Chapter 14
Compiler’s comment. These verse-by-verse notes are taken from Andrew Womack’s commentary (sometimes edited), John Wesley’s commentary (unedited), The Passion Translation notes, Seemuth Commentary notes, ESV Study Bible notes, and personal thoughts. Translations are taken from biblegateway.com. The notes may be useful to provide background material for personal devotions or sermon preparation.
Seemuth Overview
Roman rule dominated the spheres of law, taxation, and crimes against the state. In many places, religious orientations were left unchanged if proper tases were paid and order was kept. The Greek says: “Submit yourself to the authorities.” The two basic forms of authority are intrinsic authority (belonging to one’s essential nature) and derived authority (given to one from another). Since “there is no authority except from God, every kind of authority other than that of God Himself is derived and therefore secondary to God’s power.
Verse 1.
“Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God.”
AMP. “Let every person be loyally subject to the governing, civil authorities. For there is no authority except from God, except by His permission and His sanction, and those that exist do so by God’s appointment.”
ESV Summary. Christians are responsible to the governing authorities. Generally, Christians are to obey the governing authorities but not if such obedience means disobedience to God. See Ex. 1:17, 21; I Ki. 18: 4-16; Dan. 3: 12-18; 6:10; Mt. 2:12; Acts 5:29; He. 11:23; Ex. 1-14; Judges 2:16; Heb. 11:32-34. See also 2 Chon. 25:20; 32:24-25; Ps. 75:7; Dan. 2:21; Dan. 2:24; Rev. 22: 1-5.
Wesley. St. Paul, writing to the Romans, whose city was the seat of the empire, speaks largely of obedience to magistrates: and this was also, in effect, a public apology for the Christian religion. Let every soul be subject to the supreme powers — an admonition peculiarly needful for the Jews. Power, in the singular number, is the supreme authority; powers are they who are invested with it. That is more readily acknowledged to be from God than these. The apostle affirms it of both. They are all from God, who constituted all in general, and permits each in particular by his providence.
The powers that be are appointed by God — It might be rendered, are subordinate to, or, orderly disposed under, God; implying, that they are God’s deputies or vicegerents and consequently, their authority being, in effect, his, demands our conscientious obedience.
Womack. Some people interpret these passages to say that God puts all people in authority over us. It’s not a correct interpretation.
Jesus ordained government, but not all people in governmental positions are ordained of God. See Hosea 8:4, when the Lord rebuked the people for setting up kings and princes without His guidance.
In the United States, God gave the people ultimate political authority under the Constitution. We submit to God and the Constitution. If political leaders step out of bounds, we have the right and responsibility, to maintain and exercise our God-given rights.
Submission to authority is a basic Biblical doctrine. Major areas of Scriptural submission are (1) submission to God (Ephesians 5:24 and James 4:7), (2) submission to civil or governmental authority (Romans 13:1-7), (3) submission to the church or religious authority (Hebrews 13:17), (4) wives submitting to their husbands (Ephesians 5:22-24 and Colossians 3:18), (5) children submitting to their parents (Ephesians 6:1 and Colossians 3:20), (6) employees submitting to employers, 1 Peter 2:18), (7) the younger submitting to the older (1 Peter 5:5), and (8) each of us submitting to one another in love (Ephesians 5:21 and 1 Peter 5:5).
The Greek word translated “subject,” used fifteen times in the New Testament, is hupotasso. It’s a military term meaning “to rank under.” Obedience is usually part of submission, but the terms are not synonymous. Just as army soldiers have limits to their obedience to an officer, so we obey government if its commands do not oppose God.
Failure to understand the difference between submission and obedience has caused some people to obey government officials or husbands even to sin. That is not commanded in God’s Word.
To understand the difference between submission and obedience to government, look at Peter’s life. In 1 Peter 2:13-14 he said, “Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme, or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.”
Peter refused to obey the chief priests when they commanded him not to speak or teach anymore in the name of Jesus (Acts 4:18-19). When Peter and the other apostles continued their teaching and preaching about Jesus, the high priest and the Jewish elders imprisoned them. However, they were supernaturally freed from prison by an angel of the Lord who told them to go back to the temple and preach again (Acts 5:17-20). God’s command contradicted the Priest’s commands, and they obeyed God.
The Jewish leaders re-arrested Peter and the apostles and said (Acts 5:28), “Did not we straitly command you that ye should not teach in this name?” Peter responded, “We ought to obey God rather than men” (Acts 5:29). That’s always the bottom line. We never obey any person if it causes us to disobey God. And yet, we are to submit to every ordinance of man (1 Peter 2:13). Submission is an attitude, not an action. Submission expresses itself through actions, but we can have a submissive attitude and still disobey an ungodly command.
If government officials commanded us not to preach Jesus, we should follow the example of Peter, and not obey them. But we should also not rebel at their authority, in the same way that Peter and the other apostles did not rebel at the authority of the Jewish people.
When the Jewish leaders beat the apostles for their obedience to God, they didn’t criticize or form a revolt. They praised God and kept preaching the Gospel (Acts 5:41-42). They didn’t obey ungodly commands, and they didn’t become ungodly by cursing those who had hurt them. They submitted to authority and took a beating without complaint, but they never complied with the Jewish leaders.
If a man commanded his wife not to go to church, she should not obey. We are not to forsake the assembling of ourselves together (Hebrews 10:25). However, there is a submissive way and a rebellious way of resistance. If she said, “You old reprobate. Well, I’m going to show you that you can’t tell me what to do.” That would be a rebellious attitude.
Yet, a woman could affirm her love to her husband and state that she really wants to comply as much as possible, but she must obey God. If that were her attitude, she would be in submission even though she wouldn’t do what he said.
Submission is voluntary. You cannot make another person submit. You can make people obey, but that doesn’t mean they’ve submitted. Their attitude is a matter of choice on their part. A man can hear a teaching on submission but can’t make his wife submit. She must choose to submit.
The Book of Daniel provides two examples of Godly civil disobedience (Daniel 3:8-18 and 6:10-17). The civil disobedience was accomplished with respect and submission to the civil authority. When Pharaoh commanded the male Hebrew babies be killed at birth (Exodus 1:16), Moses’s parents disobeyed, and God blessed them for their actions. Submission is an essential part of Christianity. The root of all lack of submission in our lives lies in pride (1 Peter 5:4-6).
“For there is no power but of God: the powers that be are ordained of God,” has perplexed people. Was Paul saying that God wills oppressive governments? Definitely not. Even though He uses corrupt rulers and governments to punish offenses, He does not create oppression within governmental authority. They were ordained to be ministers of God to us for good (Romans 13:4).
In the same way that God ordains people to the ministry, and they don’t fulfill that call, likewise, God ordains governmental authority but doesn’t ordain all actions of government leaders. There are countless scriptural examples of rebukes and punishments by God upon civil leaders because they did not submit to His will.
God’s original government over mankind was administered by God Himself. People answered only to their Creator. Even after the Fall, God worked in cooperation with people’s consciences to restrain them from evil. In the beginning, this was effective, as can be seen through Cain’s statement, “My punishment is greater than I can bear” (Genesis 4:13).
However, people seared their consciences (1 Timothy 4:2) through repeated sin. Therefore, since people were no longer responsive to their Creator, God ordained people to begin to police themselves. He told Noah, “Whoever sheds man’s blood, by man shall his blood be shed: for in the image of God made he man” (Genesis 9:6). This corporate body responsibility to avenge individual wrongs continued to develop until, through the giving of the Old Testament law, God gave instructions on how mankind was to treat each other.
So, in that context, God did ordain all government. But in more cases than not, governments are not any more responsive to Him than are individuals. However, we are to submit to them and obey them if we don’t have to violate a clear command of God. Even bad government is superior to anarchy.
The governors themselves may not be of God, but civil government is of God.
Verse 2.
“Therefore, whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves.”
“Therefore, he who resists and sets himself up against the authorities resists what God has appointed and arranged in divine order. And those who resist will bring down judgment upon themselves. They will receive the penalty due them.
Seemuth. Peter disobeyed civil/religious authority in Acts 5: 27-29. We don’t want to resist God so we must exercise this with care. See Ep. 5:21. Paul uses the same Greek word in Ep. 5:21 as in Romans 13:1. He does not use the word “obey” in either of the two passages. The focus of “submit” is the voluntary choice of be subject to the person or authority. It is not the demand of the other that bring the submission but the desire within the person that produces the submissive posture. So, submission is not a weak response to power but a powerful gesture of love. This posture of loving submission, even to the authorities of the government, is not without limits. The believer still makes choices of what are appropriate areas for submission. The believer is not to break God’s moral requirement for the sake of secular authorities for the sake of a husband.
Womack. “Whosoever therefore resists the power.” The word “resist” implies actively fighting against. We can refuse to comply with ungodly edicts without resisting the government that issued them. And the word “power” is referring to the authority of the government itself, not just its directives. Paul instructed us not to fight against the authority of the government we live under. That doesn’t mean we comply with law that opposes God’s laws, but when we oppose the order of government, we are opposing God’s order. The early Christians lived under one of history’s most corrupt and ruthless governments. The Roman emperors proclaimed themselves gods. Paul commanded the believers to pray for their governmental leaders (1 Timothy 2:1-4). Peter commanded the believers to submit to every ordinance of the king (1 Peter 2:13-14). The early Christians never brought political pressure to bear on the Roman government or encouraged revolt. Yet in a relatively short period of time, Christianity overwhelmed the pagan Roman government and was adopted as the official state religion. Although this was one of the worst things that ever happened to Christianity, it illustrates how we overcome evil with good (Romans 12:21).
The word translated “damnation” is the Greek word “KRIMA.” It is translated “judgment” twelve times, “damnation” seven times, “condemnation” five times, “be condemned” once, “judgments” once, “go to law” once, and “avenged” once. It means “‘judgment’; condemnation of wrong, the decision (whether severe or mild) which one passes on the faults of others...in a forensic sense, the sentence of a judge” (Thayer’s Greek-English Lexicon). This doesn’t mean God’s eternal damnation or judgment. It means that if people resist governmental power, they will come under its judgment.
Wesley. Whosoever resists the power — In any other manner than the laws of the community direct. Shall receive condemnation — Not only from the magistrate, but from God also.
Verses 3-4.
For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same. For he is God’s minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God’s minister, an avenger to execute wrath on him who practices evil.
AMP. “For civil authorities are not a terror to people of good conduct, but to those of bad behavior. Would you have no dread of him who is in authority? Then do what is right and you will receive his approval and commendation. For he is God’s servant for your good. But if you do wrong, you should dread him and be afraid, for he does not bear and wear the sword for nothing. He is God’s servant to execute His wrath, punishment, and vengeance on the wrongdoer.”
Seemuth. The word “minister” (Greek diakonos) is the same word we use for deacon. God is ministering through these authorities on behalf of righteousness. We are aware of the concern for righteous justice in Romans. We rejoice when God’s justice is meted out in criminal law. For those who do evil, they should be afraid.
Wesley. For rulers are — In the general, notwithstanding some exceptions. A terror to evil works — Only. Wouldest thou then not be afraid — There is one fear which precedes evil actions and deters from them: this should always remain. There is another fear which follows evil actions: they who do well are free from this. The sword — The instrument of capital punishment, which God authorizes him to inflict.
Womack. The Egyptian government turned on the Israelites (Exodus 1:8-22) not because of sin on their part but because of Pharoah’s insecurities and fears. Herod killed James the Apostle because it pleased the Jews (Acts 12:2-3). He imprisoned and beheaded John the Baptist. Jesus commented on the innocence of John (Matthew 11:9-11). However, even corrupt governments do not bother those who are doing good. Paul was an example. Many times the Roman government came to his defense (Acts 18:12-16, 19:35-41, 21:31-36, 23:23-24, 25:1-5, and 27:42-44). In the Book of Daniel, Daniel and his three friends were repeatedly honored even though the governmental system was corrupt and unjust. Joseph prospered in Egypt despite the injustices done to him. With few exceptions, governments are established to protect the good and punish the evil. If we do good, we have nothing to fear.
The Greek word translated “minister” is also translated “deacon” and “servant.” Government officials, including the police and army, are God ordained to minister to us. The Lord uses civil authority to protect us and execute His wrath on the ungodly. Knowing this gives us added assurance when we pray for justice to be done through the judicial system (1 John 5:14-15). When people fail to respond to the conviction of the Holy Spirit, we pray that the Lord uses the legal system to stop their evil ways. Those in the legal system are God’s ministers. Many thousands of prisoners have praised God for their prison term because it stopped them in evil and made them come to grips with the real problems in their lives.
The sword is symbolic of power to restrain or kill. God delegated some of His ruling power to governments, even to the extent of taking life. The Lord told Noah that any person who murdered another had to die at the hand of mankind. Likewise, God has given government the right to use force and execute His wrath, which would include capital punishment. Even some wars are justifiable. Christians can serve as police officers or soldiers if they are enforcing what is right.
Verse 5.
“Therefore, you must be subject, not only because of wrath but also for conscience’ sake.”
AMP. “Therefore, one must be subject, not only to avoid God’s wrath and escape punishment, but also as a matter of principle and for the sake of conscience.”
Seemuth. Because of the presence of wrath in the world, civil authorities are necessary, and one must be subject to them. But what does Paul mean when he says, “but also for conscience’s sake?” The believer has a higher motivation and view of the governing authorities; they are God’s ministers. So, the believer submits to them, not in fear, but out of reverence to God. In some ways, acknowledging God and His rule when acknowledging civil rule is an act of worship.
Wesley. Not only for fear of wrath — That is, punishment from man. But for conscience’ sake — Out of obedience to God.
Womack. In Romans 13:1-4, Paul gave two reasons for being subject to civil government. He summarized those two reasons in verse 5. First, we are subject because the government has power to punish us if we aren’t. Second, since God has ordained government, we submit, or our consciences will condemn us for violating the God’s instruction. Therefore, even if we can break the laws and get away with it, we shouldn’t. We would also be violating God’s Word. So, laws not in direct opposition to God’s Word, should be kept, whether we will get caught and whether we think they are important. In the next verse (Romans 13:6), Paul mentioned paying taxes. He could have added keeping speed limits, local ordinances, and other laws that we may disagree with but cannot say are directly against God’s Word. The government has a God-given right and responsibility to regulate and establish order, and we should comply for consciences’ sake. Our submission to government and our submission to God are intertwined.
Verse 6.
“For because of this you also pay taxes, for they are God’s ministers attending continually to this very thing.”
AMP. For this same reason you pay taxes, for the civil authorities are official servants under God, devoting themselves to attending to this very service.
Seemuth. God’s ministers must be supported. Paul moves from taxes, to customs, to fear, and to honor. The taxes and customs are due all of Rome’s authorities.
ESV. Christians do not refuse to pay taxes because some of it is used unjustly. The Roman government certainly did not use all its resources for Godly purposes.
Wesley. For this cause — Because they are the ministers (officers) of God for the public good. This very thing — The public good.
Womack. Paul commanded Christians to submit to governmental laws, if they don’t cause us to sin against God. In Romans 13:5. We need to do so because the government has power to punish us, and out of respect for God’s authority. Then he mentions taxes. Are paying taxes and serving God two different things? We cannot be God’s servants and fail to pay taxes. Jesus, the Creator, was not obligated to pay taxes to His creation, but He did. He paid taxes to a corrupt system where much of the money went straight into the pockets of the tax collectors. In the United States of America, we are given certain tax deductions for charitable gifts and other exemptions. There is nothing wrong with taking advantage of tax exemptions or even using the political process to change taxation laws. Our government guarantees us those rights. No Christian has scriptural grounds for refusing to pay taxes.
Verse 7.
“Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor.”
AMP. “Render to all men their dues. Pay taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, and honor to whom honor is due.”
Wesley. To all — Magistrates. Tribute — Taxes on your persons or estates. Custom — For goods exported or imported. Fear — Obedience. Honor — Reverence. All these are due to the supreme power.
Womack. Many Christians fail to follow these commands, but their reasoning is wrong. Just because a government is corrupt, or an individual is corrupt is no reason not to comply with these instructions.
Seemuth. Paul moves from paying taxes and customs to fear and honor. Fear is due those who do evil, for they can expect to receive wrath. Ministers are due honor.
Verse 8.
“Owe no one anything except to love one another, for he who loves another has fulfilled the law.”
AMP. “Keep out of debt and owe no man anything, except to love one another; for he who loves his neighbor, and who practices loving others, has fulfilled the Law relating to one’s fellowmen, meeting all its requirements.
Verse 8-10 focuses on the Christian’s relationship to the same Mosaic law. Owe no one anything links back to V. 7 and thus should always “pay what is owed” fulfilling whatever repayment arguments have been made. The debt one owes never ceases paying is the call to love on another. Indeed, love fulfills what the Mosaic law demands.
While Paul is advocating a life without personal debt, the focus here is upon the positive debt of love for one another. While Paul usually is referring to believers when he uses the phrase one another, here he is thinking beyond the believing community. He is thinking about the neighbor he mentions in verse 9. In following this command about love, the law is fulfilled. This higher law goes beyond civil law and keeps one from the wrath of the civil authorities. This law is far more important and weightier than giving taxes, customs, fear, or honor to the authorities. Paul moves the reader beyond civil authority to neighborly issues. One may be able to avoid civil trouble but the interaction with one’s neighbor is constantly an issue.
Wesley. To love one another — An eternal debt, which can never be sufficiently discharged; but if this be rightly performed, it discharges all the rest. For he that loveth another — As he ought. Hath fulfilled the whole law — Toward his neighbor.
Womack. In context, Paul spoke about paying our taxes, respect, and honor (Romans 13:7). However, this principle holds true in every area of our lives. We are to pay our bills. Some people have interpreted this verse as forbidding Christians to go in debt. It can be shown in Scripture that purchases on credit is a curse (Deuteronomy 28:12 and 44); therefore, it is not God’s best. However, it’s not a sin to borrow money. Many scriptures speak of lending money and place restrictions on whom we should lend to. The Lord would not have us help someone sin. Therefore, being in debt is not sin. Failure to pay our bills or make payments on loans that we have given our word on, however, is wrong.
Paul spoke of love for others as a debt. This is not optional. We are commanded to love one another. Indeed, this is the royal law of God (James 2:8).
Mankind misunderstood the Law’s purpose. They thought God was giving a list of “dos and don’ts about what people could do to be accepted by Him. However, the Law was given to convince people that they didn’t have a chance of saving themselves; they need a savior. However, the Law is a perfect description of what God created man to be. The Law portrayed what those who walk in God’s kind of love can do. Man, still can’t keep the Law in the flesh, but New Testament believers can now fulfill the spirit of the Old Testament Law.
Verse 9.
“For the commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not bear false witness,” “You shall not covet,” and if there is any other commandment, are all summed up in this saying, namely, “You shall love your neighbor as yourself.”
AMP. “The commandments, you shall not commit adultery, you shall not kill, you shall not steal, you shall not covet or have an evil desire, and any other commandment, are summed up in the single command: you shall love your neighbor as you love yourself.”
ESV. Paul cites several OT commands regarding our duty to others which are summed up in Lev. 19:18. Jesus cited Lev. 19:18 in Lu. 10: 25-37. Commands dealing with the worship of God are absent because the focus here is on the horizontal relationships between men. Such loving actions on the part of believers fulfill God’s commands concerning behavior. No harm ought to be done. Love must rule the moral and ethical life.
Wesley. If there be any other — More particular. Commandment — Toward our neighbor as there are many in the law. It is summed up in this — So that if you were not thinking of it, yet if your heart was full of love, you would fulfil it.
Womack. This lists the seventh, sixth, eighth, ninth, and tenth commandments of the Ten Commandments (Exodus 20:13-17).
This is quoted in Leviticus 19:18. “Loving our neighbor as ourselves” would cause us to fulfill the last five of the Ten Commandments. All deal with our relationships with others. However, we have an even better commandment under the New Testament. Jesus said in John 13:34 that we are to love others as He loves us. That’s even better. Jesus loves us more than we love ourselves. He died for us when we were sinners (Romans 5:8). This is better than loving our neighbor as ourselves.
Verse 10.
“Love does no harm to a neighbor; therefore, love is the fulfillment of the law.”
AMP. “Love does no wrong to one’s neighbor. It never hurts anybody. Therefore, love meets all the requirements of the law and fulfills the Law.”
Wesley. Therefore, love is the fulfilling of the law — For the same love which restrains from all evil, incites us to all good.
Womack. Love never kills, nor steals, nor slanders, nor do anything wrong to others.
Instead of focusing on “dos and don’ts,” we let God’s kind of love rule in our hearts. We will automatically meet the requirements of the Law.
Verse 11.
“And do this, knowing the time, that now it is high time to awake out of sleep; for now, our salvation is nearer than when we first believed.”
AMP. “Besides this you know what a critical hour this is, how it is high time now for you to wake up out of your sleep and rouse to reality. For salvation and final deliverance is nearer to us now than when we first believed, adhered to, trusted in, and relied on Christ, the Messiah, the Anointed One.
ESV. These verses call Christians to action given that Jesus is soon to return. Sleep here is a metaphor for a life of moral carelessness and laxity. Salvation is viewed as a future reality here, and it draws nearer every day.
Seemuth. The believer is to give attention to this primary principle of ethical behavior, not out of fear of judgment, but because of the nearness of Christ’s return. If one has Christ’s return in view, then the commands are pertinent and compelling. Slumber must wait; we must awaken and be about the task of living in a way that is fitting for the recipients of mercy. The reason for this is that “our salvation is nearer than when we first believed.” Paul here does not mean that the Romans are not already saved. There is a present aspect of salvation that they already possess because they have been made right with God. Yet there is a. future aspect of salvation that they will soon enjoy; they will see Christ face to face and have a redeemed body. Ro. 8:23). The nearness of this aspect of salvation is important to grasp.
Womack. Earlier, Paul commanded submission to government. He cited two reasons for submission. If caught, we could be punished by the government. But the more important reason is so that we have a good conscience toward God. He continued that thought in this verse. He says that the time left before the Lord’s return is short. We must therefore be even more sensitive to God. The Lord Jesus used the same idea in the parable of the ten virgins and the parable of the stewards and their talents (Matthew 25). The message of these four verses (Romans 13:11-14) can be summed up in the words of Jesus from Luke 21:34. That Jesus is soon to return highlights that we need to walk in love.
Wesley. And do this — Fulfil the law of love in all the instances above mentioned. Knowing the season — Full of grace but hasting away. That it is high time to awake out of sleep — How beautifully is the metaphor carried on! This life, a night; the resurrection, the day; the gospel shining on the heart, the dawn of this day; we are to awake out of sleep; to rise and throw away our night-clothes, fit only for darkness, and put on new; and, being soldiers, we are to arm, and prepare for fight, who are encompassed with so many enemies. The day dawns when we receive faith, and then sleep gives place. Then it is time to rise, to arm, to walk, to work, lest sleep steal upon us again. Final salvation, glory, is nearer to us now, than when we first believed - It is continually advancing, flying forward upon the swiftest wings of time. And that which remains between the present hour and eternity is comparatively but a moment.
Verse 12.
The night is far spent, the day is at hand. Therefore, let us cast off the works of darkness, and let us put on the armor of light.
AMP. “The night is far gone, and the day is almost here. Let us then drop, or fling away, the works and deeds of darkness and put on the full armor of light.” “The day is at hand” speaks of the nearness of the Lord’s return and we Christians are to put off all evil and live in the light.
Paul gives final commands for those wishing to lie well in society. He motivates them in two ways. The day is at hand. The light of Christ has come and it’s important to live in the light. We cast off the works of darkness. People of the light reject deeds of darkness. We are new, redeemed creatures, not old, unredeemed ones. We renew our minds to enjoy all God has for us. This armor includes instruments by which the believer defends oneself form evil and fights for what is good.
Womack. There is a short time before the Lord’s return. If this was true 2,000 years ago, it’s even truer today. Jesus may return in our lifetime.
Verse 13.
“Let us walk properly, as in the day, not in revelry and drunkenness, not in lewdness and lust, not in strife and envy.”
AMP. “Let us live and conduct ourselves honorably and becomingly as in the open light of day, not in reveling or carousing and drunkenness, not in immorality and debauchery sensuality or licentiousness, not in quarreling and jealousy.”
Wesley. Banqueting — Luxurious, elegant feasts.
Womack. The English word “chambering” is translated from the Greek word “KOITE,” which means “a couch; by extension, cohabitation; by implication, the male sperm” (Strong’s Concordance). This is sex outside of marriage.
The Amplified Bible translated this verse as “Let us live and conduct ourselves honorably and becomingly as in the open light of day, not in reveling and carousing and drunkenness, not in immorality and debauchery nor sensuality and licentiousness, not in quarreling and jealousy.”
The New International Version says, “Let us behave decently, as in the daytime, not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy.”
The American Heritage Dictionary defines “wanton” as “1. Immoral or unchaste; lewd. 2. Gratuitously cruel; merciless. 3. Unrestrainedly excessive. 4. Luxuriant; overabundant. 5. Frolicsome; playful. 6. Undisciplined.”
Seemuth. Paul presents a concluding, all-encompassing command. The followers of Jesus are to walk properly, as in the day. The believers’ behavior is to exhibit the new Kingdom of God and not the old dominion of the Evil One. When such a Kingdom life is present, there old behaviors will vanish.
Verse 14.
“But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts.”
AMP. “But clothe yourself with the Lord Jesus Christ, the Messiah, and make no provision for indulging the flesh - put a stop to thinking about the evil cravings of your physical nature- to gratify its desires and lusts.
Wesley. But put ye on the Lord Jesus Christ — Herein is contained the whole of our salvation. It is a strong and beautiful expression for the most intimate union with him, and being clothed with all the graces which were in him. The apostle does not say, put on purity and sobriety, peacefulness and benevolence; but he says all this and a thousand times more at once, in saying, put on Christ. And make not provision - to raise foolish desires, or, when they are raised already, to satisfy them.
Seemuth. Paul summarizes three main areas of sin – the indulgences of the body in revelry and drunkenness, the involvement in the sexual sins typified by lewdness and lust, and the destruction of relational sins of strife and envy. Paul is not trying to create a complete list of vices. He does wish to show the dangerous deeds of darkness from which believers should flee. Believers combats these urges by putting on the Lord Jesus Christ. Daily, vigorous embrace of Christ is the first step in living in the day and in putting on the armor of God. Consequently, one also rejects the deeds of the flesh. The way of the Spirit of Christ is to live by the Spirit and not the lusts of the flesh. Such behavior is against the new nature of the new birth.
Womack. “But” contrasts this verse from the previous verse (Romans 13:13). Instead of the immoral life denounced in the previous verse, we live the godly life described here.
The English word “provision” is translated from the Greek word “PRONOIA,” which means “forethought, i.e. provident care or supply” (Strong’s Concordance). This provision- that we are not to make room for the desires of the flesh - speaks of thoughts. All sin starts in our thoughts. We cannot be tempted with something that we haven’t thought.
Paul used the term “flesh,” referring to the part of us that has not been changed by Christ, i.e., our sinful appetites and desires. These sinful lusts cannot dominate us if we don’t make provision for them. We are to cut off the flesh’s rations and starve it to death. Many of us have mistakenly believed that during our lives, we are doomed to 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. 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 about. If we don’t think on things that engender temptation, we won’t be tempted and won’t sin.