“We who are strong have an obligation to bear with the failings of the weak, and not to please ourselves. Let each of us1 please his neighbor for his good, to build him up. For Christ did not please himself, but as it is written, ‘The reproaches of those who reproached you fell on me’” (Romans 15:1-3, ESV).
To the “strong” [οἱ δυνατοί], among whom Paul includes himself,2 the exhortation is given: “We [emphatic!] … have an obligation” [ὀφείλομεν … ἡμεῖς] or “our duty is …” (Weymouth), the present tense conveying what is current and continuous.3 Only here in Romans is this special use of the first person plural “we,”4 unlike any of the others,5 where the focus is on just a segment of the community. Paul is saying that those of us who are spiritually mature have the responsibility “to bear with” [βαστάζειν] (cf. Gal. 6:2), an active infinitive (from βαστάζω), which the more reserved rendering “put up with” (NAB, NRSV) or “be patient with” (CEV, ISV) softens to passive inactivity. The strong ones are to actively “help” (GNT) “the weak” [τῶν ἀδυνάτων]6 in bearing—present tense (currently and continually)—“the failings” (ESV, NET, NIV, N/RSV) [τὰ ἀσθενήματα], the lone occurrence of this noun in the NT,7 lit. “the infirmities” (ASV, KJV), also translated “the weaknesses” (CSB, NASB, WEB), “the scruples” (NKJV), “the shortcomings” (MSV), “the doubts and qualms” (J. B. Phillips).
As an extension of 12:3-8, Paul is essentially reiterating what he had already communicated to the Corinth church: the body is not one member but many, every member is necessary, the very existence of the body depends on unity of diverse members and mutual dependence, and discord among members is an unhealthy body (1 Cor. 12:14-27). “The weaker members of the church actually are indispensable for the proper functioning of the body, just as the human body is dependent upon its weaker internal organs (heart, lungs), whose only protection is that which the stronger members afford.”8
Striving to “please” [ἀρέσκω] ought to be directed beyond “ourselves” (cf. 12:10).9 Instead, we aim to please the Lord, first and foremost (cf. 2:29; 8:8; 12:1-2),10 and secondarily our “neighbor” [πλησίον] in the sense of other persons (cf. 13:9-10),11 especially in the church. This is not done as men-pleasers12 but to “build up” [οἰκοδομή] for “edification” (NASB, N/KJV) (cf. 14:19).
The supreme example is “Christ” (cf. 4:23-25; 5:6-11), typified in the words of Psalm 69:9 (LXX), “as it is written.”13 Traditionally considered a psalm of David, the distressing cry is characteristic of Jesus’s own suffering (cf. also John 2:17). The point of Paul’s argument is more elaborately laid out in Philippians 2:1-11, “the greatest possible incentive to unity and humility in the picture of the Lord himself …”14 (cf. also Heb. 12:2-3). The kind of life Jesus lived on earth and willingly sacrificed teaches us that personal liberty is subservient to love (cf. v. 8),15 “a continuous act of self-limitation for the sake of [others].”16 Paul appeals to scripture rather than citing an episode from the Lord’s earthly ministry, perhaps to reaffirm that Christ’s sufferings were always a necessary part of God’s infinite plan.17
The Role of Scripture
“For whatever was written in former days was written for our18 instruction, that through endurance and through the encouragement of the Scriptures we might have hope” (Romans 15:4).
“For” [γάρ], validating the use of the passage just quoted, as well as the copious scripture references throughout the letter,19 the apostle alludes to “whatever” [ὅσα] was written in the past [προεγράφη],20 still serving a practical purpose.21 As “a brief detour from his main argument,”22 it seems that for Paul, “if you can cite Scripture for a fact, you show, not only that it was so, but that it must have been so, in the eternal purpose of God.”23
While other inspired documents were being produced during the NT era,24 “the Scriptures” referred to here are those “written in former days,” applicable to particular texts (4:3; 9:17; 10:11; 11:2) as well as the entire collection (1:2; 16:26; cf. 2:17-20; 3:2, 21; 9:4), a.k.a. the Hebrew Bible or the Old Testament.25 Although no longer binding as a set of ordinances and rituals (6:14; 7:4), these sacred writings are holy, just, and good (7:12) and remain historically, prophetically, and instructionally useful (cf. 2:17-20; 4:22-24).26
Along with the verbal “teach” [διδάσκω] (2:21; 12:7),27 “instruction” [διδασκαλία] (cf. 12:7) is a central component of the apostle’s ministry and writings, especially prominent in his letters to Timothy and Titus.28 Having repeatedly informed the Romans of the importance of endurance (2:7; 5:3-4; 8:25; 12:12), he now says it is “through” [διὰ] “the” [τῆς] “endurance” [ὑπομονῆς] (of previous reference), “and through the encouragement” [καὶ διὰ τῆς παρακλήσεως]29 “of the Scriptures” [τῶν γραφῶν], that we acquire and maintain, like Christ (v. 3), the motivation necessary to persevere in the midst of troublesome times, which both the strong and the weak face together (cf. 5:2-5; 8:18, 24-25). The present tense of “we might have” [ἔχωμεν] implies the secure possession of an abiding “hope” [ἐλπίς], about which Paul constantly reminds his fellow-believers (4:18; 5:2-5; 8:20-25; 12:12; 15:4, 12, 13, 24).
Unified for God’s Glory
“May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ” (Romans 15:5-6).
For the benefit of his readers the apostle inserts a prayer-wish (cf. vv. 13, 33) that serves the twofold purpose of (a) exhorting the brethren (“you” plural [ὑμῖν]), both strong and weak; and (b) including God in the conflict resolution,30 especially seeing that he is the author and source of “endurance” [ὑπομονή]31 and “encouragement” [παράκλησις],32 which he graciously extends—may he “grant” or “give” [δῴη]—through “the Scriptures” (v. 4).33
The aspiration “to live in such harmony” is translated from the phrase τὸ αὐτὸ φρονεῖν, wherein the verbal φρονέω conveys the sense of thinking-feeling-doing,34 while the articular pronoun αὐτός means “the same” (ASV, NASB, NIV) (cf. 12:16).35 The desired peaceable, harmonious, unified environment is reciprocally attained: “in” [ἐν] or “among” (GNT)36 “one another” [ἀλλήλοις] (vv. 5, 7, 14), a point of emphasis throughout the letter from beginning to end (1:12; 12:5, 10, 15-16; 13:8; 14:13, 19; 16:16).37 The only way this can be achieved is “in accord with” or “according to” [κατά]38 “Christ Jesus,” whose manner of thinking-feeling-doing is the perfect model for unity (cf. Phil. 2:2-5).39
Every member of the body has a positive contribution to make in this collaborative effort “together” [ὁμοθυμαδόν], which is lit. “with one mind or purpose or impulse” (BDAG 706).40 “This does not mean that believers are intended to see eye-to-eye on everything, but that the more Christ fills the spiritual vision, the greater will be the cohesiveness of the church. The centripetal magnetism of the Lord can effectively counter the centrifugal force of individual judgment and opinion.”41
The collective resolve is a cohesive “mouth” [στόμα] or “voice,”42 already sharing a common confession of faith (10:8-10), with which you [all] may in unison “glorify” [δοξάζητε], “honor,” “praise,” “magnify” (cf. vv. 7, 9)—in contrast to the sinful world’s disregard (1:21)—“the God and Father of our Lord Jesus Christ” (cf. v. 9; 1:1-7).43 “Unity and harmony of worship will be the result of unity of life.”44
--Kevin L. Moore
Endnotes:
1 The reading “us” [ἡμῶν] is preferred over “you” [ὑμῶν] (contra Douay-Rheims).
2 The emphatic “we” [ἡμεῖς] is limited here, separate from “the weak,” whereas the rest of the first person plurals in chap. 15 are clearly inclusive of the entire reading audience. Note “each” [ἕκαστος] (v. 2), “one another” [ἀλλήλων] (vv. 5, 7, 14), and “all of you” [πάντων ὑμῶν] (v. 33). Elsewhere Paul recognizes his own human “weakness” (Rom. 8:26; 1 Cor. 2:3; 2 Cor. 11:21, 29, 30; 12:5, 9, 10; 13:4, 9; Gal. 4:3) and distinguishes himself from those who might be considered “strong” (2 Cor. 13:9).
3 Compare Acts 17:29; 2 Thess. 2:3; 2:13; 1 John 3:16; 4:11; 3:8. On the verbal ὀφείλω, see also Rom. 13:8; 15:27b; and the noun form ὀφειλέτης in 1:14; 8:12; 15:27a.
4 Lung-kwong Lo extends this application to vv. 1-4 (“Identity Crisis” 6-7). S. Byrskog classifies this special usage as the “pluralis sociativus,” describing it as the incorporation of a specific group within the community. But he applies the same designation to the general sense in which all of the addressees are included (“Co-Senders” 232).
5 See C. E. B. Cranfield, “Changes” 285. J. D. G. Dunn comments: “The ἡμεῖς is no doubt deliberate, emphasizing (as the previous first person plurals had not [14:7-8, 10, 12, 13, 19]) Paul’s stance as one of ‘the strong.’ That Paul is referring specifically to those greeted in chap. 16 is possible (Wilckens), but the appeal probably has in view the too confident gentile Christians in general (cf. 11:18; 12:3, 16). On this issue Paul the Jew feels more at one with the gentile (and more liberated Jewish) believers than with the majority(?) of the Jewish Christians” (Romans 2:837; cf. L.-k. Lo, “Identity Crisis” 1-19).
6 The adjectival ἀδύνατος is used in Romans only here and in 8:3a.
7 Besides the noun ἀσθένημα, the verbal cognate ἀσθενέω, in reference to one who is weak, occurs in 4:19; 8:3b; 14:1-2.
8 D. A. Black, “Weakness” in DPL 966.
9 1 Cor. 7:33, 34; 10:33; Phil. 1:19-22; 2:3-4.
10 1 Cor. 7:32; 2 Cor. 5:9; Gal. 1:10; Eph. 5:9-10; Phil. 4:18; Col. 1:10; 3:20; 1 Thess. 2:4, 15; 4:1; 2 Tim. 2:3-4; Heb. 13:20-21.
11 Matt. 5:43; 19:19; 22:39; Mark 12:31, 33; Luke 10:25-37; Gal 5:14; Eph. 4:25; Jas. 2:8; 4:12.
12 Gal. 1:10; Eph. 6:6; Col. 3:22; 1 Thess. 2:4.
13 Paul’s repeated use of the verbal γράφω (to “write”) in the perfect passive indicative formula, “it is written” [γέγραπται] (Rom. 1:17; 2:24; 3:4, 10; 4:17; 8:36; 9:13, 33; 10:15; 11:8, 26; 12:19; 14:11; 15:3, 9, 21), consistently refers to sacred scripture having been recorded in the past with current and ongoing applicability. Exceptions are the aorist form [ἐγράφη] in 4:23 that contextually extends the application of what was written in the past (vv. 22-24), and the present tense [γράφει] in 10:5, conveying a sense of ongoing relevance.
14 R. P. Martin, Philippians (Rev.) 99. On Christ’s example, see also 1 Cor. 11:1; 2 Cor. 8:9.
15 See also 1 Cor. 8:1, 9, 13; 9:12, 19; 10:24, 33; 13:1-7; 16:14.
16 C. H. Dodd, Romans 219. “This is the sort of issue that reveals Paul at his clearest and surest…. His argument has an intellectual and moral directness which makes commentary unnecessary …” (J. A T. Robinson, Wrestling with Romans 142).
17 C. E. B. Cranfield, Romans 2:732-33.
18 The possessive adj. ἡμετέραν is first person singular in form because it modifies τὴνδιδασκαλίαν (“the instruction”) but is first person plural (“our”) in meaning (see BAGD 347; D. B. Wallace, Greek Grammar Beyond the Basics 348; R. A. Young, Intermediate Greek 78-79).
19 There are around sixty-eight scripture quotations in Romans and many more allusions and verbal parallels. See E. E. Ellis, Paul’s Use of the OT 150-85; C. G. Kruse, “Paul’s Use of Scripture in Romans,” in Paul and Scripture 10:77-92.
20 The verb προγράφω can refer to (a) something written beforehand, as in prophecy (Rom. 15:4; Jude 4), or previously in the same document (Eph. 3:3); or (b) something publicly proclaimed or written for public reading (Gal. 3:1). See BAGD 704; J. M. Boice, “Galatians” 455; H. N. Ridderbos, Epistle to Galatia 112.
21 As noted above, this is consistently affirmed throughout Romans with the perfect passive indicative formula, “it is written” [γέγραπται] – in the past with ongoing relevance.
22 D. J. Moo, Romans 869.
23 C. H. Dodd, Romans 221, emp. in the text.
24 When Romans was penned (15:15; 16:22), the letter of James and the Pauline letters to the Thessalonians, Galatians, and Corinthians had already been written (see K. L. Moore, A Critical Introduction to the NT 37-43, 122-150, 198-202).
25 In the first century AD the collection was known simply as “the scriptures” (Luke 24:27; John 5:39; Acts 17:2; 2 Tim. 3:15). The English word “scripture” is a transliteration of the Latin scriptura with reference to “a writing” or “something written.” In religious circles “the term acquires special meaning, referring not to any written text but to a text, usually a collection of texts, considered uniquely authoritative for members of that religious community” (C. R. Holladay, A Critical Introduction to the NT 572). For Christians the word is used in the special sense of a sacred writing, recognized as inspired by God’s Spirit. In Paul’s final apostolic manuscript he reminisces about [τὰ] ἱερὰ γράμματα (“the sacred writings”) that Timothy had known from childhood, an apparent allusion to the OT, then he speaks of πᾶσα γραφή (“all scripture”) having been θεόπνευστος (“God-breathed”) (2 Tim. 3:14-16). The adjectival “all” would necessarily include ἡ γραφή (“the scripture”) that Paul had quoted in his previous correspondence to Timothy (1 Tim. 5:18), viz. Deut. 24:4 and Luke 10:7. In referencing the latter text, Paul does not recite the spoken words of Jesus or oral tradition but something that had been put into written form [ἡ γραφή]. Not long afterwards Peter alludes to Paul’s writings, which he includes among τὰς λοιπὰς γραφάς (“the rest of [the] scriptures”) (2 Pet. 3:15-16).
26 See also 1 Cor. 9:9-10; 10:6, 11; 2 Tim. 3:14-17. Helpful resources include E. E. Ellis, Paul’s Use of the OT (3rd printing 1991), and G. K. Beale and D. A. Carson, eds., Commentary on the NT Use of the OT (2007).
27 Note also 1 Cor. 4:17; 11:14; Gal. 1:12; Eph. 4:21; Col. 1:28; 2:7; 3:16; 2 Thess. 2:15; 1 Tim. 2:12; 4:11; 6:2; 2 Tim. 2:2; Tit. 1:11.
28 1 Tim. 1:10; 4:1, 6, 13, 16; 5:17; 6:1, 3; 2 Tim. 3:10, 16; 4:3; Tit. 1:9; 2:1, 7, 10; elsewhere in Paul, Eph. 4:14; Col. 2:22.
29 On Paul’s use of the noun παράκλησις (“encouragement,” “comfort,” “exhortation”), cf. Rom. 12:8; 15:4-5; see also 1 Cor. 14:3; 2 Cor. 1:3-7; 7:4, 7, 13; 8:4, 17; Phil. 2:1; 1 Thess. 2:3; 2 Thess. 2:16; 1 Tim. 4:13; Philem. 7.
30 D. J. Moo, Romans 871; J. Murray, Romans 200-201.
31 Cf. Rom. 5:1-5; Col. 1:9-12; 2 Thess. 3:5.
32 Cf. Acts 9:31; 2 Cor. 1:3-7; 7:6; Phil. 2:1; 2 Thess. 2:16; Heb. 6:18.
33 Cf. Luke 8:15; Acts 15:30-31; 1 Cor. 14:3; 1 Thess. 2:2-4; 1 Tim. 4:13; Heb. 13:22; Rev. 3:10.
34 With its highest concentration in Philippians, the verb occurs in Romans at 8:5; 11:20; 12:3, 16; 14:6; 15:5; the cognate noun φρόνημα in 8:6, 7, 27. The corresponding noun φρήν (1 Cor. 14:20) refers to the diaphragm or inward parts surrounding the heart; metaphorically the inner self that regulates external behavior.
35 See also 1 Cor. 1:10; 12:25; 2 Cor. 4:13; 13:11; Phil. 2:2; 4:2.
36 The preposition ἐν “has a remarkable elasticity of use in the NT” (M. J. Harris, Prepositions and Theology 116; see discussion and examples 116-36), and in this passage is most often rendered “with” (ASV, CSB, ESV, NASB, NET, N/RSV, WEB) or “toward” (LSV, NIV, N/KJV).
37 Note also Rom. 2:10; 8:6; 10:15; 12:18; 14:17, 19.
38 “Often the substantive that follows κατά specifies the criterion, standard, or norm in the light of which a statement is made, and action is performed, or a judgment is passed. In these cases the preposition will mean ‘according to, in conformity/keeping with, corresponding to, in a manner consistent with, on a scale that matches’” (M. J. Harris, Prepositions and Theology152).
39 “Even where Paul is being most practical and pastoral, there he is most theological. His appeal is not to moral generalities like broadmindedness and tolerance, but to the very heart of what God has done and has given us in Jesus Christ” (J. A. T. Robinson, Wrestling with Romans 143). Cf. John 10:16; 17:20-23; 1 Cor. 1:10; 2 Cor. 13:11; Phil. 2:2; 4:2; Gal. 3:26-28; Eph. 2:14-18.
40 As a compound word (ὁμο -“same” + θυμός -“passion”), the rendering “together” conveys a weakened meaning (BDAG 706). Cf. Acts 1:14; 2:46; 4:24; 5:12; 8:6; 15:25. Outside the Christian context, compare its use in Acts 7:57; 12:20; 18:12; 19:29.
41 E. F. Harrison, “Romans” 152-53; cf. also F. F. Bruce, Romans 216.
42 Lit. “in one mouth” [ἐν ἑνὶ στόματι].
43 Note also 2 Cor. 1:3; 11:31; Eph. 1:3, 17; Col. 1:3; 1 Pet. 1:3. Paul explicitly designates Jesus as “Son” [υἱός] seventeen times in his extant writings, with the highest concentration in Romans (1:3, 4, 9; 5:10; 8:3, 29, 32).
44 W. Sanday and A. C. Headlam, Romans 396.
Related Posts: The Weak and Strong: Part 1, Part 2, Part 3, Part 4, Part 5, Part 7
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