성경 주석서

We the strong (ημεις ο δυνατο). Paul identifies himself with this wing in the controversy. He means the morally strong as in 2 Corinthians 12:10; 2 Corinthians 13:9, not the mighty as in 1 Corinthians 1:26. The infirmities (τα ασθενηματα). "The weaknesses" (cf. ασθενων in Romans 14:1; Romans 14:2), the scruples "of the not strong" (των αδυνατων). See Acts 14:8 where it is used of the man weak in his feet (impotent). To bear (βασταζειν). As in Galatians 6:2, common in the figurative sense. Not to please ourselves (μη εαυτοις αρεσκειν). Precisely Paul's picture of his own conduct in 1 Corinthians 10:33.

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Romans 15:1-13. The fourteenth chapter has a certain completeness in itself, and we can understand that if the Epistle to the Romans was sent as a circular letter to different churches, some copies of it might have ended with Romans 14:23 : to which the doxology, Romans 16:25-27, might be loosely appended, as it is in A. L. and many other MSS. But it is manifestly the same subject which is continued in Romans 15:1-13. The Apostle still treats of the relations of the weak and the strong, though with a less precise reference to the problems of the Roman Church at the time than in chap. 14. His argument widens into a plea for patience and forbearance (enforced by the example of Christ) and for the union of all Christians, Jew and Gentile, in common praise. It seems natural to infer from this that the distinction between weak and strong had some relation to that between Jew and Gentile; the prejudices and scruples of the weak were probably of Jewish origin.

Romans 15:1. ὀφείλομεν δὲ: what constitutes the obligation is seen in chap. 14. It arises out of our relation to others in Christ. Looking at them in the light of what He has done for them as well as for us, and in the light of our responsibility to the Judge of all, we cannot question that this is our duty, ἡμεῖς οἱ δυνατοὶ: Paul classes himself with the strong, and makes the obligation his own. δυνατοὶ is of course used as in chap. 14: not as in 1 Corinthians 1:26. τὰ ἀσθενήματα τῶν ἀδυνάτων: the things in which their infirmity comes out, its manifestations: here only in N.T. Paul says “bear” their infirmities: because the restrictions and limitations laid by this charity on the liberty of the strong are a burden to them. For the word βαστάζειν and the idea see Matthew 8:17, Galatians 6:2; Galatians 6:5; Galatians 6:17. μὴ ἑαυτοῖς ἀρέσκειν: it is very easy for self-pleasing and mere wilfulness to shelter themselves under the disguise of Christian principle. But there is only one Christian principle which has no qualification—love.

Romans 15:1. Connection: To the preceding exposition of the perniciousness of the eating indicated in Romans 14:23, Paul now subjoins the general obligation,[9] which is to be fulfilled by the strong, over against (ΔΈ) that imperilling of the weak. The contrast of ΔΥΝΑΤΟΊ and ἈΔΎΝΑΤΟΙ is just as in chap. 14; the Τῇ ΠΊΣΤΕΙ of more precise definition in Romans 14:1 is so fully understood of itself after the preceding discussion, that we have here no right either to generalize the contrast (Hofmann: of the soundness and frailty of the Christian state of the subjects generally), or to single out the δυνατοί as a peculiar extreme party, which in their opposition to the weak had gone further and had demanded more than the remaining members of the church who did not belong to the weak (Mangold, employing this interpretation in favour of his view as to the Jewish-Christian majority of the church, as if the δυνατοί had been a Gentile-Christian minority). Against this, ἩΜΕῖς is already decisive, whereby Paul, in agreement with Romans 14:14; Romans 14:20, has associated himself with the strong, making his demand as respects its positive and negative portions the more urgent.

ΤᾺ ἈΣΘΕΝΉΜΑΤΑ] the actual manifestations, which appear as results of the ἈΣΘΕΝΕῖΝ Τῇ ΠΊΣΤΕΙ (Romans 14:1). The word is not found elsewhere. These imbecillitates are conceived as a burden (comp. Galatians 6:2) which the strong take up and bear from the weak, inasmuch as they devote to them, in respect to these weaknesses, patience and the helpful sympathy (2 Corinthians 11:29) of ministering love.[10] Thus they, in themselves strong and free, become servants of the weak, as Paul was servant of all, 1 Corinthians 9:19; 1 Corinthians 9:22.

μὴ ἑαυτοῖς ἀρέσκειν] not to please ourselves (1 Corinthians 10:33); “quemadmodum solent, qui proprio judicio contenti alios secure negligunt,” Calvin. This is moral selfishness.

[9] In opposition to Hofmann, who, assigning to the concluding verses of the epistle (Romans 16:25-27) their place after Romans 14:23, places ὀφείλομεν in connection with τῷ δὲ δυναμένῳ κ.τ.λ., Romans 16:25; see on Romans 16:25-27.

[10] βαστάζειν can the less indicate, as the subjects of the present exhortation, persons who were distinct from those addressed by προσλαμβάνεσθε, Romans 14:1 (Mangold), because in fact προσλαμβ. recurs in ver. 7. How frequently does Paul give different forms to the same injunctions! Mangold also lays an incorrect stress on the δέ, with which chap. 15 opens, as though, according to our view, οὖν should have been used.

Romans 15:1-13.[8] More general continuation of the subject previously treated: Exhortation to the strong to bear with the weak, according to Christ’s example (Romans 15:1-4); a Messing on concord (Romans 15:5-6); and a summons to receive one another as brethren, as Christ has received them, Jews and Gentiles (Romans 15:7-12). Blessing (Romans 15:13).

[8] According to Lucht, p. 160 ff., the entire passage vv. 1–3 is post-apostolic, not merely in the mode of its presentation, hut also in that of its view. In comparison with chap. 14, all is delineated too generally and abstractly; the example of Christ has in no other place been applied by Paul as it is here in vv. 3–7; the citations are after the manner of a later point of view; the argument in vv. 9–12 is not free from Jewish-Christian prejudices, etc. All of them grounds, which do not stand the test of an unprejudiced and unbiassed explanation of details—evil legacies from Baur’s method of suspicion.

Romans 15:1-3. We then that are strong — Who have attained a greater degree of knowledge in spiritual things, have a clearer judgment, and are free from these scruples; ought to bear the infirmities of the weak — To accommodate ourselves to their weakness, so far as not to use our liberty to their offence and hinderance in religion; and also to bear with them in their failings, consequent on their ignorance or weakness, and not to condemn or despise them; and not to please ourselves — Without any regard to others. On the contrary; let every one of us — Without exception; please his neighbour for his good — Comply with his opinion in indifferent matters, so far as may tend to his advancement in holiness. For even Christ pleased not himself — Had regard to our advantage more than his own. “Christ might in his own life-time have declared the law of Moses abrogated, and have eaten of all kinds of meat indifferently, and have freed himself from the burdensome services enjoined by the law. But because his doing so would have been premature, and, by bringing reproach on the gospel, might have marred its success among the Jews, he abstained from the meats forbidden by the law, and performed the services which it enjoined;” and thereby, as well as by many other and much greater things, showed that he did not make it an object to please himself, “but in all his actions studied to promote the honour of God, and the happiness of men.” But as it is written — In words which may well be applied to him; The reproaches of them that reproached thee fell upon me — The punishment due to the wicked, who, by their speeches and actions, had dishonoured God, was laid on me. See note on Psalm 69:9, the verse here quoted. That this Psalm is a prophecy concerning Christ, we learn from John 19:28, where their giving Jesus vinegar to drink on the cross is represented as a fulfilment of the 21st verse of it. In like manner, Romans 15:9, The zeal of thy house hath eaten me up, was applied to Jesus by the disciples, John 2:17. Paul, therefore, hath rightly interpreted Romans 15:22-23, of the same Psalm, of the Jews who crucified Christ. See note on Romans 11:9-10.

Romans 15:1. We then that are strong, &c.— According to our translation, one would suppose that this verse is an inference from the latter part of the foregoing chapter:—as if it were, We therefore who are strong, &c. whereas it is in the Greek, But we who are strong: and it stands in immediate connection with the last verse of the former chapter, by way of opposition; thus: "The weak brother, who puts a difference between meats, is condemned, if he eateth without observing a distinction: But we who are strong,—meaning the Gentile Christians,—are so far from being condemned, if we bear the infirmities of the weak, that we are bound in duty to do it." Therefore these two verses cannot be separated without destroying the sense. To please ourselves, signifies, to follow our own humours. See Locke, Heylin, and the last note.

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

Ought to bear — As porters do their burdens, as pillars do the poise of the house, or rather as parents have their babes in their arms. Βασταζειν .

And not to please ourselves — Bis desipit, qui sibi sapit, He is twice foolish who understands himself. Proverbs 3:7 .

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Chapter XV

Contents

This chapter consists of two parts. In the former, Romans 15:1-13, the apostle enforces the duty urged in the preceding chapter, by considerations derived principally from the example of Christ. In the latter part, vv. 14-33, we have the conclusion of the whole discussion, in which he speaks of his confidence in the Roman Christians, of his motives in writing to them, of his apostolical office and labors, and of his purpose to visit Rome after fulfilling his ministry for the sins at Jerusalem.

Romans 15:1-13

Analysis

The first verse of this chapter is a conclusion from the whole of the preceding. On the grounds there presented, Paul repeats the command that the strong should bear with the infirmities of the weak, and that instead of selfishly regarding their own interests merely, they should endeavor to promote the welfare of their brethren, Romans 15:1, Romans 15:2. This duty he enforces by the conduct of Christ, who has set us an example of perfect disinterestedness, as what he suffered was not for himself, Romans 15:3. This and similar facts and sentiments recorded in the Scripture are intended for our admonition, and should be applied for that purpose, Romans 15:4. The apostle prays that God would bestow on them that harmony and unanimity which he had urged them to cultivate, Romans 15:5, Romans 15:6. He repeats the exhortation that they should receive one another, even as Christ had received them, Romans 15:7. He shows how Christ had received them, and united Jews and Gentiles in one body, Romans 15:8-13.

Commentary

Romans 15:1

We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. The separation of this passage from the preceding chapter is obviously unhappy, as there is no change in the subject. ‘As the points of difference are not essential, as the law of love, the example of Christ, and the honor of religion require concession, we that are fully persuaded of the indifference of those things about which our weaker brethren are so scrupulous, ought to accommodate ourselves to their opinions, and not act with a view to our own gratification merely.’ We that are strong, (δυνατοὶ) strong in reference to the subject of discourse, i.e. faith, especially faith in the Christian doctrine of the lawfulness of all kinds of food, and the abrogation of the Mosaic law. Ought to bear, i.e. ought to tolerate, (βαστάζειν). The infirmities, τὰ ασθενήματα, that is, the prejudices, errors, and faults which arise from weakness of faith. Compare 1 Corinthians 9:20-22, where the apostle illustrates this command by stating how he himself acted in relation to this subject. And not to please ourselves; we are not to do every thing which we may have a right to do, and make our own gratification the rule by which we exercise our Christian liberty. “Significat non oportere studium suum dirigere ad satisfactionem sibi, quemadmodum solent, qui proprio judicio contenti alios secure negli gunt.” — Calvin.

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