(1) We then that are strong.—The opening verses of the chapter are intimately connected with the close of the last. Not only ought those who are strong in faith to be careful what they do in the matter of meat and drink, but in all things they should show sympathy and consideration for their weaker brethren. This unbroken continuity in the two chapters would be enough to show that the Epistle cannot originally have ended with Romans 14.
Bear the infirmities.—Take them upon ourselves, act as if they were our own, and, at the same time, by our sympathy relieve the consciences of the weak.
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. We then that are strong — Who have attained a greater degree of knowledge in spiritual things, have a clearer judgment, and are free from these scruples; ought to bear the infirmities of the weak — To accommodate ourselves to their weakness, so far as not to use our liberty to their offence and hinderance in religion; and also to bear with them in their failings, consequent on their ignorance or weakness, and not to condemn or despise them; and not to please ourselves — Without any regard to others. On the contrary; let every one of us — Without exception; please his neighbour for his good — Comply with his opinion in indifferent matters, so far as may tend to his advancement in holiness. For even Christ pleased not himself — Had regard to our advantage more than his own. 'Christ might in his own life-time have declared the law of Moses abrogated, and have eaten of all kinds of meat indifferently, and have freed himself from the burdensome services enjoined by the law. But because his doing so would have been premature, and, by bringing reproach on the gospel, might have marred its success among the Jews, he abstained from the meats forbidden by the law, and performed the services which it enjoined;' and thereby, as well as by many other and much greater things, showed that he did not make it an object to please himself, 'but in all his actions studied to promote the honour of God, and the happiness of men.' But as it is written — In words which may well be applied to him; The reproaches of them that reproached thee fell upon me — The punishment due to the wicked, who, by their speeches and actions, had dishonoured God, was laid on me. See note on Psalm 69:9, the verse here quoted. That this Psalm is a prophecy concerning Christ, we learn from John 19:28, where their giving Jesus vinegar to drink on the cross is represented as a fulfilment of the 21st verse of it. In like manner, Romans 15:9, The zeal of thy house hath eaten me up, was applied to Jesus by the disciples, John 2:17. Paul, therefore, hath rightly interpreted Romans 15:22-23, of the same Psalm, of the Jews who crucified Christ. See note on Romans 11:9-10.15:1-7 Christian liberty was allowed, not for our pleasure, but for the glory of God, and the good of others. We must please our neighbour, for the good of his soul; not by serving his wicked will, and humouring him in a sinful way; if we thus seek to please men, we are not the servants of Christ. Christ's whole life was a self-denying, self-displeasing life. And he is the most advanced Christian, who is the most conformed to Christ. Considering his spotless purity and holiness, nothing could be more contrary to him, than to be made sin and a curse for us, and to have the reproaches of God fall upon him; the just for the unjust. 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 failings of the weak. And should not we be humble, self-denying, and ready to consider one another, who are members one of another? The Scriptures are written for our use and benefit, as much as for those to whom they were first given. Those are most learned who are most mighty in the Scriptures. That comfort which springs from the word of God, is the surest and sweetest, and the greatest stay to hope. The Spirit as a Comforter, is the earnest of our inheritance. This like-mindedness must be according to the precept of Christ, according to his pattern and example. It is the gift of God; and a precious gift it is, for which we must earnestly seek unto him. Our Divine Master invites his disciples, and encourages them by showing himself as meek and lowly in spirit. The same disposition ought to mark the conduct of his servants, especially of the strong towards the weak. The great end in all our actions must be, that God may be glorified; nothing more forwards this, than the mutual love and kindness of those who profess religion. Those that agree in Christ may well agree among themselves.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.Bear 1 3 100
Ought to bear - This word bear properly means to 'lift up,' to 'bear away,' to 'remove.' But here it is used in a larger sense; 'to bear with, to be indulgent to, to endure patiently, not to contend with;' Galatians 6:2; Revelation 2:2, 'Thou canst not bear them that are evil.'
And not to please ourselves - Not to make it our main object to gratify our own wills. We should be willing to deny ourselves, if by it we may promote the happiness of others. This refers particularly to 'opinions' about meats and drinks; but it may be applied to Christian conduct generally, as denoting that we are not to make our own happiness or gratification the standard of our conduct, but are to seek the welfare of others; see the example of Paul, 1 Corinthians 9:19, 1 Corinthians 9:22; see also Philippians 2:4; 1 Corinthians 13:5, 'Love seeketh not her own;' 1 Corinthians 10:24, 'Let no man seek his own, but every man another's wealth; also Matthew 16:24.
CHAPTER 15Ro 15:1-13. Same Subject Continued and Concluded.
1. 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. See on [2263]Ro 14:14; [2264]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.Romans 15:1-3 We ought, in condescension to the weak, to give up
our own will for our neighbour's good, after the
example of Christ.
Romans 15:4 The intent of the Scriptures.
Romans 15:5,6 Paul prayeth for unanimity among Christians.
Romans 15:6-12 Exhorteth to receive one the other, as Christ did
all, both Jews and Gentiles,
Romans 15:13 and wisheth them all joy, peace, and hope.
Romans 15:14-16 He apologizeth for his freedom in admonishing them,
as he was the apostle of the Gentiles,
Romans 15:17-21 and showeth the success and extensiveness of his labours.
Romans 15:23-29 He excuseth his not coming to them before, and
promiseth them, a visit on his return from Jerusalem.
Romans 15:30-33 He requesteth their prayers.
We then that are strong: the particle then showeth, that what followeth is inferred from what went before. By the strong, he means those who have attained to a good measure of knowledge and understanding, that are instructed in the Christian faith, and particularly in the doctrine of Christian liberty. He putteth himself in the number, not out of ambition, but that he may propose himself an example of the following duty.
Ought; i.e. we are obliged and bound both by the law of God and nature.
To bear the infirmities of the weak: by the weak, he means those who are weak in faith and knowledge, Romans 14:1. By their infirmities, he means their ignorance, frowardness, consoriousness, &c. He doth not speak of heresies and manifest enormities; but of such errors in doctrine and life, which proceed from ignorance or common infirmity. When he says, we must bear their infirmities, his meaning is, that we must bear with them, as we do with children or sick persons in their waywardness: though it a great burden to us, yet we must bear it; we must not impatiently contradict them, but prudently instruct them: see .
And not to please ourselves: q.d. We ought not to do what we please in indifferent thing's, and to act according to our own sentiments without any regard to others; we should not please ourselves in a proud reflecting upon our own knowledge, and in contemning of others because of their ignorance; we should not stand upon the terms of our liberty and contentment, but rather, for the sake of others, depart a little from our own right.
ought to bear the infirmities of the weak; of them that are weak in faith and knowledge, particularly in the knowledge of their freedom from Mosaical observances: their 'infirmities' are partly their ignorance, mistakes, and errors, about things indifferent; which they consider and insist on, and would impose upon others, as necessary and obliging; and partly the peevishness and moroseness which they show, the hard words they give, and the rash judgment and rigid censures they pass on their brethren, that differ from them: such persons and their infirmities are to be borne with; they are not to be despised for their weakness; and if in the church, are not to be excluded for their mistakes; and if not members, are not to be refused on account of them; since they arise from weakness, and are not subversive of the fundamental doctrines of the Gospel: they are not to be treated as wicked men, but as weak brethren; and their peevish tempers, morose dispositions and conduct, their hard speeches and censorious expressions, are patiently to be endured; they should be considered as from whence they arise, not from malice and ill will, from a malignant spirit, but from weakness and misguided zeal, for what they take to be in force, when it is abolished: moreover, they are to be complied with in cases not sinful, as the apostle did in circumcising Timothy, Acts 16:3, and purifying himself according to the law, Acts 21:26; and so to the weak he became weak, to gain some, 1 Corinthians 9:22, and therefore could urge this exhortation by his own example with greater force; and which he represents, not only as what would be honourable, and a point of good nature, and as doing a kind action, but as what 'ought' to be; what the law of love obliges to, and what the grace of love, which 'bears all things', 1 Corinthians 13:7, constrains unto; and which indeed if not done, they that are strong do not answer one end of their having that spiritual strength they have; and it is but complying with the golden rule of Christ, to do as we would be done by, Matthew 7:12,
and not please ourselves: either entertain pleasing thoughts of, and make pleasing reflections on their stronger faith, greater degree of knowledge, superior light and understanding; which being indulged, are apt to excite and encourage spiritual pride and vanity, and generally issue in the contempt of weaker brethren; nor do those things, which are pleasing and grateful to themselves, to the offence and detriment of others; for instance, and which is what the apostle has reference to, to gratify their appetite, by eating such meat as is forbidden by the law of Moses, to the grieving of the weak brethren, wounding their consciences, and destroying their peace; these things should not be done; stronger Christians should deny themselves the use of their Christian liberty in things indifferent, when they cannot make use of it without offence.
We {1} then that are strong ought to bear the infirmities of the weak, and not to {a} please ourselves.Bear 1410
(1) Now the apostle reasons generally of tolerating or bearing with the weak by all means, in so far that it may be for their profit.
(a) And despise others.
Clue: One of the Three Bears
One of the Three Bears is a crossword puzzle clue that we have spotted over 20 times. Snagit 2018 1 1 – screen capture utility windows 7. There are related clues (shown below).
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1 1 1 3 Copper
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