Jesus was to be our clothing

JESUS WAS TO BE OUR CLOTHING
EDITED BY GLENN PEASE
ROM 13:14 14Rather, clotheyourselves with the
LORD Jesus Christ, and do not think about how to
gratify the desires of the flesh.
BIBLEHUB RESOURCES
Dressing in the Morning
C. H. Spurgeon.
Romans 13:11-14
And that, knowing the time, that now it is high time to awake outof sleep:for
now is our salvationnearer than when we believed.…
It is a greatmistake for a man not to know the times in which he lives, and
how to act in them; and when he does not know the time as to the day of his
own life, so as to apply his heart unto wisdom. What is the time of day with
the Christian? It is no longerthe dead of the night, "the day is at hand." A
little while ago the dense darkness ofignorance was about us; but the gospel
has made us light in the Lord. The day-star is shining upon us, and we look
for a perfectday. It is not as yet full day with us. The sun has risen, but it is
not yet noon. Note —

I. THE MORNING CALL.
1. Awake — "It is high time to awake out of sleep."(1)Arise from the sleepof
inaction. Do not let your religion consistin receiving all and doing nothing.
(2) Leave also all lethargy behind you. At night a man may yawn and stretch
himself; but when the morning comes he should be brisk, for the day will be
none too long.
(3) Have done with dreaming. You who are not of the night must not dote on
the world's shadows, but look for eternal realities.
2. Castoff your night clothes. "Castoffthe works of darkness."The man who
is just awakenedshakesoff his bed clothes and leaves them. The coverletof
night is not our covering by day. Sins and follies are to be castoff when we put
on the garments of light. I have known a man profess to be converted, but he
has merely put religion over his old character. This will never do: Christ has
not come to save you in but from your sins.
3. Put on your morning dress. "Let us put on the armour of light." Does not
this warn us that a day of battle is coming? Be wise, then, and dress according
to what you will meet with during the day. Young converts think that they
have got to heaven, or very near it; but the time is not yet. You are in an
enemy's country: put on the armour of light. Perhaps before you getdown to
breakfastan arrow wilt be shot at you by the greatenemy. Your foes may be
found in your own household, and they may wound you at your own table.
The Greek word, however, may be understood to signify not only armour, but
such garments as are fitted and suitable for the day's work. These should be

put on at once, and our soul should be dressedfor service. Some people are
too fine to do real service for the Lord. When the Duke of Wellington asked
one of our soldiers how he would like to be dressedif he had to fight the battle
of Waterloo again, he answeredthat he should like to be in his shirt sleeves.
4. Walk forth and behave as in the light. "Let us walk honestly, as in the day,"
let our demeanour be such as becomes daylight. How should a child of light
conduct himself? "Honestly" may mean decently, with decorum and dignity.
In the middle of the night, if you have to go about the house, you are not
particular as to how you are dressed;but you do not go out to your business
slip-shod, but arrayed according to your station. Let it be so with you
spiritually: holiness is the highestdecency, the most becoming apparel.
5. Renounce the deeds of darkness. If we have put on the garments of light, it
behoves us to have done with the things that belong to the night.
(1) Sensuality, "rioting and drunkenness." If a drinking bout is held it is
usually at night.
(2) Impurity, "not in chambering and wantonness."It is an awful thing when
a man calls himself by the name of Christian, and yet can be unchaste in
conversation, lascivious in spirit, wickedin life.
(3) Passion, "strife and envying." Brawls are for the night.
II. THE MORNING GOSPEL. "Putye on the Lord Jesus Christ." In Christ
there is —

1. Covering for nakedness.There is in Him a complete and suitable apparel
for thy soul, by which every blemish and defilement shall be put out of sight.
2. A garment suitable for everyday work. All the powerto be holy, forgiving,
heroic, enthusiastic in the service of God, comes through Christ when we are
in Him.
3. Apparel for dignity. God Himself asks no purer or more acceptable array.
A seraph wears nothing but createdbrightness, but a child of God clothed in
Christ wears uncreatedsplendour.
4. Armour for defence. The man that lives as Christ would live, is thereby
made impervious to the shafts of the enemy.
5. Raiment for all emergencies. This garment will never waxold; it will last
you all the desertthrough, and what is more, it is suitable for Canaan, and
you shall keepit on forever.
(C. H. Spurgeon.)
Christ's Characterthe Soul's True Garment
D. Thomas, D.D.
Romans 13:13-14
Let us walk honestly, as in the day; not in rioting and drunkenness, not in
chambering and wantonness, notin strife and envying.…

The soul requires a garment as well as the body, and the true garment of the
soul is the characterofChrist. This is —
I. A MOST INDISPENSABLE GARMENT. Sinhas stripped the soul of its
true attire, and three things mark its history everywhere.
1. Moral shame. It shrinks from the eye of scrutiny.
2. Painful exposure. It is at the mercy of the elements around it.
3. Robing expedients. From the time that our first parents sewedtheir fig
leaves, every, soul has been busy at some garment. The old Paganworld was
full of such manufactures, nor is the modern religious world destitute of such
self-made robes, but they are all "filthy rags."
II. A MOST PRECIOUS GARMENT. The most valuable thing in the world is
moral goodness, whosemostperfectform is the characterof Christ. This
garment is —
1. Ever beautiful. "How greatis His beauty." "We beheld His glory," etc. The
highest beings in the universe admire this robe.
2. Ever enduring. The costlyrobes of princes shall rot, even the heavens
themselves shall be folded up as a vesture, but the characterof Christ shall
last for ever.

III. A MOST AVAILABLE GARMENT. We are constantlyputting on the
characters ofothers. This assimilationis a law of our socialbeing. Our
characters are formed on the principle of imitation. The characterof Him is
most easilyattainable by us. He has the most —
1. Lovableness. He whom we love most we shall imitate most. Christ is
infinitely lovable.
2. Accessibleness.He, if lovable, with whom we canhave the most free,
constant, and uninterrupted access, willimpress us most easily with his
characteristics. Christis ever with us. "Our fellowship is indeed with the
Father, and with His SonJesus Christ."
(D. Thomas, D.D.)
How and Why We are to Put on Christ
Robert Hall, M.A.
Romans 13:13-14
I. WHAT IS INTENDEDBY "PUTTING ON THE LORD JESUS CHRIST."
In the Eastgarments are of greaterimportance than with us. The finest were
there accumulated, preserved with the greatestcare, andconstituted a
considerable part of wealth. Hence more frequent allusions are made to this

than we are accustomedto use. In the Bible, qualities of characterare often
representedby clothing. Job says, "I put on righteousness as a robe." In
Isaiahthe Messiahis introduced as "clad with zeal as with a cloak." Our Lord
represents the acceptedcharacterofa believer by the wedding garment of a
guest, and Peterexhorts us to be "clothed with humility," etc. We put on
Christ —
1. When we make an open professionof His name. It is not enoughto believe.
Latent faith canat the best only edify its possessor. Butthe Church is
intended to be the light of the world. Whoeverconceals his religion must
acceptthe consequence."Whosois ashamedof Me," etc.
2. By cultivating an acquaintance with the doctrines, imbuing our minds with
the spirit and sentiments, of the gospel. All the doctrines of Christianity are
intended to expel our native corruption, and raise us nearer to the character
and will of God. We cannot then put on Christ, without the serious perusal of
the Scriptures, and the devout contemplation of the Cross.
3. When we imitate His example. Other models are imperfect, and unsafe for
universal imitation: but that challenges our entire pursuit. One greatend of
His obedience unto death was that He might leave us an example whose steps
we might follow. In order to obey the will of God you cannot adopt any
method so simple and sure as to inquire, "How canI this day actin a manner
most consonantto the mind of Christ?"
II. WHY ARE WE TO PUT ON CHRIST?
1. That Christ may be glorified by us. If we love Him, we shall desire to glorify
Him: but what can tend so much to His glory, as to let men see the efficacyof

His doctrine on our character? Nothing canbe so calculatedto counteract
infidelity and convince men that there is a Saviour.
2. That we may experience religious peace and joy, by making it clearto
ourselves that we belong to Him. You never knew a person, however
depressedby poverty or sickness, who, if he sincerelyservedthe Lord, was not
happy.
3. That we may best prepare for a dying hour, and for the solemn scenes
beyond. This is to put on the wedding garment; the want of this, in the day
when the King comes in to see the guests, will leave a man speechless!
(Robert Hall, M.A.)
Put on Christ
Matthew Wilks.
Romans 13:13-14
I. THERE IS A WONDERFULFITNESSIN CHRIST'S CHARACTER TO
MEET THE CONDITION OF SINNERS. Puton Christ as —
1. Your hope before God.

2. Your sanctification.
3. Your help.
4. Your exemplar.
II. THERE IS THIS FITNESSIN NOTHING ELSE THAN CHRIST.
III. THEREFORE, IF WE WOULD BE HAPPY, WE MUST MAKE USE OF
CHRIST FOR OURSELVES. Put Him on in your —
1. Thoughts.
2. Affections.
3. Conversation.
4. Profession.
(Matthew Wilks.)

Putting on Christ
Archdn. Farrar.
Romans 13:13-14
The Hebrew language one continual picture. Every fact and emotion rendered
by an image. The truth, e.g., that Christ is life, and that apart from Christ is
no life, is actforth most often by vivid metaphors. The generalsignificance of
the presentmetaphor is that the old sinful life is to be doffed like a soiledand
sordid garment, and the new nature which Christ gives and inspires, is to be
put on like a new and shining robe.
I. TRY TO BE LIKE CHRIST. Love what Christ loved, hate what Christ
hated. The next clause helps to explain this part of the meaning, by giving us
its opposite.
II. But perhaps you will say, "If that be all, any moralist might, in other
language, tellus the same. We read something like it in every noble teacher.
We know in our best moments that we arc mean, guilty creatures, but we do
not know how to be otherwise. You bid us seek for nobler manners and purer
tastes;you might as well bid the snaredbird to fly, or the worm to throw off
the rock which is crushing it to earth." Well, the gospelof Christ has broken
the snare, and rolled awaythe rock. To put on Christ is TO SHARE HIS
MIGHT, to come into quickening electric personalcontactwith Him, to derive
magnetic force from His personality, to live by His Spirit, and so to be born
againand to become a new creature.

III. We look at our ruined selves, our corrupted hearts, our wastedlives, and
"abhor ourselves in dust and ashes." How canwe ever stand before God, who
chargetheven the angels with folly, and in whose sightthe very heavens are
not clean? Ah, but there is yet another and more blessedmeaning of "putting
on Christ," and it is TO BE FOUND IN HIM; not trusting in our own
righteousness whichis as filthy rags, but BEING CLAD IN THE WHITE
ROBE OF HIS FORGIVING GRACE. How heart-brokenhave been the last
utterances of even the greatestmen! (Grotius. Baconand Shakespearein their
wills.) Conclusion:Such, then, is the meaning of this Divine message. Break
with your past self; come to Christ for strength, and by prayer to Him and
earnestlyseeking Him, be quickened and transformed. And as it means this
hope for the future, and this strength in the present, so also it means
forgiveness forthe past. Saynot, then, that the meaning is not clear; strive
rather to make it yours by blessedexperience.
(Archdn. Farrar.)
Putting on Christ
J. Benson.
Romans 13:13-14
I. WHAT IS IMPLIED IN THIS? This is a figurative expressionfor an
interest in Christ, union with Him, and conformity to Him.
1. As our wisdom, for our illumination.

(1) To give light to our understanding in the knowledge ofthe Scriptures.
(2) To correctand rectify our judgment on all points of necessarybelief.
(3) To inform our consciencein all matters of practice.
(4) To guide our will, and influence our affections, in the subjects of our
choice, desire, pursuit, and expectation.
2. As our righteousness,for our justification.
3. As the source ofthe Spirit, and of grace, forour sanctification.
4. As our example, for our direction and improvement in holiness. This is
consideredby interpreters as the chief thing meant. remarks, "It is a common
phrase that a person has put him on, whom he imitates." The kings of Persia,
on their coronation-day, put on a robe which the first Cyrus wore before he
was king, to remind them of imitating his exemplary temper and behaviour.
Certainly one grand end of the appearance ofChrist in our nature, was to set
us an example of blamelessness, usefulness, holiness (John12:26;Colossians
2:6; 1 Peter2:21; 1 John 2:6). Hence, those that have put on Christ will
conduct themselves as directed in the context. They will walk "honestly," in a
manner becoming their privileges.
II. WHY WE OUGHT TO DO SO.

1. That "being clothed, we may not be found naked," destitute of the robe of
righteousness, andgarment of salvation.
2. Fordecency, it being a shame to be unclothed, especiallygarments being
provided for us.
3. Fordefence againsterror, sin, misery, the wrath of God, an accusing
conscience, andall the consequencesofneglect.
4. Forornament; that we may not be without the wedding garment, and
therefore be excluded from the marriage feast.
(J. Benson.)
Putting on Christ
T. Binney, LL.D.
Romans 13:13-14
I. THE DUTY ENFORCED.

1. Toput on Christ is to endeavour to be like Him, to have Him on is to
succeedin the attempt. It is the investment of the soul with the virtues which
adorned His character, just as a man clothes his body with articles of dress.
Many a man has so done this as to put others in mind of Christ; he was so
Christlike; just as if one of His followers after His departure had put on the
garments which Christ had worn. Does any one of us put others in mind of
Jesus?
2. To put on Christ does not mean any mechanicalattempts after mere
external likeness, as clothes maybe put on a lay figure, or a portrait wrought
on canvas. What is meant is not so much a studied imitation of what in Him
may have met the eye of observers, as the culture of a deep internal sympathy
with His Spirit which manifested itself in words and deeds. You may put royal
robes on a corpse, and in particular lights and distances it may seemalive. In
the same way a mere simulated likeness to Christ may be put on a dead
spiritual nature; but this, so far from representing Him, presents only an
aggravatedimage ofHis worstenemies whom He denounced as "whited
sepulchres." Christis not to be put on over the natural man, but the natural
man becoming spiritual, a visible Christ comes out as an emanation from
within; just as His inward essentialglorycame out on the Mount of
Transfiguration.
3. To put on Christ is not synonymous with the being clothed with Christ's
justifying righteousness, andso hiding our sins from the sight of God; it
rather refers to sanctification — a subjective participation of life through
Christ, and the consequentoutgrowthof conformity to Him. It comes after
justification. "As many as have been baptized in Christ have put on Christ,"
etc.
4. The precept suggests the moral perfection of Christ. No caution is given, as
if there were some things which were not to be put on. There is no fear of your

being too much like Him. It would not do to speak thus of any one else,
howeverdistinguished. In every other characterthere is something to be
excepted, e.g., Abraham's duplicity, David's bloodguiltiness, etc.
Nevertheless(1)There were things in Christ we cannot and must not imitate.
Here we distinguish betweenan example and a pattern. The latter is to be
literally traced, just as the engraverproduces the facsimile of a painting; the
former may be something whose form we cannot repeat, but whose principle
we may imbibe and infuse into other acts different in form but of the same
kind. Thus we cannot like Christ perform miracles, but we can cultivate the
spirit of love which moved Him to do what He did. We shall not be tempted as
He was;but the same parts of our nature will be assailed;and we can learn to
resistas He resisted, with the swordof the Spirit. It might not be right for us
to go into the company of sinners as He did, nor employ His terrible
invectives; but we cancherish the spirit which led Him to seek the lost, and
sympathise with His repugnance to evil. We have not Christ's personal
religion which had no repentance.
(2) There were many acts of personalholiness and relative virtue which our
Lord could not exercise. He was not a merchant, magistrate, orhead of a
household. But He embodied the principle of universal obedience, and fulfilled
every obligation arising from all the relations which He could or did sustain
towards God and man. This is what we are to do, and to learn from Him to
do.
II. TO WHOM THE DUTY APPERTAINS. The words are addressedto a
Christian Church, who have receivedthe gospel. Those who believe in Christ,
and are reconciledto God by Him, are required to put Him on. But let no man
go on sinning in the supposition that some day by Divine grace he may become
convertedand then put on Christ. This should be remembered by the children
of Christian families particularly. Let their earliestlessonbe to strive to be
like Christ, and after many a failure they may gradually come to a sense of

forgiving mercy which will not be lessenedby their endeavours before they
knew the precise nature cf their obligations to Him.
III. HOW IT IS TO BE CARRIED OUT. To put on Christ there must be —
1. A thoroughly honestdesire to be like Him. This needs deep consideration
and prayer for the grace of the Holy Spirit.
2. A frequent and devout study of the characterof Jesus in order to
understand both its form and spirit.
3. A study of what Christ taught and required.
4. A deliberate and habitual effort to realise all this in personalcharacterand
life.
5. Seasons ofspecialself-examinationas to likeness or unlikeness to Christ.
6. Carefulness to guard againstreligious acts becoming formalities.
IV. THE BLESSEDNESSOF FULFILLING THIS DUTY.
1. It constitutes the most solid and satisfactoryproofof inward religion. The
spiritual processesofcontrition, faith, forgiveness,dec., are all inward and
secret, and so there is a necessityfor the practicalfruits of these in likeness to

Christ, to be brought forth, so that the Christian and others may have full
demonstration that he is born of God.
2. It is the only way of securing that peace and comfort which specifically
belong to the religious life. The peace ofthe sinner flows into him entirely
from without; the peace ofa saint from purified affections and Godlikeness,
and in proportion as he puts on Christ will this be securedto him in Christ's
companionship.
3. It is the greatsecretofspiritual strength, safety, and perseverance.The text
gives us the meaning of "the armour of light."
4. It is the bestpreparation for the day of His coming, when they only who are
like Him will be able to see Him as He is.
(T. Binney, LL.D.)
Putting on the Lord Jesus Christ
C. A. Bartol.
Romans 13:13-14

There are two methods of moral improvement: first, acting from ourselves
according to an abstractprinciple; and, secondly, living over againthe
example of actual excellence.It is the latter method to which the text points. It
is certainly a very remarkable power which God has given us, of realising in
ourselves a characterdifferent from our own. We cannotfail to see in such a
constitution the Divine purpose, not only that we should enter into the feeling
of others, but moreoverthat we should enrich our own nature; not be
confined strictly to our native tendencies and original biases, but borrow
others' wisdom, copy others' virtue, and incorporate into our own being a
thousand exotic excellences.A considerationof some of the modes in which
this representing, realising poweroperates may help us to understand it as a
moral faculty, and consecrateit to the highest uses. Do we not see a very
familiar display of it in the genius of the poet, by which he conceives of
characters — creatures of his imagination, yet true to nature — distinguished
from one another and from himself in their modes of thought and actuating
passions, and, through all the variety of situations in which they may be
placed, severallywell sustained? Nothing is more common than this
representationin the Bible itself. Sacredhistorian, psalmist, and prophet are
continually figuring certain characters before ourminds as examples or
warnings. The parables of our Lord are commonly but portraitures to our
spiritual fancy of diverse moral characters;and we canlearn the lessonHe
intends only by a vigorous use of this representing and reproducing power.
The exercises, too, ofthe human voice in recitationand oratory, only set
before us in tones what the pen has first traced in simple words. From the
child that is taught to speak the sentiments of some saint or martyr in his
earliestdeclamations atschool, to the grave debaterin legislative halls;from
the narrator at the fireside, to the lively rehearserof inspired pages ofhuman
composition, or the edifying readerof the sacredWord of God, what do we
see throughout but this very endeavourof the soul to personate and put on the
meaning and feeling of some other character, and, so far as it is understood
and believed to be a noble character, to adopt, appropriate, and live over
againits nobleness? Or, to illustrate the subjectfrom more homely,
universally known facts, the strong working of this assimilating power of the
soul will not be doubted by any who have noticedhow in daily life we
continually fashion eachother, and are fashionedby those we are with; who

have observedthe contagionof customin a community, the transfer of
manners, the mutual likeness oftenobtaining both of moral traits and visible
expressionbetweenhusband and wife, and more or less all the dwellers under
a single roof, and, in short, the transforming force upon our own hearts from
the sceneswe enter, the presence we stand in, the books we read, the images
we contemplate. This impersonation of the soul, in the use and actualbearing
of every man, exceeds in subtlety and extent all the imaginations that poetry
has ever expressed. Therefore is not the Divine wisdom toward us shown,
when the Scripture fixes on this fundamental instinct as a moral power to be
dedicated, for its main employment, to our spiritual growth? Like the painter
who drew in a single likeness the transcript of what was best in eachselected
countenance, we shallbe continually transferring from the vast galleries of
Providence and Holy Writ, from the societyof the present and the past, and
from the face of those on earth or in heaven, the manifold moral beauty which
is "every creature's best," and thus put that imitative and personating faculty,
by which we pass into another's heart, to its highest designeduse. The justice
we admire, the charity we love, the holy zealand endurance we revere, the
fervent adorationand self-devotionwhich makes our hearts burn — all these
we possess andbecome. The whole gospelis preached and summed up in that
single exhortation. "To put on Christ"; "to be found in Him, not having our
own righteousness";to be "clothed" with His meeknessand humility; to have
"His spirit," and "the same mind in us that was also in Him"; to open our
hearts for His "abode," andhave Him "formed within us, the hope of glory"
— who but recognisesatonce, in this so controvertedand abusedlanguage,
the burden of the New Testament? And wherein is the sense ofthis language,
if not in the appropriation of His worth to our nature, by the force of
sympathy, and of a twofold spiritual consciousnessoperating to unite Him to
ourselves? Thus the Divine graces ofHis characterare not impressedin the
way of mere commandment alone; but, as the beauty of the landscape and the
fragrance of flowers possess ouroutward senses,so these finer influences sink
into the deeper perceptions of the spirit. No poet's imagination, no speaker's
expression, no artist's fancy, no friendship's experience, and no other
characteron the historic pages canwork on us the elevating transformation
which we feel in gazing on our Masteras He appears in the artless evangelic
accounts, till our whole thought becomes identified with the object of our

regard, and He appears to us, not in human articles of theoretic belief, but
shines with a living glory into our real knowledge and love. Neither can any
simple self-culture, which has perhaps been too much our method, any
laborious efforts of will, any works or merits of ours, suffice for our salvation,
and lift us into the highest Divine frame, without this admiring absorption of
mind into the model and mould of perfection, by which we "put on Jesus
Christ."
(C. A. Bartol.)
Robed in Christ's Righteousness
C. H. Spurgeon.
Romans 13:13-14
The moment the man believes in Jesus Christ he is in the righteousness of
Christ — perfectly righteous; he has put upon him the Saviour's garments.
You heard Mr. Weaversay on this platform — I thought it was a good
illustration — that one day he met with a very poor man who was in rags.
This man being a Christian, he wishedto befriend him; he told him if he
would go home with him, he would give him a suit of clothes. "So,"said
Richard, "I went upstairs and took off my secondbest, and put on my Sunday
best, for I did not want to give him my best. I sent the man upstairs, and told
him he would find a suit which he could put on; it was my secondbest. So
after he had put on the clothes, and left his rags behind, he came down and
said, 'Well, Mr. Weaver, whatdo you think of me?' 'Well,' I said, 'I think you

look very respectable.''Oh, yes, but, Mr. Weaver, it is not me; I am not
respectable, it is your clothes that are respectable.'And so," addedMr.
Weaver, "so is it with the Lord Jesus Christ; He meets us coveredwith the
rags and filth of sin, and He tells us to go and put on not His secondbest, but
the bestrobe of His perfect righteousness;and when we come down with that
on, we say, 'Lord, what dost Thou think of me?' and He says, 'Why, thou art
all fair, My love; there is no spot in thee.' We answer, 'No, it is not me, it is
Thy righteousness;I am comely because Thouart comely; I am beautiful
because Thouart beautiful.'"
(C. H. Spurgeon.).
The Believer's Dress
T. Robinson, D.D.
Romans 13:13-14
castevery other in the shade.
I. COSTLY. It costthe King of Glory His life and death (Philippians 2:6-8).
II. COMFORTABLE. Itfills the soul with peace and joy (Romans 15:13).

III. COMPLETE.It leaves not part of body or soul exposed(Colossians 2:10).
IV. COMELY, in the eyes of God, angels, and men (Ezekiel16:14).
V. GLORIOUS (2 Corinthians 3:18).
VI. DURABLE (Hebrews 13:8).
VII. DIVINE (Jeremiah 23:6).
(T. Robinson, D.D.)
The Garment of Salvation
R. Cecil, M.A.
Romans 13:13-14
I. WHAT IS IT TO PUT ON THE LORD JESUS CHRIST? It implies the
taking of —

1. His merit.
2. His spirit and temper.
3. His badge, and making a public professionofbeing His servants.
II. HOW ARE WE TO DO THIS? By —
1. An internal application of Him. Thus we put on Christ before God, and
make Him our only —
(1) Plea.
(2) Ground of justification.
(3) Hope of glory.
2. An external professionof Him, by works before men.
(R. Cecil, M.A.)

COMMENTARIES
Ellicott's Commentary for English Readers
(14) Put ye on the Lord Jesus Christ.—Acontinuation of the metaphor
introduced in Romans 13:12. So invest and identify yourselves with the spirit
of Christ as to reproduce it in your outward walk and conduct.
Make not provision for the flesh.—Take no thought for the flesh, so as to
supply a stimulus to its lusts. A life of luxury and self-indulgence is apt to
excite those fleshly impulses which the Christian should try rather to mortify.
He therefore warns his readers not to give their thoughts to such things.
BensonCommentary
Romans 13:14. But put ye on the Lord Jesus Christ — A strong and beautiful
expressionfor the most intimate union with him, and the being clothed with
all the graces whichwere in him; including the receiving, in faith and love,
every part of his doctrine; obeying his precepts, imitating his example, and
adorning ourselves therewith as with a splendid robe, not to be put off;
because it is the garb intended for that eternal day, which is never to be
followedby night. The apostle does not say, “Put on purity and sobriety,
peacefulness andbenevolence;” but he says all this, and a thousand times
more, at once, in saying, Put on Christ. And make not provision for the flesh
— To raise foolishand sinful desires in your hearts, or, when they are raised
already, to devise means to gratify them.
Matthew Henry's Concise Commentary
13:11-14 Fourthings are here taught, as a Christian's directory for his day's
work. When to awake;Now;and to awake out of the sleepof carnalsecurity,
sloth, and negligence;out of the sleepof spiritual death, and out of the sleepof

spiritual deadness. Considering the time; a busy time; a perilous time. Also
the salvationnigh at hand. Let us mind our way, and mend our pace, we are
nearer our journey's end. Also to make ourselves ready. The night is far
spent, the day is at hand; therefore it is time to dress ourselves. Observe what
we must put off; clothes worn in the night. Castoff the sinful works of
darkness. Observe whatwe must put on; how we should dress our souls. Put
on the armour of light. A Christian must reckonhimself undressed, if
unarmed. The graces ofthe Spirit are this armour, to secure the soul from
Satan's temptations, and the assaults ofthis present evil world. Put on Christ;
that includes all. Put on righteousness ofChrist, for justification. Put on the
Spirit and grace of Christ, for sanctification. The Lord Jesus Christ must be
put on as Lord to rule you as Jesus to save you; and in both, as Christ
anointed and appointed by the Fatherto this ruling, saving work. And how to
walk. When we are up and ready, we are not to sit still, but to appear abroad;
let us walk. Christianity teaches us how to walk so as to please God, who ever
sees us. Walk honestly as in the day; avoiding the works of darkness. Where
there are riot and drunkenness, there usually are chambering and
wantonness, andstrife and envy. Solomonputs these all together, Pr 23:29-35.
See what provision to make. Our greatcare must be to provide for our souls:
but must we take no care about our bodies? Yes; but two things are
forbidden. Perplexing ourselves with anxious, encumbering care;and
indulging ourselves in irregular desires. Natural wants are to be answered,
but evil appetites must be checkedand denied. To ask meatfor our necessities,
is our duty, we are taught to pray for daily bread; but to ask meat for our
lusts, is provoking God, Ps 78:18.
Barnes'Notes on the Bible
But put ye on - Compare Galatians 3:17. The word rendered "put ye on" is
the same used in Romans 13:12, and is commonly employed in reference to
"clothing" or "apparel." The phrase to "put on" a person, which seems a
harsh expressionin our language, was one not infrequently used by Greek
writers, and means to imbibe his principles, to imitate his example, to copy his
spirit, to become like him. Thus, in Dionysius Halicarnassus the expression
occurs, "having put on or clothedthemselves with Tarquin;" i. e., they
imitated the example and morals of Tarquin. So Lucian says, "having put on

Pythagoras;" having receivedhim as a teacherand guide. So the Greek
writers speak ofputting on Plato, Socrates,etc. meaning to take them as
instructors, to follow them as disciples. (See Schleusner.)Thus, to put on the
Lord Jesus means to take him as a pattern and guide, to imitate his example,
to obey his precepts, to become like him, etc. In "all" respects the Lord Jesus
was unlike what had been specifiedin 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; Hebrews 7:26; 1 Peter2:22; Isaiah 53:9; 1 John
3:5.
And make not provision - The word "provision" here is what is used to denote
"provident care," orpreparation for future needs. It means that we should
not make it an object to gratify our lusts, or study to do this by laying up
anything beforehand with reference to this design.
For the flesh - The word "flesh" is used here evidently to denote the corrupt
propensities of the body, or those which he had specifiedin Romans 13:13.
To fulfil the lusts thereof - With reference to its corrupt desires. The
gratificationof the flesh was the main object among the Romans. Living in
luxury and licentiousness, they made it their greatobjectof study to multiply
and prolong the means of licentious indulgence. In respectto this, Christians
were to be a separate people, and to show that they were influenced by a
higher and purer desire than this grovelling propensity to minister to sensual
gratification. It is right, it is a Christian duty, to labor to make provision for
all the real needs of life. But the real wants are few; and with a heart disposed
to be pure and temperate, the necessarywants of life are easily satisfied;and
the mind may be devoted to higher and purer purposes.
Jamieson-Fausset-BrownBible Commentary
14. But—to sum up all in one word.

put ye on the Lord Jesus Christ—in such wise that Christ only may be seenin
you (see 2Co 3:3; Ga 3:27; Eph 4:24).
and make no provision—"take no forethought."
for the flesh, to fulfil the lust thereof—"Directnone of your attention to the
cravings of your corrupt nature, how you may provide for their gratification."
Note, (1) How gloriously adapted is Christianity for human societyin all
conditions! As it makes war directly againstno specific forms of government,
so it directly recommends none. While its holy and benign principles secure
the ultimate abolition of all iniquitous government, the reverence which it
teaches formagistracy, under whateverform, as a divine institution, secures
the loyalty and peaceablenessofits disciples, amid all the turbulence and
distractions of civil society, and makes it the highest interest of all states to
welcome it within their pale, as in this as well as every other sense—"the salt
of the earth, the light of the world" (Ro 13:1-5). (2) Christianity is the grand
specific for the purification and elevationof all the socialrelations;inspiring a
readiness to discharge allobligations, and most of all, implanting in its
disciples that love which secures allmen againstinjury from them, inasmuch
as it is the fulfilling of the law (Ro 13:6-10). (3) The rapid march of the
kingdom of God, the advancedstage ofit at which we have arrived, and the
ever-nearing approach of the perfectday—nearerto every believer the longer
he lives—should quicken all the children of light to redeem the time, and,
seeing that they look for such things, to be diligent, that they may be found of
Him in peace, without spot and blameless (2Pe 3:14). (4) In virtue of "the
expulsive power of a new and more powerful affection," the greatsecretof
persevering holiness in all manner of conversationwill be found to be "Christ
IN US, the hope of glory" (Col 1:27), and Christ ON US, as the characterin
which alone we shall be able to shine before men (2Co 3:8) (Ro 13:14).

Matthew Poole's Commentary
Put ye on the Lord Jesus Christ; he exhorted, Romans 13:12, to put on the
armour of light; now, to put on Jesus Christ. This is necessary, forthough
grace may help to defend, yet it is Christ and his righteousness only that can
coverus (as a garment doth our nakedness)in the sight of God. To put on
Christ, is to receive him and restupon him by faith; as also to profess and
imitate him. You have the same phrase, Galatians 3:27.
Make not provision for the flesh, to fulfil the lusts thereof: by flesh, here, some
understand the corrupt nature; others, the body. When he says,
make not provision for the flesh, he doth not mean, that they should not
provide things necessaryfor the body; this is allowed, Ephesians 5:29 1
Timothy 5:23; we are no where commanded to neglectormacerate our
bodies; but he means, that we should not gratify it in its sinful lusts or
lustings: see 1 Corinthians 11:27. Sustain it we may, but pamper it we may
not: we must not care, cater, or make projects for the flesh, to fulfil its
inordinacics and cravings.
Gill's Exposition of the Entire Bible
But put ye on the Lord Jesus Christ,.... As a man puts on his clothes when he
rises in the morning: the righteousness ofChrist is compared to a garment, it
is the best robe, it is fine linen, cleanand white, and change ofraiment; which
being put on by the Father's gracious actof imputation, covers the sins and
deformities of his people, defends them from divine justice, secures themfrom
wrath to come, and renders them beautiful and acceptable in his sight: which
righteousness being revealedfrom faith to faith, is receivedby faith, and made
use of as a proper dress to appear in before God; and may be daily said to be
put on by the believer, as often as he makes use of it, and pleads it with God as
his justifying righteousness, whichshould be continually: moreover, to put on

Christ, and which indeed seems to be the true sense of the phrase here, is not
only to exercise faith on him as the Lord our righteousness, andto make a
professionof his name, but to imitate him in the exercise of grace and
discharge of duty; to walk as he walked, and as we have him for an example,
in love, meekness, patience, humility, and holiness:
and make not provision for the flesh; the body: not but that due care is to be
takenof it, both for food and clothing; and for its health, and the continuance
and preservationof it by all lawful methods; but not so as
to fulfil the lusts thereof; to indulge and gratify them, by luxury and
uncleanness:it is a saying of Hillell (k), "he that increases flesh, increases
worms";the sense his commentators (l) give of it is, that
"he that increasesby eating and drinking, until he becomes fatand fleshy,
increases forhimself worms in the grave:''
the designof the sentence is, that voluptuous men, who care for nothing else
but the flesh, should consider, that ere long they will be a repastfor worms:
we should not provide, or be caterers forthe flesh; and, by pampering it, stir
up and satisfy its corrupt inclinations and desires.
(k) Pirke Abot, c. 2. sect. 7. (l) Bartenora in Pirke Abot, c. 2. sect. 7. Vid.
Fagium in ib.
Geneva Study Bible
But {l} put ye on the Lord Jesus Christ, and make not provision for the flesh,
to fulfil the lusts thereof.
(l) To put on Christ is to possess Christ, to have him in us, and us in him.

EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Romans 13:14. Ἐνδύσασθε τ. κύρ. Ἰ. Χρ.] This is the specificallyChristian
nature of the εὐσχημόνως περιπ. But the expressionis figurative, signifying
the idea: Unite yourselves in the closestfellowshipof life with Christ, so that
you may wholly present the mind and life of Christ in your conduct. In
classicalGreek also ἐνδύεσθαί τινα denotes to adopt any one’s mode of
sentiment and action. See Wetsteinand Kypke. But the praesens efficacia
Christi (see Melanchthon)is that which distinguishes the having put on Christ
from the adoption of other exemplars. Comp. Galatians 3:27;Ephesians 4:24;
Colossians 3:12;and on the subject-matter, Romans 8:9; 1 Corinthians 6:17;
Photius in Oecumenius: πῶς δὲ αὐτὸνἐνδυτέον; εἰ πάντα ἡμῖν αὐτὸς εἴη,
ἔσωθεν καὶ ἔξωθεν ἐν ἡμῖν φαινόμενος. Observe further, that the having put
on Christ in baptism was the entrance into the sonship of God (Galatians
3:27), but that in the further development of the baptized one eachnew
advance of his moral life (comp. on Romans 13:11) is to be a new putting on of
Christ; therefore it, like the putting on of the new man, is always enjoined
afresh. Comp. Lipsius, Rechtfertigungsl. p. 186 f.
καὶ τῆς σαρκὸς κ.τ.λ.]and make not care of the flesh unto lusts, i.e. take not
care for the flesh to such a degree, that lusts are thereby excited. By μὴ the
πρόνοιανποιεῖσθαι εἰς ἐπιθ. togetheris forbidden, not (as Luther and many)
merely the εἰς ἐπιθ., according to which the whole sentence would resolve
itself into the two members: τῆς ς. πρόνοιανμὲν ποιεῖσθε, ἀλλὰ μὴ εἰς ἐπιθ. In
that case μὴ must have stoodafter ποιεῖσθε (see Romans 14:1); for a
transpositionof the negationis not to be assumedin any passageofthe N. T.
τῆς σαρκός]is emphatically prefixed, adding to the putting on of the Lord
previously required, which is the spiritual mode of life, that which is to be
done bodily. The σάρξ is here not equivalent to σῶμα (as is frequently

assumed;see on the other hand Calovius and Reiche), but is that which
composes the material substance of man, as the source and seatof sensuous
and sinful desires, in contrastto the πνεῦμα of man with the νοῦς. Paul
purposely chose the expression, because in respectof care for the body he
wishes to present the point of view that this care nourishes and attends to the
σάρξ, and one must therefore be on one’s guard againstcaring for the latter in
such measure that the lusts, which have their seatin the σάρξ, are excited and
strengthened. According to Fritzsche, Paul absolutely forbids the taking care
for the σάρξ (he urges that σάρξ must be libidinosa caro). But to this the
expressionπρόνοιανποιεῖσθε is not at all suitable. The flesh, so understood, is
to be crucified (Galatians 5:24), the body as determined by it is to be put off
(Colossians2:11), its πράξεις are to be put to death (Romans 8:13), because its
φρόνημα is enmity againstGod and productive of death (Romans 8:6-7). The
σάρξ is here rather the living matter of the σῶμα, which, as the seatof the
ἐπιθυμίαι, in order to guard againstthe excitement of the latter, ought to
experience a care that is to be restricted accordingly, and to be subordinated
to the moral end (comp. on σάρξ, 1 Corinthians 7:28; 1 Corinthians 15:50; 2
Corinthians 4:10-11;2 Corinthians 7:1; 2 Corinthians 7:5; 2 Corinthians
12:7; Galatians 2:20; Galatians 4:13-14). In substance and in moral principle,
the ἀφειδία σώματος (Colossians 2:23)is different from this. Chrysostom
aptly observes:ὥσπερ γὰρ οὐ τὸ πίνειν ἐκώλυσεν, ἀλλὰ τὸ μεθύειν, οὐδὲ τὸ
γαμεῖν, ἀλλὰ τὸ ἀσελγεῖν, οὕτως οὐδὲ τὸ προνοεῖν τῆς σαρκὸς, ἀλλὰ τὸ εἰς
ἐπιθυμίας, οἷοντὸ τὴν χρείαν ὑπερβαίνειν. Moreoverit is clearin itself, that
Paul has added the secondhalf of Romans 13:14 in view of what is to be
handled in chap. 14, and has thereby prepared the way for a transition to the
latter.
Expositor's Greek Testament
Romans 13:14. ἀλλὰ ἐνδύσασθε τὸν Κ. Ἰ. Χριστὸν, ἀλλὰ emphasises the
contrastbetweenthe true Christian life and that which has just been
described. The Christian puts on the Lord Jesus Christ, according to Paul’s
teaching, in baptism (cf. Galatians 3:27), as the solemn deliberate act in which
he identifies himself, by faith, with Christ in His death and resurrection(chap.

Romans 6:3). But the Christian life is not exhaustedin this act, which is rather
the starting-point for a putting on of Christ in the ethical sense, a “clothing of
the soulin the moral dispositionand habits of Christ” (Gifford); or as the
Apostle himself puts it in Romans 6:11, a reckoning of ourselves to be dead to
sin but alive to God in Christ Jesus. Everytime we perform an ethical actof
this kind we put on the Lord Jesus Christ more fully. But the principle of all
such acts is the Spirit of Christ dwelling in us (chaps. 6–8), and it is the
essentialantagonismofthe spirit to the flesh which determines the form of the
last words:καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας. It is to inquire
too curiously if we inquire whether σάρξ here is used in the physiological
sense = the body, or in the moral sense = libidinosa caro (as Fritzsche argues):
the significance ofthe word in Paul depends on the fact that in experience
these two meanings are indubitably if not inseparably related. Taking the
flesh as it is, forethought or provision for it—an interest in it which consults
for it, and makes it an object—canonly have one end, viz., its ἐπιθυμίαι. All
such interest therefore is forbidden as inconsistentwith putting on the Lord
Jesus Christ in the powerof the Holy Spirit.
Cambridge Bible for Schools andColleges
14. But put ye on, &c.]For similar language see Galatians 3:27;(where
Baptism is to be viewedin its ideal, as involving and sealing the acceptance
and confessionof Christ.) Cp. also Ephesians 4:24; Colossians 3:10. Here
again(see Romans 13:12, last note,)observe how the new effort of the life of
grace is spokenof as if it were its beginning.
the Lord Jesus Christ] Here the Saviour is presented as the soul’s armour and
arms. Cp. Romans 13:12. By means of Him, beheld by faith, adored, accepted,
and welcomedas the Guestof the soul, sin is to be resistedand subdued.
Grace is to come, above all other means, by means of personaldealings with
Him.

and make not provision, &c.]Lit. make not forethought of the flesh. The
clause, ofcourse, means (under a sortof euphemism) “positively deny the
flesh;” but it speciallysuggests the sad thought of the elaborate pains with
which so often sin is planned and sought.—Seethe close of1 Corinthians 9 for
St Paul’s own practicalcomment on this precept.
to fulfil the lusts thereof] Lit., simply, unto lusts; with a view to (evil) desires.
An instructive parallel is Colossians2:23, where probably render, “not of any
value with a view to [resisting the] gratification of the flesh.” Mere ascetic
rules there stand contrastedwith the living grace ofthe personalSaviour here.
This verse is memorable as the turning-point of St Augustine’s conversion. In
his Confessions (VIII. 12) he records how, at a time of greatmoral conflict, he
was strangelyimpelled by a voice, perhaps the cry of children at play, (“Take
and read, take and read,”)to open againthe Epistles of St Paul (codicem
Apostoli) which he had recently been reading. “I read in silence the first place
on which my eyes fell; Not in revelling and drunkenness, not in chambering
and wantonness, notin strife and envying; but put ye on the Lord Jesus
Christ, and make no provision for the flesh in its lusts. I neither cared, nor
needed, to read further. At the close ofthe sentence, as if a ray of certainty
were poured into my heart, the clouds of hesitation all fled at once.”—The
following words, But him that is weak in faith receive ye, were pointed out to
him just after by his friend Alypius, to whom Augustine shewedthe present
verse. Augustine was at the time so slightly read in the Scriptures that he was
not aware (he says)of this contexttill Alypius, with an application to himself,
drew his attention to it.
Bengel's Gnomen

Romans 13:14. Τὸν) Here is summarily containedall the light and power of
the New Testament, as it is the whole of salvation [everything that is wrong
being excluded.—V. g.] 1 Corinthians 6:11.—ἸησοῦνΧριστὸν, Jesus Christ)
ch. Romans 6:3-4.—σαρκὸς, ofthe flesh) This has respectto ch. 7 and 8.—
πρόνοιαν, care)The care of the flesh is neither forbidden in this passageas
bad, nor praised as good, but it is reduced to order and fortified againstthe
dangers to which it is liable, as something of a middle character[betweenbad
and good], and yet in some respects the objectof suspicion. Πρόνοια, previous
[anticipatory] care of the flesh is opposedto holy hope.—ἐπιθυμίας,lusts)of
pleasure and passion:with this comp. Romans 13:13 [and ch. Romans 6:7.]
Romans 13:14
STUDYLIGHTRESOURCES
Adam Clarke Commentary
Put ye on the Lord Jesus - This is in reference to what is said, Romans 13:13;:
Let us put on decent garments - let us make a different profession, unite with
other company, and maintain that professionby a suitable conduct. Putting
on, or being clothedwith Jesus Christ, signifies receiving and believing the
Gospel;and consequentlytaking its maxims for the government of life, having
the mind that was in Christ. The ancientJews frequently use the phrase
putting on the shechinah, or Divine majesty, to signify the soul's being clothed
with immortality, and rendered fit for glory.

To be clothed with a personis a Greek phrase, signifying to assume the
interests of another - to enter into his views, to imitate him, and be wholly on
his side. St. Chrysostomparticularly mentions this as a common phrase, ὁ
δεινα τον δεινα ενεδυσατο, sucha one hath put on such a one; i.e. he closely
follows and imitates him. So Dionysius Hal., Antiq., lib. xi., page 689, speaking
of Appius and the rest of the Decemviri, says:ουκετι μετριαζοντες, αλλα τον
Ταρκυνιονεκεινονενδυομενοι, They were no longer the servants of Tarquin,
but they Clothed Themselves withHim - they imitated and aped him in every
thing. Eusebius, in his life of Constantine, says the same of his sons, they put
on their father - they seemedto enter into his spirit and views, and to imitate
him in all things. The mode of speechitselfis takenfrom the custom of stage
players: they assumedthe name and garments of the personwhose character
they were to act, and endeavoredas closelyas possible to imitate him in their
spirit, words, and actions. See many pertinent examples in Kypke.
And make not provision for the flesh - By flesh we are here to understand, not
only the body, but all the irregular appetites and passions which led to the
abominations alreadyrecited. No provision should be made for the
encouragementand gratificationof such a principle as this.
To fulfill the lusts thereof - Εις επιθυμιας, in reference to its lusts; such as the
κωμοι, κοιται, μεθαι, andασελγειαι, rioting, drunkenness, prostitutions, and
uncleanness, mentioned, Romans 13:13, to make provision for which the
Gentiles lived and labored, and bought and sold, and schemedand planned;
for it was the whole business of their life to gratify the sinful lusts of the flesh.
Their philosophers taught them little else;and the whole circle of their deities,
as well as the whole scheme of their religion, servedonly to excite and inflame
such passions, and produce such practices.
I. In these four last verses there is a fine metaphor, and it is continued and
well sustainedin every expression.

The apostle considers the state of the Gentiles under the notion of night, a
time of darkness and a time of evil practices.
That this night is nearly at an end, the night is far spent.
He considers the Gospelas now visiting the Gentiles, and the light of a
glorious day about to shine forth on them.
He calls those to awake who were in a stupid, senselessstate concerning all
spiritual and moral good; and those who were employed in the vilest practices
that could debase and degrade mankind.
He orders them to castoff the works of darkness, and put on the armor ὁπλα,
the habiliments of light - of righteousness:to ceaseto do evil; to learn to do
well. Here is an allusion to laying aside their night clothes, and putting on
their day clothes.
He exhorts them to this that they may walk honestly, decently habited; and
not spend their time, waste their substance, destroytheir lives, and ruin their
souls in such iniquitous practices as those which he immediately specifies.
That they might not mistake his meaning concerning the decentclothing
which he exhorts them to walk in, he immediately explains himself by the use
of a common form of speech, and says, still following his metaphor, Put on the
Lord Jesus Christ - receive his doctrine, copy his example, and seek the things
which belong to another life; for the Gentiles thought of little else than making
provision for the flesh or body, to gratify its animal desires and propensities.
II. These lastverses have been rendered famous in the Christian Church for
more than 1400 years, as being the instrument of the conversion of St.
Augustine. It is wellknown that this man was at first a Manichean, in which
doctrine he continued till the 32nd year of his age. He had frequent
conferencesand controversies onthe Christian religionwith severalfriends
who were Christians; and with his mother Monica, who was incessantin her
prayers and tears for his conversion. She was greatlycomforted by the
assurance givenher by St. Ambrose, bishop of Milan, where her son
Augustine was then professorof rhetoric: that a child of so many prayers and
fears could not perish. He frequently heard St. Ambrose preach, and was

affected, not only by his eloquence, but by the important subjects which he
discussed;but still could not abandon his Manicheanism. Walking one day in
a garden with his friend Alypius, who it appears had been reading a copy of
St. Paul's epistle to the Romans, and had left it on a bank near which they
then were, (though some saythat Augustine was then alone), he thought he
heard a musical voice calling out distinctly, Tolle Et Lege!Tolle Et Lege!take
up and read! take up and read! He lookeddown, saw the book, took it up, and
hastily opening it, the first words that met his eye were these - Μη κωμοις και
μεθαις, etc., Notin rioting and drunkenness, etc., but put ye on the Lord Jesus
Christ. He felt the import and power of the words, and immediately resolved
to become a followerof Christ: he in consequenceinstantly embraced
Christianity; and afterwards boldly professedand wrote largely in its defense,
and became one of the most eminent of all the Latin fathers. Such is the
substance of the story handed down to us from antiquity concerning the
conversionof St. Augustine. He was made bishop of Hippo in Africa, in the
year 395, and died in that city, Aug. 28th, 430, atthe very time that it was
besiegedby the Vandals.
III. After what I have said in the notes, I need add nothing on the great
political question of subordination to the civil powers;and of the propriety
and expediency of submitting to every ordinance of man for the Lords sake. I
need only observe, that it is in things civil this obedience is enjoined; in things
religious, God alone is to be obeyed. Should the civil power attempt to usurp
the place of the Almighty, and forge a new creed, or prescribe rites and
ceremonies notauthorized by the word of God, no Christian is bound to obey.
Yet even in this case,as I have already noted, no Christian is authorized to
rebel againstthe civil power; he must bear the persecution, and, if needs be,
sealthe truth with his blood, and thus become a martyr of the Lord Jesus.
This has been the invariable practice of the genuine Church of Christ. They
committed their cause to him who judgeth righteously. See farther on this
subject on Matthew 22:20; (note), etc.
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BibliographicalInformation
Clarke, Adam. "Commentary on Romans 13:14". "The Adam Clarke
Commentary". https://www.studylight.org/commentaries/acc/romans-
13.html. 1832.
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Albert Barnes'Notes onthe Whole Bible
But put ye on - Compare Galatians 3:17. The word rendered “put ye on” is
the same used in Romans 13:12, and is commonly employed in reference to
“clothing” or “apparel.” The phrase to “put on” a person, which seems a
harsh expressionin our language, was one not infrequently used by Greek
writers, and means to imbibe his principles, to imitate his example, to copy his
spirit, to become like him. Thus, in Dionysius Halicarnassus the expression
occurs, “having put on or clothedthemselves with Tarquin;” i. e., they
imitated the example and morals of Tarquin. So Lucian says, “having put on
Pythagoras;” having receivedhim as a teacherand guide. So the Greek
writers speak ofputting on Plato, Socrates,etc. meaning to take them as
instructors, to follow them as disciples. (See Schleusner.)Thus, to put on the
Lord Jesus means to take him as a pattern and guide, to imitate his example,
to obey his precepts, to become like him, etc. In “all” respects the Lord Jesus
was unlike what had been specifiedin 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; Hebrews 7:26; 1 Peter2:22; Isaiah 53:9; 1 John
3:5.
And make not provision - The word “provision” here is what is used to denote
“provident care,” orpreparation for future needs. It means that we should
not make it an object to gratify our lusts, or study to do this by laying up
anything beforehand with reference to this design.

For the flesh - The word “flesh” is used here evidently to denote the corrupt
propensities of the body, or those which he had specifiedin Romans 13:13.
To fulfil the lusts thereof - With reference to its corrupt desires. The
gratificationof the flesh was the main object among the Romans. Living in
luxury and licentiousness, they made it their greatobjectof study to multiply
and prolong the means of licentious indulgence. In respectto this, Christians
were to be a separate people, and to show that they were influenced by a
higher and purer desire than this grovelling propensity to minister to sensual
gratification. It is right, it is a Christian duty, to labor to make provision for
all the real needs of life. But the real wants are few; and with a heart disposed
to be pure and temperate, the necessarywants of life are easily satisfied;and
the mind may be devoted to higher and purer purposes.
Copyright Statement
Barnes, Albert. "Commentaryon Romans 13:14". "Barnes'Notesonthe
Whole Bible". https://www.studylight.org/commentaries/bnb/romans-13.html.
1870.
Haldane's Expositionon the Epistle to the Romans and Hebrews
Butput ye on the Lord Jesus Christ, and make not provision for the flesh, to
fulfill the lusts thereof. Put ye on the Lord Jesus. — 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, clothedwith filthy garments; but when they come to
Christ, He says, ‘Take awaythe filthy garments from him: behold, I have
causedthine 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,Isaiah61:10;and being thus justified, those
whom the Apostle addressedhad put on Christ. But here it is their progress in
sanctificationhe 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
receivedChrist Jesus the Lord, so we should walk in Him. ‘To put on Christ,’
says Calvin, ‘means our being surrounded and protectedin every part by the
virtue of His Spirit, and thus rendered fit for the performance of every duty of
holiness. Forthe image of God, which is the only ornament of the soul, is thus
renewedin us.’ Provisionfor the flesh, to fulfill the lusts thereof — Fleshhere
means the sinful principles of our nature. We are to make provision for the
wants of the body, but we are to make no provision for its lusts. Whatever,
then, tends to excite our corrupt propensities ought to be avoided.
Beautiful are the reflections of Archbishop Leighton, in his sermon on the
four last verses ofthis chapter, from which what follows is extracted: —
’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, 11, 12, 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 reasonto 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

somewhatnearerto actions, yet we are still in the night; and men sleepon in
it, and their heads are still full of new dreams that keepthem sleeping.
They are constantlydrunk with cares ordesires of sense, and so their sleep
continues. Now sleepis brother of death, and so by it not unfitly is the same
state resembled. ‘It is time to awake,salvationis nearerthan when ye
believed. The bright day you look for is posting forward; it is nearer than
when you beganto believe:the night is far spent, the gross darkness is already
past, some daylight it is, and is every moment growing, and the perfectfull
morning light of it is very near. O blessedGospelrevealing God in Christ, and
calling up sinners to communion with him, dispelling that black night of
ignorance and accurseddarkness 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 ofHim. We put Him on as the Lord our
righteousness, andare made the righteousness ofGod in Him. This investiture
is first, when our persons are made acceptable, andwe 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 whosoeverdoes notthus put Him on, shall find themselves
deceivedin the other, if they imagine it belongs to them. He is the armor of
light before spokenof; all our ornament and safetyis in Him. ‘Now follows,
and make no provision for the flesh, to fulfill the lusts thereof; and it will
follow necessarily. O!to have the heart touched by the Spirit with such a word
as is here — it would untie it from all these things.
These are the words the very reading of which wrought so with Augustine,
that, of a licentious young man, he turned a holy, faithful servantof Jesus
Christ. While you were without Christ, you had no higher nor other business

to do but to attend and serve the flesh; but once having put Him on, you are
other men, and other manners do become you. There is a transcendent
sweetness in Christ, that puts the flesh out of credit. Put on Christ, thy royal
robe, and make no provision for the flesh. A soul clothed with Christ, stooping
to any sinful delight, or an ardent pursuit of anything earthly, though lawful,
doth wonderfully indignity itself. ‘Oh! raise up your spirits, you that pretend
to anything in Christ; delight in Him, and let His love satisfyyou at all times.
What need you go a-begging elsewhere?All you would add makes you the
poorer, abates so much of your enjoyment of Him; and what cancompensate
that? Put on the Lord Jesus, and then view yourselves, and see if you be fit to
be slaves to flesh and earth. ‘These two, put on the Lord Jesus , and make no
provision for the, flesh, are directly the representationof the Church — a
woman clothed with the sun, and the moon under her feet, needed borrow no
beauty from it, or anything under it.’
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Haldane, Robert. "Commentary on Romans 13:14". "Haldane's Exposition
on the Epistle to the Romans and Hebrews".
https://www.studylight.org/commentaries/hal/romans-13.html. 1835.
Coffman Commentaries on the Bible
But put ye on the Lord Jesus Christ, and make no provision for the flesh, to
fulfill the lusts thereof.
Paul had already mentioned (Romans 13:12)the new investiture of the
Christian, calling it the armor of light; and here is a return to the same figure,

only here it is Christ himself who is to be put on by the Christian. Barmby
observedthat
Christians are said to have already put on Christ in their baptism; here they
are exhorted still to do so. There is no real contradiction;they are but
exhorted to realize in actual life the meaning of their baptism.[5]
Provisionfor the flesh, to fulfill the lusts thereof ... refers to the investment of
time, preparation and money in such a manner as to allow or facilitate the
gratificationof fleshly lusts. When one thinks of the countless pleasure
palaces, andother hideaways bought and provided for no other purpose than
that of facilitating the fulfillment of fleshly lusts, the apostle's wisdomin
forbidding such investments to Christians is evident.
ENDNOTE:
[5] J. Barmby, The Pulpit Commentary (Grand Rapids, Michigan:Wm. B.
Eerdmans Publishing Company, 1963), Vol. 18 (ii), p. 392.
Copyright Statement
Coffman Commentaries reproduced by permission of Abilene Christian
University Press, Abilene, Texas, USA. All other rights reserved.
Coffman, James Burton. "Commentary on Romans 13:14". "Coffman
Commentaries on the Bible".
https://www.studylight.org/commentaries/bcc/romans-13.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.

John Gill's Exposition of the Whole Bible
But put ye on the Lord Jesus Christ,.... As a man puts on his clothes when he
rises in the morning: the righteousness ofChrist is compared to a garment, it
is the best robe, it is fine linen, cleanand white, and change ofraiment; which
being put on by the Father's gracious actof imputation, covers the sins and
deformities of his people, defends them from divine justice, secures themfrom
wrath to come, and renders them beautiful and acceptable in his sight: which
righteousness being revealedfrom faith to faith, is receivedby faith, and made
use of as a proper dress to appear in before God; and may be daily said to be
put on by the believer, as often as he makes use of it, and pleads it with God as
his justifying righteousness, whichshould be continually: moreover, to put on
Christ, and which indeed seems to be the true sense of the phrase here, is not
only to exercise faith on him as the Lord our righteousness, andto make a
professionof his name, but to imitate him in the exercise of grace and
discharge of duty; to walk as he walked, and as we have him for an example,
in love, meekness, patience, humility, and holiness:
and make not provision for the flesh; the body: not but that due care is to be
takenof it, both for food and clothing; and for its health, and the continuance
and preservationof it by all lawful methods; but not so as
to fulfil the lusts thereof; to indulge and gratify them, by luxury and
uncleanness:it is a saying of HillellF11, ‫הברמ‬ ‫רשב‬ ‫הברמ‬ ‫המר‬ "he that increases
flesh, increasesworms";the sense his commentatorsF12 give ofit is, that
"he that increasesby eating and drinking, until he becomes fatand fleshy,
increases forhimself worms in the grave:'
the designof the sentence is, that voluptuous men, who care for nothing else
but the flesh, should consider, that ere long they will be a repastfor worms:

we should not provide, or be caterers forthe flesh; and, by pampering it, stir
up and satisfy its corrupt inclinations and desires.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry
Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Gill, John. "Commentary on Romans 13:14". "The New John Gill Exposition
of the Entire Bible". https://www.studylight.org/commentaries/geb/romans-
13.html. 1999.
Geneva Study Bible
But l put ye on the Lord Jesus Christ, and make not provision for the flesh, to
[fulfil] the lusts [thereof].
(l) To put on Christ is to possess Christ, to have him in us, and us in him.
Copyright Statement
Beza, Theodore. "Commentaryon Romans 13:14". "The 1599 Geneva Study
Bible". https://www.studylight.org/commentaries/gsb/romans-13.html. 1599-
1645.

Commentary Critical and Explanatory on the Whole Bible
But — to sum up all in one word.
put ye on the Lord Jesus Christ — in such wise that Christ only may be seen
in you (see 2 Corinthians 3:3; Galatians 3:27;Ephesians 4:24).
and make no provision — “take no forethought.”
for the flesh, to fulfil the lust thereof - “Directnone of your attention to the
cravings of your corrupt nature, how you may provide for their gratification.”
Note,
(1) How gloriously adapted is Christianity for human societyin all conditions!
As it makes wardirectly againstno specific forms of government, so it directly
recommends none. While its holy and benign principles secure the ultimate
abolition of all iniquitous government, the reverence which it teaches for
magistracy, under whateverform, as a divine institution, secures the loyalty
and peaceablenessofits disciples, amid all the turbulence and distractions of
civil society, and makes it the highest interest of all states to welcome it within
their pale, as in this as well as every other sense - “the saltof the earth, the
light of the world” (Romans 13:1-5).
(2) Christianity is the grand specific for the purification and elevation of all
the socialrelations;inspiring a readiness to discharge all obligations, and
most of all, implanting in its disciples that love which secures allmen against
injury from them, inasmuch as it is the fulfilling of the law (Romans 13:6-10).

(3) The rapid march of the kingdom of God, the advanced stage ofit at which
we have arrived, and the ever-nearing approachof the perfectday - nearer to
every believer the longerhe lives - should quicken all the children of light to
redeem the time, and, seeing that they look for such things, to be diligent, that
they may be found of Him in peace, without spot and blameless (2 Peter3:14).
(4) In virtue of “the expulsive powerof a new and more powerful affection,”
the greatsecretofpersevering holiness in all manner of conversation will be
found to be “Christ IN US, the hope of glory” (Colossians 1:27), and Christ
ON US, as the characterin which alone we shall be able to shine before men (2
Corinthians 3:8) (Romans 13:14).
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Romans 13:14". "CommentaryCritical and Explanatory on the Whole
Bible". https://www.studylight.org/commentaries/jfb/romans-13.html. 1871-8.
Robertson's WordPictures in the New Testament
Put ye on (ενδυσαστε — endusasthe). The same metaphor as in Romans 13:12.
The Lord Jesus Christ is the garment that we all need. See note on Galatians
3:27 with baptism as the symbol.

Provision(προνοιαν — pronoian). Old word for forethought (from προνοος —
pronoos). In N.T. only here and Acts 24:2.
For the flesh (της σαρκος — tēs sarkos). Objective genitive.
To fulfil the lusts thereof (εις επιτυμιας — eis epithumias). “For lusts.” No
verb.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Robertson, A.T. "Commentary on Romans 13:14". "Robertson's Word
Pictures of the New Testament".
https://www.studylight.org/commentaries/rwp/romans-13.html. Broadman
Press 1932,33. Renewal1960.
Vincent's Word Studies
Provision( πρόνοιαν )
Etymologicallyakin to take thought for, in 13:17.
Flesh
In the moral sense:the depraved nature.
Copyright Statement

The text of this work is public domain.
Vincent, Marvin R. DD. "Commentaryon Romans 13:14". "Vincent's Word
Studies in the New Testament".
https://www.studylight.org/commentaries/vnt/romans-13.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
But put ye on the Lord Jesus Christ, and make not provision for the flesh, to
fulfil the lusts thereof.
But put ye on the Lord Jesus Christ — Herein is containedthe whole of our
salvation. It is a strong and beautiful expressionfor the most intimate union
with him, and being clothed with all the graces whichwere in him. The apostle
does not say, Put on purity and sobriety, peacefulnessand benevolence;but he
says all this and a thousand times more at once, in saying, Put on Christ. And
make not provision - To raise foolishdesires, or, when they are raised already,
to satisfy them.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Wesley, John. "Commentary on Romans 13:14". "JohnWesley's Explanatory
Notes on the Whole Bible".
https://www.studylight.org/commentaries/wen/romans-13.html. 1765.

Abbott's Illustrated New Testament
Put ye on the Lord Jesus Christ; assume the spirit and characterof the Lord
Jesus Christ.
Copyright Statement
Abbott, John S. C. & Abbott, Jacob. "Commentaryon Romans 13:14".
"Abbott's Illustrated New Testament".
https://www.studylight.org/commentaries/ain/romans-13.html. 1878.
Calvin's Commentary on the Bible
Но облекитесь в Иисуса Христа. Сия метафора частоупотребляетсяв
Писании в отношении того, что либо украшает, либо уродуетчеловека.
И то, и другое означаетсяодеждами.Ибо грязнаяи рваннаяодежда
бесчеститчеловека, а красиваяи чистаявозвышаетего в глазахдругих.
Облечьсяво Христа означаетздесь так оградитьсяотовсюдусилоюЕго
Духа, чтобы стать пригодными ко всем сторонам святости. Ибо так
восстановляетсяв нас образ Божий – единственноеукрашение души.
Ведь Павел имеетв виду цель нашего призвания, поеликуБог,
усыновляянас, привил нас к телу Единородного СвоегоСына, и для
того, чтобы мы, отрекшись от прежней жизни, стали в Нем новыми
людьми. Поэтомув ином месте он говорит, что верные облекаютсяво
Христа во время крещения.
И попеченияо плоти. Покуда мы носим свою плоть, мы не можем
полностьюотбросить попечениео ней. Ибо наше житие находитсяна
небесахтаким образом,что при этом мы странствуем по земле. Итак,
следуетзаботитьсяо том, что относитсяк телу, но не иначе как о

вспомоществованияхво время странствия, не так, чтобы эти вещи
заставили нас забыть о небесной родине. Мирские люди говорят, что
природе достаточно немногого, аппетиты же людей ненасытны.Итак,
каждый с необходимостьюжелаетудовлетворять пожеланиям своей
плоти, и не только плавать на поверхности, но и полностьюпогрузиться
в эту глубокую бездну. Павел же обуздываяпожелания, учитнас, что
причина всякой неумеренности состоитв том, что никто не
довольствуетсятрезвым и законным употреблением благ. Поэтомуон
устанавливаетспособ, как следуетслужить нуждам нашей плоти, чтобы
при этом не потакать похоти. Отсюда и происходит, что мы, пользуясь
этим миром, как бы и не пользуемсяим.
Copyright Statement
Calvin, John. "Commentary on Romans 13:14". "Calvin's Commentary on
the Bible". https://www.studylight.org/commentaries/cal/romans-13.html.
1840-57.
John Trapp Complete Commentary

14 But put ye on the Lord Jesus Christ, and make not provision for the flesh,
to fulfil the lusts thereof.
Ver. 14. But put ye on] Augustine confesseththat he was convertedby reading
and pondering this text.
And make not provision] Make not projects, caternot for the flesh.
Copyright Statement
Trapp, John. "Commentary on Romans 13:14". John Trapp Complete
Commentary. https://www.studylight.org/commentaries/jtc/romans-13.html.
1865-1868.
Thomas Coke Commentary on the Holy Bible
Romans 13:14. Put ye on the Lord Jesus Christ— A strong expressionfor
endeavouring to be clothed, through divine grace, with allthe virtues and
graces whichcompose his character. It is observable, that the Apostle does not
say, "Put on purity, sobriety, benevolence, &c."But he in effectsays all at
once, in saying, Put ye on the Lord Jesus Christ. Plutarch tells us concerning
the kings of Persia, that on the coronation-daythey put on a robe which the
first Cyrus wore before he was king, to remindthemofimitatinghisexemplary
temper and behaviour. Dr. Hammond renders the last clause ofthis verse
very well, "Take care your providence for the flesh do not turn into

covetousness,orirregular desires;" for it is literally, Make not provision for
the flesh unto covetousness. See Plutarch's Life of Artaxerxes, and Hammond.
Inferences.—Whata wise and important appointment of Providence is civil
government, for the goodof mankind; for a terror to evil doers, and a praise
to them that do well! And what a friend is the Christian religion to its
happiness, peace, and order! It directs rulers how to answerthe valuable ends
of the high trust which God has committed to them; and teaches subjects to
yield all dutiful obedience to them, for conscience-sake,as wellas for escaping
the vengeance ofthe swordof justice, and reaping the benefits of government.
While magistrates rule for the generalgoodof the community, according to
the laws and constitution of the state, we ought to reverence and honour them
in their public character, as the ministers and ordinance of Godfor good, and
to pay the customs and tributes that are their due, as an equitable and
grateful return for their care, trouble, and expence in protecting us, and our
rights and properties: public as well as private debts, ought to be faithfully
discharged;only we are never to think that we have so fully paid the debt of
love one to another, as to be under no farther obligations to it. What an
amiable and constraining principle is true Christian love! It inclines and
engagesus to fulfil all the duties of morality towards our neighbour; it
restrains us from adultery, murder, theft, falsehood, andlying, and from all
covetous desires ofany man's goods and enjoyments; and it obliges and
disposes us to a performance of all the contrary duties, yea, of every thing
containedin the SecondTable of the Law. But, alas!how imperfect is the
present state of things! The bestthat can be said of it is, that the night is far
spent, and the day is at hand; and that complete salvationis continually
approaching nearer and nearerto every true and persevering believer. How
should these thoughts excite Christians to shake off sloth, and renounce all
works of darkness;such as rioting and drunkenness, uncleanness and
wantonness, strife and envy; and to walk honourably, as becomes children of
the light and of the day, and as those that put on Christ, and the illustrious
armour with which he has furnished them, to guard againstall evil; and that
are carefulnever to do any thing to indulge the flesh, and fulfil its sinful
desires!

REFLECTIONS.—1st, Fromthe duties they owedto eachother, as members
of civil society, the Apostle proceeds to enforce submission in all lawful things
to the authority of the civil government under which they lived. The Christian
doctrine makes no alterationin the natural and civil rights of mankind.
Dominion is not founded in grace;therefore Let every soul be subject unto the
higher powers;respectful and obedient to all lawful magistrates, from the
highest to the lowest, andwillingly observantof the laws with the execution of
which they are entrusted. For there is no power, but of God; he is the source
of all authority, dignity, and honour; by him kings reign. The powers that be
are ordained of God; whatever be the mode of government, whether the
ruling power be lodged in the hands of one person or many, submission is our
duty; and though the men who are invested with the authority be never so vile
and wicked, their lawful commands are nevertheless to be obeyed; and the
magistrate is to be honoured, howeverdespicable the man may appear.
Whosoevertherefore resisteththe power, and refuseth obedience to the lawful
orders of the establishedgovernment, resisteththe ordinance of God; and
they that resistshall receive to themselves damnation, κριμα, the punishment
due to their offence, according to the laws, from the swordof the magistrate,
and judgment also from God for the transgressionagainsthis ordinance. For
rulers are not a terror to goodworks:they who behave quiet and submissive
have nothing to fear, for such subjects the magistrates are bound to protect
and cherish; but they are appointed to restrain the evil actions of men, which
tend to disturb the peace ofsociety, to dishonour God, or injure their
neighbour. Wilt thou then not be afraid of the power? do that which is good,
be peaceable and obedient to the laws, and thou shalt have praise of the same;
in every well-ordered government such subjects will be protectedand
encouraged. Forhe is the minister of God, appointed to preserve the peace of
the state, to redress injuries, administer justice, suppress vice, profaneness,
and immorality; to punish offenders, and promote the generalwelfare:and
therefore if thou be found obedient, the office of magistracywill be to thee for
good. But if thou do that which is evil, and violate the establishedlaws, be
afraid; for he bearethnot the swordin vain; being obligedby his very office
impartially to inflict the penalty due to every offence;for he is the minister of

God, who puts the swordof judgment into his hands, as a revengerto execute
wrath upon him that doeth evil; not out of any private personalresentment,
but coollyas God's vicegerent, without partiality or favour, according to the
dictates of justice. Wherefore ye must needs be subject, not only for wrath,
merely through fearof punishment and penalties, but also for conscience-
sake;from a principle of duty towards God, whose ordinance is binding; and
obedience for his sake is due to human laws, though no pains or penalties were
annexed. For, for this cause pay ye tribute also;the taxes and duties necessary
for the support of the government whose protectionyou enjoy: for they are
God's ministers, attending continually upon this very thing. Remember
therefore to all their dues, according to the laws human or divine; tribute to
whom tribute is due, customto whom custom; all subsidies, taxes, &c.
imposed by lawful authority; fear, to whom fearand reverence should be
paid; honour, to whom honour is due, according to the superior rank and
relation in which by the providence of God they are placed.
2nd, From the payment of dues to magistrates, the Apostle passes onto
enforce the discharge of every debt, to whomsoeverdue.
Owe no man any thing; never run in debt where you have no immediate
prospectof paying; nor continue in debt when you have ability to discharge it;
and in every relation of life be ready to fulfil the duty which you owe. One
debt there is, however, and but one, where, though ever paying, you neither
wish nor desire that it should be less, and that is, to love one another as men,
and especiallyas Christians, seeking to promote eachother's presentand
eternal welfare;and this, as the greatand reigning principle in all your
conduct: for he that loveth another, and, from a sense of the love of God in
Christ, experiences this godlike charity, hath fulfilled the law;if his love be
perfect, he will be complete in all the will of God. Yet so far as love is in
vigorous exercise, so far will his spiritual obedience advance towards
perfection. For this, thou shalt not commit adultery, thou shalt not kill, thou
shalt not steal, thou shalt not bear false witness, thou shalt not covet;and if

there be any other commandment, it is briefly comprehended in this saying,
namely, Thou shalt love thy neighbour as thyself, and act conscientiously
towards him, as, were our circumstances reversed, we might reasonably
expecthe should behave towards us; for then, were there no human restraints
or punishments, love would effectually prevent every violation of our
neighbour's person, goods, or fame: we cannot hurt the body which we love;
we cannot defraud those whom we love; we cannotspeak evil of those whom
we love; we cannot defile those whom we love, though lawless lust(which is
real hatred) often covers its horrid features with the false vizor of this sacred
name. Love workethno ill to his neighbour, neither in actnor intention;
therefore love is the fulfilling of the law.
3rdly, The Apostle enforces whathe had been recommending to their practice,
by a very aweful consideration. And this duty of love I press upon you,
knowing the time, the day of Gospelgrace and light having broke in upon us;
so that now it is high time to awake outof sleep;and shake off all spiritual
sloth and carnalsecurity for now is our salvation nearerthan when we
believed; and as our journey's end draws nearer, we should mend our pace,
not loiter, when the mansions of eternal restare, as it were, in view. The night
is far spent, the night of trials, and afflictions, and remaining ignorance, is
drawing to an end; the day of the complete redemption of the faithful from
darkness, trouble, and suffering, is at hand, when in eternalglory their sun
shall rise, to setno more: let us therefore castoff the works ofdarkness;as
persons rising from their beds remove the clothes, so must we rejectand put
far awayall those sinful tempers and practices, which are opposite to the light
of truth, are usually done in secret, andfor which the blackness ofdarkness is
the reservedpunishment: and let us put on the armour of light, all those
bright and shining graces ofthe Spirit, which adorn our holy profession, and
enable us to stand againstthe assaults ofsin, the world, and Satan, till
triumphantly we shall appear in all the lustre of eternal glory. Therefore let us
walk honestly as in the day, shewing a conversationsuchas becometh
godliness in the eyes of men; guided by the light of truth, and the Spirit of
purity; and able to bear the strictestscrutiny of our Observer; not in rioting
and drunkeness, indulging to excess in meat and drink our sensualappetites;

not in chambering and wantonness, forwhich sensuality supplies the fuel; but
restraining every lascivious thought, immodest word, indecent action, as well
as abstaining from the grosserpollutions which are in the world through lust;
not in strife and envying, contentious, quarrelsome, and grieved, instead of
rejoicing in the prosperity of our neighbours. But put ye on the Lord Jesus
Christ, that you may be complete in him; put on his image, that, being like
him, you may come to be with him; put on his holy profession, owning your
entire dependence upon him, as your Prophet, Priest, and King; that all who
see you may take knowledge ofyou that you indeed belong to him; and make
not provision for the flesh, to fulfil the lusts thereof; let your soul, and your
eternal interests, be your greatconcern, without anxiety about a worldly
provision; and, especially, mortify your sensualappetites in whatever would
tend to inflame the passions;and to as many as walk after this rule, peace be
on them, and mercy, and on the Israelof God.
Copyright Statement
Coke, Thomas. "Commentaryon Romans 13:14". Thomas Coke Commentary
on the Holy Bible. https://www.studylight.org/commentaries/tcc/romans-
13.html. 1801-1803.
Expository Notes with PracticalObservations onthe New Testament
Observe here, the apostle doth not say, as a moral philosopher would have
said, "Insteadof rioting and drunkenness, chambering and wantonness, put
on temperance, put on sobriety, put on chastity, and so set a single virtue
againsta single vice; but, put on the Lord Jesus Christ, seek by faith union
with him, that so you may derive virtue from him, to enable you unto holy
walking before him. Setthe doctrine and life of Christ continually before you;

follow every instruction, and imitate all the parts of his holy conversation,
even as the garment is commensurate to the body: Put ye on the Lord Jesus
Christ."
May not the expressionimply, 1. That the soul of man, since the fall, is in a
nakedstate, destitute of those divine graces ofthe Holy Spirit, which were its
original clothing in the day of undefiled innocency?
2. That Jesus Christis our spiritual clothing?
(1.) In his righteousness, to pardon and justify us; he is our clothing, to cover
the guilt of sin out of God's sight.
(2.) In his grace, to sanctify us, by which he cleansesus from our sin's
pollution and filthiness.
3. That Jesus Christ, in order to our spiritual clothing, must be put on by
faith: an unapplied Christ justifies none, saves none.
It was not sufficient under the law that the blood of the sacrifice was shed, but
it was also to be sprinkled, in order to the expiation of guilt. The personal
application of Christ's blood by faith on our part, is as absolutelynecessaryto
salvationas is the shedding of his blood on his part, in order to our remission
and salvation. Put ye on the Lord Jesus Christ. It follows, And make no
provision for the flesh, to fulfil the lusts thereof.

Observe, the apostle doth not say, Make no provision for the flesh, to fulfil the
necessitiesandthe necessarydesires thereof. But, to fulfil the lusts, or
inordinate desires, thereof. Then only is provision for the flesh sinful and
unlawful, when it is sought more to satisfy its appetite, and to gratify the
inordinate desires, than to strengthen and fit us for our duty to God and man.
In this latter sense, to make provision for the flesh, is to furnish our enemy
with arms and ammunition to fight againstourselves. Interpretatively, he
makes provision for his lusts, that doth not provide againstthem; he feeds his
lusts, that doth not starve them; he nourishes and strengthens his lusts, that
doth not mortify and kill them.
Explicity and directly, men provide for their lusts by entertaining such
thoughts in their minds as do kindle, excite, and stir up lust; and when those
thoughts are gratified with desires, and those desires accompaniedwith
endeavours;but worstand saddestof all it is, when men's desires to gratify
their lusts are turned into prayers unto God Almighty in order to that end.
Thus the apostle James says, Ye ask, and receive not, because ye ask amiss,
that ye may consume it upon your lusts. James 4:3.
Learn hence, 1. That a soberand moderate use of the creatures which God
has given us, not barely for necessity, but delight, is allowable, and a
commanded duty.
Learn, 2. That to make use of the comforts of life, not to satisfy our natures,
but to gratify our lusts and inordinate desires, is a perverting of God's
intention in bestowing the supports of life upon us, and a very heinous sin.
Make we then no provision for the flesh, to fulfil the lusts thereof.

Copyright Statement
Burkitt, William. "Commentary on Romans 13:14". Expository Notes with
PracticalObservations onthe New Testament.
https://www.studylight.org/commentaries/wbc/romans-13.html. 1700-1703.
Greek TestamentCriticalExegeticalCommentary
14.]Chrys. says, on Ephesians 4:24, οὕτω καὶ ἐπὶ φίλων λέγομεν, ὁ δεῖνα τὸν
δεῖνα ἐνεδύσατο, τὴν πολλὴν ἀγάπην λέγοντες, κ. τὴν ἀδιάλειπτονσυνουσίαν.
See examples in Wetst.
The lastclause is to be read, τῆς σαρκὸς πρόνοιανμὴ ποιεῖσθε | εἰς
ἐπιθυμίας,—notτῆς σαρκὸς πρόνοιαν| μὴ ποιεῖσθε εἰς ἐπιθυμίας,—and
rendered, Take not (any) forethought for the flesh, to fulfil its lusts, not ‘Take
not your forethought for the flesh, so, as to fulfil its lusts’(Wartet des Leibes,
doch also, daß er nicht geilwerde, Luth.). This latter would be τὴν πρόνοιαν τ.
σαρκ. μὴ π. εἰς ἐπιθ.,—orτῆς σ. πρόν. ποιεῖσθε μὴ εἰς ἐπιθ.: see construction
of the next verse.
Copyright Statement

Alford, Henry. "Commentary on Romans 13:14". Greek TestamentCritical
ExegeticalCommentary.
https://www.studylight.org/commentaries/hac/romans-13.html. 1863-1878.
Hawker's PoorMan's Commentary
REFLECTIONS
Surely the goodorder of society, and the generalpeace of states and
kingdoms, are promoted, by wise laws, and regulations;and happy the nation,
who hath the Lord for their God.
But, my soul! as thou art looking for a city which hath foundation, whose
Builder and Makeris God; be thou on the watchtower, for the Lord's
coming. And, aware that to thee the night of this wilderness-state is far spent,
and the day of the immortal world is at hand, which like the tide of a vast
oceanis hastening to coverover the whole earth; oh! for grace to be weaned
from all things here below, and to be ready at a moment's warning to mount
up and meet the Lord in the air. BlessedLord Jesus!be it my happiness, to be
found waiting! And may God the Spirit put on Christ, and his righteousness
on my soul, that when my Lord shall come, I may have confidence, and not be
ashamedbefore him at his coming.
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Jesus was to be our clothing