So then, brethren, etc. This is the conclusion of what has been previously said; for if we are to renounce the flesh, we ought not to consent to it; and if the Spirit ought to reign in us, it is inconsistent not to attend to his bidding. Paul's sentence is here defective, for he omits the other part of the contrast, -- that we are debtors to the Spirit; but the meaning is in no way obscure. [1] This conclusion has the force of an exhortation; for he is ever wont to draw exhortations from his doctrine. So in another place, Ephesians 4:30, he exhorts us "not to grieve the Spirit of God, by whom we have been sealed to the day of redemption:" he does the same in Galatians 5:25, "If we live in the Spirit, let us also walk in the Spirit." And this is the case, when we renounce carnal lusts, so as to devote ourselves, as those who are bound, to the righteousness of God. Thus indeed we ought to reason, not as some blasphemers are wont to do, who talk idly, and say, -- that we must do nothing, because we have no power. But it is as it were to fight against God, when we extinguish the grace offered to us, by contempt and negligence.

Footnotes

1 - He did not mention the other part, says Pareus, "because it was so evident." Besides, what he had already stated, and what he proceeds to state, are so many evidences of our obligations to live after the Spirit, that it was unnecessary to make such an addition. -- Ed.

We are debtors - We owe it as a matter of solemn obligation. This obligation arises,
(1) From the fact that the Spirit dwells in us;
(2) Because the design of his indwelling is to purify us;
(3) Because we are thus recovered from the death of sin to the life of religion; and he who has imparted life, has a right to require that it be spent in his service.
To the flesh - To the corrupt propensities and passions. We are not bound to indulge them because the end of such indulgence is death and ruin; Romans 7:21-22. But we are bound to live to God, and to follow the leadings of his Spirit, for the end is life and peace; Romans 7:22-23. The reason for this is stated in the following verse.

Therefore, brethren, etc. - Dr. Taylor is of opinion that the apostle having spoken separately, both to Jews and Gentiles, concerning holiness and the obligations to it, now addresses himself to both conjointly, and,
I. Draws the general conclusion from all his arguments upon this subject, Romans 8:12.
II. Proves the validity of their claims to eternal life, Romans 8:14-17.
III. And as the affair of suffering persecution was a great stumbling block to the Jews, and might very much discourage the Gentiles, he introduces it to the best advantage, Romans 8:17, and advances several arguments to fortify their minds under all trials: as -
(1.) That they suffered with Christ;
(2.) In order to be glorified with him in a manner which will infinitely compensate all sufferings, Romans 8:17, Romans 8:18.
(3.) All mankind are under various pressures, longing for a better state, Romans 8:19-22.
(4.) Many of the most eminent Christians are in the same distressed condition, Romans 8:23.
(5.) According to the plan of the Gospel, we are to be brought to glory after a course of patience exercised in a variety of trials, Romans 8:24, Romans 8:25.
(6.) The Spirit of God will supply patience to every upright soul under persecution and suffering, Romans 8:26, Romans 8:27.
(7.) All things, even the severest trials, shall work together for their good, Romans 8:28. And this he proves, by giving us a view of the several steps which the wisdom and goodness of God have settled, in order to our complete salvation, Romans 8:29, Romans 8:30. Thence he passes to the affair of our perseverance; concerning which he concludes, from the whole of his preceding arguments, that as we are brought into a state of pardon by the free grace of God, through the death of Christ, who is now our mediator in heaven; no possible cause, providing we continue to love and serve God, shall be able to pervert our minds, or separate us from his love in Christ Jesus, Romans 8:31-39. Therefore, αρα ουν is the grand inference from all that he has been arguing in relation to sanctity of life, both to the Gentiles, chap. 6, and to the Jews, chap. 7, and 8, to this verse, where I suppose he begins to address himself to both, in a body, to the end of the chapter. - Taylor, page 317.

(14) Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.
(14) An exhortation to oppress the flesh daily more and more by the power of the Spirit of regeneration, because (he says) you are debtors to God, in that you have received so many benefits from him.

Therefore, brethren, we are debtors,.... The appellation, "brethren", is not used, because they were so by nation or by blood, though many in the church at Rome were Jews; nor merely in a free familiar way of speaking; but rather on account of church membership, and especially because they were in the same spiritual relation to God and Christ: and the use of it by the apostle, shows his great humility and condescension, and his love and affection for them, and is designed to engage their attention and regard to what he was about to say, to them and of them; as that they were "debtors"; which is to be understood of them not as sinners, who as such had been greatly in debt, and had nothing to pay, and were liable to the prison of hell; for no mere creature could ever have paid off their debts; but Christ has done it for them, and in this sense they were not debtors: but they were so as saints, as men freed from condemnation and death; which doctrine of Christian liberty is no licentious one; it does not exempt from obedience, but the more and greater the favours are which such men enjoy, the more obliged they are to be grateful and obey; they are debtors, or trader obligation,
not to the flesh, to corrupt nature,
to live after the flesh, the dictates of that; nor should they be, both on God's account, since that is enmity to him, and is not subject to his law; and on their own account, because it is an enemy to them, brings reproach on them, and exposes them to death; but though it is not expressed, it is understood, that they are debtors to God; to God the Father, both as the God of nature, and of grace, as their covenant God and Father in Christ, who has blessed them with all spiritual blessings in him; to Christ himself, who has redeemed them by his blood: and to the Spirit of God who is in them, and for what he has been, is, and will be to them.

Therefore, brethren, we are debtors, not to the flesh, to live after the flesh--"Once we were sold under sin (Romans 7:14); but now that we have been set free from that hard master and become servants to Righteousness (Romans 6:22), we owe nothing to the flesh, we disown its unrighteous claims and are deaf to its imperious demands." Glorious sentiment!

Therefore. Seeing that we are to enjoy such glorious privileges in Christ. These are described in this section.
We are debtors. Under obligation. Since the flesh, or carnal nature is death, we are under no obligation to obey its dictates.
But if through the Spirit. By following the Spirit, "minding the things of the Spirit," we secure life. This is shown in Romans 8:11.
The deeds of the body are the sinful deeds suggested by the fleshly desires. We cannot in our own strength mortify, i. e., put an end to, the deeds of the body. It is accomplished by the aid of the Spirit, helping our spirit in the effort.
For as many as are led by the Spirit. Those who "through the Spirit mortify the deeds of the body" are led by the Spirit. They obey it rather than the flesh. The presence of the Spirit in leading them shows that they are sons of God. How are they led? (1) They have given up their own wills to do God's will, and seek to obey him in all things. (2) To them the Spirit is given as a helper of their weakness (Romans 8:26 below), and by its aid they overcome the flesh.
Sons of God. We become sons of God when we are born again, born of water and the Spirit (John 3:5), and we maintain the sonship by being led by the Spirit.
For ye did not receive the spirit of bondage. The time is referred to when they were born again, and entered the kingdom of God. They did not receive the spirit of bondage, of slavery to sin, so that they would obey its dictates, and thus be in fear of death. Instead, they received the Holy Spirit according to promise (Acts 2:38).
The Spirit of adoption. The Spirit God bestows upon those who are accepted as his children. Paul was writing to the Romans, among whom the adoption of children, not their own by nature, was common. They would understand this to mean that those converted, or born again, are adopted as children of God; upon those thus adopted he bestows his Spirit; this Spirit in their hearts produces a loving trust that enables them to address God as Father.
Abba, Father. Abba, Chaldee for Father.
The Spirit himself beareth witness with our spirit, that we are the children of God. The Spirit of God is one witness to the fact. Our spirit is a corroborative witness. How do each bear witness? (1) Witness is usually borne in words, but not always. God's Spirit bears witness in words (see Hebrews 10:15). The Holy Spirit shows us how we must become God's children, and how to continue the Christian life. (2) It bears testimony in our lives by its fruits. Do we bear the fruit of the Spirit? (See Galatians 5:22-23). (3) Does our own spirit testify that we "mind the things of the Spirit?" Does our consciousness recognize its fruits, inward as well as outward? If the testimony of our spirit is that what God's Spirit witnesseth of the sons of God is true of us, then they concur in the testimony that we are the children of God.
If children, then heirs. Observe the chain of argument: (1) We are the sons of God. (2) This is shown by our having received the Spirit of adoption. (3) Both God's Spirit and our own spirit witness together that we are children of God. (4) But children are heirs; hence we are "heirs of God; joint heirs with Christ." Under the Jewish law the older brother had a double portion, but Christ admits all to a joint share of the great inheritance.
If so be that we suffer with him. In the figure, we suffer with him when we are "baptized into his death" (Romans 6:3). We are crucified (Romans 6:6); become dead (Romans 6:2); "are buried with him" (Romans 6:4); "are planted in the likeness of his death" (Romans 6:5). Hence, in these respects we have the "fellowship of his sufferings" (Philippians 3:10). But we must be ready, for his sake, to bear the cross through life. If we do all these things, we shall be "glorified with him also." We shall share with him in all things.

We are not debtors to the flesh - We ought not to follow it.