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.

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.

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.

We then that are strong,.... Meaning not only ministers of the Gospel, who are men of strong parts, great abilities, mighty in the Scriptures, valiant for the truth on earth, and pillars in God's house; for though the apostle includes himself, yet not merely as such, but as expressing it to be his duty in common with other Christians; and the rather he does this, to engage them to the practice of it: but the stronger and more knowing part of private Christians are here intended; the Apostle John's young men, who are strong, in distinction from little children, or new born babes, that are at present weaklings; and from fathers who are on the decline of life, and just going off the stage; see 1 John 2:12; when these young men are in the bloom and flower of a profession, in the prime of their judgment, and exercise of grace; who are strong in Christ, and not in themselves, in the grace that is in him, out of which they continually receive; who are strong in the grace of faith, and are established and settled in the doctrine of it; and have a large and extensive knowledge of the several truths of the Gospel; and, among the rest, of that of Christian liberty:

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.

Infirmities (ἀσθενήματα)

Only here in the New Testament.

We {1} then that are strong ought to bear the infirmities of the weak, and not to {a} please ourselves.

(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.

15:1 Mutual Love and Forbearance Enjoined

SUMMARY OF ROMANS 15:

The Strong Must Bear with the Weak. Not to Seek to Please Ourselves. Christ Did Not. As Christ Received Us, So We Should Receive Each Other. Christ the Savior of Both Jews and Gentiles. Paul's Apostleship. His Work Among the Gentiles. His Purpose to Visit Rome.

We then that are strong. In the last chapter Paul contrasts the strong and the weak. The first are those, like himself, who know that no kind of food is unclean of itself, and are emancipated from Jewish prejudices. These strong ones are to bear with the infirmities of the weak, as has been enjoined in the preceding chapter. The lesson is a practical one of all ages.

15:1 We who are strong - Of a clearer judgment, and free from these scruples. And not to please ourselves - Without any regard to others.

CHAPTER 15

Ro 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.

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.