes Ro 8:4-note; Ro 8:5-note; Ro 8:6-note, Ro 8:7-note, Ro 8:8-note; Ro 8:9-note; Ro 8:10-note, Ro 8:11-note; Ro 8:12-note). But because of Christ’s saving work on our behalf, the sinful flesh no longer reigns as "master" over us (see Ro 6:6-note, Ro 6:11-note, Ro 6:12-note, Ro 6:13-note, Ro 6:14-note), to debilitate us and drag us back into the pit of depravity into which we were all born.

Barnes

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 labour to make provision for all the real wants 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.

Lusts (1939) (epithumia from epí = upon, used intensively + thumos = "passion, ardor" so literally is either "intensified" passion or ardor.) (Click for in depth word study of epithumia)

Newell elaborates on "lusts":

"The flesh has endless lusts and desires, —all clamoring for indulgence. Besides the lower lusts, and our natural self-sparing slothfulness, there are all the forms of self-pleasing: self-esteem, "sensitiveness, " love of praise, man-fearing, fleshly amiability, flattery of others for selfish ends, pride, "dignity, " impatience of non-recognition by others, sheer empty conceit, and a thousand other "desires of the flesh, " for which no provision is to be made. Often we can, if we will, see beforehand and shun circumstances that would give the flesh an advantage to indulge itself. But it is only by putting on the Lord Jesus Christ as the positive attitude of the soul, that we shall find ourselves able and willing to refuse any provision for the flesh." (Romans 13) (Comment: Don't miss what Newell is saying -- first put on Jesus, then you are empowered to fight off the "desires of the flesh". Don't reverse the order and attempt to take on the enemy in your power for the battle has always been and will always be the Lord's!)

A survey of Discipleship Journal readers ranked areas of greatest spiritual challenge to them:

1. Materialism

2. Pride

3. Self-centeredness

4. Laziness

5. (Tie) Anger/Bitterness

6. (Tie) Sexual lust

7. Envy

8. Gluttony

9. Lying

Survey respondents noted temptations were more potent when they had neglected their time with God (81%) and when they were physically tired (57%). Resisting temptation was accomplished by prayer (84%), avoiding compromising situations (76%), Bible study (66%), and being accountable to someone (52%).

Easy-to-Read Commentary Series...

The final paragraph (Ro 13:11, 12, 13, 14) is the high point of chapters twelve and thirteen. It is as if life were a great football or soccer field with Ro 12:1, Ro 12:2 representing one goal and 13:11-14 the other goal. All of the scoring is done at these goals while the game is played on the field. How we play the game on the field in everyday challenges will determine the final outcome. In order to compete in the game, we need both a strong offense and a tough defense. We must not underestimate our opponents—the world, the flesh, and the devil—but more importantly, we must not underestimate God's power that enables us to achieve final victory. "Thank God that he gives us the victory through our Lord Jesus Christ" (1Corinthians 15:57). These final four verses are a wakeup call for Christians everywhere. We are in a real-life struggle against evil within and without, but God has fully equipped and prepared us for each encounter. May the words of this passage call many from darkness to light and stir God's people to a firm resolution to engage in spiritual conflict in accordance with His commands. (Easy-to-Read Commentary Series – Romans: Hope of the Nations)

Godet puts it this way...

We may now be convinced that the practical treatise, which serves as a complement to the doctrinal, is not less systematically arranged than the latter was. The four parts of which it is composed: faith in the mercies of God as the basis of Christian life (12:1, 2); the realization of this life in the two spheres, religious and civil, under the supreme law of love (12:3–21 and 13:1–10); finally, the eye of hope constantly fixed on the coming of Christ as the spring of progress in sanctification (13:11–14);—these four parts, we say, which may be reduced to three, bring us without straining to Paul’s ordinary triad: faith, love, and hope (1 Thess. 1:3; 1 Cor. 13:13, etc.). (Commentary on St. Paul's Epistle to the Romans. Page 450)

J. H. Jowett speaking against evil desires, warned...

An entire army of unclean forces are antagonistic to the exalted realm of the spirit.

Ray Stedman has an excellent summary of this section writing...

"You say, "Because I died with Christ, I see that I no longer need to permit this hot temper to rule my life, and I will appropriate Him. I will count on Him for continual victory in the hour of temptation -- except when someone does me dirt! If they go too far, I think that is justification to loose my temper." Well, that is making provision for the flesh, to gratify its desires, you see. You rest on the flood tide of His indwelling life to keep you free from lust and passion -- but occasionally you read a sex magazine just to see if you can resist it. That is making provision for the flesh, to gratify its desires. I had a friend who was a printer, and one day a man brought to him a pornographic card to be printed, one of those filthy, lewd things, which he wanted printed for his personal use. He handed it to my friend, the printer, and he said, "I would like you to print this for me. I will pay you extra well for it." The man looked at the card, saw the nature of it, and handed it back, and said, "No, thank you. I don't print this kind of stuff." The other fellow said, "Oh, come on now. Don't try to pull this pious stuff with me. You know that you really enjoy this kind of thing. Just be honest." And the printer looked at him, and said, "You're right. I do. I have a nature which likes to feed upon this kind of thing, but I don't feed it!" That is what Paul is saying here. Put on the Lord Jesus Christ, take His life, take all that He is and all the fullness of His being to be all that you need, but, along with it, be sure that you are not making some subtle little provision for the flesh to gratify its desire, because you can have all of His life, all that you need, but you can't have it for your program. That is what he reminds us of here. "No," he says, "clothe yourself with His life." Put on the Lord Jesus Christ, but remember it is never "Christ AND I" -- it is "not I, BUT Christ." (Gal 2:20-note) This is what the world is waiting to see. Some of you have read the little booklet entitled The Need of the Hour that Dawson Trotman, founder of the Navigators, wrote. He delivered this message shortly before he died, and it has been printed and circulated around the world. In that message, Trotman comes to this conclusion: I believe that the need of the hour is an army of soldiers dedicated to Jesus Christ who believe not only that He is God but that He can fulfill every promise that He has ever made and that there isn't anything too hard for Him." Stedman continues "I think he is right. I like Phillips' rendering of this fourteenth verse: Let us be Christ's men from head to foot, give no chances to the flesh to have its fling. {Ro 13:14 Phillips Translation} Do you know what will happen if you begin to do that? All around you people will begin to see Jesus Christ in you, and their lives will be changed. They will begin to feel His love and His concern for them burning out through your heart to touch them, to help them, to pray with them, to weep with them, to rejoice with them, to love them! You'll always be finding yourself, somehow, at the right place, at the right time, with the right people, saying the right thing. You will discover, as you look back, that your life has become what God asks us to be: A light in the midst of a dark and perverse generation." (Php 2:14-note) And Pastor Stedman ends with this prayer  "Our Father, as we look at the world around us, we are so aware of the truth of these words. How desperately the world needs to see this kind of life lived; and the only place, Lord, that this kind of life can be seen by other people around us is in the lives of men and women like us where your life dwells. We pray, then, that these words may come home to us with increasing meaning. May we see that the secret is not the struggle of our own life to do something, not some effort to approach men through some knowledge of psychological principles, but rather the simple effect of a life and a heart that is filled with the presence and the person and the glory of Jesus Christ. May we feast upon him, thank him, dwell with him, live with him, put him on, and appropriate the fact that he indwells us and is ours. Then, Paul tells us, our own life will be changed from glory to glory into the same image, and people will begin to see Jesus Christ walking in the midst of this twentieth century. Lord, we pray for this in Jesus' name. Amen. " (Bolding added) (see entire sermon The Demand of the Hour)