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Romans 15:1
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Adam Clarke Bible Commentary
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.
John Gill Bible Commentary
Let everyone of us please his neighbour,.... Every man, particularly his Christian friend and brother, whom he should seek to please in all things, and by all means lawful; he should carry it affably and courteously, should make himself agreeable to him; should condescend and accommodate himself to his weakness, and bear his infirmities, and deny himself rather than displease him. The Vulgate Latin version and some copies read, "let everyone of you"; but the other reading is preferable, and best agrees with the context, Rom 15:1. For his good; or as the Syriac renders it, "in good things"; for he is not to be pleased, gratified, and indulged, in any thing that is evil: we are not to please any man in anything that is contrary to the Gospel of Christ, for then we should not be faithful servants of his; nor in anything repugnant to the commands of God, and ordinances of Christ, who are to be obeyed and pleased, rather than men; nor in anything that is of an immoral nature, we are not to comply with, though it may be to the displeasure of the dearest relation and friend; but in everything that is naturally, civilly, morally, or evangelically good, we should study to please them; and in whatsoever may be for their good, temporal, spiritual, or eternal: and to edification: of our neighbour, brother, and Christian friend, for the establishment of his peace, the increase of his spiritual light, and the building of him up in his most holy faith; and also of the whole community, or church, to which each belong, whose peace and edification should be consulted, and everything done, which may promote and secure it; and among which this is one, every man to please his neighbour, in things lawful and laudable.
Matthew Henry Bible Commentary
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, Rom 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, Rom 15:1, Rom 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, Mat 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 (Joh 5:30), washed his disciples' feet, endured the contradiction of sinners against himself, troubled himself (Joh 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, Heb 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 Psa 69:9, the former part of which verse is applied to Christ (Joh 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, Pe1 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, Rom 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.
Tyndale Open Study Notes
15:1-4 We who are strong: Paul aligns himself with those he identifies as strong in faith, and he reveals that the division in the Roman church was not simply between Jews and Gentiles. Like Paul, some Jews had enlightened consciences and so were counted among the strong. Similarly, some Gentiles were so strongly influenced by Jewish teaching and tradition that they were among the weak in faith. • must be considerate of those who are sensitive about things like this: This phrase is reminiscent of Gal 6:2. Paul did not want the strong to simply put up with those who were weak in faith; rather the strong were to actively and sympathetically assist the weak in living out their Christian faith with integrity (see also Gal 5:13-15).
Romans 15:1
Accept One Another
1We who are strong ought to bear with the shortcomings of the weak and not to please ourselves.2Each of us should please his neighbor for his good, to build him up.
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- Sermons
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The Grace of Yielding - Part 1
By Derek Prince14K36:39MAT 6:33ROM 8:9ROM 15:11CO 1:25In this sermon, the speaker discusses the concept of yielding and recognizing one's weaknesses. He refers to a verse from Acts chapter 17, where Paul speaks about God overlooking the ignorance of idolatry for a brief moment but now commanding everyone to repent. The speaker emphasizes that just because God allowed someone to get away with something in the past, it doesn't mean they can continue doing it. He then shares personal experiences and scriptures, including Romans 15:1, to highlight the importance of bearing the weaknesses of others and learning from the weakness and foolishness of the cross. The sermon concludes with a story about the speaker's wife allowing Arab women to attend a gathering, which led to blessings for all involved.
We Are the Lord's
By Leonard Ravenhill2.1K59:02MAL 3:6LUK 24:49JHN 17:17ROM 12:6ROM 14:1ROM 14:10ROM 15:1In this sermon, Brother Herb emphasizes the importance of discipline and self-control over our physical bodies. He references Romans 12:1-2, which encourages believers to present their bodies as living sacrifices to God. Brother Herb shares a cautionary tale about a young lady who hastily decides to marry a man she knows nothing about, highlighting the importance of making wise decisions. He then draws a parallel between this story and our own bodies, reminding listeners that our bodies are temples of the Holy Spirit and should be treated with respect and purity. He challenges believers to examine their actions and desires, urging them to align their lives with God's will.
(Romans) Edification and Glorification
By Willie Mullan1.4K1:12:29GlorificationROM 15:1In this sermon, the speaker emphasizes the importance of finding comfort, learning, and hope in the Word of God. He encourages the audience to pay more attention to the Bible and to be filled with the Holy Spirit. The speaker also urges Christians to bear their responsibility, keep their eyes on Christ, and not quench the spirit. The sermon concludes with a discussion of the book of Romans, highlighting the need for Christian consideration for one another and the importance of doing good in the world.
By Love Serve
By Bill McLeod1.3K54:08PSA 142:4PRO 17:9PRO 31:26JHN 15:13ROM 15:1GAL 5:13COL 3:161TH 1:91PE 1:22This sermon emphasizes the importance of serving one another in love, drawing from Galatians 5:13. It highlights the need to show genuine care, exhort, comfort, and support fellow believers, using spiritual gifts to edify the church. The speaker urges the congregation to be proactive in reaching out to those in need, sharing stories of sacrificial love and practical ways to serve others.
Kindness
By Jim Cymbala1.1K37:47KindnessMAT 6:33ROM 15:1GAL 6:2COL 3:12In this sermon, the preacher discusses the trait that separates humans from the animal kingdom. He emphasizes that when this trait is lacking, society becomes like a jungle, with a "dog eat dog" mentality. The preacher refers to a scripture from the Old Testament, specifically Deuteronomy 24:10-15, which talks about lending and not taking advantage of vulnerable individuals. He warns against exploiting others and highlights the importance of treating everyone with love and kindness, rather than engaging in gossip or other negative behaviors.
Welcome One Another for the Glory of God
By John Piper99540:26ROM 15:1In this sermon, the speaker discusses five helpful things that Paul teaches in the Bible to help us become selfless and focused on pleasing others. The first point is that having hope in God allows us to not constantly seek to please ourselves. The second point emphasizes the importance of love and its connection to hope. The third point highlights the significance of prayer in our journey towards selflessness. The fourth point emphasizes the role of Scripture in shaping our character and guiding us towards self-denial. The speaker concludes by urging listeners to seek a deeper knowledge of Jesus and to not neglect the teachings of Scripture.
The Grace of Yielding - Derek Prince
By From the Pulpit & Classic Sermons80158:01RadioMAT 6:33ROM 8:9ROM 15:11CO 1:25In this sermon, the speaker shares his personal experience of attending a fellowship retreat with well-known charismatic teachers. They discussed various topics such as demons and water baptism. The speaker emphasizes the importance of faith as a dynamic and ongoing process, using the example of Abraham's faith in the book of Genesis. He also highlights the scriptural principle of bearing the weaknesses of others as a mark of strength. The message concludes with the idea that while Christians should never yield to Satan or sin, there are situations in life that can only be resolved through learning to yield.
Step 27 on Holy Solitude2 of Body and Soul
By St. John Climacus0PSA 27:14PRO 4:23ROM 15:11CO 10:13COL 3:21TH 5:17HEB 11:1JAS 1:41PE 5:8St. John Climacus preaches about the challenges and rewards of solitude, highlighting the struggles with unholy passions, the importance of self-awareness, and the constant battle against negative thoughts and distractions. He emphasizes the need for vigilance, patience, and unwavering faith in the face of temptations and despondency. Climacus discusses the different aspects of solitude, the dangers of self-will, and the virtues of obedience. He delves into the profound spiritual journey of those who seek true solitude, the discipline required, and the ultimate goal of unceasing worship and waiting upon God.
The Pastor and Revival
By Richard Sipley0ROM 15:1GAL 5:17JAS 4:1Dick Sipley preaches on the pastor's responsibility in revival, emphasizing the need to deal properly with oneself, the congregation, and brethren in the ministry. He warns against sins of the spirit, particularly pride, and the importance of humility and repentance. Sipley shares personal experiences of seeking forgiveness and making things right with others to illustrate the message of proper self-reflection and reconciliation.
The Testing of Moses
By Zac Poonen0EXO 32:10NUM 14:12ROM 15:11CO 10:24PHP 2:4JAS 4:3Zac Poonen preaches on how God tested Moses twice to see if he would seek his own honor at the expense of the Israelites, and how Moses passed the test with flying colors both times, displaying a spirit of selflessness and intercession. Despite the opportunity to become the inheritor of the promises made to Abraham and the twelve tribes of Israel, Moses pleaded with God to spare the Israelites, willing even to be blotted out from God's book for their sake. This selfless attitude led to God speaking intimately with Moses and granting him the privilege of seeing His glory.
Harmonious Living
By A.W. Tozer0PatienceCommunityROM 15:1GAL 6:2EPH 4:2A.W. Tozer emphasizes the importance of harmonious living within the Christian community, acknowledging the various infirmities and challenges that members may present, such as excessive talking, instability in faith, or a lack of joy. He encourages believers to bear with one another lovingly, accepting these differences as crosses to carry for the sake of Christ. Tozer reminds us that enduring the imperfections of others will ultimately lead to spiritual growth and unity in the body of Christ, preparing us for a day when we will be perfected in Him.
Epistle 83
By George Fox0Church OrderFaithfulnessISA 58:6MAT 23:4MRK 9:41ACT 20:28ROM 2:23ROM 15:1COL 3:22George Fox emphasizes the importance of gathering in the fear of the Lord, urging believers to remain faithful and diligent in their respective roles within the church. He encourages overseers to care for their flock and warns against the dangers of pride and running ahead of God's guidance. Fox calls for unity and order in meetings, reminding everyone to serve with sincerity and to be mindful of their actions to avoid bringing dishonor to God. He stresses the need for patience and clarity in following God's direction, ensuring that all members contribute positively to the community. Ultimately, he encourages faithfulness in service, promising that such dedication will not go unrewarded.
Commentary Notes - Romans
By Walter Beuttler0ROM 12:1ROM 14:1ROM 15:1ROM 15:5ROM 16:17ROM 16:25ROM 16:27Walter Beuttler preaches about the transformation of man through dedication to God, unity in the body of Christ, and selfless service to others. He emphasizes the importance of presenting our bodies as living sacrifices, renewing our minds, and exercising our spiritual gifts in harmony with one another. Beuttler highlights the need for mutual forbearance, love, and respect among believers, especially towards those who may be weaker in faith. He urges believers to live in a manner that glorifies God, showing patience, kindness, and humility in all interactions.
Enlargement of Heart
By David Wilkerson0RestorationCompassionMAT 5:44ROM 15:12CO 6:11GAL 6:1EPH 4:32David Wilkerson emphasizes the concept of 'enlargement of heart,' inspired by the spirit of compassion demonstrated by Paul and the evangelists George Whitefield and John Wesley. He reflects on the importance of removing barriers in our hearts to better connect with and restore those who are hurting, rather than judging them. Wilkerson urges believers to seek God's help in cultivating a heart that is gentle, forgiving, and filled with love for others, especially those who have stumbled in sin. He expresses a deep desire for a heart that mirrors Christ's compassion and a willingness to embrace all, including enemies, with divine love.
When Peter Failed Jesus
By David Wilkerson0RestorationServing OthersMAT 26:35LUK 22:57JHN 21:15ROM 15:12CO 1:4GAL 6:2EPH 4:32HEB 10:24JAS 5:191PE 5:2David Wilkerson explores the theme of failure in the life of Peter, who, despite his earlier confidence in his devotion to Christ, denied Jesus three times out of pride and self-righteousness. Peter's moment of weakness led him to abandon his calling and return to fishing, feeling unworthy and defeated. However, after repenting, he encountered Jesus again, who restored him and instructed him to care for others, emphasizing the importance of ministering to those in need despite personal failures. This sermon highlights that even in our struggles, we are called to serve and love others, reminding us that our failures do not disqualify us from God's purpose. Wilkerson encourages believers to focus on loving and supporting the community of faith.
The Grace of Being Obliging
By J.R. Miller0ObligingnessChristian LoveMAT 7:12MAT 25:40LUK 6:31ROM 15:1GAL 5:13EPH 4:32PHP 2:4COL 3:121PE 4:101JN 3:18J.R. Miller emphasizes the Christian grace of obligingness, contrasting those who readily help others with those who are self-centered. He explains that obligingness is a manifestation of love and an essential quality for a beautiful life, urging Christians to cultivate this grace from the beginning of their faith journey. Miller highlights that true love seeks to serve and that selfishness is unlovely and un-Christlike. He encourages believers to look out for the interests of others, offering practical help and kindness in everyday situations. Ultimately, he asserts that developing an obliging spirit not only benefits others but also enriches our own lives, making us more like Christ.
Active Life of the Spirit-Filled Believer
By Smith Wigglesworth0Faith in ActionLiving in the SpiritPSA 91:10MAT 10:16ROM 15:1ROM 16:19Smith Wigglesworth emphasizes the necessity of living an active life as a Spirit-filled believer, especially in the face of spiritual challenges in the last days. He shares personal experiences that illustrate the importance of discerning God's voice and acting in faith, highlighting that true power comes from the Holy Spirit. Wigglesworth encourages believers to embrace their supernatural identity in Christ, allowing the Holy Spirit to manifest through them in ministry and daily life. He warns against quenching the Spirit and stresses the need for grace and obedience to God's leading. Ultimately, he calls for a life of faith that actively engages with God's promises and power.
Abstinence for the Sake of Others
By C.I. Scofield0MAT 7:1ROM 14:3ROM 15:11CO 6:121CO 8:11CO 10:24GAL 5:13PHP 2:4COL 2:161JN 3:16C.I. Scofield delves into the principles of Gospel liberty, governing life by edification and the law of love as outlined in 1 Corinthians 10:23-33. He addresses the issue of eating meat sacrificed to idols, emphasizing the dangers of arrogance in judgment and the importance of not causing a weaker brother to stumble. Scofield highlights the need for Christians to apply the law of prudence in personal conscience, considering what is expedient and edifying, while avoiding enslavement to harmful habits. Additionally, he stresses the law of love, where believers must prioritize their brother's spiritual well-being over personal freedoms, following the example of Christ in selfless love and consideration for others.
"He Hath Done All Things well."- Mar 7:37
By G. Campbell Morgan0Compassion Of ChristFaith and HealingISA 53:3MAT 9:36MAT 15:21MRK 7:24LUK 19:10JHN 6:35ROM 15:1GAL 3:28HEB 4:15G. Campbell Morgan explores the ministry of Jesus as He interacts with various individuals, emphasizing His compassion and adaptability to human needs. He highlights the story of the Syrophoenician woman, illustrating a mother's desperate faith, and the healing of a deaf and mute man, showcasing the importance of community support. Morgan contrasts these with the spiritual blindness of the Pharisees and Sadducees, who demand signs despite witnessing miracles. He concludes that Jesus has done all things well, demonstrating His understanding, sympathy, and unwavering commitment to His mission. The sermon ultimately calls for a recognition of Jesus' ability to meet diverse human needs with grace and power.
Imperfection Only Is Intolerant of Imperfection.
By Francois Fenelon0PRO 15:1ROM 15:1GAL 6:1EPH 4:21TH 5:14Francois Fenelon preaches about the importance of tolerance and understanding towards the imperfections of others. He emphasizes the need to bear with the unmistakable defects of others, refrain from condemning doubtful ones, and not allow these imperfections to cause division. Fenelon highlights that perfection is easily tolerant of imperfections, urging individuals to patiently wait for God to address these weaknesses in others. He encourages self-correction and advises to approach the correction of others with humility and sensitivity, aiming to strengthen relationships rather than weaken them.
Putting Up With the Weaknesses of Others
By A.W. Tozer0PatienceCompassion in the ChurchROM 14:1ROM 15:1A.W. Tozer emphasizes the importance of bearing with the weaknesses of others within the church, as highlighted by the Apostle Paul's instruction in Romans 15:1. He acknowledges that there will always be individuals with various infirmities, such as scruples about food or holy days, who may struggle with their faith and impose their convictions on others. Tozer encourages the 'strong' Christians to exercise patience and love towards these individuals, recognizing their place in the community of believers. The sermon calls for a compassionate approach to those who may be difficult to deal with, reminding us that we are all part of the redeemed family.
My Clothes Got in the Way!
By David Wilkerson0MercyCompassionPRO 21:21MIC 6:8MAT 5:7LUK 6:36ROM 15:1GAL 6:1EPH 4:32COL 3:12JAS 3:171PE 3:8David Wilkerson shares a transformative experience from his early evangelistic days, where he confronted a group of young Christian hippies about their appearance, only to be told that his attire obstructed their view of Jesus. This encounter taught him that while purity and sanctification are important, they must be accompanied by mercy, grace, and kindness. He reflects on the misconception that merely abstaining from sin is sufficient, emphasizing that true Christian living involves embodying the qualities of gentleness and compassion as outlined in James 3:17. Wilkerson's lesson serves as a reminder to prioritize love and understanding over judgment.
The Worst Drunkard in Town Got Saved Last Night And--
By Samuel Logan Brengle0The Importance of Nurturing FaithShepherding New BelieversMAT 18:12LUK 15:4JHN 10:11ROM 15:1GAL 6:1PHP 1:32TI 2:2HEB 10:24JAS 5:191PE 5:2Samuel Logan Brengle shares inspiring stories of a Captain who passionately cared for new converts, including a notorious drunkard who found salvation and a man on the brink of suicide. The Captain's unwavering faith and personal attention exemplified the importance of nurturing new believers as one would care for newborns. Brengle emphasizes that just as babies need tender care to thrive, new Christians require vigilant support and encouragement to grow in their faith. He urges fellow believers to follow the example of the Good Shepherd, who lays down His life for the sheep, and to actively shepherd those who have recently come to Christ.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
John Gill Bible Commentary
Let everyone of us please his neighbour,.... Every man, particularly his Christian friend and brother, whom he should seek to please in all things, and by all means lawful; he should carry it affably and courteously, should make himself agreeable to him; should condescend and accommodate himself to his weakness, and bear his infirmities, and deny himself rather than displease him. The Vulgate Latin version and some copies read, "let everyone of you"; but the other reading is preferable, and best agrees with the context, Rom 15:1. For his good; or as the Syriac renders it, "in good things"; for he is not to be pleased, gratified, and indulged, in any thing that is evil: we are not to please any man in anything that is contrary to the Gospel of Christ, for then we should not be faithful servants of his; nor in anything repugnant to the commands of God, and ordinances of Christ, who are to be obeyed and pleased, rather than men; nor in anything that is of an immoral nature, we are not to comply with, though it may be to the displeasure of the dearest relation and friend; but in everything that is naturally, civilly, morally, or evangelically good, we should study to please them; and in whatsoever may be for their good, temporal, spiritual, or eternal: and to edification: of our neighbour, brother, and Christian friend, for the establishment of his peace, the increase of his spiritual light, and the building of him up in his most holy faith; and also of the whole community, or church, to which each belong, whose peace and edification should be consulted, and everything done, which may promote and secure it; and among which this is one, every man to please his neighbour, in things lawful and laudable.
Matthew Henry Bible Commentary
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, Rom 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, Rom 15:1, Rom 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, Mat 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 (Joh 5:30), washed his disciples' feet, endured the contradiction of sinners against himself, troubled himself (Joh 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, Heb 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 Psa 69:9, the former part of which verse is applied to Christ (Joh 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, Pe1 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, Rom 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.
Tyndale Open Study Notes
15:1-4 We who are strong: Paul aligns himself with those he identifies as strong in faith, and he reveals that the division in the Roman church was not simply between Jews and Gentiles. Like Paul, some Jews had enlightened consciences and so were counted among the strong. Similarly, some Gentiles were so strongly influenced by Jewish teaching and tradition that they were among the weak in faith. • must be considerate of those who are sensitive about things like this: This phrase is reminiscent of Gal 6:2. Paul did not want the strong to simply put up with those who were weak in faith; rather the strong were to actively and sympathetically assist the weak in living out their Christian faith with integrity (see also Gal 5:13-15).