brothers: In some contexts, a male Christian believer is called “a brother” and a female, “a sister.” (1Co 7:14, 15) In this and other contexts, however, the Bible uses the term “brothers” to refer to both males and females. The term “brothers” was an accepted way of greeting groups that included both genders. (Ac 1:15; 1Th 1:4) The term “brothers” is used in this sense in most of the inspired Christian letters. In his letter to the Romans, Paul uses the term “brothers” several times when addressing fellow Christians in general.​—Ro 7:1, 4; 8:12; 10:1; 11:25; 12:1; 15:14, 30; 16:17.

Therefore: Paul apparently uses this expression to link what he discussed in the preceding part of his letter with what he is about to say. In effect, he is saying: “In view of what I just explained to you, I appeal to you to do what I will tell you next.” Paul had discussed the opportunity open to both Jews and Gentiles to be declared righteous before God by faith, not by works, and to be corulers with Christ. (Ro 1:16; 3:20-24; 11:13-36) Beginning in chapter 12, Paul urges Christians to be thankful and to demonstrate their faith and gratitude by obeying God and by living a life of self-sacrifice.

brothers: See study note on Ro 1:13.

present your bodies: Under the Mosaic Law, the Israelites slaughtered animals and presented these dead animals as sacrifices. Such sacrifices could be offered only once. In contrast, a Christian continually presents his body, his whole being, as a living sacrifice. This “sacrifice” includes the person’s mind, heart, and strength​—all his faculties. It is an act of total dedication involving every aspect of his life. Paul adds that a Christian’s sacrifice of himself must be holy and acceptable to God. This may allude to the fact that Israelites were never to offer unacceptable animal sacrifices, such as lame or deformed animals. (Le 22:19, 20; De 15:21; Mal 1:8, 13) Likewise, Christians must live a clean life in harmony with what God approves in order for their sacrifices to be acceptable.

a sacred service: Or “a worship.” The Greek word used here is la·treiʹa and refers to acts of worship. In the Christian Greek Scriptures, this noun is sometimes used in connection with the Jewish system of worship based on the Mosaic Law. (Ro 9:4; Heb 9:1, 6) However, here Paul uses it in connection with Christian worship. The related Greek verb la·treuʹo (“to render sacred service”) is used both with regard to worship according to the Mosaic Law (Lu 2:37; Heb 8:5; 9:9) and Christian worship (Php 3:3; 2Ti 1:3; Heb 9:14; Re 7:15). At Ro 1:9, Paul showed that an important feature of his sacred service was “in connection with the good news about [God’s] Son,” that is, the preaching of this good news.

with your power of reason: The expression “power of reason” is translated from the Greek word lo·gi·kosʹ. In this context, it conveys the idea of sacred service rendered in a “logical,” “rational,” or “intelligent,” manner. One lexicon defines it as “pert[aining] to being carefully thought through, thoughtful.” Christians are often called on to weigh Bible principles carefully. They need to understand how Bible principles relate to one another and to decisions under consideration. They can use their God-given power of reason, or thinking abilities, to make balanced decisions that will have Jehovah’s approval and blessing. This way of worship was a change for many Jews who had become Christians. They had previously lived their life following the many rules dictated by tradition.

stop being molded: The Greek word used here denotes “to form or shape according to a pattern or mold.” Paul addresses his fellow anointed Christians using a Greek verb tense that suggests stopping an action already in progress. The wording implies that some in the Rome congregation were still being influenced by that system of things. (Ro 1:7) For the Christians in Rome at that time, about 56 C.E., the system of things involved the standards, customs, manners, and styles that characterized the Roman world.​—See study note on this system of things in this verse.

this system of things: The Greek word ai·onʹ, having the basic meaning “age,” can refer to a state of affairs or to features that distinguish a certain period of time, epoch, or age. In this context, it refers to the standards, practices, manners, customs, ways, outlook, styles, and other features characterizing any given time period.​—See Glossary, “System(s) of things.”

be transformed by making your mind over: The Greek verb for “be transformed” is me·ta·mor·phoʹo. (Many languages have the term “metamorphosis,” which is derived from this Greek word.) The Greek word for “mind” used here basically denotes the capacity to think, but it can also refer to a person’s way of thinking or his attitude. The expression “making [the] mind over” indicates that a person changes his mental inclinations, innermost attitudes, and feelings. The extent of this change is illustrated by the use of the verb here rendered “be transformed.” The same verb is used at Mt 17:2 and Mr 9:2, where it says that Jesus “was transfigured.” (See study note on Mt 17:2.) This transfiguration was not a superficial change. Rather, it was a complete change in Jesus to the extent that he, the then future King of “the Kingdom of God,” could be described as “already having come in power.” (Mr 9:1, 2) This Greek word is also used at 2Co 3:18 regarding the spiritual transformation of anointed Christians. So when urging Christians to make their minds over, Paul was highlighting a continual inner transformation that would result in a completely new way of thinking that would be in harmony with God’s thoughts.

prove to yourselves: The Greek term used here, do·ki·maʹzo, carries the sense of “proving by testing,” often with a positive outcome. In fact, the term is rendered “approve” in some contexts. (Ro 2:18; 1Co 11:28) Some translations render it “verify; discern.” So Paul was not advising blind faith or skepticism. Rather, he was encouraging Christians to test, in a positive way, God’s requirements in order to understand them, to apply them, and to experience their goodness. The Christian thus proves to himself that doing the “will of God” is the good and perfect way.

he was transfigured: Or “he was transformed; his appearance was changed.” The same Greek verb (me·ta·mor·phoʹo) occurs at Ro 12:2.

encourages: Or “exhorts.” The Greek word pa·ra·ka·leʹo literally means “to call to one’s side.” It is broad in meaning and may convey the idea “to encourage” (Ac 11:23; 14:22; 15:32; 1Th 5:11; Heb 10:25); “to comfort” (2Co 1:4; 2:7; 7:6; 2Th 2:17); and in some contexts “to urge strongly; to exhort” (Ac 2:40; Ro 15:30; 1Co 1:10; Php 4:2; 1Th 5:14; 2Ti 4:2; Tit 1:9, ftn.). The close relationship between exhortation, comfort, and encouragement would indicate that a Christian should never exhort someone in a harsh or unkind way.

encouragement: Or “exhortation.” The Greek noun pa·raʹkle·sis, literally “a calling to one’s side,” often conveys the meaning “encouragement” (Ac 13:15; Php 2:1) or “comfort” (Ro 15:4; 2Co 1:3, 4; 2Th 2:16). As the alternative rendering indicates, this term and the related verb pa·ra·ka·leʹo, used in this verse, can also convey the idea of “exhortation,” and it is in some contexts rendered that way in the main text. (1Th 2:3; 1Ti 4:13; Heb 12:5) The fact that these Greek terms can convey all three meanings​—exhortation, comfort, and encouragement​—would indicate that a Christian should never exhort someone in a harsh or unkind way.

distributes: Or “contributes.” The Greek verb used here has also been rendered “impart” (Ro 1:11; 1Th 2:8) and “share” (Lu 3:11; Eph 4:28).

the one who presides: Or “the one who takes the lead.” The Greek word pro·iʹste·mi literally means “to stand before (in front of)” in the sense of leading, conducting, directing, showing an interest in, and caring for others.

Abhor: The Greek term a·po·sty·geʹo occurs only here in the Christian Greek Scriptures. It is the intensive form of a Greek verb meaning “to hate” and thus means “to hate intensely (strongly).” This term expresses a strong feeling of horror and repulsion.

cling to: The Greek verb literally meaning “to glue” is here used figuratively. A Christian who has genuine love is so firmly glued, or attached, to what is good that it becomes an inseparable part of his personality. The same Greek word is used to describe the strong bond that is to unite a husband and wife.​—See study note on Mt 19:5.

stick to: The Greek verb used here literally means “to glue; to join (bind) closely together; to cling to.” Here it is used figuratively to describe the bond that is to unite man and wife as if with glue.

brotherly love: The Greek term phi·la·del·phiʹa literally means “affection for a brother.” Paul uses it three times​—at Ro 12:10, at 1Th 4:9, and at Heb 13:1. Peter uses this term three times in his letters (once at 1Pe 1:22 and twice at 2Pe 1:7), where it is rendered “brotherly affection.” The use of this term by Paul and Peter indicates that relationships among Christians should be as close, strong, and warm as in a natural family.

have tender affection: The Greek word used here, phi·loʹstor·gos, is a compound word composed of two terms that denote love and affection. The root word sterʹgo denotes a natural affection, as between family members. The second term is related to phiʹlos, a close friend. (Joh 15:13-15) The combination of these terms denotes a strong affection as shown in a family. In fact, both words used in this context (phi·la·del·phiʹa, rendered “brotherly love,” and phi·loʹstor·gos, rendered “tender affection”) refer to affection that should naturally be shown among family members. Such is the level of love and affection that Paul is urging fellow Christians to show toward one another.​—See study note on brotherly love in this verse.

take the lead: Or “take the initiative.” The Greek word pro·e·geʹo·mai appears only here in the Christian Greek Scriptures. It literally means “to go before,” and in this context, it denotes an eagerness to show honor to others. In first-century Greek, Jewish, and Roman society, people made every effort to gain honor for themselves. (Lu 20:46) Here Paul expresses a contrary view, namely, that Christians should make every effort to show honor and respect for others. In fact, some suggest that this expression implies trying to outdo one another in showing honor to others.

the spirit impelled him to go: Or “the active force moved him to go.” The Greek word pneuʹma here refers to God’s spirit, which can act as a driving force, moving and impelling a person to do things in accord with God’s will.​—Lu 4:1; see Glossary, “Spirit.”

slave: The Greek verb refers to working as a slave, that is, someone owned by only one master. Jesus was here stating that a Christian cannot give God the exclusive devotion that He deserves and at the same time be devoted to gathering material possessions.

Be industrious: Or “Be diligent.” The Greek spou·deʹ used here literally means “swiftness of movement or action; haste; speed.” (Lu 1:39) However, in many contexts, it denotes an “earnest commitment in discharging an obligation; eagerness; earnestness; willingness; zeal.” This Greek word appears at Ro 12:8 in the expression “let him do it diligently.” It is rendered “industriousness” at Heb 6:11 and “earnest effort” at 2Pe 1:5. The related verb spou·daʹzo has been rendered “be . . . diligent” (2Pe 1:10) and “do your utmost” (2Ti 2:15; 4:9, 21; 2Pe 3:14).

Be aglow with the spirit: The Greek word rendered “aglow” literally means “to boil.” Here it is used metaphorically to convey the idea of one overflowing with or radiating zeal and enthusiasm as a result of the influence of God’s “spirit” (Greek, pneuʹma), or active force. This spirit can motivate and energize a person to do things in accord with Jehovah’s will. (See study note on Mr 1:12.) Being “aglow” with God’s holy spirit would also affect the impelling force that issues from a person’s figurative heart, filling him with zeal and enthusiasm for what is right. While some feel that this Greek expression is simply an idiom for great eagerness and enthusiasm, the rendering in the main text favors the idea that “the spirit” here is God’s holy spirit.​—For a discussion of some principles of Bible translation exemplified by the rendering of the Greek phrase discussed here, see App. A1.

Slave for: Or “Serve.” The Greek verb (dou·leuʹo) used here refers to working as a slave, that is, someone owned by and taking orders from a master. The same Greek verb appears at Mt 6:24 (see study note), where Jesus explains that a Christian cannot slave for both God and Riches. In the Septuagint, this verb is sometimes used to render similar Hebrew exhortations to “serve Jehovah,” where the Tetragrammaton appears in the original Hebrew text.​—1Sa 12:20; Ps 2:11; 100:2 (99:2, LXX); 102:22 (101:23, LXX).

Jehovah: Available Greek manuscripts read “for the Lord” (toi Ky·riʹoi) here, but as explained in App. C, there are good reasons to believe that the divine name was originally used in this verse and later replaced by the title Lord. Therefore, the name Jehovah is used in the main text.​—See App. C3 introduction; Ro 12:11.

Follow the course of hospitality: The Greek term for “to follow the course of” could literally be rendered “to hasten; to run.” Paul here uses the term to encourage Christians to do more than show hospitality when called on to do so. Rather, he urges them to pursue hospitality, to take the initiative to show this quality regularly. The Greek word for “hospitality,” phi·lo·xe·niʹa, literally means “love of (fondness for) strangers.” This would indicate that hospitality should be extended beyond one’s circle of close friends. Paul also uses this term at Heb 13:2, apparently alluding to accounts in Genesis chapters 18 and 19 about Abraham and Lot. When these men showed hospitality toward strangers, it resulted in their unknowingly entertaining angels. At Ge 18:1-8, Abraham is described as running and hurrying to take care of his guests. The related adjective phi·loʹxe·nos occurs three times in the Christian Greek Scriptures in other contexts where showing hospitality is encouraged.​—1Ti 3:2; Tit 1:8; 1Pe 4:9.

from the viewpoint of all men: Or “in the sight (eyes) of all people.” Here the Greek word anʹthro·pos (man; human) refers to both men and women.

yield place to the wrath: That is, to God’s wrath, according to the context. Paul goes on to quote God’s words in Deuteronomy: “Vengeance is mine, and retribution.” (De 32:19-35) Although the Greek text at Ro 12:19 does not include the expression “of God,” many Bible translators insert it in order to convey the correct idea. So the sense of the verse seems to be: ‘Leave wrath to God. Let him determine when and on whom vengeance is to be brought.’ This admonition agrees with Scriptural warnings to avoid giving vent to anger. (Ps 37:8; Ec 7:9; Mt 5:22; Ga 5:19, 20; Eph 4:31; Jas 1:19) The need to control one’s anger is repeatedly emphasized in the book of Proverbs.​—Pr 12:16; 14:17, 29; 15:1; 16:32; 17:14; 19:11, 19; 22:24; 25:28; 29:22.

says Jehovah: Paul is quoting from De 32:35, and the context makes it clear that the words Paul quotes were spoken by Jehovah.​—De 31:16, 19, 22, 30; 32:19-34; compare study note on Mt 1:22; see App. C1 and C3 introduction; Ro 12:19.

Jehovah: The quotation that immediately follows in verse 23 is taken from Isa 7:14, where Jehovah is said to be the one giving the sign. (See App. C3 introduction; Mt 1:22.) This is Matthew’s first quote from the Hebrew Scriptures.

if your enemy is hungry: Paul here continues his discussion by quoting from Pr 25:21, 22.

heap fiery coals on his head: This expression is part of wording that Paul draws from Pr 25:21, 22. The proverb that Paul points to as well as his application of it apparently refers to an ancient method used for smelting metal ores. Ore was heated on a bed of coals, and some coals were also heaped on top of the ore. This process melted the ore and caused the pure metal to separate from any impurities. Likewise, showing kindness even toward hostile individuals will tend to soften their attitude and bring out the good in them. This counsel to do good to one’s enemies finds many parallels in the Scriptures. (Ex 23:4, 5; Mt 5:44, 45; Lu 6:27; Ro 12:14) This understanding is further supported by the context of the proverb Paul quoted from, which adds that “Jehovah will reward” the one acting in this way. (Pr 25:22; ftn.) Scholars have different views on the meaning of this metaphor. However, considering the context of Romans, Paul clearly did not mean that the illustrative coals were to inflict punishment on or shame an opposer.

person: Or “living person.” Here the Greek word psy·kheʹ, rendered “soul” in some Bible translations, refers to a person.​—See Glossary, “Soul.”

the superior authorities: That is, the secular governing authorities. The term here rendered “authorities” is the plural form of the Greek word e·xou·siʹa. Readers of the Greek Septuagint may have been familiar with the way this word was applied to rulerships or dominion. (See Da 7:6, 14, 27; 11:5, where e·xou·siʹa is used to render Hebrew and Aramaic words meaning “authority to rule; rulership; ruling power.”) At Lu 12:11, it is used in the expression “government officials, and authorities.” The Greek term rendered “superior” is related to a word used at 1Ti 2:2 in the expression “kings and all those who are in high positions [or “in positions of authority,” ftn.].” In some contexts, it refers to being in a controlling position, having power or authority over others, but it does not imply being “supreme.” This is shown by the usage at Php 2:3, where Christians are urged to consider others “superior” to themselves, not supreme.

stand placed in their relative positions by God: Lit., “having been set in order they are by God.” That is, by God’s permission. The Greek word tasʹso used here is defined in various lexicons as “to bring about an order of things by arranging; to put in place; to draw up in order; to set in a certain order; to appoint.” The term is rendered “arranged” in some contexts. (Mt 28:16; Ac 15:2; 28:23) At Lu 7:8, Luke uses the same Greek word when rendering an army officer’s words: “I too am a man placed [form of tasʹso] under authority [form of e·xou·siʹa, the same word rendered “authority; authorities” at Ro 13:1-3], having soldiers under me.” This army officer had someone placed over him, and he had “soldiers under” him; so his “authority” was relative in relation to others. This indicates that the Greek word tasʹso does not always simply mean “to put in place.” It can also refer to a certain order in which someone is placed in relation to others. Many translations of Ro 13:1 use such expressions as “ordained of God” or “instituted (established; appointed) by God,” which might give the impression that God is ultimately responsible for installing secular rulers. However, based on the meaning of the Greek word, the immediate context, and what the Bible teaches elsewhere (Pr 21:1; Ec 5:8; Da 4:32; Joh 19:11), the New World Translation uses the expression “stand placed in their relative positions by God.” God allows the secular governments to have “relative” positions of authority, greater or lesser in relation to one another, but always inferior to his own supreme authority as Sovereign of the universe.

the arrangement of God: “The superior authorities” are part of a temporary arrangement permitted by God. (Ro 13:1) The Greek expression used here denotes what God has ordered or directed. These secular authorities are God’s temporary means of maintaining order in human society. But there would be no human authority if God did not permit it. (Joh 19:11) In that sense, the superior authorities have a relative position within God’s purpose. When Paul wrote this letter, the superior authorities affecting Christians were primarily the government of Rome under Emperor Nero, who ruled from 54 to 68 C.E. Paul clearly recognized the need for and the superiority of God’s way of governing. (Ac 28:31; 1Co 15:24) He was simply saying that as long as Jehovah allows human rulership to exist, Christians should respect and accept it as “the arrangement of God.”

it: That is, “the authority.”

were ministering to them: Or “were supporting (providing for) them.” The Greek word di·a·ko·neʹo can refer to caring for the physical needs of others by obtaining, cooking, and serving food, and so forth. It is used in a similar sense at Lu 10:40 (“attend to things”), Lu 12:37 (“minister”), Lu 17:8 (“serve”), and Ac 6:2 (“distribute food”), but it can also refer to all other services of a similar personal nature. Here it describes how the women mentioned in verses 2 and 3 supported Jesus and his disciples, helping them to complete their God-given assignment. By doing so, these women glorified God, who showed his appreciation by preserving in the Bible a record of their merciful generosity for all future generations to read. (Pr 19:17; Heb 6:10) The same Greek term is used about women at Mt 27:55; Mr 15:41.​—See study note on Lu 22:26, where the related noun di·aʹko·nos is discussed.

it is God’s minister: This refers to “the authority” mentioned at Ro 13:1-3. This human authority is God’s “minister,” or servant (Greek, di·aʹko·nos), in a particular sense. The Bible sometimes uses this Greek word to refer to “servants; those serving” others. (Mt 22:13; Joh 2:5, 9) The related verb di·a·ko·neʹo (to serve; to attend to; to minister) is also used to describe people performing various personal services for others. (See study note on Lu 8:3.) It is in this sense that the secular authorities can be called a “minister,” or servant. They are God’s minister because he allows them to continue for a time. They render certain services for the good of the people, providing a measure of order and protection against lawlessness. Additionally, the Bible shows that secular authorities have sometimes served as God’s minister in other ways. For example: King Cyrus of Persia called on the Jews to go out of Babylon and rebuild God’s house in Jerusalem. (Ezr 1:1-4; Isa 44:28) Persian King Artaxerxes sent Ezra with a contribution for the rebuilding of that house and later commissioned Nehemiah to rebuild the walls of Jerusalem. (Ezr 7:11-26; 8:25-30; Ne 2:1-8) The Roman authority delivered Paul from the mob in Jerusalem, protected him after he was shipwrecked, and allowed him to stay in a rented house while a prisoner until his case could be heard by Caesar.​—Ac 21:31, 32; 28:7-10, 30, 31.

the sword: Here referring to the right or power of secular authorities to inflict punishment on those practicing what is bad. When authorities use this power properly, it can be a strong deterrent to crime, contributing to order in society. However, they are responsible to God for how they use this authority. For example, King Herod Antipas had John the Baptist beheaded, abusing this symbolic sword. (Mt 14:1-12) Likewise, King Herod Agrippa I misused his authority by putting “James the brother of John to death by the sword.” (Ac 12:1, 2) If secular rulers try to make Christians act in violation of the Scriptures, they would not be acting as God’s minister.

to express wrath: When a person violates a human law that does not contradict God’s laws, the punishment meted out by the “rulers” is an indirect expression of God’s wrath against the one practicing what is bad. (Ro 13:3) In this context, the Greek expression for “to express wrath” could also be rendered “to bring punishment.”

the sword: Here referring to the right or power of secular authorities to inflict punishment on those practicing what is bad. When authorities use this power properly, it can be a strong deterrent to crime, contributing to order in society. However, they are responsible to God for how they use this authority. For example, King Herod Antipas had John the Baptist beheaded, abusing this symbolic sword. (Mt 14:1-12) Likewise, King Herod Agrippa I misused his authority by putting “James the brother of John to death by the sword.” (Ac 12:1, 2) If secular rulers try to make Christians act in violation of the Scriptures, they would not be acting as God’s minister.

to express wrath: When a person violates a human law that does not contradict God’s laws, the punishment meted out by the “rulers” is an indirect expression of God’s wrath against the one practicing what is bad. (Ro 13:3) In this context, the Greek expression for “to express wrath” could also be rendered “to bring punishment.”

There is . . . compelling reason: Or “It is . . . necessary.” The Greek word a·nagʹke used here literally means “necessity.” This verse shows that the compelling reason for Christians to obey Caesar’s laws and to pay taxes should be the Christian conscience rather than fear of Caesar’s “sword” of punishment. (See study notes on Ro 13:4.) Therefore, a Christian submits to human governments when a command does not contradict God’s laws.

were ministering: Or “were publicly ministering.” The Greek word lei·tour·geʹo used here and the related words lei·tour·giʹa (public service, or ministry) and lei·tour·gosʹ (public servant, or worker) were used by the ancient Greeks to refer to work or service performed for the State or for civil authorities and to the benefit of the people. For example, at Ro 13:6, the secular authorities are called God’s “public servants” (plural form of lei·tour·gosʹ) in the sense that they provide beneficial services for the people. At Lu 1:23 (see study note), the term lei·tour·giʹa is rendered “holy service” (or, “public service”) regarding the ministry of Zechariah, the father of John the Baptist. In that verse, the use of the word lei·tour·giʹa reflects how it and related terms are used in the Septuagint in connection with the service performed by priests and Levites at the tabernacle (Ex 28:35; Nu 1:50; 3:31; 8:22) and at the temple (2Ch 31:2; 35:3; Joe 1:9, 13; 2:17). Such service included the idea of a ministry for the benefit of the people. However, the idea of holiness was included in some contexts because the Levitical priests taught God’s Law (2Ch 15:3; Mal 2:7) and offered sacrifices that covered the sins of the people (Le 1:3-5; De 18:1-5). At Ac 13:2, the Greek word lei·tour·geʹo is used in a more general sense, describing the ministering by Christian prophets and teachers in the congregation in Antioch of Syria. The word refers to the different expressions of devotion and service to God, including such aspects of the Christian ministry as prayer, preaching, and teaching. The ministry performed by these prophets and teachers no doubt included preaching to the public.​—Ac 13:3.

holy service: Or “public service.” The Greek word lei·tour·giʹa used here and the related words lei·tour·geʹo (to render public service) and lei·tour·gosʹ (public servant, or worker) were used by the ancient Greeks and Romans to refer to work or service for the State or for civil authorities and done for the benefit of the people. For example, at Ro 13:6, the secular authorities are called God’s “public servants” (plural form of lei·tour·gosʹ) in the sense that they provide beneficial services for the people. The term as used here by Luke reflects the usage found in the Septuagint, where the verb and noun forms of this expression frequently refer to the temple service of the priests and Levites. (Ex 28:35; Nu 8:22) Service performed at the temple included the idea of a public service for the benefit of the people. However, it also included holiness, since the Levitical priests taught God’s Law and offered sacrifices that covered the sins of the people.​—2Ch 15:3; Mal 2:7.

public servants: The Greek word lei·tour·gosʹ (public servant, or worker) used here and the related words lei·tour·geʹo (to render public service) and lei·tour·giʹa (public service) were used by the ancient Greeks and Romans to refer to work or service for the State or for civil authorities that was done for the benefit of the people. (The above-mentioned Greek words are derived from la·osʹ, “people,” and erʹgon, “work.”) Here the secular authorities are called God’s “public servants” (plural form of lei·tour·gosʹ) in the sense that they provide beneficial services for the people. However, in the Christian Greek Scriptures, these Greek terms are frequently used in connection with the temple service and the Christian ministry. For this usage, see study notes on Lu 1:23; Ac 13:2; Ro 15:16.

constantly serving this very purpose: Or “devoting themselves to this very thing.” The secular authorities fulfill their duties as described in the preceding verses, and as “God’s public servants,” they provide beneficial services for the people.

a public servant: The Greek word lei·tour·gosʹ is derived from the words la·osʹ, “people,” and erʹgon, “work.” The word was originally used by the ancient Greeks to refer to a person performing work or service under the civil authorities, usually at personal expense, for the benefit of the people. There was a similar arrangement under the Romans. As used in the Bible, the term usually refers to one who is serving in sacred office. The related term lei·tour·giʹa is frequently used in the Septuagint to refer to “duties” (Nu 7:5) and “service” (Nu 4:28; 1Ch 6:32 [6:17, LXX]) carried out by the priests at the tabernacle and at Jehovah’s temple in Jerusalem. Here Paul uses the term lei·tour·gosʹ with regard to himself, “an apostle to the [Gentile] nations” who proclaimed the good news of God. (Ro 11:13) This preaching would be of great benefit to the public, particularly to people of the nations.

Render: Lit., “Give back.” The same Greek verb (a·po·diʹdo·mi) is used at Mt 22:21; Mr 12:17; and Lu 20:25 in the expression “Pay back . . . Caesar’s things to Caesar.”​—See study note on Mt 22:21.

Pay back: Lit., “Give back.” Caesar minted the coins, so he had a right to ask for some of them back. But Caesar did not have the right to ask a person to dedicate or devote his life to him. God gave humans “life and breath and all things.” (Ac 17:25) So a person can “give back” his life and devotion only to God, the one who has the right to require exclusive devotion.

commit adultery: That is, commit marital sexual unfaithfulness. In the Bible, adultery refers to voluntary acts of “sexual immorality” between a married person and someone who is not his or her mate.​—Compare study note on Mt 5:32, where the term “sexual immorality,” rendered from the Greek word por·neiʹa, is discussed, and study note on Mr 10:11.

commit adultery: See study note on Ro 2:22.

wild parties: Or “revelries.” The Greek word koʹmos occurs three times in the Christian Greek Scriptures and always in an unfavorable sense. (Ga 5:21; 1Pe 4:3) It has been defined as “drinking parties involving unrestrained indulgence in alcoholic beverages and accompanying immoral behavior.” In ancient Greek writings, the word was used in connection with riotous festal street processions that honored pagan gods, such as Dionysus (or Bacchus), the god of wine, with singing until late at night. Such processions and licentious conduct were common in Greek cities of the apostles’ time, including cities of Asia Minor. (1Pe 1:1) Peter addressed his letter to Christians there who had “carried on in acts of . . . unbridled passions, overdrinking, wild parties, drinking bouts, and lawless idolatries” before becoming Christians. (1Pe 4:3, 4) Paul included “wild parties” among “the works of the flesh,” adding that those who indulged in such behavior would “not inherit God’s Kingdom.” (Ga 5:19-21) In verses where the expression “wild parties” occurs, Paul and Peter also list such behavior as drunkenness, immoral intercourse, sexual immorality, uncleanness, brazen conduct, and unbridled passions.

brazen conduct: Or “acts of shameless conduct.” Here the plural form of the Greek word a·selʹgei·a is used. This Greek word denotes conduct that is a serious violation of God’s laws and that reflects a brazen or boldly contemptuous attitude.​—See Glossary.

put on the Lord: Or “imitate the qualities (manners) of the Lord.” The Greek word for “put on” literally means “to clothe (dress) oneself.” (Lu 15:22; Ac 12:21) It is here used figuratively in the sense of taking on the characteristics of someone. The same Greek word is used at Col 3:10, 12 in the expression “clothe yourselves with.” Paul’s admonition at Ro 13:14 means that Christians should follow Jesus closely, figuratively clothing themselves with his example and his disposition, striving to be Christlike.