NOW WE WHO ARE STRONG OUGHT TO BEAR THE WEAKNESSES OF THOSE WITHOUT STRENGTH: Opheilomen (1PPAI) de hemeis oi dunatoi ta asthenemata ton adunaton bastazein (PAN): (Ro15:1, 27, 13:8, 1:14, 8:12) (Ro14:1 1Co8:1-13 9:22 12:22-24 Ga6:1,2 which refers to sin 1Th5:14)

"Now" is the Greek conjunction "de" which could be translated "but" which emphasizes the contrast with the weak brother who doubts, eats, is condemned and sins (cf Romans 14:23)

Note that this chapter is probably one of the most unfortunate chapter divisions in the book of Romans because it breaks right into the flow of thought that begins in (Ro14:1) and continues through (Ro15:13), dealing with the area of the dynamics, dangers and duties of believer's interrelating in this area of non essentials. So don't' begin your study on (Ro15:1) thinking this is a new theme. You must go back and read in context to understand Paul's flow of thought continuing the exhortation to brotherly love and mutual kindness and forbearance as a practical manifestation of having presented our bodies to God as a living and holy sacrifice (Rom 12:1-2).

"We" Who is we? Paul identifies himself with the strong believers.

those whose personal convictions allow them more freedom than the weak.

Ought (opheilo from ophéllo = heap up) (3784) The original Greek sentence order places emphasis on the obligation or "debt" we owe (Young's literal = "and we ought - we who are strong...").

Paul uses the same verb, opheilo, he used to explain our obligation of love we are to continually owe (Ro13:8). The implication is that the strong are to show agape love, that love which reaches out and picks up the weak brother because it seeks his highest good and it does so expecting nothing in return. From the context apparently the strong brethren in Rome were living to please self. Things haven't changed much in the church have they?

"Strong" is dunatos (G1415) (for other uses in this letter click Romans, cf 2Co 10:4, 2Co 12:10, Titus 1:9, Jas 3:2) which pertains to having the ability to perform some function by virtue of inherent ability and resources.

Some of the translations add strong "in the faith" which is not in the Greek text but which is a reasonable interpretation in context.

The word Paul chose for "without strength" is adunatos  (G102) = a (G1) prefix meaning w/o or negation of what follows + dunatós (G1415) possible, able, or powerful.

So adunatos (G102) (twice in Romans)  means without strength, powerless, disabled, incapable, pertaining to not being able to do or experience something. Keep in mind that "strong" & "weak" are relative terms in the church and we are all "strong" in some respects & in some situations. The point is that what Paul is exhorting cannot be easily set aside as if it is advice only to someone else!

"Bear" (bastazo) (941) (2x Ro ,4x Gal) means to pick up and carry a weight and is used of carrying a pitcher of water (Mark 14:13), of carrying a man (Acts 21:35). Bastazo was used of carrying the cross literally (John 19:17) and carrying the cross, figuratively (Lu 14:27).  It was used figuratively of bearing an obligation (Acts 15:10).

Bastazo conveys the idea to bear with, be indulgent to, endure patiently, or not to contend with your weaker brethren.

To bear the weaknesses of fellow believers is not simply to tolerate those weaknesses but to help carry them. Paul commands the Galatian believers to

"Bear (bastazo in present tense = connotes carrying something with endurance) one another's burdens (extra heavy loads = in this context = difficulties or problems people have trouble dealing with), and thus fulfill the law of Christ. (the law of love which fulfills the entire law)" (Gal 6:2)

Paul is referring to failures, temptations, testings, and trials and telling all of us as believers that instead of standing off at a distance and criticizing, we should fly to the side of our brother or sister in trouble or distress and help them in every possible way. How are you doing with the call to bear weaknesses and burdens of your brethren?

"Bear" does not mean putting up with and forbearing with an attitude of begrudging. It means to bear the weak along, to support them, to carry them along as a father or mother would carry a child—in love and tenderness, understanding and care. Don't get angry with them, don't defy them, don't cut them off from your love and concern, but try to please them, patiently instruct them, and edify them to their own good. They don't need criticism, they need instruction. They don't need neglect, they need attention. Remember the - Only the believer who has presented himself or herself to God as a living sacrifice will carry out this duty with delight rather than drudgery.

How do we help carry them (in context of Ro14)?

As Paul writes in the next verse the simple (but not really so simple in everyday practice) answer is not to please ourselves. Not being judgmental, critical or condescending and by showing respect for the sincere views or practices even though we don't necessarily agree with them. As long as these different views are concerning the "non essentials" where the Bible does not give clear cut guidelines, we are to walk in love & pursue the things that make for peace & the building up of the brother.

Compare Paul's similar command in (Php2:3-4, cp Ga6:2 which also uses the verb "bastazo" to carry or bear)....if it is going to be a stumbling block to our brother—we do not do it. We please, help, support, and live for the good of our brothers and sisters so that they might be edified and built up in the faith.

John MacArthur adds that...

"The idea is that of showing genuine, loving, and practical consideration for other believers. We are not to argue about minor issues or be critical of those who may still be sensitive about a former religious practice or taboo. The injunction is for mature believers to voluntarily and lovingly refrain from exercising their liberty in ways that might needlessly offend the consciences of less mature brothers and sisters in Christ, those who are without strength....He was not speaking of compromising the gospel or godly standards of living in order to gain acceptance and approval by the world, a sin he strongly condemned. (Ga1:10). On the contrary, he was speaking of relinquishing personal liberties and advantages for the sake of fellow believers—even for the sake of unbelievers, if doing so might be instrumental in leading them to Christ."

Speaking of "do's, differences and don'ts" Ray Stedman adds this one:

"I was just reading this morning that Dr. Carl McIntire, the flamboyant fundamentalist Presbyterian preacher, is now attacking Christians for going along with the change from Fahrenheit to Celsius, or centigrade. He says it is nothing but a sneaky Communist plot to take over the world by degrees! So there are a lot of things you could get upset about and divide over"

Stedman goes on to add that...

"Someone has well said that Christians can be compared to porcupines on a cold winter night, they need to huddle together in order to warm each other, but, as they draw together, their prickly spines dig into each other and they have to pull apart, so all night long it is a process of huddling together and pulling apart. Many churches, I am afraid, fit that description very aptly. This is the essential problem that Paul faces in the application of all the mighty doctrine that we have had in Romans thus far -- the practical matter of getting along with other Christians. The first thirteen verses of Chap15 deal with two major causes of division among Christians. There are those divisions that arise from a difference of conviction, of point of view. Then there are those divisions that arise from difference of background. These two factors are at work today to divide Christians all over the world....Now, please, don't look around and be glad that so-and-so is here this morning, listen patiently yourself as we look at this...: The problem is those weak (or we might call them legalistic) Christians who have the irritating habit of differing with us about certain points of view. They are rather short-sighted, perhaps, in their outlook, and they grow offended at the liberty others feel they have in participating in actions and activities that the first group deplores...? I think the fact that Christians differ in the matter of the use of the RSV as compared with the KJV in public reading and teaching is one example of a different point of view which can create divisions among Christians." (Power to Please)

AND NOT JUST PLEASE OURSELVES: kai me heautois areskein (PAN): (Illustration)

"Please" (aresko) (700) means behaving properly toward one with whom one is related. The idea is that “we should not do just what we ourselves want to do” or “we should not do just what is going to make us happy.” Does this truth ever run counter to our modern society which is much like the days of the Judges for "in those days there was no king in Israel; everyone did what was right in his own eyes." (Judges 21:25)

What's the implication of Paul's admonition?
That the saints at Rome were focused inward rather than outward. If you are prone toward being judgmental and exclusive, this is a big pill to swallow. If you are the kind of person who is sure he is right and must have his way, you doubtless are finding yourself very uncomfortable with Paul's exhortation (and this probably includes most of us!) We should be willing to deny ourselves, if by it we may promote the edification of others. In context Paul is referring particularly to "opinions" (Rom 14:1) about meats, drinks and days. But the broader application is to Christian conduct in general, where we are not to make our own gratification the standard of our conduct, but are to seek the welfare of others. (See examples of Jesus' Phil 2:3-5 & Paul 1Cor 9:19,22, 1 Cor 10:33 cf 1Cor 13:5, 10:24, Mt6:24). This does mot mean that we are never to do anything that we want to do, but that we are never to do what pleases us regardless of its effects on others. Consideration for weaker brethren takes precedence over what we ourselves would like to do.

John MacArthur writes that

"The right use of Christian liberty, which the strong believer understands and appreciates, often involves self-sacrifice. When our true motivation is to please Christ by helping “to bear the weaknesses of those without strength” (v1a), we can expect to forfeit certain legitimate liberties, when exercising them would harm a weaker brother or sister....But the Lord does not grant those freedoms just so we can selfishly please ourselves. He grants them for the benefit of His entire church. Every believer has the same liberty in Christ as every other believer, but because believers vary greatly in spiritual knowledge and maturity, the careless exercise of a liberty by one member can do great harm to the conscience and spiritual well-being of another member and even to the well-being of an entire congregation." (MacArthur)

Churches have been known to divide over the smallest matters, such as one which split over a conflict as to where the piano ought to be placed. The story is told of two congregations that were located only a few blocks from each other in a small community. They thought it might be better if they would merge and become one united, larger, and more effective body rather than two struggling churches. Good idea … but they were not able to pull it off.

LET EACH OF US PLEASE HIS NEIGHBOR: hekastos hemon to plesion aresketo (3SPAM): (Ro14:19 1Co9:19-22 10:24,33 11:1 13:5)

"Each" (hekastos) (1538) means every one, every single one = each one of a totality.

Use of "each" seems to make this universal in its Christian application and is a duty both weak and strong are to do. There is no list of exclusions or exceptions.

Who is my neighbor? (Luke 10:29-37) Anyone "near" and anyone in "need" (Ro13:8-10).

In context it will difficult to obey this command if we are still seeking to please ourselves (15:1). So first "put off the old" and then "put on the new". And try to instruct and help them to see the reasons why you act the way you do about these things, but don't cut them off. Don't treat them as something inferior in the way of Christians, but love them and please them in this sense.

"Us" - note that Paul does not excuse himself.

"Please" (aresko) (700) is a command for each of us to habitually behave properly toward those with whom we are related.  This command by Paul goes against the whole tenor of our times, which counsels people to "look out for number 1," and despises those who live lives of real sacrifice for the sake of others. Paul is not talking about being a "man-pleaser." Such a person may want to please his neighbor, but not for his good. Paul is pointing the way to true joy and fulfillment in life - get your eyes off of yourself, start building up others and you will find yourself built up. It is more blessed to give than to receive.

FOR HIS GOOD TO HIS EDIFICATION: eis to agathon pros oikodomen: (Ro14:19 Phil 2:4-5 Ac20:35 Gal 6:2 Ja 1:27 1Co 3:9 14:3,5,12, 26 2Co 10:8 12:19 13:10 Eph 2:21 4:12, 16, 29)

"Good" (agathos) (18) (Click here for an in depth study of agathos) describes that which is "good" in its character or constitution and profitable or beneficial in its effect.

"Edification" (3619) (oikodome from oikos = dwelling + demo = to build) refers literally to the building of a house but here refers to that which results in the other's spiritual profit or advancement. For example, pastors and teachers are charged with the duty of "equipping of the saints for the work of service, to the building up (oikodome) of the body of Christ." (Ephesians 4:12) Paul reminds the Corinthian church that "When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification (oikodome) ." (1Cor 14:26)

Paul himself in a sense practiced this principle writing to the Corinthians "for this reason (What reason? term of conclusion In previous verse = that they might be made fully ready, made spiritually mature, put in an appropriate condition as when one outfits a ship for a voyage, equip an army for battle or , mend a broken bone or adjust a twisted ankle = this describes the purpose of the epistle of 2Cor) I am writing these things while absent, in order that when present I may not use severity, in accordance with the authority which the Lord gave me, for building up  (oikodome) and not for tearing down (demolishing you or destroying you)." (2Cor 13:9)

One other practical use of oikodome is found in Ephesians where  Paul exhorted the brethren to

"Let no unwholesome (used of rotten fruit and spoiled food ~ "rotten word") word proceed from your mouth, but only such a word as is good for edification (oikodome) according to the need of the moment, that it may give grace to those who hear (the mature Christian not only speaks the truth but speaks it in love)." (Ephesians 4:29)

Paul is reminding us that our speech should edify our brethren by being helpful, constructive, encouraging, instructive, and uplifting. Sometimes it must be corrective but even then it is edifying when done in the right spirit for as Pr 25:12 admonishes “Like an earring of gold and an ornament of fine gold is a wise reprover to a listening ear.” The preacher of Ecclesiastes “sought to find delightful words and to write words of truth correctly,” and such words spoken by a wise man “are like goads … and well–driven nails” (Ecc 12:10-11).

Beware: This principle must be applied with care for great harm is done when Christians assume that they know what is good for others. This does not mean that the weak control the church, that they have only to express a scruple and all rush to conform.

As Morris says

"Paul is not laying down a rule of conduct but enunciating a principle of tender concern."

As regards our brothers in Christ we are to be building them up not hurting, stumbling, destroying or tearing them down. This will probably entail the sacrifice of some of our own welfare and pleasure. Note how life-changing this point really is. The serious believer no longer asks if questionable behavior is right and moral, but if is it good for his brother. Will this thing edify and build up his brother? (Mk12:30-31 Jn13:34-35 Ro13:10 14:19 Ga5:14 Ep4:29 Ja2:8). All too often, Christians find it easier to tear each other down instead of building each other up; this is a classic strategy of Satan against the church that must be resisted.

Pastor Ray Stedman writes:

"There are two thumbnail rules to follow when you have to make a quick decision as to whether you ought to insist on liberty in a certain area, or give way to someone else's qualms, or prejudices, or differences of viewpoint. The first rule is: Choose to please your neighbor rather than yourself. Do not insist on your way of doing things; be quick to give in. After all, this is what love does. Love does not insist on its own rights, Paul tells us in First Corinthians 13. Therefore, if you are loving in your approach, love will adjust and adapt to others....The second rule, however, says to be careful that your giving in does not allow your neighbor to be confirmed in his weakness, that you do not leave him without encouragement to grow, or to re-think his position. I think this is very important, and it reflects some of the things that Paul has said earlier in this account. We are to seek to build one another up. As I have pointed out before, in all these kinds of questions, if we do nothing but give way to people, and give in to their weaknesses, the church eventually ends up living at the level of the weakest conscience in its midst. This presents a twisted and distorted view of Christian liberty, and the world gets false ideas about what is important, and what Christianity is concerned about. So this helps to balance the situation. Please your neighbor, but for his own good, always leaving something there to challenge his thinking, or make him reach out a bit, and possibly change his viewpoint."

Stedman tells this story:

Paul quotes verbatim from last half of the Septuagint (LXX) (Greek translation of Hebrew OT) of (Psalm 69:9). Here is the Septuagint translation. Note how even the tenses of the verbs are the same in the Septuagint (LXX) and the Romans passage.

hoti o zelos tou oikou sou katephagen (3SAAI: 1st part quoted in John 2:17) me kai hoi oneidismoi ton oneidizonton (PAPMPG) se epepesan (3PAAI) ep eme

FOR EVEN CHRIST DID NOT PLEASE HIMSELF: kai gar o Christos ouch heauto eresen (3SAAI): (Php2:5-8 Ps40:6-8 Mt26:39,42 Jn4:34 5:30 6:38 8:29)

Paul is explaining why we should be willing to lay down our "rights", bear other's weaknesses & seek to please our neighbor for his good & edification. Christ did not please Himself but took the insults meant for God. (Luke 22:42, Phil 2:4-5).

Speaking in Psalm 40:8 and prophetically describing Christ's incarnation as the fulfillment of God's purpose, Christ declares that the will of God was not just in His head—it was inscribed in His very heart...thus leaving us the perfect example and motivation for fulfilling the preceding exhortation...

"I delight to do Thy will, O my God; Thy Law is within my heart."

To the very end of His life this was Jesus' example, Matthew recording that in the garden of Gethsemane, on the eve of His crucifixion...

"He went a little beyond them (Peter, John, James), and fell on His face and prayed, saying, “My Father, if it is possible, let this cup pass from Me; yet not as I will, but as Thou wilt.” (Matt 26:39)

Hodge adds that Christ's example...

"is constantly held up, not merely as a model, but as a motive."

Paul wants to give us encouragement to be willing to do this.

We hear so much today about "our rights" but Paul is saying for believers we need to take the opposite approach. The issue is not your "rights" but your willingness to do whatever you need to for the other person.

And so he give us Jesus Christ as our Example (1Pe2:21). Had Jesus wanted to please Himself instead of His Father, He would not have divested Himself of His glory and become a Man, certainly not a Bondservant.

Jesus' supreme purpose was to please His Father and to accomplish His Father’s will (Jn4:34 17:5 5:30 6:38 8:25, 27-29 Heb3:1-2). So Paul would say (as in Php2:5) for us to have the attitude that was in Christ Jesus -- give up your rights and build up the body (don't tear down).

BUT AS IT IS WRITTEN THE REPROACHES OF THOSE WHO REPROACHED THEE FELL UPON ME: alla kathos gegraptai (3SRPI): hoi oneidismoi ton oneidizonton se epepesan (3PAAI) ep eme:

"Written" (grapho) (1125) is in the perfect tense meaning that (Ps 69:9) was written in the past and stands written, which speaks of the permanence of God's perfect Word.

John quoted the first part of (Ps 69:9) to describe Jesus' purging the temple of the money-changers in (Jn 2:17). Here Paul quotes the last half of this same psalm to present his readers (particularly the "strong") a "model" to motivate them

"Reproaches" (3680) (oneidismos)  refers insults or unjustifiable verbal abuse inflicted by others. It describes things spoken disparagingly of a person in manner not justified.

"Reproached" (3679) (oneidizo)  means to assail with abusive words, slander, false accusations. 

Jesus promised

"Blessed (being fully satisfied no matter circumstances) are you when men cast insults (oneidizo) at you, and persecute you, and say all kinds of evil against you falsely, on account of Me." (Mt 5:11)

As Paul says, Jesus fulfilled the Scriptures that predicted that those who did not like God's methods would take it out on Him. The reproaches that were cast against God—the cursing, dishonor, unbelief, denial, hostility, all the shame and rebellion against God—cut the heart of Christ.

He suffered reproach on our behalf and thus we should be willing to accept reproaches for His sake. Thus Peter writes...

"If you are reviled (oneidizo) for the name of Christ (insulted and treated unfairly for being a representative of all that Christ is, and for the public proclamation of the name of Christ), you are blessed, because the Spirit of glory (the Spirit who has glory or who is glorious) and of God rests upon you (as the Shekinah glory cloud rested on the tabernacle in the OT, indicating the presence of God - when a believer suffers, God’s presence specially rests and lifts them to strength and endurance beyond their physical dimension). (1Pe4:14).

The point of Paul's quote from (Ps 69:9) is that we should also have the willingness to please the Lord despite misunderstanding, ridicule, slander, deprivation, persecution, and even death. Why? to please our neighbors and build them up.

We must follow Jesus' example even though it might mean that we have to endure insults of some who demand their rights. Paul's exhortation is not about rights but about your willingness to do whatever one needs to do and be whatever one needs to be for the other person...no matter what it costs!

Ray Stedman comments: