Romans 13:13 · Bible study
Romans 13:13 Commentary: Walking Properly in the Day
Greek · 10 what the commentators say
Meaning in one sentence
Why Paul lists reveling, drunkenness, immorality, strife, and jealousy as incompatible with walking 'as in the day'.
Research Summary
- Meaning: Paul calls believers to live decently, in the open, avoiding the three categories of sin that belong to darkness.
- Key words: εὐσχημόνως (properly/decently), κῶμος (revelry), μέθη (drunkenness), κοίτη (sexual immorality), ἀσέλγεια (sensuality), ἔρις (strife), ζῆλος (jealousy/envy).
- Main debate: Are these warnings for believers (majority view) or directed at heathens (Clarke’s minority position)?
- Theological theme: Eschatological ethics, living in the light of the coming day produces a transparent, holy life.
- Best use: Preaching on the incompatibility of secret sin with Christian identity; a call to integrity and community accountability.
Translation Comparison
BSB Berean Standard Bible 2020
Let us behave decently, as in the daytime, not in carousing and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy.
WEB World English Bible 2000
Let’s walk properly, as in the day; not in reveling and drunkenness, not in sexual promiscuity and lustful acts, and not in strife and jealousy.
KJV King James Version 1769
Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.
ASV American Standard Version 1901
Let us walk becomingly, as in the day; not in revelling and drunkenness, not in chambering and wantonness, not in strife and jealousy.
YLT Young's Literal Translation 1898
as in day-time, let us walk becomingly; not in revellings and drunkennesses, not in chamberings and lasciviousnesses, not in strife and emulation;
Darby Darby Bible 1890
As in the day, let us walk becomingly; not in rioting and drunkenness, not in chambering and lasciviousness, not in strife and emulation.
Douay-Rheims Douay-Rheims Bible 1899
Let us walk honestly, as in the day: not in rioting and drunkenness, not in chambering and impurities, not in contention and envy.
Translations in other languages (10 available)
Andemos como de día, honestamente: no en glotonerías y borracheras, no en lechos y disoluciones, no en pedencias y envidia:
Andemos de maneira decente, como de dia; não em orgias e bebedeiras; não em pecados sexuais ou depravações; não em brigas, nem em inveja.
Marchons honnêtement, comme en plein jour, loin des excès et de l’ ivrognerie, de la luxure et de l’impudicité, des querelles et des jalousies.
Lasset uns ehrbar wandeln als am Tage, nicht in Fressen und Saufen, nicht in Kammern und Unzucht, nicht in Hader und Neid;
Laat ons, als in den dag, eerlijk wandelen; niet in brasserijen en dronkenschappen, niet in slaapkameren en ontuchtigheden, niet in twist en nijdigheid;
Camminiamo onestamente, come di giorno; non in gozzoviglie ed ebbrezze; non in lussuria e lascivie; non in contese ed invidie;
Chodźmy uczciwie jako we dnie, nie w biesiadach i w pijaństwach, nie we wszeteczeństwach i rozpustach, nie w poswarkach ani w zazdrości;
Как днем, будем вести себя благочинно, не предаваясь ни пированиям и пьянству, ни сладострастию и распутству, ни ссорам и зависти;
行事為人 要端正，好像 行在 白晝。不可 荒宴 醉酒；不可 好色 邪蕩；不可 爭競 嫉妒。
With right behaviour as in the day; not in pleasure-making and drinking, not in bad company and unclean behaviour, not in fighting and envy.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Romans 13:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse calls believers to a life that matches their identity as children of the light. The Greek adverb εὐσχημόνως (euschēmonōs) means 'decently' or 'becomingly' (Vincent; Barnes), a deportment that is fit for public view, not hidden by darkness. Paul lists three pairs of vices: reveling and drunkenness (κώμοις and μέθαις), sexual immorality and sensuality (κοίταις and ἀσελγείαις), and strife and jealousy (ἔριδι and ζήλῳ). Calvin notes that in each pair the second vice is often the fountain of the first. The Cambridge Bible observes that the plural forms suggest persistent, repeated acts, not isolated lapses. The consensus is that the imperative is grounded in the indicative: because the eschatological 'day' has dawned in Christ, believers must walk accordingly. These sins belong to the night that is passing away.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: All readers agree that Paul calls for a life that is decent and transparent, avoiding actions that belong to darkness and shame.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'walk properly' | The Greek adverb εὐσχημόνως means decently, becomingly, in a manner appropriate to one's identity. | Some emphasize external decorum (e.g., Barnes), while others focus on the inner consistency between belief and behavior (e.g., Calvin). |
| Audience of the warning | The passage is within a section addressed to the Roman church. | Most commentators take the warnings as directed to believers about ongoing temptation. Clarke argues the warnings are for pagan members of the congregation, not for true Christians. |
| Relationship between the vice pairs | Each pair represents a general category of sin (excess, sexual sin, relational sin). | Calvin sees the second vice as the source of the first (e.g., drunkenness leads to reveling). Others see them as parallel descriptions of the same sinful act. |
| Semantic range of ζῆλος (jealousy) | Here it clearly has a negative connotation, meaning jealousy or envy, not righteous zeal. | In other contexts ζῆλος can mean enthusiasm or emulation (Thayer). The shift in meaning depends on context and relationship to the other vices. |
Historical & Cultural Context
Paul writes to a church in Rome surrounded by a pagan culture where nocturnal revels (κῶμοι) were common. The word κῶμος originally described a riotous, half-drunken procession after supper in honor of Bacchus (Thayer; Gill). Such feasts often included heavy drinking, sexual license, and quarrels. Seneca and other Roman moralists decried the same behaviors: banquets that began at dusk and ended in shame.
Paul’s imagery of 'day' and 'night' draws from Jewish eschatological tradition (Isaiah 22:12-13; Amos 6:4-6). The ‘day’ is the age of salvation and the coming judgment, already breaking in. The night is the old age of sin and ignorance. In Romans 13:11-14, Paul has already said 'the night is far gone, and the day is near.' The exhortation to 'walk as in the day' means living in the open, with nothing to hide, as if the risen Christ’s light exposes every motive.
Early Christians faced intense pressure to conform. Some converts continued to attend pagan social events where these sins were expected. Paul’s list is not a complete catalog of evil; it targets the flashpoint behaviors that most contradicted the new life in Christ (Barnes; Cambridge Bible). His point is ethical consistency: what is done in the dark must be left behind.
Textual Notes
The consulted sources note no significant textual variants in Romans 13:13. The Greek text is well attested, with only minor orthographic differences among manuscripts (e.g., spelling of μέθαις). These do not affect meaning or interpretation.
Reception History
Romans 13:13 has been a foundational text for Christian ethical instruction across traditions. Early church liturgies and catechetical texts used the day/night imagery to teach baptismal transformation: believers have put on Christ and must live accordingly. In the medieval period, the verse was frequently cited in manuals on the seven deadly sins, linking gluttony, lust, and envy. The Reformers (including Calvin, whose comments are preserved) saw here the classic pattern of indicative and imperative: because believers are already in the day, they must walk in a way that matches. The verse appears in the Revised Common Lectionary and remains a staple of sermons on Christian integrity. Across eras, the shared conviction is that grace does not remove the call to moral vigilance but supplies the power to live in the light.
Preaching This Verse
Three-point outline
- Walk in the light, The Christian life is public, not clandestine. To walk 'as in the day' means living with integrity, aware that God sees everything.
- Abandon the sins of the night, Reveling, drunkenness, sexual immorality, and relational conflict are works of darkness. They thrive in secrecy and shame.
- Put on Christ, The positive counterpart (v.14) is to clothe ourselves with Jesus, making no provision for the flesh. Only grace can produce a life that matches the day.
Five-point outline
- The time is urgent: 'salvation is nearer' than when we first believed (v.11).
- The night is ending: believers must wake from spiritual drowsiness (v.12).
- The walk must be decent: εὐσχημόνως implies a life that looks like what it professes.
- The vices are specific: three pairs that show how easily the old nature resurfaces.
- The goal is love: the preceding verses (v.8-10) show that loving the neighbor fulfills the law.
Illustration hooks
- Party lights out: At a party, people say and do things they would never do if the room were fully lit. Paul says Christians live in full light at all times.
- Workplace gossip: Strife and jealousy often masquerade as 'passion' or 'righteous anger.' This verse calls us to examine the real source, envy.
- The smartphone at night: Many sins today happen in digital solitude. Paul’s call to 'walk as in the day' applies to what we click, watch, and message when no one else sees.
Questions your congregation is asking
- How do I know if a pleasure has become a sin? Where is the line between enjoyment and reveling?
- Can a Christian struggle with these sins and still be saved? How does grace intersect with the call to holiness?
- Why does Paul put strife and jealousy in the same category as drunkenness and immorality? Are relational sins really that serious?
Leading a Discussion
Paul uses the contrast of day and night to challenge how we live. Our actions often stay hidden because we think no one sees. But the gospel announces that the Day has already dawned in Christ. This passage calls us to a life of transparency and integrity, not as a burden but as the natural response to light.
Discussion questions
- Look at the list of vices in verse 13. Which ones are easiest to hide from others? Why do you think Paul grouped these three pairs together?
- How does the phrase 'as in the day' change the way you think about your daily decisions? What would change if you imagined every action was visible to God and others?
- In Romans 13:12, Paul says to 'put on the armor of light.' How is that armor different from simply trying harder to avoid sin?
- The surrounding passage (v.8-10) emphasizes love as the fulfillment of the law. How does love protect us from the sins listed here (especially strife and jealousy)?
- Verse 14 says 'make no provision for the flesh.' What are some practical ways we provision for the flesh without realizing it?
- Some interpreters (e.g., Clarke) argue these warnings are only for pagans, not true believers. Do you think it is possible for a sincere Christian to fall into these behaviors? Why or why not?
- What specific steps can your group take to help one another 'walk as in the day' this week?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Proverbs 23:20 | Don’t be among ones drinking too much wine, or those who gorge themselves on meat; |
| Isaiah 22:12 | In that day, the Lord, Yahweh of Armies, called to weeping, to mourning, to baldness, and to dressing in sackcloth; |
| Isaiah 22:13 | and behold, there is joy and gladness, killing cattle and killing sheep, eating meat and drinking wine: “Let’s eat and drink, for tomorrow we will die.” |
| Isaiah 28:7 | They also reel with wine, and stagger with strong drink. The priest and the prophet reel with strong drink. They are swallowed up by wine. They stagger with strong drink. They err in vision. They stumble in judgment. |
| Isaiah 28:8 | For all tables are completely full of filthy vomit and filthiness. |
| Amos 6:4 | who lie on beds of ivory, and stretch themselves on their couches, and eat the lambs out of the flock, and the calves out of the middle of the stall, |
| Amos 6:6 | who drink wine in bowls, and anoint themselves with the best oils, but they are not grieved for the affliction of Joseph. |
| Matthew 24:48 | But if that evil servant should say in his heart, ‘My lord is delaying his coming,’ |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues forcefully that the warnings against drunkenness, sexual immorality and strife are not directed to Christians but to the heathens. He insists that the grace of repentance has already enabled believers to cast aside such conduct, so this address must belong solely to the non-Christian population in Rome.
Barnes' Notes on the Bible Protestant 1832
Barnes reads "walk honestly as in the day" to mean living decently, as if every action were fully exposed and known. He identifies three classes of sins the apostle warns against: revelry and drunkenness, sexual immorality, and quarreling with envy, noting that strife naturally follows the other two.
Calvin's Commentaries Reformed 1564
Calvin observes that Paul pairs vices and places the outward, visible sin before the inward root from which it springs. Drunkenness is the source of reveling, but Paul names reveling first. The same pattern applies to lust and strife. This order exposes shame openly, then traces it to its hidden cause.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge note highlights that Paul's severe warnings about fleshly sins are addressed to genuine believers, not nominal Christians. This signals how deeply moral corruption saturated the surrounding pagan culture, and also that even the most sincere Christian remains vulnerable to gross temptation without God's strength.
Geneva Bible Notes Reformed 1599
So that wee walke honestly, as in the day: not in gluttonie, and drunkennesse, neither in chambering and wantonnes, nor in strife and enuying.
Gill's Exposition of the Bible Baptist 1748
Gill connects the Greek word for "rioting" (komos) directly to the pagan god Comus, the heathen god of feasts, and suggests a link to the Moabite god Chemosh. He notes that the Syriac and Arabic versions read "songs" instead, referring to lewd songs at nocturnal revels.
Jamieson-Fausset-Brown Commentary Protestant 1871
Because believers belong to the day and their night of ignorance is past, they must live in a manner fit for the light. This means rejecting all forms of intemperance, impurity, and malice that thrive in darkness. Only deeds that can be openly exposed to the light of Christ are appropriate.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry structures the passage as a daily Christian directory: when to awake, how to dress, how to walk, and what provision to make. He stresses that the time of the gospel makes it urgent to wake from sin's sleep, since more is expected now than in the days of ignorance.
Vincent's Word Studies Evangelical 1887
Vincent points out that the Greek word translated as "honestly" really means "honorably" or "becomingly," referring to outward behavior. This fits the context of walking "in the day" as a time when we are observed by others. He also notes the vices are in the plural, suggesting repeated or varied acts.