Romans 15:1
in Romans 15We who are strong ought to bear with the shortcomings of the weak and not to please ourselves.
BSB
The same verse in ASV and KJV ▾
ASV
Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves.
KJV
We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.
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This verse in Romans 15
Commentary
14 notes on this verseBut we who are stronger ought to bear the weaknesses of the infirm, and not to please ourselves. In these words Paul appears to declare himself one of the strong, just as he also says in the first Epistle to the Corinthians, that I became weak to the weak, that I might gain the weak. For there too he does not say that he is weak, but that he becomes weak; and certainly, if he had been weak, he could not have become weak.
This site's exposition
bear with the shortcomings of the weak
on Romans 15:1-3
The strong are told to carry the shortcomings of the weak and to build up their neighbor. Christ did not please Himself, and Paul quotes Psalm 69:9 for it, where the insults aimed at God fell on Him. That verse sets the pattern the strong copy.
The record, by era
The Church Fathers2 voices
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."
A commentator
Theodore of MopsuestiaPAULINE COMMENTARY FROM THE GREEK CHURCH · Written before 428.
proposed
Once again, Paul is speaking to the Gentiles, who looked down on the Jews because they kept the law.
The Medieval Church2 voices
After the prayer he again offers exhortation and gratifies the perfect by placing them on the same level as himself and calling them strong. He did not simply say "weaknesses," but "the weaknesses of the powerless," that is, intensifying the expression in order to draw …
The Apostle taught above that the stronger should avoid scandalizing the weak; 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; second, he clarifies it, at let …
The Reformation1 voice
For as God has destined those to whom he has granted superior knowledge to convey instruction to the ignorant, so to those whom he makes strong he commits the duty of supporting the weak by their strength; thus ought all gifts to be communicated among all the members of Christ. The stronger then any one is in Christ, the more bound he is to bear with the weak.
7 more voices on this verse
The Puritans and the Awakening4 voices
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.
We then that are strong,....
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.
Believing, you rejoice with joy unspeakable, 1 Pet. i. It is owing to the weakness of our faith that we are so much wanting in joy and peace. Only believe; believe the goodness of Christ, the love of Christ, the promises of the covenant, and the joys and glories of heaven; let faith be the substance and evidence of these things, and the result must needs be joy and peace.
The Nineteenth Century3 voices
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
We then that are strong - The apostle resumes the subject of the preceding chapter; and continues the exhortation to brotherly love and mutual kindness and forbearance. By the “strong” here he means the strong “in faith” in respect to the matters under discussion; those whose minds were free from doubts and perplexities. His own mind was free from doubt, and there were many others, particularly of the Gentile converts, that had the same views. But many also, particularly of the “Jewish” converts, had many doubts and scruples.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
We then that are strong--on such points as have been discussed, the abolition of the Jewish distinction of meats and days under the Gospel. Ro 14:20. ought . . . not to please ourselves--ought to think less of what we may lawfully do than of how our conduct will affect others.
We then that are strong - The sense of this verse is supposed to be the following: We, Gentile Christians, who perfectly understand the nature of our Gospel liberty, not only lawfully may, but are bound in duty to bear any inconveniences that may arise from the scruples of the weaker brethren, and to ease their consciences by prudently abstaining from such indifferent things as may offend and trouble them; and not take advantage from our superior knowledge to make them submit to our judgment.
The words behind it
14 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| Ὀφείλομεν | opheilomen | We ought | G3784 → | 35 times |
| δὲ | de | now | G1161 → | 2765 times |
| ἡμεῖς | hemeis | we ourselves | G3165 → | 1936 times |
| οἱ | hoi | who [are] | G3588 → | 19766 times |
| δυνατοὶ | dunatoi | strong | G1415 → | 32 times |
| τὰ | ta | the | G3588 → | 19766 times |
| ἀσθενήματα | asthenemata | weaknesses | G771 → | |
| τῶν | ton | of the | G3588 → | 19766 times |
| ἀδυνάτων | adunaton | weak | G102 → | |
| βαστάζειν | bastazein | to bear | G941 → | |
| καὶ | kai | and | G2532 → | 9120 times |
| μὴ | me | not | G3361 → | 1066 times |
| ἑαυτοῖς | he'autois | ourselves | G1438 → | 322 times |
| ἀρέσκειν· | areskein | to please; | G700 → | 17 times |
ὈφείλομενWe ought
opheilomenG3784 →35 times
δὲnow
deG1161 →2765 times
ἡμεῖςwe ourselves
hemeisG3165 →1936 times
οἱwho [are]
hoiG3588 →19766 times
δυνατοὶstrong
dunatoiG1415 →32 times
τὰthe
taG3588 →19766 times
ἀσθενήματαweaknesses
asthenemataG771 →
τῶνof the
tonG3588 →19766 times
ἀδυνάτωνweak
adunatonG102 →
βαστάζεινto bear
bastazeinG941 →
καὶand
kaiG2532 →9120 times
μὴnot
meG3361 →1066 times
ἑαυτοῖςourselves
he'autoisG1438 →322 times
ἀρέσκειν·to please;
areskeinG700 →17 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Romans 14:1Accept him whose faith is weak, without passing judgment on his opinions.
it leads to
- 1 Corinthians 8:7–13
But not everyone has this knowledge. Some people are still so accustomed to idols that they eat such food as if it were sacrificed to an idol. And since their conscience is weak, it…
- 1 Corinthians 9:22
To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some.
- Romans 15:7
Accept one another, then, just as Christ accepted you, in order to bring glory to God.
- Romans 14:21
It is better not to eat meat or drink wine or to do anything to cause your brother to stumble.
- 1 Corinthians 8:7–13
Through
1 Corinthians 9:22To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some.
it leads to
- 1 Corinthians 10:33
as I also try to please everyone in all I do. For I am not seeking my own good, but the good of many, that they may be saved.
- 1 Corinthians 9:19
Though I am free of obligation to anyone, I make myself a slave to everyone, to win as many as possible.
- 1 Corinthians 10:33
Through
1 Thessalonians 5:14And we urge you, brothers, to admonish the unruly, encourage the fainthearted, help the weak, and be patient with everyone.
it leads to
- 2 Timothy 4:2
Preach the word; be prepared in season and out of season; reprove, rebuke, and encourage with every form of patient instruction.
- Romans 14:1
Accept him whose faith is weak, without passing judgment on his opinions.
- 2 Timothy 4:2
Where this verse is studied
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Studies13
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About Romans
This page draws on 12 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Frederic Godet, Commentary on St. Paul's Epistle to the Romans; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Calvin, Commentaries; John Chrysostom, Homily on Romans 27; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON THE EPISTLE TO THE ROMANS; Theodore of Mopsuestia, PAULINE COMMENTARY FROM THE GREEK CHURCH; Theophylact of Ohrid, Commentary on Romans and Thomas Aquinas, Commentary on Romans.