Put On

from G1722 and G1416 (in the sense of sinking into a garment); to invest with clothing (literally or figuratively):—array, clothe (with), endue, have (put) on.

See Romans 13:14 Job 29:14 Ga 3:27 Eph 4:24 Col 3:10; 3:12 Ga 5:16 1 Pe 2:11

Ep 4:24 you put on12 Rom 13:12; the new self, the one created Mark 13:19; John 1:3; Rev 3:14; according to God’s likeness Col 3:10; 2Pet 1:4;
in righteousness and purity of the truth. Rom 6:4; Eph 2:10; 1Pet 4:2; [Gen 1:26]; [Rom 13:14]; [2Cor 5:17]; [Luke 1:75]; [Gen 1:27];

Romans 13:12 Refers metaphorically to behavior that is characteristic of evil (compare 1 Thess 5:7).
Darkness DBI Compare Eph 6:13–17. 13:13 Vices that inhibit unity among believers.
Paul lists these among the deeds of the flesh in Gal 5:19–21. 13:14 A metaphor indicating that
believers must appropriate Jesus’ virtues and imitate His love (compare Gal 3:27; Col 3:9–10). Refers to providing an opportunity for sin Note

Herein is our love made perfect] By God dwelling in us, by our dwelling in Him, by having the fullness of love in our lives, and by the perfection of that love in daily manifestation, we may have boldness in the day of judgment.

This is possible because we are like God -- holy, pure, loving, good, and true -- in this world (Tit. 2:11-12).

b [boldness] Greek: parrhesia (GSN-<G3954>) (note, Acts 4:13).

c [day of judgment] The 5th and last New Testament prophecy in 1John (1Jn. 4:17). Christians will be judged at the judgment seat of Christ (1Cor. 3:11-15, notes).

Sinners will be judged at the great white throne over 1,000 years later (Rev. 20:11-15).

d [as he is] What a rebuke to those who hold that men cannot live victorious over the world, the flesh, and the devil! See note, Mt. 5:48; Rom. 6:14-23, notes.

e [we in this world] See note, Jas. 4:4.

a [Ye are of God, little children, and have overcome them] See evidences of this, note, 1Jn. 2:3.

b [greater is he that is in you] Referring to the Holy Spirit indwelling the believer (1Jn. 4:4,13; 3:24).

c [he that is in the world] Satan (1Jn. 4:4,6; 2:13-14; 3:8-10; 5:18; Eph. 2:2; 4:27; 6:10-18).

Hereby know we that we dwell in him, and He in us, because He hath given us of his Spirit.Hereby know we that we dwell in Him - Here is another, or an additional evidence of it.

Because He has given us of His Spirit - He has imparted the influences of that Spirit to our souls, producing "love, joy, peace, long-suffering, gentleness, goodness, faith," etc., Galatians 5:22-23.

It was one of the promises which the Lord Jesus made to His disciples that he would send the Holy Spirit to be with them after He should be withdrawn from them, John 14:16-17, John 14:26; John 15:26; John 16:7, and one of the clearest evidences which we can have that we are the children of God, is derived from the influences of that Spirit on our hearts Romans 8:16.

Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.

Whosoever shall confess that Jesus is the Son of God - In the true sense, and from the heart.

This will always prove that a man is a Christian.

But the passage cannot mean that if he merely says so in words, or if he does it insincerely, or without any proper sense of the truth, it will prove that he is a Christian.

On the meaning of the sentiment here expressed, 1 John 4:2 Romans 10:10.

Every true believer has access to a special revelation knowledge that is different from acquired knowledge that comes through study (Luke 2:26, John 14:26, 1 John 2:20).

This understanding isn’t automatic, but it is available to those who hunger and thirst for it (Matthew 5:6).

This is the same thing that Jesus said in John 17:3 – “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.”

Eternal life is knowing God and Jesus in an intimate way (John 17:3).

a [baptized into Christ] The element that one is baptized into determines what kind of baptism is referred to in the various scriptures.

This is baptism "into Christ" (Gal. 3:27; Rom. 6:2-8; Col. 2:12) and into His body (1Cor. 12:13), not a baptism into water.

Is Christ water? If not, then this is not baptism into water, for it is into Christ Mt. 3:6.

b [put on Christ] To put on Christ means to be clothed with Him; to assume His person and character; and to act the part and sustain the character of Christ in daily life (Gal. 5:24; 2Cor. 5:17-18; Rom. 6:1-14; 8:1-13).

To profess Christianity is to take on the life and works of Christ, follow in His steps, and do His works (Jn. 14:12-15; 1Pet. 2:21; 4:1-2; Rom. 13:14).

a [put on] Greek: enduo (GSN-<G1746>), to be clothed with, as in note, Lk. 24:49; 1Th. 5:8. The new nature must be put on and it must manifest righteousness and true holiness (Eph. 4:23-24).

b [the new man, which after God is created in righteousness and true holiness] This is the Spirit and nature of God in renewed man (Eph. 4:23-24; 2Pet. 1:4; Rom. 8:9,14-16).

c [holiness] Greek: hosiotes (GSN-<G3742>), only here and in Lk. 1:75.

Note 15
The Greek word that was translated “put on” in this verse is “ENDYO,” and it means “to sink into (clothing), put on, clothe one’s self” (Thayer’s Greek-English Lexicon). This is a word picture describing the way we should wear our new, born-again selves on the outside, through our actions, in a way that all can see. In the same way that people see our clothes instead of our nakedness, so our new attitudes and actions should be visible instead of our flesh (see note 3 at Romans 7:18).
Note 16
The New International Version translates the phrase “which after God” as “created to be like God.” Today’s English Version translates this same phrase as “which is created in God’s likeness.” That’s the point Paul was making. Our “new man” was created just like Jesus (see note 9 at 2 Corinthians 5:17). In our spirits, we are right now as Jesus is (1 John 4:17).
Note 17
Notice the use of the word “created.” As believers, our righteousness and holiness is not something that we grow into. We were created that way when we were born again (see note 2 at John 3:3). This righteousness and holiness is in our new spirits that we received from God (see note 9 at 2 Corinthians 5:17). We are still working out this righteousness and holiness in our actions (Philippians 2:12), but our born-again spirits were created that way.
Note 18
By specifying “true holiness,” Paul was implying that there is false holiness. False holiness is assumed from the good we do. While it is important to act holy in our relationships with others (see note 56 at John 15:10), we need to remember that anything other than the “true holiness” that is the gift of God is inadequate when relating to God. God is a Spirit (John 4:24), and we must worship Him in spirit (see note 17 at this verse) and in truth (true holiness). God looks at us through our spirits and deals with us based on this true holiness that is in the “new man.”

Note 1
Paul used a different reason for serving God than most people would use. He encouraged the Ephesians to walk in love (Ephesians 5:2-4), because they were God’s children and it was their nature to act like their heavenly Father. He wasn’t using the motivation of fear that is so commonly used today. When fear is the motivation for serving God, it brings torment (1 John 4:18). If Christians had a true revelation of who they are and what they have in Christ, they would live holy lives out of love without the negative side effect of fear (Ephesians 5:8).

Note 2
Paul had just spoken in the previous verses that we should put off (Ephesians 4:24) the “old man” and put on the “new man” (2 Corinthians 5:17). He detailed some of the ways we are supposed to do that and culminated by saying we should love others by walking in forgiveness “even as God for Christ’s sake hath forgiven you” (Ephesians 4:32). In other words, we should imitate God.

How can we imitate God? We can do it because we are God’s children. Children of God act like God because of who they are. Children imitate their fathers. If we are dear or good children, we will imitate God. As much-loved children seek to please their father, so also the children of God should seek to please their heavenly Father.

The Living Bible renders this verse as “Follow God’s example in everything you do just as a much loved child imitates his father.” Believers should do and exhibit the likeness of their Father.

Notes For Verse 10
a [put on the new man] Nine things to put on (Col. 3:10,12):

1. The new man (note, Eph. 4:24)

2. Bowels of mercies (note, 2Cor. 6:12)

3. Kindness (note, 1Cor. 13:4)

4. Humbleness of mind (see Christian Humility)

5. Meekness (note, 1Cor. 13:4)

6. Longsuffering (note, 1Cor. 13:4)

7. Forbearance (note, 9, Gal. 5:22)

8. Forgiveness (note, Mt. 18:35)

9. Divine love (note, 1Cor. 13:4)

b [new man] See note, Eph. 4:24.

c [renewed in knowledge] See 2Cor. 5:17-18; Eph. 4:23-24.

d [knowledge] Greek: epignosis (GSN-<G1922>), full and true knowledge (Col. 3:10; 1:9-10; Rom. 1:28; 3:20; 10:2; Eph. 1:17; 4:13; Php. 1:9; 1Tim. 2:4; 2Tim. 3:7; Heb. 10:26; 2Pet. 1:2,3,8; 2:20) and acknowledge (Col. 2:2; 2Tim. 2:25; Tit. 1:1; Phm. 1:6). Ignorance is the state of the average heathen who gets to know only a little about nature. Christianity teaches man the true and full knowledge of God and nature, and of the origin and destiny of all things (Acts 15:18; Eph. 2:7; 3:9-11).

e [image] Greek: eikon (GSN-<G1504>) (note, Col. 1:15). This is one of three places where the word means pattern or moral and spiritual likeness (Col. 3:10; Rom. 8:29; 2Cor. 3:18). The idea here is that God planned for man to have full knowledge. Now He renews man after the original pattern or plan and gives him a sound mind and true knowledge (2Tim. 1:7; 2Pet. 1:3-13). This could read, "renewed in knowledge according to the original pattern of God who created him."

Our new born-again spirits have the mind of Christ. 1 Corinthians 2:16 says, “For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.” 1 John 2:20 says, “But ye have an unction from the Holy One, and ye know all things.” That is only true in our “new man,” or the spiritual part of us. Our fleshly minds have to be renewed to the knowledge that is already present in our spiritual selves (Romans 12:2).

Note 1
Colossians 3:9 is not a complete sentence by itself, nor is it an independent thought. Colossians 3:10-11 are part of the same sentence. Therefore, putting on the “new man” is just as important as putting off the “old man.” One can’t be done without the other.

Often the emphasis of preaching is on denying the flesh (see note 3 at Romans 7:18), which is described in Colossians 3:5 and 8. We can’t conquer our flesh in our own strength; we need the supernatural ability of God for that to be accomplished. That is what Paul was referring to when he spoke of putting on the “new man.”

This is speaking of letting the attributes of our born-again selves begin to dominate our thoughts and actions. We don’t have to conquer the “old man” before the new can be revealed (see note 8 at Galatians 5:16). Instead, we receive the “new man” while we are still dead in our trespasses and sins (Ephesians 2:1) as a gift of God’s grace. Then as our “new man” begins to manifest, the effects of our “old man” are diminished (see note 8 at Romans 6:6).

Note 2
There are many attributes of the new, born-again spirit (see note 9 at 2 Corinthians 5:17 and note 16 at Ephesians 4:24). Here, Paul was singling out one amazing attribute—the spiritual mind.

All Christians have two minds—the physical mind and the mind of the born-again (see note 2 at John 3:3) spirit. Any believers who have not subjugated their physical minds to the control of their spiritual minds are “double-minded” and cannot receive from the Lord (James 1:5-8). Believers should bring their physical minds into complete agreement with their spiritual minds so that they function as one, with the mind of the spirit in control. This is done through studying the Word of God and yielding to the revelation knowledge (see note 1 at Luke 2:26) of the Holy Spirit.

The mind of the born-again spirit is just like that of Christ, because it is the Spirit of Christ that enters the believer at salvation (see note 23 at Romans 8:10). 1 Corinthians 2:16 says, “We have the mind of Christ.” That is a reality in the born-again spirit (see note 6 at 1 Corinthians 2:16). The perfect knowledge of Christ, in whom are hidden all the treasures of wisdom and knowledge (see note 18 at Colossians 2:3), is present in the spirit and can be drawn out and utilized by the believers’ physical minds (see note 5 at 1 Corinthians 14:2).

Notes For Verse 11
a [Where there is neither Greek nor Jew, circumcision nor uncircumcision] In the new creation there is no distinction made in rights and privileges because of race, sex, color, or position in life (1Cor. 12:13; Gal. 3:28).

b [Scythian] Regarded by the ancients as the lowest type of barbarians. Bond slaves.

c [Christ is all, and in all] Christ is all things to all believers, and is in all believers (Rom. 8:9-16).

This is the same point Paul made in Galatians 3:28.

In the spiritual realm, there are none of the divisions that divide people in the physical realm. If we are in the spirit, we will never judge anyone on these carnal things.

Paul admitted that there was a time when he knew people, even Christ, after the flesh, but he didn’t see people that way anymore (2 Corinthians 5:16).

That’s because when we receive salvation through Jesus, we become new in the spirit (2 Corinthians 5:17) and should live only from that new born-again spirit (see my note at John 3:3).

Of course, when this verse says, “Christ is...in all,” this is clearly speaking to believers. Christ does not dwell in those who have not accepted Him (Romans 8:9 and Revelation 3:20).

Note 3
Everything that divides man is done away with in Christ. The external things don’t matter anymore.

The only thing that is important is being a new creature in Christ (2 Corinthians 5:17).

God sees believers that way, and that’s the way they need to see each other (2 Corinthians 5:16).

Note 4
Christ is not in every person. This is speaking of the fact that Christ is in every person who has the “new man” spoken of in Colossians 3:10.

To Christians, Christ is all that matters, and He’s in every believer (Romans 8:9).

Notes For Verse 27
a [baptized into Christ] The element that one is baptized into determines what kind of baptism is referred to in the various scriptures.

This is baptism "into Christ" (Gal. 3:27; Rom. 6:2-8; Col. 2:12) and into His body (1Cor. 12:13), not a baptism into water.

Is Christ water?

If not, then this is not baptism into water, for it is into Christ. Mt. 3:6.

b [put on Christ]
To put on Christ means to be clothed with Him; to assume His person and character; and to act the part and sustain the character of Christ in daily life
(Gal. 5:24; 2Cor. 5:17-18; Rom. 6:1-14; 8:1-13).

To profess Christianity is to take on the life and works of Christ, follow in His steps, and do His works (Jn. 14:12-15; 1Pet. 2:21; 4:1-2; Rom. 13:14).

Dake's Annotated Reference Bible.

Notes For James 1:21
a [filthiness] Greek: rhuparia (GSN-<G4507>), moral filthiness; impure and unholy affections; baseness; vileness; depravity. Only used here. It is from rhuparos (GSN-<G4508>) meaning cheap or shabby; foul; dirty; moral wickedness; sordid; mean. Translated vile (Jas. 2:2). The root word rhupos (GSN-<G4509>) is translated filth in 1Pet. 3:21. See also rhupoo (GSN-<G4510>), moral filth (Rev. 22:11).

b [superfluity of naughtiness] Greek: perisseia (GSN-<G4050>). Translated superfluity (v. 21) and abundance (Rom. 5:17; 2Cor. 8:2; 10:15). The word for naughtiness is kakia (GSN-<G2549>), wickedness (note, Eph. 4:31). Here the idea is the abundance of wickedness.

c [meekness] Greek: prautes (GSN-<G4240>), mildness; gentleness. Here; Jas 3:13; 1Pet. 3:15.

d [engrafted] Greek: emphutos (GSN-<G1721>), inborn; innate. Only here. It is by the Word of Truth inborn and implanted in the soul that one is saved and begotten (v. 18; Eph. 5:26). The Word is called seed (1Pet. 1:23; 1Jn. 3:9). When it is implanted in the soul it germinates and springs forth into eternal life. Only the seed that fails to be sown on properly prepared soil and cared for, will fail to bring forth fruit (Mt. 13:3-30).
Dake's Annotated Reference Bible.

There are two other times in the New Testament when we are instructed to lay aside evil things: in Colossians 3:8 and 1 Peter 2:1.

Those passages elaborate on what we are to lay aside–things like anger, wrath, malice, blasphemy, filthy communication out of our mouths, guile, hypocrisies, envies, and all evil speakings.

Notice that in all three of the lists, it speaks of the ungodly things we say as something we should stop doing.

This verse speaks not only of putting off, or aside, these negative things but also of putting on, or receiving, the positive influence of God’s Word.

And we have to receive it with meekness.

That means we humble ourselves and submit to the authority of God’s Word above our own wisdom.

It needs to be engrafted into us as branches are engrafted into trees.

Andrew Wommack

Note 1
Paul was continuing the comparison begun in the previous verses.

In the same way that children grow out from under the authority and control of their “PAIDAGOGOS” (“schoolmaster” - see note 10 at Galatians 3:24), so have we come out from under the authority and control of the Law.

We now have liberty, privileges, and rights as full-grown children.

This does not mean that we are lawless any more than it means that children no longer do what is right once they are on their own.

But it does mean we have the right to choose now without being motivated by fear of punishment prescribed by the Law.

We should live righteously because it’s the best way to live, not because we’ll be punished if we don’t.

Children are taught to look both ways before crossing the street for their own safety.

But until the children are on their own, disobedience to that rule is dealt with by punishment.

So, at a young age, children follow this rule, not to keep from getting hit by a car, but to keep from being punished.

As adults, they should continue to walk by the same rule, but fear of punishment should not be a part of their reasoning.

Likewise, the Old Testament Law gave standards that were enforced by punishments. Many interpreted these punishments as God’s hatred for sin instead of His love for His children.

We all heard our parents say “This spanking is going to hurt me more than it hurts you”; the reason the Lord gave the punishments of the O.T. Law was to turn us from self and sin for our own profit.

Now that we are full-grown sons, He is not punishing us.

We may punish ourselves through bearing the consequences of our sins, but our heavenly Father is not punishing us.

Note 19
This phrase “open face” is a play on the symbolism of Moses’ veil that Paul had been speaking of since 2 Corinthians 3:13. The word “open” was translated from the Greek word ANAKALUPTO, and this Greek word means “to unveil” (Strong’s Concordance). Therefore, this is speaking of an unveiled face. Moses’ veil concealed the glory of God on his face, just as the Law blocks our view of the glory of God. When we get rid of our “Law mentality” (see note 14 at 2 Corinthians 3:14), we will be able to see the grace of God clearly.

Note 20
We behold this glory “as in a glass.” One compound Greek word, KATOPTRIZOMAI, was translated as the complete phrase “beholding as in a glass.” This word means “to mirror oneself, i.e. to see reflected” (Strong’s Concordance). Therefore, this glass is speaking of a mirror (as is James 1:23), and the idea is of looking at the glory of the Lord that is in us.
As we see the glory of the Lord that is within us through our union with Christ, our outer selves will begin to reflect that glory for all to see (Philippians 1:6).

Many Christians envision God’s glory as being far off in heaven, and therefore, they don’t experience the transformation that comes by beholding the glory that is in us (Colossians 1:27). Paul gave us a prayer to pray that would open up our spiritual eyes to the riches of the glory of His inheritance, which is in the saints (Ephesians 1:18).

Note 21
The Greek word that was translated “changed” here is METAMORPHOO. This is the same word that was translated “transformed” in Romans 12:2, and it is the word we get our English word metamorphosis from (see note 8 at Romans 12:2). It is speaking of a complete transformation, like that of a caterpillar to a butterfly. As we turn our hearts from the condemnation of the Law to behold the righteousness within us through the grace of Christ, our outer selves will be transformed little by little to reflect that inner glory.

This verse establishes a principle that we become what we behold. If we look on the sins of our outer selves, we will be enslaved to those sins, but if we behold the glory of the Lord within us, we will reflect that glory in our actions. “For as he thinketh in his heart, so is he” (Proverbs 23:7). Constantly focusing our attention on failure will actually cause failure, but focusing on Christ in us will produce a lifestyle like that of Christ.

The phrase “from glory to glory” is referring to being changed from the glory of the Old Covenant to the glory of the New Covenant.

Note 4
Our spirits are the part of us that became born again (see note 2 at John 3:3), and this is the part of us that Paul was referring to as being baptized into Jesus and His death (see note 3 at Matthew 26:41). Our physical bodies are not dead, and our souls are not dead. But our “old man” died with Christ (Romans 6:6).

Note 5
The baptism that is being spoken of here in Romans 6:3-4 is not water baptism. Hebrews 6:2 speaks of the doctrine of baptisms (plural), clearly stating that there is more than one kind of baptism.

It is easy to see that there is a difference between the baptism of the Holy Spirit and the baptism into the body of Christ. When John the Baptist spoke of the baptism of the Holy Spirit in Matthew 3:11, he said that Jesus is the baptizer and the Holy Spirit is the one that we are being baptized with. But in 1 Corinthians 12:13, Paul said that the Holy Spirit is the baptizer and the body of Christ is what we are being baptized into. So, there are two different baptizers and two different elements that we are being baptized into, leaving no doubt that these are two different baptisms.

The mistake of always associating the word “baptism” with water baptism has led many people to incorrectly interpret Romans 6:3-4 as speaking of water baptism. Some have even attempted to use these verses to prove that water baptism is the act that causes salvation. However, that is not what Paul was saying and, in fact, is the exact opposite of every point that he had made in the book of Romans for salvation by grace through faith. This is not speaking of the sign of water baptism (Mark 16:16 Acts 2:38).

Paul was speaking of the act where all of us who put saving faith in Jesus as our Lord are automatically and instantaneously baptized into Jesus and all that He purchased for us (1 Corinthians 12:13 and Colossians 2:12). He was simply stating that as believers, we have become dead to sin (Romans 6:6) through the death of Jesus. Jesus didn’t die for His sins; He had none. He died for our sins (1 Peter 2:24). Therefore, His death was for us, and all the benefits to be obtained through His death and resurrection are our benefits.

Note 6
This verse states our death with Christ (Romans 6:6) as an accomplished fact and our resurrection with Christ as what should be the result of that death.

That might lead some to speculate that our death with Christ to sin has already been accomplished, while our resurrection with Him (in context, spiritual resurrection) has yet to be accomplished.

Yet comparison with other scripture will reveal that is not so

Ephesians 2:5-6 states our spiritual resurrection with Christ as an accomplished fact that happens at salvation.

Colossians 2:12-13 makes the same claim.

In Colossians 3:1, Paul used the reasoning that if we are risen with Christ, then we should seek those things that are above.

Just as surely as all Christians are to seek heavenly things, likewise, all Christians have been raised with Christ.

Our spirits (Matthew 26:41) died to sin and are already resurrected with Christ unto newness of life.

These things are already realities in our new spirits.

Yet to see these facts become realities in our physical lives, we have to first know what happened to us in our spirits at salvation and then believe this good news.

To the degree that we think, believe, and act like who we are in our spirits, to that degree we will experience the life of Christ in our flesh.

Romans Chapter 6
(Romans 6:1, Romans 6:2) Believers must die to sin, and live to God.
(Romans 6:3-10) This is urged by their Christian baptism and union with Christ.
(Romans 6:11-15) They are made alive to God.
(Romans 6:16-20) And are freed from the dominion of sin.
(Romans 6:21-23) The end of sin is death, and of holiness everlasting life.

Romans 6:1
The apostle is very full in pressing the necessity of holiness. He does not explain away the free grace of the gospel, but he shows that connexion between justification and holiness are inseparable. Let the thought be abhorred, of continuing in sin that grace may abound. True believers are dead to sin, therefore they ought not to follow it. No man can at the same time be both dead and alive. He is a fool who, desiring to be dead unto sin, thinks he may live in it.

Romans 6:3
Baptism teaches the necessity of dying to sin, and being as it were buried from all ungodly and unholy pursuits, and of rising to walk with God in newness of life. Unholy professors may have had the outward sign of a death unto sin, and a new birth unto righteousness, but they never passed from the family of Satan to that of God. The corrupt nature, called the old man, because derived from our first father Adam, is crucified with Christ, in every true believer, by the grace derived from the cross. It is weakened and in a dying state, though it yet struggles for life, and even for victory. But the whole body of sin, whatever is not according to the holy law of God, must be done away, so that the believer may no more be the slave of sin, but live to God, and find happiness in his service.

Romans 6:11
The strongest motives against sin, and to enforce holiness, are here stated. Being made free from the reign of sin, alive unto God, and having the prospect of eternal life, it becomes believers to be greatly concerned to advance thereto. But, as unholy lusts are not quite rooted out in this life, it must be the care of the Christian to resist their motions, earnestly striving, that, through Divine grace, they may not prevail in this mortal state. Let the thought that this state will soon be at an end, encourage the true Christian, as to the motions of lusts, which so often perplex and distress him. Let us present all our powers to God, as weapons or tools ready for the warfare, and work of righteousness, in his service.

There is strength in the covenant of grace for us. Sin shall not have dominion. God's promises to us are more powerful and effectual for mortifying sin, than our promises to God. Sin may struggle in a real believer, and create him a great deal of trouble, but it shall not have dominion; it may vex him, but it shall not rule over him. Shall any take occasion from this encouraging doctrine to allow themselves in the practice of any sin? Far be such abominable thoughts, so contrary to the perfections of God, and the design of his gospel, so opposed to being under grace. What can be a stronger motive against sin than the love of Christ? Shall we sin against so much goodness, and such love?

Romans 6:16
Every man is the servant of the master to whose commands he yields himself; whether it be the sinful dispositions of his heart, in actions which lead to death, or the new and spiritual obedience implanted by regeneration. The apostle rejoiced now they obeyed from the heart the gospel, into which they were delivered as into a mould. As the same metal becomes a new vessel, when melted and recast in another mould, so the believer has become a new creature.

And there is great difference in the liberty of mind and spirit, so opposite to the state of slavery, which the true Christian has in the service of his rightful Lord, whom he is enabled to consider as his Father, and himself as his son and heir, by the adoption of grace. The dominion of sin consists in being willingly slaves thereto, not in being harassed by it as a hated power, struggling for victory. Those who now are the servants of God, once were the slaves of sin.

Romans 6:21
The pleasure and profit of sin do not deserve to be called fruit. Sinners are but ploughing iniquity, sowing vanity, and reaping the same. Shame came into the world with sin, and is still the certain effect of it. The end of sin is death. Though the way may seem pleasant and inviting, yet it will be bitterness in the latter end. From this condemnation the believer is set at liberty, when made free from sin.

If the fruit is unto holiness, if there is an active principle of true and growing grace, the end will be everlasting life; a very happy end! Though the way is up-hill, though it is narrow, thorny, and beset, yet everlasting life at the end of it is sure. The gift of God is eternal life. And this gift is through Jesus Christ our Lord. Christ purchased it, prepared it, prepares us for it, preserves us to it; he is the All in all in our salvation.

Notes For Verse 8
a [ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth] The 2nd New Testament prophecy in Acts (Acts 1:8, fulfilled Acts 2:1-39 and to be completely fulfilled in the tribulation and Millennium. Next, Acts 1:11.

b [power] Greek: dunamis (GSN-<G1411>), inherit power capable of reproducing itself like a dynamo. See note, 2Pet. 1:3.

c [uttermost part of the earth] The great commission and gospel benefits were to be worldwide, not to the Jews only, or for the first century only.

This clearly indicates that the Gospel must go to the Gentiles. Yet great controversy was sparked among the believers when this happened (Acts 10–12).

The Greek word DUNAMIS, which was translated “power” in this verse, is the same Greek word that was translated “strength” in 1 Corinthians 15:56. The Law is the power of sin, but the New Testament believer’s power comes from the Holy Spirit.

Break the power of the Law through grace and the power of sin is broken (Romans 6:14).

Note 5
The Greek word used for “power” here is DUNAMIS, and it means “miraculous power” (Strong’s Concordance). This word was also translated as “ability,” “might,” and “strength.” It is the root word from which we derive our words “dynamic” and “dynamite.” This clearly speaks of the presence and anointing of the Holy Spirit as being the power source in the believers’ lives.

It was this anointing power of the Holy Spirit that worked miracles in the life of Jesus (Acts 10:38). We receive the same Holy Spirit power, and we can expect to see it accomplish the same miraculous works that Jesus did (John 14:12) if we will believe.

Note 6
The Lord has empowered us to be witnesses, not the judge and jury. Witnesses simply relate what they have experienced, thereby providing evidence to the truth of something. We are to witness in word and deed to the truth of Jesus being alive in us, and let God be the one who convicts (see note 76 at John 16:8).

Note 7
Jesus specified an orderly progression in the way we should be His witnesses. First, we start in Jerusalem (i.e., where we live). Then, we go to Judea (i.e., those nearby). Finally, we take the Gospel to Samaria (i.e., every religious and racial group throughout the whole world).

There are some very practical reasons for becoming witnesses in this way. Jesus testified that prophets are honored everywhere except in their hometowns among their families and friends (Mark 6:4). Typically, home is the hardest place to witness. Starting with those who know us best will cause us to humble ourselves and give God all the glory.

Also, if rejection comes, this tempers us and our witness so that we will be more effective and more resilient when we go to the uttermost parts of the earth. People who have a desire for the millions overseas to be converted yet are unconcerned over the condition of their own families and friends, have a problem and will not be the kind of witnesses that Jesus needs.

Those who are waiting for a worldwide ministry and are not actively pursuing the opportunities at hand will never be used. We need to be faithful in little before God will give us the “many things” (Matthew 25:21).

Notes For Verse 14
a [But put ye on the Lord Jesus Christ] To be clothed with a person is a Greek phrase signifying to take upon one the interests of another; to enter into his views; and be wholly on his side, imitating him in all things.

b [flesh, to fulfil the lusts thereof] The flesh works of Gal. 5:19-21; Rom. 1:21-32; 1Cor. 6:9-11; Col. 3:5-10.

This verse starts with the word “but.” It is contrasting this verse with the previous verse (Romans 13:13). So, instead of the immoral life denounced in the previous verse, we are supposed to live the godly life described in this verse.

The English word “provision” was translated from the Greek word “PRONOIA,” and this Greek word means “forethought, i.e. provident care or supply” (Strong’s Concordance). So, this provision that we are not supposed to make for the desires of the flesh is speaking of thoughts. All sin starts in our thoughts (see my notes at James 1:14-15). We cannot be tempted with something that we haven’t thought (see my note at Hebrews 11:15).

Note 3
Paul was using the term “flesh” here as referring to the part of us that has not been changed by Christ; i.e., our sinful appetites and desires (see note 3 at Romans 7:18). These sinful lusts cannot dominate us if we don’t make provision for them. Paul was saying to cut off the flesh’s rations and starve it to death.

Many of us Christians have mistakenly believed that during our lives here on the earth, we are doomed to have ungodly lusts and desires. However, it doesn’t have to be that way. The sin nature that enslaved our flesh is gone, and to the degree that we renew our minds through God’s Word, we can experience victory over the flesh (see note 9 at Romans 5:21). The reason that the flesh seems so strong in many of our lives is because we are continually feeding it.

Temptation is linked to what we think on. If we don’t think on things that engender temptation, we won’t be tempted and won’t sin (see note 9 at Romans 4:19).

Notes For Verse 29
a [This is the work of God, that ye believe on him whom he hath sent.]

This answer to the question of what to do to work the works of God is the clearest one possible.

It gives the sum total of all answers to the question.

It has been so lightly passed over and limited in meaning to a mere faith that Jesus is the Son of God and to forgiveness of sins only.

How far from the whole truth this is!

Faith and forgiveness are a part of what is referred to, but not all.

Receiving the power from on high to "work the works of God" is included (Mk. 16:15-20; Lk. 24:49; Jn. 14:12).

Belief is what the Lord desires from us, and it has to be the root of all our actions (Hebrews 11:6).

Proper action without faith as the motive is just legalism (1 Corinthians 13:1-3).

Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.

This is the work of God - This is the thing that will be acceptable to God, or which you are to do in order to be saved.

Jesus did not tell them they had nothing to do, or that they were to sit down and wait, but that there was a work to perform, and that was a duty that was imperative.

It was to believe on the Messiah.

This is the work which sinners are to do; and doing this they will be saved, for Christ is the end of the law for righteousness to everyone that believeth, Romans 10:4.

Notes For Verse 29
a [This is the work of God, that ye believe on him whom he hath sent.] This answer to the question of what to do to work the works of God is the clearest one possible.

It gives the sum total of all answers to the question. It has been so lightly passed over and limited in meaning to a mere faith that Jesus is the Son of God and to forgiveness of sins only. How far from the whole truth this is!

Faith and forgiveness are a part of what is referred to, but not all. Receiving the power from on high to "work the works of God" is included (Mk. 16:15-20; Lk. 24:49; Jn. 14:12).

Belief is what the Lord desires from us, and it has to be the root of all our actions (Hebrews 11:6).

Proper action without faith as the motive is just legalism (1 Corinthians 13:1-3).

Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.

This is the work of God - This is the thing that will be acceptable to God, or which you are to do in order to be saved.

Jesus did not tell them they had nothing to do, or that they were to sit down and wait, but that there was a work to perform, and that was a duty that was imperative.

It was to believe on the Messiah.

This is the work which sinners are to do; and doing this they will be saved, for Christ is the end of the law for righteousness to everyone that believeth, Romans 10:4.

Notes For Romans 13:12

a [let us therefore cast off the works of darkness, and let us put on the armour of light] Eight commands for Christians:

1. Cast off the works of darkness (Rom. 13:12).

2. Put on the armor of light (Rom. 13:12).

3. Walk decently and well behaved (Rom. 13:13).

4. Stop revelling and drinking (Rom. 13:13).

5. Quit all immoral living (Rom. 13:13).

6. Refrain from quarreling, contention, and jealousies (Rom. 13:13).

7. Clothe selves with the character of Jesus Christ (Rom. 13:14).

8. Make no provision for lust (Rom. 13:14).

Romans Chapter 13
Subjection to civil governors inculcated, from the consideration that civil government is according to the ordinance of God; and that those who resist the lawfully constituted authorities shall receive condemnation, Romans 13:1, Romans 13:2. And those who are obedient shall receive praise, Romans 13:3. The character of a lawful civil governor, Romans 13:4. The necessity of subjection, Romans 13:5. The propriety of paying lawful tribute, Romans 13:6, Romans 13:7. Christians should love one another, Romans 13:8-10. The necessity of immediate conversion to God proved from the shortness and uncertainty of time, Romans 13:11, Romans 13:12. How the Gentiles should walk so as to please God, and put on Christ Jesus in order to their salvation, Romans 13:13, Romans 13:14.

To see with what propriety the apostle introduces the important subjects which he handles in this chapter, it is necessary to make a few remarks on the circumstances in which the Church of God then was.

It is generally allowed that this epistle was written about the year of our Lord 58, four or five years after the edict of the Emperor Claudius, by which all the Jews were banished from Rome. And as in those early times the Christians were generally confounded with the Jews, it is likely that both were included in this decree.

For what reason this edict was issued does not satisfactorily appear. Suetonius tells us that it was because the Jews were making continual disturbances under their leader Christus. (See the note on Acts 18:2.) That the Jews were in general an uneasy and seditious people is clear enough from every part of their own history. They had the most rooted aversion to the heathen government; and it was a maxim with them that the world was given to the Israelites; that they should have supreme rule every where, and that the Gentiles should be their vassals.

With such political notions, grounded on their native restlessness, it is no wonder if in several instances they gave cause of suspicion to the Roman government, who would be glad of an opportunity to expel from the city persons whom they considered dangerous to its peace and security; nor is it unreasonable on this account to suppose, with Dr. Taylor, that the Christians, under a notion of being the peculiar people of God, and the subjects of his kingdom alone, might be in danger of being infected with those unruly and rebellious sentiments: therefore the apostle shows them that they were, notwithstanding their honors and privileges as Christians, bound by the strongest obligations of conscience to be subject to the civil government.

The judicious commentator adds: "I cannot forbear observing the admirable skill and dexterity with which the apostle has handled the subject. His views in writing are always comprehensive on every point; and he takes into his thoughts and instructions all parties that might probably reap any benefit by them. As Christianity was then growing, and the powers of the world began to take notice of it, it was not unlikely that this letter might fall into the hands of the Roman magistrates. And whenever that happened it was right, not only that they should see that Christianity was no favourer of sedition, but likewise that they should have an opportunity of reading their own duty and obligations.

But as they were too proud and insolent to permit themselves to be instructed in a plain, direct way, therefore the apostle with a masterly hand, delineates and strongly inculcates the magistrate's duty; while he is pleading his cause with the subject, and establishing his duty on the most sure and solid ground, he dexterously sides with the magistrate, and vindicates his power against any subject who might have imbibed seditious principles, or might be inclined to give the government any disturbance; and under this advantage he reads the magistrate a fine and close lecture upon the nature and ends of civil government.

A way of conveyance so ingenious and unexceptionable that even Nero himself, had this epistle fallen into his hands, could not fail of seeing his duty clearly stated, without finding any thing servile or flattering on the one hand, or offensive or disgusting on the other.

"The attentive reader will be pleased to see with what dexterity, truth, and gravity the apostle, in a small compass, affirms and explains the foundation, nature, ends, and just limits of the magistrate's authority, while he is pleading his cause, and teaching the subject the duty and obedience he owes to the civil government." - Dr. Taylor's Notes, page 352.

Romans 13:1
Let every soul be subject unto the higher powers - This is a very strong saying, and most solemnly introduced; and we must consider the apostle as speaking, not from his own private judgment, or teaching a doctrine of present expediency, but declaring the mind of God on a subject of the utmost importance to the peace of the world; a doctrine which does not exclusively belong to any class of people, order of the community, or official situations, but to every soul; and, on the principles which the apostle lays down, to every soul in all possible varieties of situation, and on all occasions.

And what is this solemn doctrine? It is this: Let every soul be subject to the higher powers. Let every man be obedient to the civil government under which the providence of God has cast his lot.

For there is no power but of God - As God is the origin of power, and the supreme Governor of the universe, he delegates authority to whomsoever he will; and though in many cases the governor himself may not be of God, yet civil government is of him; for without this there could be no society, no security, no private property; all would be confusion and anarchy, and the habitable world would soon be depopulated.

In ancient times, God, in an especial manner, on many occasions appointed the individual who was to govern; and he accordingly governed by a Divine right, as in the case of Moses, Joshua, the Hebrew judges, and several of the Israelitish kings. In after times, and to the present day, he does that by a general superintending providence which he did before by especial designation.

In all nations of the earth there is what may be called a constitution - a plan by which a particular country or state is governed; and this constitution is less or more calculated to promote the interests of the community. The civil governor, whether he be elective or hereditary, agrees to govern according to that constitution.

Thus we may consider that there is a compact and consent between the governor and the governed, and in such a case, the potentate may be considered as coming to the supreme authority in the direct way of God's providence; and as civil government is of God, who is the fountain of law, order, and regularity, the civil governor, who administers the laws of a state according to its constitution, is the minister of God.

But it has been asked: If the ruler be an immoral or profligate man, does he not prove himself thereby to be unworthy of his high office, and should he not be deposed? I answer, No: if he rule according to the constitution, nothing can justify rebellion against his authority.

He may be irregular in his own private life; he may be an immoral man, and disgrace himself by an improper conduct: but if he rule according to the law; if he make no attempt to change the constitution, nor break the compact between him and the people; there is, therefore, no legal ground of opposition to his civil authority, and every act against him is not only rebellion in the worst sense of the word, but is unlawful and absolutely sinful.

Nothing can justify the opposition of the subjects to the ruler but overt attempts on his part to change the constitution, or to rule contrary to law.

When the ruler acts thus he dissolves the compact between him and his people; his authority is no longer binding, because illegal; and it is illegal because he is acting contrary to the laws of that constitution, according to which, on being raised to the supreme power, he promised to govern.

This conduct justifies opposition to his government; but I contend that no personal misconduct in the ruler, no immorality in his own life, while he governs according to law, can justify either rebellion against him or contempt of his authority. For his political conduct he is accountable to his people; for his moral conduct he is accountable to God, his conscience, and the ministers of religion.

A king may be a good moral man, and yet a weak, and indeed a bad and dangerous prince. He may be a bad man, and stained with vice in his private life, and yet be a good prince.

Saul was a good moral man, but a bad prince, because he endeavored to act contrary to the Israelitish constitution: he changed some essential parts of that constitution, as I have elsewhere shown; (see the note on Acts 13:22); he was therefore lawfully deposed. James the Second was a good moral man, as far as I can learn, but he was a bad and dangerous prince; he endeavored to alter, and essentially change the British constitution, both in Church and state, therefore he was lawfully deposed. It would be easy, in running over the list of our own kings, to point out several who were deservedly reputed good kings, who in their private life were very immoral. Bad as they might be in private life, the constitution was in their hands ever considered a sacred deposit, and they faithfully preserved it, and transmitted it unimpaired to their successors; and took care while they held the reins of government to have it impartially and effectually administered.

It must be allowed, notwithstanding, that when a prince, howsoever heedful to the laws, is unrighteous in private life, his example is contagious; morality, banished from the throne, is discountenanced by the community; and happiness is diminished in proportion to the increase of vice. On the other hand, when a king governs according to the constitution of his realms and has his heart and life governed by the laws of his God, he is then a double blessing to his people; while he is ruling carefully according to the laws, his pious example is a great means of extending and confirming the reign of pure morality among his subjects.

Vice is discredited from the throne, and the profligate dare not hope for a place of trust and confidence, (however in other respects he may be qualified for it), because he is a vicious man.

As I have already mentioned some potentates by name, as apt examples of the doctrines I have been laying down, my readers will naturally expect that, on so fair an opportunity, I should introduce another; one in whom the double blessing meets; one who, through an unusually protracted reign, during every year of which he most conscientiously watched over the sacred constitution committed to his care, not only did not impair this constitution, but took care that its wholesome laws should be properly administered, and who in every respect acted as the father of his people, and added to all this the most exemplary moral conduct perhaps ever exhibited by a prince, whether in ancient or modern times; not only tacitly discountenancing vice by his truly religious conduct, but by his frequent proclamations most solemnly forbidding Sabbath-breaking, profane swearing, and immorality in general.

More might be justly said, but when I have mentioned all these things, (and I mention them with exultation; and with gratitude to God), I need scarcely add the venerable name of George the Third, king of Great Britain; as every reader will at once perceive that the description suits no potentate besides.

I may just observe, that notwithstanding his long reign has been a reign of unparalleled troubles and commotions in the world, in which his empire has always been involved, yet, never did useful arts, ennobling sciences, and pure religion gain a more decided and general ascendancy: and much of this, under God, is owing to the manner in which this king has lived, and the encouragement he invariably gave to whatever had a tendency to promote the best interests of his people.

Indeed it has been well observed, that, under the ruling providence of God, it was chiefly owing to the private and personal virtues of the sovereign that the house of Brunswick remained firmly seated on the throne amidst the storms arising from democratical agitations and revolutionary convulsions in Europe during the years 1792-1794.

The stability of his throne amidst these dangers and distresses may prove a useful lesson to his successors, and show them the strength of a virtuous character, and that morality and religion form the best bulwark against those great evils to which all human governments are exposed.

This small tribute of praise to the character and conduct of the British king, and gratitude to God for such a governor, will not be suspected of sinister motive; as the object of it is, by an inscrutable providence, placed in a situation to which neither envy, flattery, nor even just praise can approach, and where the majesty of the man is placed in the most awful yet respectable ruins.

I have only one abatement to make: had this potentate been as adverse from War as he was from public and private vices, he would have been the most immaculate sovereign that ever held a scepter or wore a crown.

But to resume the subject, and conclude the argument: I wish particularly to show the utter unlawfulness of rebellion against a ruler, who, though he may be incorrect in his moral conduct, yet rules according to the laws; and the additional blessing of having a prince, who, while his political conduct is regulated by the principles of the constitution, has his heart and life regulated by the dictates of eternal truth, as contained in that revelation which came from God.
Romans 13:2

Whosoever resisteth the power - Ὁ αντιτασσομενος, He who sets himself in order against this order of God; τῃ του Θεου διαταγῃ, and they who resist, οἱ ανθεστηκοτες, they who obstinately, and for no right reason, oppose the ruler, and strive to unsettle the constitution, and to bring about illegal changes,
Shall receive to themselves damnation - Κριμα, condemnation; shall be condemned both by the spirit and letter of that constitution, which, under pretense of defending or improving, they are indirectly labouring to subvert.

Romans 13:3
For rulers are not a terror to good works - Here the apostle shows the civil magistrate what he should be: he is clothed with great power, but that power is entrusted to him, not for the terror and oppression of the upright man, but to overawe and punish the wicked. It is, in a word, for the benefit of the community, and not for the aggrandizement of himself, that God has entrusted the supreme civil power to any man.

If he should use this to wrong, rob, spoil, oppress, and persecute his subjects, he is not only a bad man, but also a bad prince. He infringes on the essential principles of law and equity. Should he persecute his obedient, loyal subjects, on any religious account, this is contrary to all law and right; and his doing so renders him unworthy of their confidence, and they must consider him not as a blessing but a plague.

Yet, even in this case, though in our country it would be a breach of the constitution, which allows every man to worship God according to his conscience, the truly pious will not feel that even this would justify rebellion against the prince; they are to suffer patiently, and commend themselves and their cause to him that judgeth righteously.

It is an awful thing to rebel, and the cases are extremely rare that can justify rebellion against the constituted authorities. See the doctrine on Romans 13:1.

Wilt thou then not be afraid of the power? - If thou wouldst not live in fear of the civil magistrate, live according to the laws; and thou mayest expect that he will rule according to the laws, and consequently instead of incurring blame thou wilt have praise.

This is said on the supposition that the ruler is himself a good man: such the laws suppose him to be; and the apostle, on the general question of obedience and protection, assumes the point that the magistrate is such.

Romans 13:4
For he is the minister of God to thee for good - Here the apostle puts the character of the ruler in the strongest possible light. He is the minister of God - the office is by Divine appointment: the man who is worthy of the office will act in conformity to the will of God: and as the eyes of the Lord are over the righteous, and his ears open to their cry, consequently the ruler will be the minister of God to them for good.

He beareth not the sword in vain - His power is delegated to him for the defense and encouragement of the good, and the punishment of the wicked; and he has authority to punish capitally, when the law so requires: this the term sword leads us to infer.

For he is the minister of God, a revenger - Θεοῦ διακονος εστιν εκδικος, For he is God's vindictive minister, to execute wrath; εις οργην, to inflict punishment upon the transgressors of the law; and this according to the statutes of that law; for God's civil ministers are never allowed to pronounce or inflict punishment according to their own minds or feeling, but according to the express declarations of the law.
Romans 13:5
Ye must needs be subject - Αναγκη, There is a necessity that ye should be subject, not only for wrath, δια την οργην, on account of the punishment which will be inflicted on evil doers, but also for conscience' sake; not only to avoid punishment, but also to preserve a clear conscience. For, as civil government is established in the order of God for the support, defense, and happiness of society, they who transgress its laws, not only expose themselves to the penalties assigned by the statutes, but also to guilt in their own consciences, because they sin against God. Here are two powerful motives to prevent the infraction of the laws and to enforce obedience.

1. The dread of punishment; this weighs with the ungodly.
2. The keeping of a good conscience, which weighs powerfully with every person who fears God. These two motives should be frequently urged both among professors and profane.

Romans 13:6
For this cause pay ye tribute also - Because civil government is an order of God, and the ministers of state must be at considerable expense in providing for the safety and defense of the community, it is necessary that those in whose behalf these expenses are incurred should defray that expense; and hence nothing can be more reasonable than an impartial and moderate taxation, by which the expenses of the state may be defrayed, and the various officers, whether civil or military, who are employed for the service of the public, be adequately remunerated.

All this is just and right, but there is no insinuation in the apostle's words in behalf of an extravagant and oppressive taxation, for the support of unprincipled and unnecessary wars; or the pensioning of corrupt or useless men. The taxes are to be paid for the support of those who are God's ministers - the necessary civil officers, from the king downwards, who are attending Continually on this very thing.

And let the reader observe, that by God's ministers are not meant here the ministers of religion, but the civil officers in all departments of the state.

Romans 13:7
Render therefore to all their dues - This is an extensive command. Be rigidly just; withhold neither from the king nor his ministers, nor his officers of justice and revenue, nor from even the lowest of the community, what the laws of God and your country require you to pay.

Tribute to whom tribute - Φορον· This word probably means such taxes as were levied on persons and estates.

Custom to whom custom - Τελος· This word probably means such duties as were laid upon goods, merchandise, etc., on imports and exports; what we commonly call custom.

Kypke on this place has quoted some good authorities for the above distinction and signification.

Both the words occur in the following quotation from Strabo: Αναγκη γαρ μειουσθαι τα τελη, φορων επιβαλλομενων· It is necessary to lessen the Customs, if Taxes be imposed.

Strabo, lib. ii., page 307. See several other examples in Kypke.

Fear to whom fear - It is likely that the word φοβον, which we translate fear, signifies that reverence which produces obedience. Treat all official characters with respect, and be obedient to your superiors.

Honour to whom honor - The word τιμην may here mean that outward respect which the principle reverence, from which it springs, will generally produce. Never behave rudely to any person; but behave respectfully to men in office: if you cannot even respect the man - for an important office may be filled by an unworthy person - respect the office, and the man on account of his office. If a man habituate himself to disrespect official characters, he will soon find himself disposed to pay little respect or obedience to the laws themselves.

Romans 13:8
Owe no man any thing, but to love one another - In the preceding verses the apostle has been showing the duty, reverence, and obedience, which all Christians, from the highest to the lowest, owe to the civil magistrate; whether he be emperor, king, proconsul, or other state officer; here he shows them their duty to each other: but this is widely different from that which they owe to the civil government: to the first they owe subjection, reverence, obedience, and tribute; to the latter they owe nothing but mutual love, and those offices which necessarily spring from it.

Therefore, the apostle says, Owe no man; as if he had said: Ye owe to your fellow brethren nothing but mutual love, and this is what the law of God requires, and in this the law is fulfilled. Ye are not bound in obedience to them as to the civil magistrate; for to him ye must needs be subject, not merely for fear of punishment, but for conscience sake: but to these ye are bound by love; and by that love especially which utterly prevents you from doing any thing by which a brother may sustain any kind of injury.

Romans 13:9
For this, Thou shalt not commit adultery - He that loves another will not deprive him of his wife, of his life, of his property, of his good name; and will not even permit a desire to enter into his heart which would lead him to wish to possess any thing that is the property of another: for the law - the sacred Scripture, has said: Thou shalt love thy neighbor as thyself.

It is remarkable that ου ψευδομαρτυρησεις, thou shalt not bear false witness, is wanting here in ABDEFG, and several other MSS. Griesbach has left it out of the text. It is wanting also in the Syriac, and in several of the primitive fathers. The generality of the best critics think it a spurious reading.

Romans 13:10
Love worketh no ill - As he that loves another will act towards that person as, on a reverse of circumstances, he would that his neighbor should act towards him; therefore, this love can never work ill towards another: and, on this head, i.e. the duty we owe to our neighbor, love is the fulfilling of the law.

Romans 13:11
And that, knowing the time - Dr. Taylor has given a judicious paraphrase of this and the following verses:

"And all the duties of a virtuous and holy life we should the more carefully and zealously perform, considering the nature and shortness of the present season of life; which will convince us that it is now high time to rouse and shake off sleep, and apply with vigilance and vigor to the duties of our Christian life; for that eternal salvation, which is the object of our Christian faith and hope, and the great motive of our religion, is every day nearer to us than when we first entered into the profession of Christianity."

Some think the passage should be understood thus: We have now many advantages which we did not formerly possess. Salvation is nearer - the whole Christian system is more fully explained, and the knowledge of it more easy to be acquired than formerly; on which account a greater progress in religious knowledge and in practical piety is required of us: and we have for a long time been too remiss in these respects. Deliverance from the persecutions, etc., with which they were then afflicted, is supposed by others to be the meaning of the apostle.

Romans 13:12
The night is far spent - If we understand this in reference to the heathen state of the Romans, it may be paraphrased thus: The night is far spent - heathenish darkness is nearly at an end. The day is at hand - the full manifestation of the Sun of righteousness, in the illumination of the whole Gentile world approaches rapidly.

The manifestation of the Messiah is regularly termed by the ancient Jews יום yom, day, because previously to this all is night, Bereshith rabba sect. 91, fol. 89. Cast off the works of darkness - prepare to meet this rising light, and welcome its approach, by throwing aside superstition, impiety, and vice of every kind: and put on the armor of light - fully receive the heavenly teaching, by which your spirits will be as completely armed against the attacks of evil as your bodies could be by the best weapons and impenetrable armor.

This sense seems most suitable to the following verses, where the vices of the Gentiles are particularly specified; and they are exhorted to abandon them, and to receive the Gospel of Christ. The common method of explanation is this: The night is far spent - our present imperfect life, full of afflictions, temptations, and trials, is almost run out; the day of eternal blessedness is at hand - is about to dawn on us in our glorious resurrection unto eternal life.

'Therefore, let us cast off - let us live as candidates for this eternal glory. But this sense cannot at all comport with what is said below, as the Gentiles are most evidently intended.

Romans 13:13
Let us walk honestly, as in the day - Let us walk, ευσχημονες, decently, from εν, well, and σχημα, mien, habit, or dress. Let our deportment be decent, orderly, and grave; such as we shall not be ashamed of in the eyes of the whole world.

Not in rioting, and drunkenness - Μη κωμοις και μεθαις· Κωμος, rioting, according to Hesychius, signifies ασελγη ᾳσματα, πορνικα συμποσια, ῳδαι, unclean and dissolute songs, banquets, and such like. Μεθαις signifies drunken festivals, such as were celebrated in honor of their gods, when after they had sacrificed (μετα το θυειν, Suidas) they drank to excess, accompanied with abominable acts of every kind. See Suidas and Hesychius, under this word.

Not in chambering - This is no legitimate word, and conveys no sense till, from its connection in this place, we force a meaning upon it. The original word, κοιταις, signifies whoredoms and prostitution of every kind.

And wantonness - Ασελγειαις, All manner of uncleanness and sodomitical practices.

Not in strife and envying - Μη εριδι και ζηλῳ, Not in contentions and furious altercations, which must be the consequence of such practices as are mentioned above. Can any man suppose that this address is to the Christians at Rome? That they are charged with practices almost peculiar to the heathens?

And practices of the most abandoned and dissolute sort? If those called Christians at Rome were guilty of such acts, there could be no difference except in profession, between them and the most abominable of the heathens.

But it is impossible that such things should be spoken to the followers of Christ; for the very grace that brings repentance enables the penitent to cast aside and abominate all such vicious and abominable conduct.

The advices to the Christians may be found in the preceding chapter; those at the conclusion of this chapter belong solely to the heathens.

Romans 13:14
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 profession by a suitable conduct. Putting on, or being clothed with Jesus Christ, signifies receiving and believing the Gospel; and consequently taking its maxims for the government of life, having the mind that was in Christ. The ancient Jews frequently use the phrase putting on the shechinah, or Divine majesty, to signify the soul's being clothed with immortality, and rendered fit for glory.

To be clothed with a person is a Greek phrase, signifying to assume the interests of another - to enter into his views, to imitate him, and be wholly on his side.

St. Chrysostom particularly mentions this as a common phrase, ὁ δεινα τον δεινα ενεδυσατο, such a one hath put on such a one; i.e. he closely follows and imitates him.

So Dionysius Hal., Antiq., lib. xi., page 689, speaking of Appius and the rest of the Decemviri, says: ουκετι μετριαζοντες, αλλα τον Ταρκυνιον εκεινον ενδυομενοι, They were no longer the servants of Tarquin, but they Clothed Themselves with Him - they imitated and aped him in every thing.

Eusebius, in his life of Constantine, says the same of his sons, they put on their father - they seemed to enter into his spirit and views, and to imitate him in all things.

The mode of speech itself is taken from the custom of stage players: they assumed the name and garments of the person whose character they were to act, and endeavored as closely as possible to imitate him in their spirit, words, and actions. See many pertinent examples in Kypke.

And make not provision for the flesh - By flesh we are here to understand, not only the body, but all the irregular appetites and passions which led to the abominations already recited. No provision should be made for the encouragement and gratification of such a principle as this.

To fulfill the lusts thereof - Εις επιθυμιας, in reference to its lusts; such as the κωμοι, κοιται, μεθαι, and ασελγειαι, rioting, drunkenness, prostitutions, and uncleanness, mentioned, Romans 13:13, to make provision for which the Gentiles lived and labored, and bought and sold, and schemed and planned; for it was the whole business of their life to gratify the sinful lusts of the flesh. Their philosophers taught them little else; and the whole circle of their deities, as well as the whole scheme of their religion, served only to excite and inflame such passions, and produce such practices.

I. In these four last verses there is a fine metaphor, and it is continued and well sustained in every expression.

1. The apostle considers the state of the Gentiles under the notion of night, a time of darkness and a time of evil practices.

2. That this night is nearly at an end, the night is far spent.

3. He considers the Gospel as now visiting the Gentiles, and the light of a glorious day about to shine forth on them.

4. He calls those to awake who were in a stupid, senseless state concerning all spiritual and moral good; and those who were employed in the vilest practices that could debase and degrade mankind.

5. He orders them to cast off the works of darkness, and put on the armor ὁπλα, the habiliments of light - of righteousness: to cease to do evil; to learn to do well. Here is an allusion to laying aside their night clothes, and putting on their day clothes.

6. He exhorts them to this that they may walk honestly, decently habited; and not spend their time, waste their substance, destroy their lives, and ruin their souls in such iniquitous practices as those which he immediately specifies.

7. That they might not mistake his meaning concerning the decent clothing which he exhorts them to walk in, he immediately explains himself by the use of a common form of speech, and says, still following his metaphor, Put on the Lord Jesus Christ - receive his doctrine, copy his example, and seek the things which belong to another life; for the Gentiles thought of little else than making provision for the flesh or body, to gratify its animal desires and propensities.

II. These last verses have been rendered famous in the Christian Church for more than 1400 years, as being the instrument of the conversion of St. Augustine. It is well known that this man was at first a Manichean, in which doctrine he continued till the 32nd year of his age. He had frequent conferences and controversies on the Christian religion with several friends who were Christians; and with his mother Monica, who was incessant in her prayers and tears for his conversion. She was greatly comforted by the assurance given her by St. Ambrose, bishop of Milan, where her son Augustine was then professor of rhetoric: that a child of so many prayers and fears could not perish.

He frequently heard St. Ambrose preach, and was affected, not only by his eloquence, but by the important subjects which he discussed; but still could not abandon his Manicheanism. Walking one day in a garden with his friend Alypius, who it appears had been reading a copy of St. Paul's epistle to the Romans, and had left it on a bank near which they then were, (though some say that Augustine was then alone), he thought he heard a musical voice calling out distinctly, Tolle Et Lege! Tolle Et Lege! take up and read! take up and read!

He looked down, saw the book, took it up, and hastily opening it, the first words that met his eye were these - Μη κωμοις και μεθαις, etc., Not in 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 follower of Christ: he in consequence instantly embraced Christianity; and afterwards boldly professed and 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 conversion of St. Augustine. He was made bishop of Hippo in Africa, in the year 395, and died in that city, Aug. 28th, 430, at the very time that it was besieged by the Vandals.

III. After what I have said in the notes, I need add nothing on the great political question of subordination to the civil powers; and of the propriety and expediency of submitting to every ordinance of man for the Lords sake. I need only observe, that it is in things civil this obedience is enjoined; in things religious, God alone is to be obeyed. Should the civil power attempt to usurp the place of the Almighty, and forge a new creed, or prescribe rites and ceremonies not authorized by the word of God, no Christian is bound to obey.

Yet even in this case, as I have already noted, no Christian is authorized to rebel against the civil power; he must bear the persecution, and, if needs be, seal the truth with his blood, and thus become a martyr of the Lord Jesus. This has been the invariable practice of the genuine Church of Christ. They committed their cause to him who judgeth righteously. See farther on this subject on Matthew 22:20 (note), etc.

Notes For Verse 24

a [put on] Greek: enduo (GSN-<G1746>), to be clothed with, as in note, Lk. 24:49; 1Th. 5:8. The new nature must be put on and it must manifest righteousness and true holiness (Eph. 4:23-24).

b [the new man, which after God is created in righteousness and true holiness] This is the Spirit and nature of God in renewed man (Eph. 4:23-24; 2Pet. 1:4; Rom. 8:9,14-16).

c [holiness] Greek: hosiotes (GSN-<G3742>), only here and in Lk. 1:75.

Notes For Verse 25

a [putting away] Greek: apotithemi (GSN-<G659>). The aorist participle has the sense of "having put away."

b [lying] Greek: to (GSN-<G3588>) pseudos (GSN-<G5579>), the lie. It is the lie that is put away. This has to do with putting away Satan who is the father of the lie (Jn. 8:44; 2Th. 2:11). It was a common thing for the heathen teachers to declare that a lie is better than the truth when it is profitable and less hurtful. Having been brought up in such a loose system of morality, these converts needed this admonition. Part of this verse is quoted from Zech. 8:16.

Dake's Annotated Reference Bible.

Notes For Verse 12

a [Buried with him in baptism] Baptism is by burial or immersion (note, Mt. 3:11).

This does not refer to water baptism, but to the baptism into Christ and into His body by the Holy Spirit (Rom. 6:1-10; 1Cor. 12:13; Gal. 3:27).

Water baptism is a symbol or figure of this spiritual baptism (1Pet. 3:21).

b [wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead]

This baptism refers to spiritual resurrection from death in trespasses and sins (Eph. 2:1-9).

It is an operation of God, not of a preacher who baptizes in water
(2Cor. 12:13; Rom. 6:1-10; Gal. 3:27).

It is made effective through the faith of the operation of God, not through the operation of the minister

Dake's Annotated Reference Bible.