Romans 15:1
New International Version
We who are strong ought to bear with the failings of the weak and not to please ourselves.

New Living Translation
We who are strong must be considerate of those who are sensitive about things like this. We must not just please ourselves.

English Standard Version
We who are strong have an obligation to bear with the failings of the weak, and not to please ourselves.

Berean Study Bible
We who are strong ought to bear with the shortcomings of the weak and not to please ourselves.

Berean Literal Bible
Now we who are strong ought to bear the weaknesses of the weak and not to please ourselves.

New American Standard Bible
Now we who are strong ought to bear the weaknesses of those without strength and not just please ourselves.

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

Christian Standard Bible
Now we who are strong have an obligation to bear the weaknesses of those without strength, and not to please ourselves.

Contemporary English Version
If our faith is strong, we should be patient with the Lord's followers whose faith is weak. We should try to please them instead of ourselves.

Good News Translation
We who are strong in the faith ought to help the weak to carry their burdens. We should not please ourselves.

Holman Christian Standard Bible
Now we who are strong have an obligation to bear the weaknesses of those without strength, and not to please ourselves.

International Standard Version
Now we who are strong ought to be patient with the weaknesses of those who are not strong and must stop pleasing ourselves.

NET Bible
But we who are strong ought to bear with the failings of the weak, and not just please ourselves.

New Heart English Bible
Now we who are strong ought to bear the weaknesses of the weak, and not to please ourselves.

Aramaic Bible in Plain English
Therefore, we who are strong are indebted to bear the infirmities of the weak and not to please ourselves.

GOD'S WORD® Translation
So those of us who have a strong [faith] must be patient with the weaknesses of those whose [faith] is not so strong. We must not think only of ourselves.

New American Standard 1977
Now we who are strong ought to bear the weaknesses of those without strength and not just please ourselves.

Jubilee Bible 2000
We then that are stronger ought to bear the infirmities of the weak, and not please ourselves.

King James 2000 Bible
We then that are strong ought to bear the weaknesses of the weak, and not to please ourselves.

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

American Standard Version
Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves.

Douay-Rheims Bible
NOW we that are stronger, ought to bear the infirmities of the weak, and not to please ourselves.

Darby Bible Translation
But we ought, we that are strong, to bear the infirmities of the weak, and not to please ourselves.

English Revised Version
Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves.

Webster's Bible Translation
We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.

Weymouth New Testament
As for us who are strong, our duty is to bear with the weaknesses of those who are not strong, and not seek our own pleasure.

World English Bible
Now we who are strong ought to bear the weaknesses of the weak, and not to please ourselves.

Young's Literal Translation
And we ought -- we who are strong -- to bear the infirmities of the weak, and not to please ourselves;
Study Bible GRK ▾ 
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.…
Cross References
Romans 14:1
Accept him whose faith is weak, without passing judgment on his opinions.

Romans 14:2
For one man has faith to eat all things, while another, who is weak, eats only vegetables.

1 Corinthians 9:22
To the weak I became weak, to win the weak. I have become all things to all men, so that by all possible means I might save some of them.

Galatians 6:2
Carry one another's burdens, and in this way you will fulfill the Law of Christ.

Philippians 2:4
Each of you should look not only to your own interests, but also to the interests of others.

1 Thessalonians 5:14
And we urge you, brothers, to admonish the unruly, encourage the fainthearted, help the weak, and be patient with everyone.

Treasury of Scripture

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

strong.

Romans 4:20 He staggered not at the promise of God through unbelief; but was …

1 Corinthians 4:10 We are fools for Christ's sake, but you are wise in Christ; we are …

2 Corinthians 12:10 Therefore I take pleasure in infirmities, in reproaches, in necessities, …

Ephesians 6:10 Finally, my brothers, be strong in the Lord, and in the power of his might.

2 Timothy 2:1 You therefore, my son, be strong in the grace that is in Christ Jesus.

1 John 2:14 I have written to you, fathers, because you have known him that is …

ought.

Romans 14:1 Him that is weak in the faith receive you, but not to doubtful disputations.

1 Corinthians 9:22 To the weak became I as weak, that I might gain the weak: I am made …

1 Corinthians 12:22-24 No, much more those members of the body, which seem to be more feeble, …

Galatians 6:1,2 Brothers, if a man be overtaken in a fault, you which are spiritual, …

1 Thessalonians 5:14 Now we exhort you, brothers, warn them that are unruly, comfort the …

please. See on ver.

Romans 15:3 For even Christ pleased not himself; but, as it is written, The reproaches …







Lexicon
We
ἡμεῖς (hēmeis)
Personal / Possessive Pronoun - Nominative 1st Person Plural
Strong's Greek 1473: I, the first-person pronoun. A primary pronoun of the first person I.

who [are]
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

strong
δυνατοὶ (dynatoi)
Adjective - Nominative Masculine Plural
Strong's Greek 1415: (a) of persons: powerful, able, (b) of things: possible. From dunamai; powerful or capable; neuter possible.

ought
Ὀφείλομεν (Opheilomen)
Verb - Present Indicative Active - 1st Person Plural
Strong's Greek 3784: Or, its prolonged form opheileo probably from the base of ophelos; to owe; figuratively, to be under obligation; morally, to fail in duty.

to bear with
βαστάζειν (bastazein)
Verb - Present Infinitive Active
Strong's Greek 941: Perhaps remotely derived from the base of basis; to lift, literally or figuratively.

the
τὰ (ta)
Article - Accusative Neuter Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

shortcomings
ἀσθενήματα (asthenēmata)
Noun - Accusative Neuter Plural
Strong's Greek 771: Weakness, infirmity, doubt, hesitation. From astheneo; a scruple of conscience.

of the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

weak
ἀδυνάτων (adynatōn)
Adjective - Genitive Masculine Plural
Strong's Greek 102: Of persons: incapable; of things: impossible; either the inability, or that which is impossible. Passively, impossible.

and
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

not
μὴ (mē)
Adverb
Strong's Greek 3361: Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether.

to please
ἀρέσκειν (areskein)
Verb - Present Infinitive Active
Strong's Greek 700: To please, with the idea of willing service rendered to others; hence almost: I serve. Probably from airo; to be agreeable.

ourselves.
ἑαυτοῖς (heautois)
Reflexive Pronoun - Dative Masculine 3rd Person Plural
Strong's Greek 1438: Himself, herself, itself.
(1) We then that are strong.--The opening verses of the chapter are intimately connected with the close of the last. Not only ought those who are strong in faith to be careful what they do in the matter of meat and drink, but in all things they should show sympathy and consideration for their weaker brethren. This unbroken continuity in the two chapters would be enough to show that the Epistle cannot originally have ended with Romans 14.

Bear the infirmities.--Take them upon ourselves, act as if they were our own, and, at the same time, by our sympathy relieve the consciences of the weak.

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. 15:1-7 Christian liberty was allowed, not for our pleasure, but for the glory of God, and the good of others. We must please our neighbour, for the good of his soul; not by serving his wicked will, and humouring him in a sinful way; if we thus seek to please men, we are not the servants of Christ. Christ's whole life was a self-denying, self-displeasing life. And he is the most advanced Christian, who is the most conformed to Christ. Considering his spotless purity and holiness, nothing could be more contrary to him, than to be made sin and a curse for us, and to have the reproaches of God fall upon him; the just for the unjust. 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 failings of the weak. And should not we be humble, self-denying, and ready to consider one another, who are members one of another? The Scriptures are written for our use and benefit, as much as for those to whom they were first given. Those are most learned who are most mighty in the Scriptures. That comfort which springs from the word of God, is the surest and sweetest, and the greatest stay to hope. The Spirit as a Comforter, is the earnest of our inheritance. This like-mindedness must be according to the precept of Christ, according to his pattern and example. It is the gift of God; and a precious gift it is, for which we must earnestly seek unto him. Our Divine Master invites his disciples, and encourages them by showing himself as meek and lowly in spirit. The same disposition ought to mark the conduct of his servants, especially of the strong towards the weak. The great end in all our actions must be, that God may be glorified; nothing more forwards this, than the mutual love and kindness of those who profess religion. Those that agree in Christ may well agree among themselves.
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