But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. (Romans 13:14 KJV)
But put ye on the Lord Jesus Christ, and make not provision for the flesh, to [fulfil] the lusts [thereof]. (Romans 13:14 ASV)
But put on the Lord Jesus Christ, and do not take forethought for the flesh to [fulfil its] lusts. (Romans 13:14 DBY)
But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts. (Romans 13:14 WEB)
but put ye on the Lord Jesus Christ, and for the flesh take no forethought–for desires. (Romans 13:14 YLT)
Interlinear
Ro 13:14 But <alla> put ye on <enduo> the Lord <kurios> Jesus <Iesous> Christ, <Christos> and <kai> make <poieo> not <me> provision <pronoia> for <eis> the flesh, <sarx> to fulfil the lusts <epithumia> thereof. (Romans 13:14 KJV)
Albert Barnes’ Commentary
Verse 14. But put ye on. Comp. Ga 3:27. The word rendered “put ye on” is the same as used in Ro 13:12, and is commonly employed in references to clothing or apparel. The phrase to put on a person, which seems a harsh expression in our language, was one not unfrequently used by Greek writers; and means, to imbibe his principles, to imitate his example, to copy his spirit, to become like him. Thus in Dionysius Halicarnassus the expression occurs, “having put on or clothed themselves with Tarquin;” i.e. they imitated the example and morals of Tarquin. So Lucian says, “having put on Pythagoras;” having received him as a teacher and guide. So the Greek writers speak of putting on Plato, Socrates, etc., meaning to take them as instructers, to follow them as disciples. (See Schleusner.) Thus, to put on the Lord Jesus means, to take him as a pattern and guide, to imitate his example, to obey his precepts, to become like him, etc. In all respects the Lord Jesus was unlike what had been specified in the previous verse. He was temperate, chaste, pure, peaceable, and meek; and to put him on was to imitate him in these respects. Heb 4:15; 7:26; 1Pe 2:22; Isa 53:9; 1Jo 3:5.
And make not provision. The word provision here is that which is used to denote provident care, or preparation for future wants. It means, that we should not make it an object to gratify our lusts, or study to do this by laying up anything beforehand with reference to this design.
For the flesh. The word flesh is used here evidently to denote the corrupt propensities of the body, or those which he had specified in Ro 13:13.
To fulfil the lusts thereof. With reference to its corrupt desires. The gratification of the flesh was the main object among the Romans. Living in luxury and licentiousness, they made it their great object of study to multiply and prolong the means of licentious indulgence. In respect to this, Christians were to be a separate people, and to show that they were influenced by a higher and purer desire than this grovelling propensity to minister to sensual gratification. It is right, it is a Christian duty, to labour to make provision for all the real wants of life. But the real wants are few; and, with a heart disposed to be pure and temperate, the necessary wants of life are easily satisfied, and the mind may be devoted to higher and purer purposes.
{i} “put ye on the Lord Jesus Christ” Ga 3:27
{k} “not provision for the flesh” Ga 5:16