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Romans 15:1 [study!]

American Standard Version (ASV 1901) [2]
— Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves.
King James Version (KJV 1769)
— We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.
New American Standard Bible (NASB ©1995)
— Now we who are strong ought to bear the weaknesses of those without strength and not [just] please ourselves.
Webster's Revision of the KJB (WEB 1833)
— We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.
Darby's Translation (DBY 1890)
— But *we* ought, we that are strong, to bear the infirmities of the weak, and not to please ourselves.
Rotherham's Emphasized Bible (EBR 1902)
— We are bound, however, we, who are strong, the weakness of them who are not strong to be bearing, and not, unto ourselves, to give pleasure.
Young's Literal Translation (YLT 1898)
— And we ought—we who are strong—to bear the infirmities of the weak, and not to please ourselves;
Douay-Rheims Challoner Revision (DR 1750)
— Now, we that are stronger ought to bear the infirmities of the weak and not to please ourselves.
Original King James Bible (AV 1611) [2]
— Wee then that are strong, ought to beare the infirmities of the weake, and not to please our selues.
John Etheridge Peshitta-Aramaic NT (1849)
— WE then, the strong, are obligated to bear up the infirmities of the weak, and not ourselves to please.
James Murdock Peshitta-Aramaic NT (1852)
— We then who are strong, ought to bear the infirmity of the weak, and not to please ourselves.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
We 2249
{2249} Prime
ἡμεῖς
hemeis
{hay-mice'}
Nomitive plural of G1473; we (only used when emphatic).
then 1161
{1161} Prime
δέ
de
{deh}
A primary particle (adversative or continuative); but, and, etc.
that are strong 1415
{1415} Prime
δυνατός
dunatos
{doo-nat-os'}
From G1410; powerful or capable (literally or figuratively); neuter possible.
ought 3784
{3784} Prime
ὀφείλω
opheilo
{of-i'-lo}
Including its prolonged form (second form) used in certain tenses. Probably from the base of G3786 (through the idea of accruing); to owe (pecuniarily); figuratively to be under obligation (ought, must, should); morally to fail in duty.
z5719
<5719> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 3019
to bear 941
{0941} Prime
βαστάζω
bastazo
{bas-tad'-zo}
Perhaps remotely derived from the base of G0939 (through the idea of removal); to lift, literally or figuratively (endure, declare, sustain, receive, etc.).
z5721
<5721> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Infinitive (See G5795)
Count - 647
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
infirmities 771
{0771} Prime
ἀσθένημα
asthenema
{as-then'-ay-mah}
From G0770; a scruple of conscience.
of the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
weak, 102
{0102} Prime
ἀδύνατος
adunatos
{ad-oo'-nat-os}
From G0001 (as a negative particle) and G1415; unable, that is, weak (literally or figuratively); passively impossible.
and 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
not 3361
{3361} Prime
μή
me
{may}
A primary particle of qualified negation (whereas G3756 expresses an absolute denial); (adverbially) not, (conjugationally) lest; also (as interrogitive implying a negative answer [whereas G3756 expects an affirmative one]); whether.
to please 700
{0700} Prime
ἀρέσκω
aresko
{ar-es'-ko}
Probably from G0142 (through the idea of exciting emotion); to be agreeable (or by implication to seek to be so).
z5721
<5721> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Infinitive (See G5795)
Count - 647
ourselves. 1438
{1438} Prime
ἑαυτοῦ
heautou
{heh-ow-too'}
(Including all the other cases); from a reflexive pronoun otherwise obsolete and the genitive (dative or accusative) of G0846; him (her, it, them, also [in conjunction with the personal pronoun of the other persons] my, thy, our, your) -self (-selves), etc.
Jamieson-Fausset-Brown Commentary

Romans 15:1

_ _ Romans 15:1-13. Same subject continued and concluded.

_ _ 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 Romans 14:14; see on Romans 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.

Matthew Henry's Commentary

Romans 15:1-4

_ _ 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, Romans 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, Romans 15:1, Romans 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, Matthew 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 (John 5:30), washed his disciples' feet, endured the contradiction of sinners against himself, troubled himself (John 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, Hebrews 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 Psalms 69:9, the former part of which verse is applied to Christ (John 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, 1 Peter 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, Romans 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.

John Wesley's Explanatory Notes

Romans 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.

Geneva Bible Translation Notes

Romans 15:1

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.

Cross-Reference Topical ResearchStrong's Concordance
strong:

Romans 4:20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
1 Corinthians 4:10 We [are] fools for Christ's sake, but ye [are] wise in Christ; we [are] weak, but ye [are] strong; ye [are] honourable, but we [are] despised.
2 Corinthians 12:10 Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.
Ephesians 6:10 Finally, my brethren, be strong in the Lord, and in the power of his might.
2 Timothy 2:1 Thou therefore, my son, be strong in the grace that is in Christ Jesus.
1 John 2:14 I have written unto you, fathers, because ye have known him [that is] from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.

ought:

Romans 14:1 Him that is weak in the faith receive ye, [but] not to doubtful disputations.
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 12:22-24 Nay, much more those members of the body, which seem to be more feeble, are necessary: ... For our comely [parts] have no need: but God hath tempered the body together, having given more abundant honour to that [part] which lacked:
Galatians 6:1-2 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. ... Bear ye one another's burdens, and so fulfil the law of Christ.
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].

please:

Romans 15:3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.
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Ro 4:20; 14:1; 15:3. 1Co 4:10; 9:22; 12:22. 2Co 12:10. Ga 6:1. Ep 6:10. 1Th 5:14. 2Ti 2:1. 1Jn 2:14.

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