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 15:1-13. 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.Ch. Romans 15:1-7. The same subject: the Lord’s example in the matter

1. We then, &c.] This chapter and the next have been suspected and discussed by some foreign critics, as either (a) out of place—written by St Paul, but not originally for Roman Christians; or (b) as being, in whole or part, later additions to the Epistle. It is not too much to say of these theories, (as Meyer says of one of them, in his long prefatory note to this chapter), that “they result from assumptions and combinations which are either purely arbitrary, or lack, in the exposition of details, all solid ground and support.” The connexions of thought between cch. 14 and 15, and between passage and passage to the close of the Epistle, are either so obviously or so minutely natural, that the most difficult of all literary theories is that which accounts for them by designing imitation or accidental addition. Such things, seventeen or eighteen centuries ago, not to speak of the present day, were practically sure to betray themselves by manifest and startling incongruities.—See further, Introduction, ii. § 3.

We then that are strong] Lit. We then [that are] the able. The word rendered “able” is the same word as that rendered “mighty” in E. V. of e.g. Luke 24:19; Acts 18:24; 1 Corinthians 1:26; and “strong” in E. V. of 2 Corinthians 12:10. It seems to convey the thought of strength and something more; the resources and opportunities of strength. Able thus best represents it. Bp Lightfoot (on Php 2:15) suggests that it may have been a favourite title for themselves amongst the persons here contemplated; and so that there is irony in its use here.—“Then:”—lit. but, or now. The word marks an added fact or argument. The connexion of thought with the close of ch. 14 is manifest.

ought] We owe it to Him who has set us free.

to bear] Lit. to carry; i.e. as a burthen, a trial, which needs patience. Same word as Revelation 2:2-3.

the weak] Lit. the unable; in contrast to “the able” just above. Same word as Acts 14:8, (E. V. “impotent.”)Romans 15:1. [151] Δὲ, [on the other hand] but) [This is in antithesis to Happy—Sin, last ch. Romans 15:22-23]. There is great danger, and we are only kept guarded by the power of God; but we ought [owe that debt to others] to watch over [pay attention to] one another.—ἡμεῖς) we. He counts himself also in common with others a debtor, as an apostle, and as an apostle of the Gentiles.—οἱ δυνατοὶ, the strong) comp. Galatians 6:1, note.—βαστάζειν, to bear) It is indeed a burden.—ἀρέσκειν) Ἀρεσκω, I am anxious to please. He who is anxious to please himself, is indifferent about pleasing another, and pays little respect to his conscience. This is a Metonymy of the antecedent for the consequent [end.]

[151] Ὀφείλομεν, we ought) for Christ’s sake, ver. 3.—V. g.Verse 1 - Romans 16:24. - IV. SUPPLEMENTARY. (See summary of contents, p. 16.) Questions have been raised and much discussed as to the connection of the last two chapters, 15. and 16, with the rest of the Epistle. The facts and the opinions founded on them may be summarized as follows.

(1) There is sufficient proof that in early times copies of the Epistle existed without these two chapters. The evidence is this -

(a) Origen (on Romans 16:25-27) speaks of some copies in his time being without the concluding doxology, and also without any part of these two chapters, attributing the omission to Marcion, for his own purposes, having mutilated the Epistle. His words are, "Caput hoc (i.e. Romans 16:25-27) Marcion, a quo scripturae evangelicae et apostolicae interpolatae sunt, de hac Epistola penitus abstulit; et non solum hoe, sod ab hoc loco ubi scriptum est, Omne autem quod non ex fide est peccatum est (i.e. Romans 14:23) usque ad finem cuncta dissecuit." Tertullian also ('Contra Marcion') speaks of Marcion having mutilated this Epistle, though not specifying these two chapters.

(b) In Codex Amiatinus (a manuscript of the Latin Bible of the sixth century) there is a prefixed table of contents, referring by numbers to the sections into which the Epistle was divided, and describing the subject of each section. In this table the fiftieth section is thus described: "On the peril of one who grieves his brother by his meat," plainly denoting Romans 14:15-23; and the next and concluding section is described thus: "On the mystery of the Lord kept secret before his Passion, but after his Passion revealed," which description can only refer to the doxology of Romans 16:25-27. Hence it would seem that in some Latin copy of the Epistle to which the table of contents referred, the doxology followed Romans 14:23 with nothing between.

(c) Tertullian, Irenaeus, and Cyprian. who quote largely from the Epistle, have no references to ch. 15. and 16. It may be observed, however, that mere omission to quote is not in itself conclusive, though it may be corroborative of other evidence.

(2) The concluding doxology (Romans 16:25-27), though placed, as in the Textus Receptus, at the end of ch. 16. in the uncials generally and by the Latin Fathers, is found at the end of ch. 14. in the uncial L, in most cursives, in the Greek Lectionaries, and is so referred to by the Greek commentators. Some few manuscripts have it in both places, and some few omit it altogether. Origen also (loc. cit.) says that in some copies of the Epistle which contained ch. 15. and 16, the doxology was placed at the end of ch. 16, and in others at the end of ch. 14.

(3) In one manuscript (G) all mention of Rome in the Epistle is omitted; and in one cursive (47) there is a marginal note to the effect that "some one" (i.e. probably, some commentator) makes no mention of the words ἐν Ρώμῃ either in the interpretation or the text. In view of these facts, it may be held that the Epistle, as first written, ended at ch. 14. with the doxology appended, ch. 15. and 16. (ending at ver. 24 with the usual concluding benediction, "The grace," etc.) having been an addition. Baur, after his manner - and this partly on supposed internal evidence - disputes the two last chapters having been written by St. Paul at all, regarding them as an addition by a later hand. But his reasons are too arbitrary to stand against the authority of existing manuscripts, to say nothing of the internal evidence itself, which really appears to us to tell the other way. Such internal evidence will appear in the course of the Exposition. One view, put forth by Ruckert, and recently supported by Bishop Lightfoot (Journal of Philology, 1871, No. 6), is that St. Paul, having originally written the whole Epistle, including the two chapters, but without the doxology, reissued it at a later period of his life in a shortened form for general circulation, having then appended the doxology. This theory, however, is but a conjecture, put forward as best accounting for all the facts of the case, including that of all mention of Rome having been apparently absent from some copies. This, however, might be accounted for by the Epistle having been issued, after St. Paul's time, in a form suited for general circulation. On the whole, we may take it as probable that the apostle, having first concluded his Epistle with ch. 14. and the doxology, felt himself urged to resume a subject which lay so near his heart, and so appended ch. 15, and then the salutations, etc., in ch. 16, before the letter was sent. This supposition would in itself account for copies of the Epistle having got into circulation without the additions to it. Possibly Marcion took advantage of finding some such copies to deny the genuineness of the two final chapters altogether; and his doing so would be likely to promote circulation of the shorter copies. It will be observed that the Epistle, as a doctrinal treatise practically applied, is complete without the last two chapters; and also that ch. 15, though connected in thought with the end of ch. 14, might be, and indeed reads like, a resumption and further enforce-merit of its ideas. It seems, indeed, as if three appendices, or postscripts, had been added by the apostle; the first ending with the benediction of Romans 15:33; the second (commending Phoebe, who was to be the bearer of the letter, and sending salutations to persons at Rome) with the benediction of Romans 16:20; and the third (which might be added at the last moment) with that of Romans 16:24. All the benedictions are thus accounted for, being the apostle's usual concluding authentications (cf. 2 Thessalonians 3:17; Colossians 4:18). As to the proper position of the doxology, if the view last given be correct, its original one would be most naturally at the end of ch. 14; since otherwise the Epistle, as first completed, would have nothing answering to the usual benedictions in conclusion. And though this is not a benediction, but a doxology, embodying in solemn terms the main idea of the preceding treatise, such a conclusion is in keeping with the peculiar character of the Epistle to the Romans. Finally, though uncial authority is decidedly in favour of the position of the doxology at the end of ch. 16, this does not seem to be a sufficient reason for con-eluding it to have been originally there. If there existed anciently two editions, one with, and the other without, the two chapters appended, transcribers of the longer edition would be likely to place the doxology at the end of what they believed to be the true conclusion of the original Epistle. After all, the question cannot be considered as settled. It has been deemed sufficient here to state the main arguments for or against the various views that have been taken. Verses 1-13. - H. Renewed admonition to bear with the weak, enforced by Scripture and the example of Christ. Verses 1-3. - We then (rather, but we, or now we. The δὲ here certainly seems to link this chapter to the preceding section; but it is not inconsistent with the chapter being an addition to a completed letter, of which it takes up the concluding thought) that are strong (St. Paul, here as elsewhere, identifies himself with the more enlightened party) ought (ὀφείλομεν expresses obligation of duty) to bear the infirmities of the weak (cf. Galatians 6:2), and not to please ourselves. Let every one of us please his neighbour for his good (rather, for that which is good) to edification. For Christ also pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. The quotation is from Psalm 69:9; one in which a righteous sufferer under persecution calls on God for deliverance, and to some parts of which even the details of Christ's Passion strikingly correspond. The first part of the verse here quoted, "The zeal of thine house," etc., is applied to him in John 2:17. Infirmities (ἀσθενήματα)

Only here in the New Testament.

Romans 15:1 Interlinear
Romans 15:1 Parallel Texts


Romans 15:1 NIV
Romans 15:1 NLT
Romans 15:1 ESV
Romans 15:1 NASB
Romans 15:1 KJV

Romans 15:1 Bible Apps
Romans 15:1 Parallel
Romans 15:1 Biblia Paralela
Romans 15:1 Chinese Bible
Romans 15:1 French Bible
Romans 15:1 German Bible

Bible Hub