List do Rzymian 8:12

Biblia Przekład Toruński

12 A tak, bracia, nie jesteśmy dłużnikami ciała, abyśmy żyli według ciała.

Parallel Translations

Biblia Brzeska (1563)
A także, bracia! Powinni jesteśmy nie ciału, abyśmy podług ciała żyli.

Biblia Gdańska (1632)
A tak, bracia! dłużnikami jesteśmy nie ciału, abyśmy według ciała żyli.

Nowe Przymierze Zaremba
Tak więc, bracia, już nie jesteśmy dłużnikami ciała, aby żyć według ciała.

Nowa Biblia Gdańska (2012)
Zatem, bracia, nie jesteśmy dłużnikami ciała wewnętrznego, aby żyć według cielesnej natury;

Biblia Tysiąclecia
A tak, bracia! dłużnikami jesteśmy nie ciału, abyśmy według ciała żyli.

Uwspółcześniona Biblia Gdańska
Tak więc, bracia, jesteśmy dłużnikami, ale nie ciała, abyśmy mieli żyć według ciała.

Biblia Warszawska
Tak więc, bracia, jesteśmy dłużnikami nie ciała, aby żyć według ciała.

Bible Verse Review
  from Treasury of Scripure Knowledge

we are: Romans 6:2-15, Psalms 116:16, 1 Corinthians 6:19, 1 Corinthians 6:20, 1 Peter 4:2, 1 Peter 4:3

Reciprocal: Romans 1:14 - debtor Romans 8:5 - For they Romans 13:14 - and Galatians 5:16 - Walk Galatians 5:18 - if 2 Peter 2:10 - that

Gill's Notes on the Bible

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.

Barnes' Notes on the Bible

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.

Clarke's Notes on the Bible

Verse Romans 8:12. Therefore, brethren, c.] 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. Romans 6:0, and to the Jews, chap. Romans 7:0, and Romans 8:0, 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.