TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 15:1–4. His four-level outline is real structure in the source text, so it is rendered as structure.
The apostle here lays down two precepts, with reasons to enforce them, showing the duty of the strong Christian to consider and condescend to the weakest.
I.We must bear the infirmities of the weak, Rom 15:1.
We all have our infirmities; but the weak are more subject to them than others - the weak in knowledge or grace, the bruised reed and the smoking flax. We must consider these; not trample upon them, but encourage them, and bear with their infirmities. If through weakness they judge and censure us, and speak evil of us, we must bear with them, pity them, and not have our affections alienated from them. Alas! it is their weakness, they cannot help it. Thus Christ bore with his weak disciples, and apologised for them. But there is more in it; we must also bear their infirmities by sympathizing with them, concerning ourselves for them, ministering strength to them, as there is occasion. This is bearing one another's burdens.
II.We must not please ourselves, but our neighbour, Rom 15:1, Rom 15:2.
We must deny our own humour, in consideration of our brethren's weakness and infirmity.
1.Christians must not please themselves. We must not make it our business to gratify all the little appetites and desires of our own heart; it is good for us to cross ourselves sometimes, and then we shall the better bear others crossing of us. We shall be spoiled (as Adonijah was) if we be always humoured. The first lesson we have to learn is to deny ourselves, Mat 16:24.
2.Christians must please their brethren. The design of Christianity is to soften and meeken the spirit, to teach us the art of obliging and true complaisance; not to be servants to the lust of any, but to the necessities and infirmities of our brethren - to comply with all that we have to do with as fare as we can with a good conscience. Christians should study to be pleasing. As we must not please ourselves in the use of our Christian liberty (which was allowed us, not for our own pleasure, but for the glory of God and the profit and edification of others), so we must please our neighbour. How amiable and comfortable a society would the church of Christ be if Christians would study to please one another, as now we see them commonly industrious to cross, and thwart, and contradict one another! - Please his neighbour, not in every thing, it is not an unlimited rule; but for his good, especially for the good of his soul: not please him by serving his wicked wills, and humouring him in a sinful way, or consenting to his enticements, or suffering sin upon him; this is a base way of pleasing our neighbour to the ruin of his soul: if we thus please men, we are not the servants of Christ; but please him for his good; not for our own secular good, or to make a prey of him, but for his spiritual good. - To edification, that is, not only for his profit, but for the profit of others, to edify the body of Christ, by studying to oblige one another. The closer the stones lie, and the better they are squared to fit one another, the stronger is the building. Now observe the reason why Christians must please one another: For even Christ pleased not himself. The self-denial of our Lord Jesus is the best argument against the selfishness of Christians. Observe,
(1.)That Christ pleased not himself. He did not consult his own worldly credit, ease, safety, nor pleasure; he had not where to lay his head, lived upon alms, would not be made a king, detested no proposal with greater abhorrence than that, Master, spare thyself, did not seek his own will (Joh 5:30), washed his disciples' feet, endured the contradiction of sinners against himself, troubled himself (Joh 11:33), did not consult his own honour, and, in a word, emptied himself, and made himself of no reputation: and all this for our sakes, to bring in a righteousness for us, and to set us an example. His whole life was a self-denying self-displeasing life. He bore the infirmities of the weak, Heb 4:15.
(2.)That herein the scripture was fulfilled: As it is written, The reproaches of those that reproached thee fell on me. This is quoted out of Psa 69:9, the former part of which verse is applied to Christ (Joh 2:17), The zeal of thine house hath eaten me up; and the latter part here; for David was a type of Christ, and his sufferings of Christ's sufferings. It is quoted to show that Christ was so far from pleasing himself that he did in the highest degree displease himself. Not as if his undertaking, considered on the whole, were a task and grievance to him, for he was very willing to it and very cheerful in it; but in his humiliation the content and satisfaction of natural inclination were altogether crossed and denied. He preferred our benefit before his own ease and pleasure. This the apostle chooses to express in scripture language; for how can the things of the Spirit of God be better spoken of than in the Spirit's own words? And this scripture he alleges, The reproaches of those that reproached thee fell on me.
[1.]The shame of those reproaches, which Christ underwent. Whatever dishonour was done to God was a trouble to the Lord Jesus. He was grieved for the hardness of people's hearts, beheld a sinful place with sorrow and tears. When the saints were persecuted, Christ so far displeased himself as to take what was done to them as done against himself: Saul, Saul, why persecutest thou me? Christ also did himself endure the greatest indignities; there was much of reproach in his sufferings.
[2.]The sin of those reproaches, for which Christ undertook to satisfy; so many understand it. Every sin is a kind of reproach to God, especially presumptuous sins; now the guilt of these fell upon Christ, when he was made sin, that is, a sacrifice, a sin-offering for us. When the Lord laid upon him the iniquities of us all, and he bore our sins in his own body upon the tree, they fell upon him as upon our surety. Upon me be the curse. This was the greatest piece of self-displacency that could be: considering his infinite spotless purity and holiness, the infinite love of the Father to him, and his eternal concern for his Father's glory, nothing could be more contrary to him, nor more against him, than to be made sin and a curse for us, and to have the reproaches of God fall upon him, especially considering for whom he thus displeased himself, for strangers, enemies, and traitors, the just for the unjust, Pe1 3:18. This seems to come in as a reason why we should bear the infirmities of the weak. We must not please ourselves, for Christ pleased not himself; we must bear the infirmities of the weak, for Christ bore the reproaches of those that reproached God. He bore the guilt of sin and the curse for it; we are only called to bear a little of the trouble of it. he bore the presumptuous sins of the wicked; we are called only to bear the infirmities of the weak. - Even Christ; kai gar ho Christos. Even he who was infinitely happy in the enjoyment of himself, who needed not us nor our services, - even he who thought it no robbery to be equal with God, who had reason enough to pleas himself, and no reason to be concerned, much less to be crossed, for us, - even he pleased not himself, even he bore our sins. And should not we be humble, and self-denying, and ready to consider one another, who are members one of another?
(3.)That therefore we must go and do likewise: For whatsoever things were written aforetime were written for our learning.
[1.]That which is written of Christ, concerning his self-denial and sufferings, is written for our learning; he hath left us an example. If Christ denied himself, surely we should deny ourselves, from a principle of ingenuousness and of gratitude, and especially of conformity to his image. The example of Christ, in what he did and said, is recorded for our imitation.
[2.]That which is written in the scriptures of the Old Testament in the general is written for our learning. What David had said in his own person Paul had just now applied to Christ. Now lest this should look like a straining of the scripture, he gives us this excellent rule in general, that all the scriptures of the Old Testament (much more those of the New) were written for our learning, and are not to be looked upon as of private interpretation. What happened to the Old Testament saint happened to them for ensample; and the scriptures of the Old Testament have many fulfillings. The scriptures are left for a standing rule to us: they are written, that they might remain for our use and benefit. First, For our learning. There are many things to be learned out of the scriptures; and that is the best learning which is drawn from these fountains. Those are the most learned that are most mighty in the scriptures. We must therefore labour, not only to understand the literal meaning of the scripture, but to learn out of it that which will do us good; and we have need of help therefore not only to roll away the stone, but to draw out the water, for in many places the well is deep. Practical observations are more necessary than critical expositions. Secondly, That we through patience and comfort of the scriptures might have hope. That hope which hath eternal life for its object is here proposed as the end of scripture-learning. The scripture was written that we might know what to hope for from God, and upon what grounds, and in what way. This should recommend the scripture to us that it is a special friend to Christian hope. Now the way of attaining this hope is through patience and comfort of the scripture. Patience and comfort suppose trouble and sorrow; such is the lot of the saints in this world; and, were it not so, we should have no occasion for patience and comfort. But both these befriend that hope which is the life of our souls. Patience works experience, and experience hope, which maketh not ashamed, Rom 5:3-5. The more patience we exercise under troubles the more hopefully we may look through our troubles; nothing more destructive to hope than impatience. And the comfort of the scriptures, that comfort which springs from the word of God (that is the surest and sweetest comfort) is likewise a great stay to hope, as it is an earnest in hand of the good hoped for. The Spirit, as a comforter, is the earnest of our inheritance.
Historical interpretation
Ten Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Paul appears from this to be calling himself strong, just as he says in 1 Corinthians: “To the weak I became weak, that I might win the weak.”
After giving the doxology then, he again goes from prayer to exhortation, directing his discourse against the stronger, and saying as follows: "We then that are strong, ought"-it is "we ought," not "we are so kind as to." What is it we ought to do?-"to bear the infirmities of the weak." See how he has roused their attention by his praises, not only by calling them powerful, but also by putting them alongside of himself. And not by this only, but by the advantage of the thing he again allures them, and by its not being burdensome. For thou, he says, art powerful, and art no whit the worse for condescending. But to him the hazard is of the last consequence, if he is not borne with. And he does not say the infirm, but the "infirmities of the weak," so drawing him and bending him to mercy. As in another place too he says, "Ye that are spiritual restore such an one." (Gal. vi. I) Art thou become powerful? Render a return to God for making thee so. But render it thou wilt if thou settest the weakness of the sickly right. For we too were weak, but by grace we have become powerful. And this we are to do not in this case only, but also in the case of those who are weak in other respects. As, for instance, if any be passionate, or insolent, or has any such like failing bear with him. And how is this to be? Listen to what comes next. For after saying "we ought to bear," he adds, "and not to please ourselves."
If you really are strong, Paul says, do as I did and become weak in order to win the weak.
Once again, Paul is speaking to the Gentiles, who looked down on the Jews because they kept the law.
1142. The Apostle taught above that the stronger should avoid scandalizing the weak [n. 1081]; here he teaches that the stronger should bear with the failings of the weak. In regard to this he does two things: first, he proposes an admonition; secondly, he clarifies it [v. 2; 1143]. This admonition contains two parts: the first pertains to external behavior. Hence he says: Not only should we avoid scandalizing the weak, but we who are stronger in faith ought to bear with the failings of the weak. For as in a material edifice certain stronger material is selected to support the edifice’s entire weight, upon which weaker material is set, as are the foundation and pillars, so in the spiritual edifice of the Church stronger men are not only chosen but made stronger to support the weight of the others. Hence it says in Ps 75 (v. 4): "I have strengthened its pillars" and in Gal (6:2): "Bear one another’s burdens." But the stronger support the failings of the weak, when they endure the shortcomings of the weak patiently and, so far as they can, try to help them. The second pertains to the internal intention. Hence it is said: And we should not please ourselves, i.e., always desire the fulfillment of what pleases us, but we should 567 condescend to the wills of others, so as to do what pleases them and is useful to them: "Just as I try to please all men in everything I do" (I Cor 10:33). 1143. Then when he says, let each of us, he clarifies his admonition: first, in regard to the second part; secondly, in regard to the first [v. 7; 1150]. In regard to the first he does two things: first, he explains what he had said; secondly, he presents a reason [v. 3; 1145]. 1144. First, therefore, he says: It has been stated that we should not please ourselves, precisely because each of us who are stronger, ought to please our weak neighbor, i.e., condescend to him in matters that please him, but not in matters that are evil, as some request in Is (30:10): "Speak to us smooth things." Hence he adds: for his good. Similarly, we should not have the intention of pleasing men for the sake of human favor or glory, since it says in Ps 53 (v. 5): "god will scatter the bones of those who please men," but for the honor of God and the benefit of our neighbor. Hence he adds: to edify him, i.e., because we condescend to their will, they are strengthened in the faith and love of Christ: "Let us pursue what makes for peace and mutual upbuilding" (Rom 14:19). 1145. Then when he says, For Christ, he assigns the reason for what he had said and uses the example of Christ: first, he mentions the example of Christ: secondly, he shows that we should imitate this example [v. 4; 1148]; 568 thirdly, he adds a prayer so that we can fulfill it [v. 5; n. 1149]. 1146. In regard to the first he does two things: first, he presents the example, saying: It has been stated that we should not please ourselves, i.e., according to our own private will; for Christ, Who is our head, did not please himself, when he chose to suffer for our salvation and do things contrary to His own will, namely, His natural human will, in order to accomplish the divine will, which was common to Him and the Father: "Not my will but thine be done" (Mt 26:42). 1147. Secondly, he appeals to an authority, saying: But as it is written in a Psalm in the person of Christ speaking to the Father: O Father, the reproaches of those, i.e., the Jews, who reproached thee, i.e., blasphemed you by their evil works and by contradicting the truth of your doctrine, has fallen on me, because they willed to oppress me, because I instructed them about your will and rebuked their evil deeds: "They have hated both me and my Father" (Jn 15:24). This can also refer to the sins of the whole human race, because all sins in a way reproach God, inasmuch as God’s aw is scorned by them: "Thy have forsaken the Lord, they have blasphemed the hold One of Israel" (Is 14:4). Thus, therefore, the reproaches of those reproaching God fell on Christ, inasmuch as He died for the sins of all: "The Lord has laid on him the iniquity of us all" (Is. 1:4); "He bore our sins in his body on the tree" (I Pt 2:24). 1148. Then when he says, For whatever was written, he shows that we must imitate this example of Christ, saying: For whatever was written in Sacred Scripture about Christ or His members was written for our instruction. There was no need to write 569 this except for our instruction: "All scripture is inspired by God and profitable for teaching, for correction and for training in righteousness" (2 Tim 3:16). But what is contained in Scripture for our instruction is show when he says: that by patience and the consolation of the scriptures, i.e., which the Scriptures contain. For in Sacred Scripture is contained the patience of the saints in enduring evils: "You have heard of the patience of Job" (Jas 5:11). In them is also contained consolation, which God gave them, as it says in Ps 94 (v. 19): "When the cares of my heart are many, thy consolations cheer my soul." Hence it also says in I Pet (1:11): "predicting the sufferings of Christ," which pertains to patience, "and the subsequent glory," which pertains to consolation. What the fruit of this doctrine will be for us he indicates when he says: that we might have hope. For by the instruction from Sacred Scripture that those who suffered tribulations patiently for God were divinely consoled, we receive the hope that we ourselves will be consoled, if we have been patient in them: "If he should slay me, I will hope in him" (Jb 13:15). 1149. Then when he says, May the God of patience, because it seemed exceedingly difficult for a mere man to be able to imitate the example of Christ, as it says in Ec (2:12): "What is man that he should be able to follow the king, his maker?" he makes use of a prayer, saying: May the God of patience, i.e., the giver, Ps 71 (v. 5): "You are my patience," and of encouragement, i.e., who bestows spiritual consolation: 2 Cor (1:3): "The Father of mercies and God of all comfort, grant you to live in such harmony with one another, i.e., that you agree with one another: "Agree with one another, live in peace" (2 Cor 13:11), not consenting in sin, but in accord with Christ 570 Jesus, of Whom it is said: "He is our peace, who has made us both one" (Eph 2:14). That, by the fact that you agree on the same things, together you may with one voice, i.e., with one confession of the voice coming from unity of faith, I Cor (1:10): "I appeal that all of you agree," glorify the God, Creator of all things, and Father of Jesus Christ, through Whom He adopted us as His sons: "Those who honor me I will honor" (I Sam 2:30); "If I am a father, where is my honor?" (Mal 1:6). 1150. Then when he says, Therefore, welcome one another, he clarifies the first part of the admonition in which he had said that the stronger should bear with the failings of the weak. In regard to this he does two things: first, he resumes the admonition; secondly, he presents a reason from the example of Christ [v. 7b; n. 1152]; thirdly, he adds a reason [v. 13; n. 1162]. 1151. First, therefore, he says: Therefore, i.e., because the things that have been written are directed to our instruction, namely, the examples of Christ and the other saints, welcome one another in the love of charity, namely, so that one bears things that pertain to another, just as he would like to be helped as far as charity permits, and so that one may bear with another to help and enable him to advance: "Welcome the man who is weak in faith" (Rom 14:1). 1152. Then when he says, as Christ, he assigns a reason from the example of Christ. First, he presents the example, saying: as Christ welcomed you, i.e., took you under His care and protection: "Behold, my servant whom I uphold" (Is 42:1); "He has 571 helped Israel, his servant, in remembrance of his mercy" (Lk 1:54). And this for the glory of God, to Whom he referred all things: "I honor my Father and you dishonor me" (Jn 8:49). From this we are given to understand that we should bear up on another in things pertaining to the honor of God. 1153. Secondly, when he says, For I tell, he clarifies what he had said: first, with respect to the Jews; secondly with respect to the Gentiles [v. 9; n. 1155]. 1154. First, therefore, he says: It has been stated that Christ welcomed you who are assembled in the unity of faith composed of Jews and Gentiles. And this is clear with respect to both: I tell you, therefore, that Christ became a servant to the circumcised, for He is the author of everyone’s faith, as it says in Heb (12:2): "Looking to Jesus, the author and perfector of our faith." But He showed Himself in person only to the Jews, as it says in Mt (15:24): "I was sent only to the lost sheep of the house of Israel"; and in Is (42:2): "His voice will not be heard outside." And this to show God’s truthfulness, i.e., that the truth of God’s promise may be acknowledged: "God is truthful" (Rom 3:4). Hence he continues: in order to confirm the promises given to the patriarchs: "He has raised up a horn of salvation for us in the house of his servant David; as he spoke from the mouth of his holy prophets" (Lk 1:69); "For all the promises of God find their Yes in him" (2 Cor 1:20). 1155. Then when he says, and in order that, he shows that even the Gentiles were accepted by Christ: first, he states his proposition; 572 secondly, he confirms it with an authority [v. 9b; 1158]. 1156. First, therefore, he says: It has been stated that Christ accepted the Jews in order that the promises made to the patriarchs be fulfilled. But the promises were not made to the Gentiles. Hence, this does not apply to the Gentiles, because they were accepted on account of mercy. And this is what he says: that the Gentiles should glorify God for the mercy extended to them by Christ; because, although He did not preach to them in person, He sent them His disciples, who exercised their ministry among them as He had done among the Jews: "Go, therefore, and teach all nations" (Mt 28:19); "The earth is full of the Lord’s mercy" (Ps 33:5); "His mercy is on those who fear him from generation to generation" (Lk 1:50). 1157. Thus, the Apostle attributes the conversion of the Jews to God’s truth but that of the Gentiles to His mercy. But Ps 25 (v. 10) says: "All the ways of the Lord are mercy and truth," which seems to contradict this. The answer is that in ascribing the call of the Jews to God’s truth He does not exclude mercy, because the Apostle himself, who was born of the Jews, says: "I received mercy" (I Tim 1:13). It was also an act of mercy that God made the promises to the patriarchs about the salvation of their descendants. Similarly, in ascribing the call of the Gentiles to God’s mercy He does not exclude God’s truth entirely, because it also pertained to divine truth that He should fulfill His intention concerning the salvation of the Gentiles. Of this intention the Apostle says in Eph (3:9): "It was a mystery hidden for ages in God." But one form of truth, namely, the fulfillment of promises, is considered in the call of the Jews, that is not considered in the call of the Gentiles, to whom the promises were not made. 573 1158. Then when he says, As it is written, he confirms with an authority what he had said about he conversion of the Gentiles. For although the call had not been promised to the Gentiles, it was not unplanned but was foretold by the predictions of the prophets. He adduces four authorities, the first of which contains Christ’s thanksgiving to the "Father for the conversion of the Gentiles achieved by Him. Hence he says: As it is written, (Ps 18), Thou didst make me the head of the gentiles (v. 43); thou didst exalt me above my adversaries (v. 48). O, God the Father, I, Christ, will praise you with thanksgiving among the Gentiles, for the conversion of the Gentiles accomplished through me and I will sing with new exaltation of mind to your name, which has been manifested to them, as it says in Jn (17:6): "I have manifested they name to the men whom thou gavest me." Or in another way: I will praise you among the Gentiles, i.e., I will make the Gentiles confess to you with a confession of faith: "Let the peoples praise thee, O God, let all the peoples praise thee" (Ps 67:5) and I will sing to your name, i.e., I will make the Gentiles sing to you a song which consists in the exultation of a renewed spirit: "O, sing to the Lord a new song; sing to the Lord, all the earth" (Ps 96:1). 1159. The second authority contains the coalescence of Gentiles and Jews. Hence, he says: And again it is said: "O Gentiles, once alienated from the commonwealth of Israel" (Eph 2:12); Rejoice, O Gentiles, with his people, i.e., adopt a common joy together with the Jews, who were once His people: "They rejoice before thee as with joy at the harvest" (Is 9:3); "There shall be one flock and one shepherd" (Jn 10:16). 574 1160. The third authority contains the devotion of the Gentiles to God. Hence he adds: And again it is written in Ps 117 (v. 4): Praise the Lord, all Gentiles, i.e., confess His goodness: "From the rising of the sun to its setting the name of the Lord is to be praised" (Ps 113:3); and let all the peoples, not only the Jewish people, praise him, i.e., confess His greatness, i.e., that His greatness exceeds all praise: "When you praise the Lord, exalt him as much as you can; for he will surpass even that" (Si 43:30); "From the rising of the sun to its setting my name is great among the Gentiles" (Mal 1:11). 1161. The fourth authority contains the reverence of the Gentiles toward Christ. Hence he continues: And again Isaiah says (11:10) ‘The root of Jesse shall come.’ Here he foretells the origin of Jesus, that He will be born of the seed of Jesse. For Jesse was David’s father. Therefore he says: The root of Jesse will come, from whose seed Christ will be born: "In that day the root of Jesse shall stand as an ensign to the people" (Is 11:10). Or Christ will be the root of Jesse, because although He came from Jesse according to bodily origin, yet it was His power that sustained him and gave him grace: "It is not you that support the root, but the root that supports you" (Rom 11:18). Then he touches on Christ’s office, adding: He who rises with such excellent grace that He is able to rule the Gentiles by leading them to divine worship, which no one had been able to do previously: "I will make the Gentiles your heritage. You shall rule them with a rod of iron" (Ps 2:8). Finally, he mentions the devotion of the Gentiles to Christ, saying: In him shall the Gentiles hope, i.e., to obtain through Him the inheritance of heavenly glory: "We have been born anew to a living hope through the resurrection of Jesus Christ from the dead" (I Pt 1:3). 575 1162. Then when he says, May the Lord of hope, he adds a prayer, saying: It has been stated that the Gentiles will hope in Christ, the God of hope, i.e., who pours this hope in us: "My hope, O Lord (Ps 71:5). Or the God of hope, i.e., the one to hope in, may he fill you with all you, i.e., spiritual, which is concerned with God: "The joy of the Lord is your strength" (Neh 8:10) and peace, through which a man is at peace in himself and with God and his neighbor: "Great peace have they who love your law" (Ps 119:165) in believing. As if to say: So that along with believing you may have peace and joy, which are effects of charity, as it says in Gal (5:22): "The fruit of the Spirit is love, joy, peace." Hence it is clear that he wishes them to have from God, the giver of hope, not only faith but charity, through which faith works, as it says in Gal (5:6) lest their faith be unformed and dead: "Faith without works is dead" (Jas 2:26). So that by the fullness of these virtues you may abound, by progressing from good to better, not only in hope but also in the power of the Holy Spirit, i.e., in charity, which is poured forth in your hearts by the Holy Spirit, as was said above (5:5); "God is able to provide you with every grace in abundance" (2 Cor 7:8).
Continue studying Romans 15:1 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
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. 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 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 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 and Romans 15 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. 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. 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. This verse, therefore, moves the discussion from mere tolerance to active, loving service.
Exposition and Analysis
Key Word Analysis
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.
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.
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.
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
FAQ
What does it mean to be "strong" or "weak" in faith today, according to this verse?
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. "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.
Does "bearing the infirmities of the weak" mean I should compromise my own convictions or beliefs?
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.
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). 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). 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). Indeed, Romans 15:3 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.