What does it mean to make no provision for the flesh (Romans 13:14)?

Verse 13 reminds us that this light means honest transparency of life and walk — no deceit or covering up — an affliction that we all too easily acquire and too proficiently dare to practice. But that is the very essence of the darkness, as are those vices immediately warned against in this verse — rioting and drunkenness, clambering (licentiousness) and wantonness, strife and envying.

“But put ye on the Lord Jesus Christ.” The context here clearly decides the meaning for us. There is another line of thought altogether in Galatians 3:27, which tells us. “As many of us as have been baptized unto Christ have put on Christ.” Baptism thus is the putting on of Christ as an outward profession — the external assuming of His Name publicly. But here in Romans 13:14, it is no initial ordinance, but the putting on of Christ in the practical daily conduct of life. We have been told to cast off the works of darkness, then to put on the armor of light, and now to put on Christ. Is it not clear that this implies that to actually put on the armor of light we must put on Christ? Thus moral uprightness, honesty, kindness do not in themselves constitute the armor of light, for the vital centre of the whole matter is the confession of Christ. If the Lord Jesus is not seen to be the regulating power of the life, all apparent goodness and morality very soon find their level as mere self-righteousness, and are not the armor of light at all.

Putting on the Lord Jesus Christ then is the positive practical power for good. On the negative side we are told to “make not provision for the flesh, to fulfill its lusts.” How important a matter this is! It is not warfare or contending against the flesh. This would soil me as effectively as indulging the flesh. But I am not to feed it: make no provision for it whatever. It is there, and all my energy or zeal will never eradicate it. But let me turn away from it simply. If I do not feed it, it will not thrive; while the spiritual nature, being fed with the milk or meat of the Word, will be that which grows and thrives. Solemn for us to think that in whatever measure I make provision for the flesh, in the same measure will it cause me trouble. If we deliberately put temptation in the way of thieves and robbers, will they not take advantage of it?And there is no thief more despicable than the flesh.

Had he really walked constantly in the presence of the Lord he would have heeded the warning of His law. What warning there is for all believers! The flesh is the same today as it ever was; it does not change. We are told "to make no provision for the flesh" (Rom. 13:14). Paraphrased this means, do not nourish the flesh by the indulgence of it; flee fleshly, youthful lusts. And now the culmination is reached. "I made a covenant with mine eyes; How then should I look upon a maid;" thus spake job (job 31:1). David knew no such covenant. He looks where he should not have looked and sin soon follows. It is a solemn illustration of James 1:14-15. "But every man is tempted, when he is drawn away of his own lust and enticed. Then when lust hath conceived, it bringeth forth sin, and sin when it is finished, bringeth forth death." The king of all Israel had become another Achan. "I saw--I coveted--I took" (Joshua 7:20.)

Ere closing this talk, we would remind our readers that, if our old man is crucified with Christ, and our old nature should be kept in the place of death, it follows, then, that we should not feed it, but rather starve it. Romans 13:14 tells us to "make no provision for the flesh to fulfill the lust thereof." If we heed the cravings of the old nature and feed it with what it likes, we make provision for the flesh to fulfill its lust, it is thereby strengthened and becomes strong and will soon reign over us.

“The heart is often led astray by the eye”, is no understatement! If in verse 36 we have a positive request (“Incline my heart … ”), in this verse we have a negative request: “Turn away mine eyes … ”. How quickly we are defiled by a look! How quickly we are distracted by what our eyes observe, how quickly deviated from the Lord's way for us: “ … quicken Thou me in Thy way”. Here again, the Lord will not do for us what we must do for ourselves. The apostle Paul tells us: “ … make not provision for the flesh, to fulfil the lusts thereof” (Rom. 13:14). Someone has said that it is the “second look” that is sin! He meant, that when you walk in the street and you see an unclean thing, a pornographic picture, you cannot help that. But when you stop, or turn to look again, that is deliberate! By turning, or stopping to look again, we are actually making provision for the flesh.

Thirdly, the Apostle says, "Let us walk becomingly as in the day" (N.Tn). In spirit in the day we are yet, as to fact, in the night. The world in darkness may give itself up to "rioting and drunkenness", "chambering and wantonness", "strife and envying"; but the Christian is to have no part in such things. This should call for the deepest exercise, for we may, indeed, keep clear of the grosser evils of darkness its drunkenness, and lasciviousness and yet fall into strife and envying. Have we not too often allowed ourselves to be drawn into strife, and given way to envying! Does not the Apostle James warn us that "bitter envying and strife" in our hearts is the root cause of every scene of disorder amongst the people of God. "For" he says, "where envying and strife is there is confusion and every evil work" (James 3:14-16).

Fourthly, we are exhorted to "put on the Lord Jesus Christ" and "not take forethought for the flesh to fulfil its lusts". Not only are we to have done with the things of darkness, but to put on the character of Christ, and thus be invested with the beauty of the One Who is coming to reign: It is to become evident that we walk in subjection to the Lord, and are marked by the graces of Jesus Christ. Thus we shall become a witness during the night of His absence to the One who will usher in the day. Instead of taking thought of the flesh, and how to gratify its lusts, we are to take thought of Jesus, and seek to shine in His beauty.

Nor has he only to purify his way. He is called to put on the Lord Jesus Christ (verse 14). To cease merely from sinful practice, is to present our souls as the objects of Satan's aim, whose temptations are not ended till we rest with God. To hide himself in Christ is the only safety of the saint. The flesh will have provision for its lusts where the soul is not full fed on the satisfying portion of the bread of life. We have to put on Christ. Already we are in Him. We are planted in His likeness before the living God. But we are called to walk up and down in this present evil world in the holiness and power of that name. To put on Christ implies a divesting and denying of ourselves. A daily death to the world and its desires must precede and accompany a living to the Lord. But the confidence of faith, which knows and trusts that blessed name as the proper fountain of its peace and joy, thinks that a gainful loss which must be foregone in order that the fuller light of life may shine.

How striking a lesson this is for us! Edom is typically the flesh. Its name is the same as Adam, only with the vowels changed; but however the flesh may disguise itself, it does not change, and "those who are in the flesh cannot please God" (Rom.8:8). But how are we to deal with this deceitful enemy within us'? lt is no use fighting it, for we can never win a battle like this, as Romans 7 shows us. We are rather to consider self as dead (Gal.5:24), therefore to turn away from it as we would from a dead corpse, and instead "put on the Lord Jesus Christ, and make no provision for the flesh to fulfill its lusts" (Rom.13:14).

“Therefore, brethren, we are debtors” — this is evident, for everything bears witness that we are dependent creatures — the cross of Christ of course above all else. But if debtors, it is certainly “not to the flesh, to live after the flesh.” The flesh has been nothing but a thief, ravaging and destroying. Do we owe it more than the awful toll it has taken? Ah no! our debt is to One who has redeemed us from the wasting oppressor. Shall we then be spending our substance on this sinful flesh as though we were still servants to it? Let us hear Romans 13:14 — “Put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof.” If I feed the flesh it is sure to be strong: if I do not feed it, it will soon become inactive.

We are told, therefore, in Romans 13:14 to make no provision for the flesh to fulfil the lusts thereof; and in 1 Peter 2:11 to abstain from 'fleshly lusts, which war against the soul.' On the other hand we are exhorted, 'As new-born babes, to desire the sincere milk of the word, that we may grow thereby' (1 Peter 2:2). Let us, then, be like vigilant sentries on the watch challenging all that we read, or think, or do, or say, with this test: Will this be food for the renewed nature, or will it minister to the flesh? Let us allow nothing to pass muster that would do the latter. Peter warns us that it is our fleshly lusts which 'war against the soul.' How many difficulties this simple question would settle for us! And let us never forget that, apart altogether from the question of the salvation of the soul, there are practical consequences in this world both to our 'sowing to the flesh' and 'sowing to the Spirit.' 'Whatsoever a man soweth, that shall he also reap' (Gal. 6:7) so that if we 'sow to the flesh' we may surely expect to 'reap corruption.' But let us never allow the government of our Father's hand to diminish our confidence in the love of our Father's heart. May increased tenderness of conscience and distrust of self be ours, dear fellow-believer. May Christ Himself be more and more our daily food-His precious word our constant delight.

And it is, beloved, a solemn warning. All things are possible with God, it is most true, and He giveth more grace. But still we do well to take heed against relishing the old wine. Every thought that we allow, every desire that we indulge, savours of either the old or the new. It is a draught (small it may be), but still it is a draught of one or the other. And this leaves a solemn word behind it on the heart and conscience of each of us. What are you thinking of? what are you tasting now? we may say to our souls through the day. Is it provision for the flesh you are making? or is it a walk in the sanctuary? comes it from heaven or from hell? And ofttimes the saint has to learn, to his sorrow and shame, at the end, the provision he had been making by the way. The patriarch was not drunk at the beginning, but he became a husbandman, planted a vineyard, and then drank of the wine. "Is thy servant a dog, that he should do this … thing?" the soul may indignantly reply; but if the hidden tempers of the dog be allowed, his active fury will break out in time. "Walk in the Spirit," is the divine security, "and ye shall not fulfil the lust of the flesh." And surely, beloved, a little of that walking should enable us to change the speech, and to say, The new is better. That is what our blessed Lord would have. The holy, watchful habit of denying the flesh, its tempers and its lusts, will keep the appetite fresh and ready for this new and better wine; and into all this may the gentle and strong hand of the Spirit lead our souls daily!