Romans 13.12c-We Must Lay Aside Activities Of The Kingdom Of Darkness And Clothe Ourselves With The Weapons Of The Kingdom Of Light
Wenstrom Bible Ministries
Pastor-Teacher Bill Wenstrom
Wednesday February 10, 2010
Romans: Romans 13:12c-We Must Lay Aside Activities, Which Characterize Those In The Kingdom Of Darkness And Clothe Ourselves With The Weapons, Which Characterize Those In The Kingdom Of Light
Lesson # 454
Please turn in your Bibles to Romans 13:12.
This evening we will complete our study of Romans 13:12 by noting Paul’s inferential statement where he exhorts his readers to unite with him in laying aside the activities which characterize those in the kingdom of darkness and clothe themselves with the weapons, which characterize those in the kingdom of light.
Romans 13:12, “The night is almost gone, and the day is near. Therefore let us lay aside the deeds of darkness and put on the armor of light.”
The statement “Therefore let us lay aside the deeds of darkness and put on the armor of light” is the result of an inference from Paul’s previous two statements.
“Let us lay aside” is the first person plural aorist middle subjunctive form of the verb apotithemi (a)potivqhmi) (apo-teeth-a-me), which means “to lay aside” and is used in a figurative sense in an exhortation to lay aside the deeds of darkness as one would clothes.
The laying aside the deeds of darkness involves the confession of sin (1 John 1:9) to be restored to fellowship with God since the noun ergon, “deeds” refers to activities and the noun skotos, “darkness” refers to those who belong to the kingdom of darkness.
The subjunctive mood of the verb apotithemi is a “hortatory” or “volitive” subjunctive, which exhorts Paul’s readers to unite with him in laying aside the deeds of darkness.
Paul uses the hortatory subjunctive rather than the imperative mood because he wants to emphasize with his readers that laying aside the deeds of darkness should characterize every Christian as he or she eagerly anticipates the rapture.
The indirect middle voice of the verb apotithemi emphasizes the volitional responsibility of the Roman believers in acting in relation to themselves by uniting with Paul in laying aside the deeds of darkness by the confession of sin.
It emphasizes that this laying aside the deeds of darkness is for the benefit of Paul and his readers.
“The deeds of darkness” is composed of articular accusative neuter plural form of the noun ergon (e&rgon) (er-gone), “the deeds” and the articular genitive neuter singular form of the noun skotos (skovto$) (skoe-toce), “darkness.”
The articular form of the noun ergon is in the plural and means “the activities” and refers to committing various types of sin, which characterize those individuals belonging to the kingdom of darkness.
The noun skotos is used in a figurative sense meaning “the darkness” and contains the figure of metonymy where darkness is put for those who belong to the kingdom of darkness.
It is used in contrast with the articular form of the noun phos, “light,” which refers to those who belong to the kingdom of Light.
Paul uses this word rather than kakos, “evil” since he wants to emphasize with his readers that committing personal sin is the result of lacking divine viewpoint and not walking by faith in the Word of God.
He also uses this word since he wants to emphasize with his readers that committing personal sin is living life without direction from God and is living life without fulfilling the purpose for which Christ died and was raised for them.
Furthermore, he uses this word since he wants to also emphasize with his readers that committing sin is living life without fulfilling the purpose for which the Holy Spirit placed them in union with Christ identifying them with Christ in His crucifixion, deaths, burial, resurrection and session.
Lastly, he uses this word to emphasize that committing sin is not living according to God’s holy standards, which is obedience.
The term skotos, “the darkness” refers to those who belong to the kingdom of darkness and stands in contrast with the noun photos, “light,” which refers to those who belong to the kingdom of the Light, i.e. Christ.
The word skotos functions as a genitive of description meaning that it is describing the noun ergon, “activities” in a loose manner indicating that these activities “characterize” those who belong to the kingdom of darkness.
Romans 13:12, “The night is almost gone, and the day is near. Therefore let us lay aside the deeds of darkness and put on the armor of light.”
“And put on the armor of light” emphasizes that appropriating by faith the teaching of the Spirit in the Word of God that the believer is in union with Christ, identified with Him in His death and resurrection is absolutely essential for the believer if he is to live in light of the imminent return of Christ at the rapture.
“Put on” is the first person plural aorist middle subjunctive form of the verb enduo (e)nduvw) (en-thee-owe), which means “to clothe yourself” with the “armor of light.”
It speaks of the act of the church age believer exercising faith in the Spirit’s revelation in the Word of God that they are crucified with Christ, died buried, raised and seated with Him.
The subjunctive mood of the verb enduo is a hortatory subjunctive and is used by Paul to exhort his readers to unite with him in clothing themselves with the armor of light and emphasizes their volitional responsibility in walking by faith in the Spirit’s revelation in the Word of God.
Paul uses the hortatory subjunctive rather than the imperative mood because he wants to emphasize with his readers that putting on the armor of light should characterize every Christian as he or she eagerly anticipates the rapture.
The indirect middle voice of the verb enduo emphasizes the volitional responsibility of the Roman believers in acting in relation to themselves by uniting with Paul in clothing themselves with the armor of light by appropriating by faith their union and identification with Christ.
“The armor of light” is composed of the articular accusative neuter plural hoplon (o%plon) (o-plone), “the armor” and the articular genitive neuter singular form of the noun phos (fw$) (foce), “of light.”
The noun hoplon is in the plural and does not mean “armor” but rather it means “weapons,” which is indicated in that if Paul wanted to use the term for “armor” he would have used the singular form of panoplia as he did in Ephesians 6:11 and 13.
In Ephesians 6:11 and 13, the singular form of panoplia, “armor” emphasizes the believer’s union and identification with Christ but from the perspective that it is protection from the lies and attacks from Satan and his demonic armies as well as his cosmic system.
However, in Romans 13:12, Paul uses the plural form of hoplon, “weapons” which also emphasizes the believer’s union and identification with Christ but from the offensive perspective in that it is a weapon that destroys the works of the devil.
That this word refers to the believer’s union and identification with Christ is indicated in that in Romans 13:14, Paul commands his readers to clothe themselves with the Lord Jesus Christ, which contains the figure of metonymy in which the Lord is put for the believer’s union and identification with Him.
The noun phos means “the Light” and contains the figure of metonymy where the Light is put for those who belong to the kingdom of the Light, i.e. Christ.
The noun phos functions as a genitive of description meaning that it is describing in a loose manner the noun hoplon, “the weapons” indicating that these weapons characterize those who belong to the kingdom of the Light, i.e. Christ.
The believer’s identification with Christ in His crucifixion, spiritual and physical deaths, burial, resurrection and session when appropriated by faith gives them the victory experientially over spiritual and physical death, the sin nature, personal sins and Satan and his policy of evil promoted and propagated by his cosmic system.