Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 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.