Romans 15:1

KJV

¶ We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.

KJV (with Strong's)

We {G2249} then {G1161} that are strong {G1415} ought {G3784} to bear {G941} the infirmities {G771} of the weak {G102}, and {G2532} not {G3361} to please {G700} ourselves {G1438}.

Complete Jewish Bible

So we who are strong have a duty to bear the weaknesses of those who are not strong, rather than please ourselves.

Berean Standard Bible

We who are strong ought to bear with the shortcomings of the weak and not to please ourselves.

American Standard Version

Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves.

Commentary

### SUMMARY
Romans 15:1 encapsulates a profound ethical and theological principle for Christian community: those who are spiritually mature and possess a robust understanding of their freedom in Christ bear a solemn responsibility to compassionately support and accommodate fellow believers whose consciences are more sensitive or still developing. This mandate transcends personal preferences, calling for selfless love and humility that prioritizes the spiritual well-being and unity of the body of Christ over individual gratification.

### CONTEXT
* **Literary Context:** Romans 15:1 serves as both a summary and a transition from the extensive discourse on Christian liberty and conscience found in [Romans 14](/romans/14 "Romans 14 - Christian Liberty and Conscience"). In that preceding chapter, Paul meticulously addresses the practical tensions within the Roman church, specifically concerning "the strong" (believers who understood the freedom from dietary laws and special days) and "the weak" (those whose consciences, perhaps due to former Jewish practices or new faith, still felt bound by such restrictions). Paul's argument in [Romans 14:1-23](/romans/14-1-23 "Romans 14:1-23 - Do Not Judge Your Brother") is that while all things are indeed clean, the exercise of this liberty must be governed by love, not causing a brother to stumble or be destroyed. [Romans 15:1](/romans/15-1 "Romans 15:1 - Bearing the Infirmities of the Weak") then crystallizes this teaching into a direct imperative: the strong "ought to bear the infirmities of the weak," thereby shifting the focus from merely refraining from judgment to actively serving and supporting.
* **Historical & Cultural Context:** The early Christian community in Rome was a diverse tapestry of Jewish and Gentile believers, each bringing their own cultural norms, religious backgrounds, and sensitivities into the nascent church. Jewish converts often struggled with the transition from Mosaic Law, particularly regarding dietary laws (e.g., eating meat offered to idols, or specific kosher regulations) and the observance of certain days (e.g., Sabbath, feast days). Gentile converts, coming from pagan backgrounds, might have viewed these practices as irrelevant or even superstitious. This created friction and potential division. Paul's letter to the Romans, written around A.D. 57-58 from Corinth, aimed to address these internal conflicts, promote unity, and establish a common theological foundation for the diverse congregations. The specific issues in [Romans 14](/romans/14 "Romans 14 - Matters of Conscience") and [Romans 15](/romans/15 "Romans 15 - Living for Others") reflect real, everyday challenges faced by believers trying to live out their faith together in a pluralistic society.
* **Key Themes:** The verse significantly contributes to several overarching themes in Romans and Paul's broader theology. It underscores the theme of **Christian Liberty and Responsibility**, asserting that freedom in Christ is not for self-indulgence but for the edification of others, as elaborated in [1 Corinthians 10:23-24](/1_corinthians/10-23-24 "1 Corinthians 10:23-24 - All Things Are Lawful, But Not All Things Are Profitable"). It highlights **Unity and Edification within the Church**, emphasizing that mutual accommodation and self-sacrifice are essential for maintaining harmony and building up the body, echoing the call for unity in [Ephesians 4:1-3](/ephesians/4-1-3 "Ephesians 4:1-3 - Unity of the Spirit"). Furthermore, it introduces the theme of **Christ-like Self-Sacrifice**, implicitly pointing to Christ as the ultimate example of one who did not please Himself but bore the burdens of humanity, a theme explicitly developed in [Romans 15:2-3](/romans/15-2-3 "Romans 15:2-3 - Christ Our Example"). This verse, therefore, moves the discussion from mere tolerance to active, loving service.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **strong (Greek, _dynatós'_):** From G1415, meaning "powerful or capable (literally or figuratively); neuter possible." In this context, it refers to believers who are spiritually mature, firm in their faith, and possess a clear, robust understanding of Christian liberty, particularly concerning matters of conscience not central to salvation. They are "able" to discern the freedom they have in Christ.
* **bear (Greek, _bastázō'_):** From G941, meaning "to lift, literally or figuratively (endure, declare, sustain, receive, etc.)." This verb implies an active, empathetic, and often burdensome effort. It's not merely tolerating or overlooking, but rather taking upon oneself, carrying, or supporting the weight of another's weakness or scruples. It suggests a willingness to forgo one's own rights or preferences for the sake of another.
* **infirmities (Greek, _asthénēma'_):** From G771, meaning "a scruple of conscience." This term specifically refers to the weaknesses, scruples, or sensitivities of conscience that the "weak" believers possessed. These are not moral failings in the sense of sin, but rather areas where their faith or understanding was less robust, leading them to feel bound by certain practices (like dietary laws) that were, in fact, matters of Christian liberty.

#### Verse Breakdown
* **"We then that are strong":** This clause identifies the primary audience and subject of the exhortation. "We then" (G2249 _hēmeîs_ G1161 _dé_) emphasizes a collective responsibility among those who are spiritually mature and confident in their understanding of Christian freedom. It implicitly acknowledges that Paul himself, and many of his readers, fall into this category.
* **"ought to bear the infirmities of the weak":** This is the core command. "Ought" (G3784 _opheílō_) implies a moral obligation or duty. The "infirmities" (G771 _asthénēma_) are the conscientious scruples or sensitivities of "the weak" (G102 _adýnatos_), those whose faith is less robust in matters of liberty. To "bear" (G941 _bastázō_) them means to actively support, endure, or accommodate their sensitivities, even if it means personal inconvenience or foregoing a legitimate right.
* **"and not to please ourselves":** This negative injunction clarifies the spirit and motivation behind the command. It directly counters self-centeredness. The strong are not to use their liberty for their own gratification or convenience, but rather to prioritize the well-being of others. This is a call to self-denial and altruism, setting aside personal desires for the greater good of the community and the spiritual health of fellow believers.

#### Literary Devices
Romans 15:1 employs several powerful literary devices to convey its message. **Antithesis** is central, contrasting "the strong" with "the weak" and the act of "bearing infirmities" with "not pleasing ourselves." This stark opposition highlights the ethical dilemma and the required choice. The phrase "bear the infirmities" functions as a **metaphor**, likening the sensitivities or scruples of the weak to a burden or weight that the strong are called to carry or support, implying active effort and empathy. The entire verse serves as a direct **exhortation** or imperative, a forceful command from Paul to his readers, urging them to specific action. This direct address underscores the urgency and importance of the principle for maintaining unity and spiritual health within the Christian community.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 15:1 is a cornerstone of New Testament ethics concerning Christian community and the exercise of spiritual liberty. It profoundly shapes our understanding of love, humility, and the nature of the church. Theologically, it asserts that true spiritual strength is demonstrated not by asserting one's rights or knowledge, but by self-sacrificial service to others, particularly those who are vulnerable or struggling in their faith. This principle elevates communal edification and unity above individual freedom, demonstrating that love is the supreme law governing all Christian conduct. It calls believers to embody the very character of Christ, who, though strong, bore the weaknesses of humanity. The verse lays the groundwork for a theology of mutual responsibility, where the mature are stewards of their freedom, using it to build up, not tear down.

* [Galatians 6:2](/galatians/6-2 "Galatians 6:2 - Bear One Another's Burdens"): "Bear ye one another's burdens, and so fulfil the law of Christ."
* [Philippians 2:3-4](/philippians/2-3-4 "Philippians 2:3-4 - Humility and Selflessness"): "Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others."
* [1 Corinthians 8:9](/1_corinthians/8-9 "1 Corinthians 8:9 - Do Not Cause Others to Stumble"): "But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak."

### REFLECTION AND APPLICATION
Romans 15:1 remains profoundly relevant for believers today, challenging us to cultivate a posture of humility and selfless love within our diverse communities. In an age where individual rights and personal preferences are often championed, this verse calls us to a higher standard: prioritizing the spiritual well-being and conscience of our brothers and sisters over our own comfort, knowledge, or legitimate freedoms. It compels us to consider how our actions, words, and choices—even in areas of Christian liberty—might impact others, especially those who are new in faith, have different backgrounds, or are more sensitive. True maturity is not about knowing all the answers or exercising all our rights, but about using our strength to lift up, protect, and unify the body of Christ. This means being willing to forgo certain activities, refrain from certain discussions, or adapt our practices if doing so helps a fellow believer grow in their faith and prevents them from stumbling. It is a call to build bridges, not walls, and to foster an environment where every member feels safe, valued, and encouraged in their walk with Christ.

#### Questions for Reflection
* **In what areas of my Christian liberty might I be inadvertently causing a "weak" brother or sister to stumble or feel condemned?**
* **How can I better identify and understand the "infirmities" or sensitivities of those around me in my church or Christian community?**
* **What specific personal preferences or "rights" am I willing to lay down for the sake of another's spiritual growth and the unity of the body of Christ?**
* **How does my daily life reflect a commitment to "not please myself" but rather to serve and build up others, as Christ did?**

### FAQ

**What does it mean to be "strong" or "weak" in faith today, according to this verse?**

Answer: In contemporary terms, "the strong" are believers who have a mature understanding of Christian freedom, recognizing that salvation is by grace through faith, and that many external practices (like specific diets, entertainment choices, or holiday observances) are matters of personal conscience, not requirements for righteousness. They understand that [Christ has set them free](/galatians/5-1 "Galatians 5:1 - Stand Fast in Liberty"). "The weak," conversely, are not necessarily less spiritual or morally deficient, but their consciences are more sensitive or still developing. They might feel bound by certain rules or traditions, or struggle with activities that the strong view as permissible. For example, a strong believer might freely enjoy a particular type of music or movie, while a weak believer might find it a stumbling block due to their past or convictions. The verse calls the strong to exercise their liberty with love and consideration for the weak, rather than asserting their rights at the expense of another's conscience, as seen in [1 Corinthians 8:13](/1_corinthians/8-13 "1 Corinthians 8:13 - If Food Causes My Brother to Stumble").

**Does "bearing the infirmities of the weak" mean I should compromise my own convictions or beliefs?**

Answer: No, "bearing the infirmities of the weak" does not mean compromising core biblical truths or personal convictions that are rooted in clear scriptural teaching. Paul is addressing matters of Christian liberty (adiaphora), which are non-essential practices or preferences where believers have freedom. The "infirmities" refer to scruples of conscience, not fundamental doctrinal errors or sinful behaviors. The strong are called to forgo their freedom in *non-essential* matters for the sake of the weak, to prevent them from stumbling or being distressed. It's about love and edification, not doctrinal compromise. For instance, if a strong believer believes it's permissible to eat certain foods, but doing so causes a weak believer to violate their conscience, the strong believer should abstain from that food in that context, not because their conviction has changed, but out of love, as highlighted in [Romans 14:20-21](/romans/14-20-21 "Romans 14:20-21 - Do Not Destroy the Work of God for the Sake of Food").

### CHRIST-CENTERED FULFILLMENT
Romans 15:1 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the supremely "strong" one, possessing all power, wisdom, and divine prerogative, yet He did not "please himself" but perfectly embodied the principle of bearing the infirmities of the weak. Though infinitely glorious, Christ emptied Himself, taking on human form and identifying with our inherent weakness, sin, and frailty (as described in [Philippians 2:5-8](/philippians/2-5-8 "Philippians 2:5-8 - The Humility of Christ")). He bore the ultimate "infirmity" of humanity—our sin—upon the cross, becoming sin for us so that we might become the righteousness of God ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). His entire earthly ministry was characterized by self-giving love, compassion for the marginalized, and a constant prioritization of the Father's will and the salvation of humanity over His own comfort or glory ([John 6:38](/john/6-38 "John 6:38 - Jesus Does Not Seek His Own Will")). Indeed, [Romans 15:3](/romans/15-3 "Romans 15:3 - Christ Did Not Please Himself") explicitly states, "For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me." Thus, Christ's life, death, and resurrection serve as the perfect paradigm for the strong to bear the infirmities of the weak, demonstrating that true strength is found in sacrificial love and service.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Thessalonians 5:14

Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all [men].

Romans 14:1

¶ Him that is weak in the faith receive ye, [but] not to doubtful disputations.

Galatians 6:1

¶ Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.

Galatians 6:2

Bear ye one another's burdens, and so fulfil the law of Christ.

1 Corinthians 9:22

To the weak became I as weak, that I might gain the weak: I am made all things to all [men], that I might by all means save some.

1 Corinthians 12:22

Nay, much more those members of the body, which seem to be more feeble, are necessary:

1 Corinthians 12:24

For our comely [parts] have no need: but God hath tempered the body together, having given more abundant honour to that [part] which lacked: