We Who Are Strong Ought to Bear the Infirmities of the Weak (Romans 14:25–15:3)

Rom. 14:25. And now has been manifested according to the revelation of the mystery kept secret for long ages, but now has been manifested, and by the scriptures of the prophets, according to the command of the eternal God, has been made known to all nations for the obedience of faith..

It is made manifest now and brought into action by Apostolic preaching, “the Lord working with them and confirming the word by the signs that followed” (Mark 16:20). The prophetic writings served the Apostles as confirmation of the conviction that from eternity it had been determined that all peoples should be called to faith in the Lord, not binding them with Jewish ordinances and even freeing the Jews themselves from them.

“According to the scriptures of the prophets”—means the same as according to the prophecies. This taught the Jew: “What do you fear? That you will depart from the Law? But that is what the Law desires; it was foretold long ago,” says the holy Chrysostom.

“According to the command of the eternal God.” Not we ourselves, having availed ourselves of prophetic predictions, undertook this work. We act according to the express command of the eternal God: “Go therefore and teach all nations” (Matt. 28:19),—not to Judaize but to believe in the Lord—the end of the Law and the Prophets. And everyone sees the finger of God on the work of our preaching. — You will ask: why then did the mystery become manifest only now? — There is no need to inquire when it has pleased God and His will in revealing it is clear. “If you inquire why the mystery was revealed now, you take upon yourself a dangerous task, when you are curious about God’s mysteries and demand an accounting of them. You should not be curious about them, but receive them with love and find in them the rest of your heart. Therefore the Apostle, wishing to stop such a disposition in you, added: according to the command of the eternal God. When God commands, one must obey, not be curious,” says the holy Chrysostom. “Eternal” he added because he speaks of a mystery hidden from eternity: hidden in the eternal God, and it is revealed according to the command of the eternal God, manifesting itself from eternity into time. Who could draw it from the depths of God except God Himself who is eternal?

“And has been made known to all nations for the obedience of faith.” For this purpose the hidden mystery is revealed! The mystery itself consisted in the fact that all peoples were predestined to be participants in the work of salvation accomplished by the Lord. It was hidden; but now it is revealed—for what? Not only that they should know about it, but that by deed itself that which the mystery consisted in should be accomplished, that is, that all peoples should hear, believe, and submit to the faith proclaimed to them, and become partakers of the blessings of redemption and salvation. Not by force, not by external might are they herded into the fold of faith, into Christ’s flock, but they are proclaimed the good thing which never occurred to them, so that, if they wish, they might hasten to appropriate it by faith and obedience. For the weak one, from this the holy Chrysostom draws such an instruction: “Not you alone, but the whole universe believes thus and is taught not by man but by God.”

Rom. 14:26. To the only wise God, through Jesus Christ, be glory forever.

In other places, following the flow of discourse, the Apostle glorifies God as blessed (1 Tim. 1:11), the only mighty One, immortal, dwelling in unapproachable light (1Tim 6:15, 16). But here he glorifies Him as the only wise One. He could never marvel enough and always marveled at God’s great wisdom: how by one and the same means He uncovered the Jews from their fine covering of legal observances and enlightened and purified the Gentiles, and from both formed one people worshiping God in spirit and in truth. It was hidden and suddenly appeared, like a flower from a seed. Is it not wondrous that a seed is cast into the earth, and after some time a beautiful flower and fruit come forth from it? So the Apostle marvels that the seed of the Word, hidden in Judaism, suddenly sprouted and produced a tree whose branches cover the whole earth. The holy Chrysostom says: “In this doxology is expressed wonder at the incomprehensibility of these mysteries. For even now, when the mysteries are revealed, it is impossible to comprehend them mentally, but one must know them only by faith. Beautifully the Apostle said: to the only wise God. For when you consider how God brought the Gentiles into His Church and united them with the ancient righteous, how He saved the hopeless, how He raised those unworthy of the earth to heaven, gave those who had forfeited the present life access to the higher, immortal and ineffable life, made those trampled by demons equal to Angels, opened paradise, destroyed all ancient evil, and accomplished all this in a short time, by an easy and shortened path; then you will understand God’s wisdom, seeing that what neither Angels nor Archangels knew, the Gentiles were suddenly taught by Jesus Christ. Therefore you ought to marvel at His wisdom and glorify Him; yet you are occupied with trifles (not eating one thing or drinking another), still clinging to the shadow (the Law). This means you give little glory to Christ. For he who does not have hope in Him and boldness in Him, who is not guided by faith, does not confess the greatness of His works. But Paul himself renders glory to God for them; and by this he urges them to like earnestness. — But when you hear the Apostle say: to the only wise God, do not think this was said to diminish the Son. If all that manifests God’s wisdom was accomplished through Christ, and nothing was accomplished without Him, then clearly He is equal to the Father in wisdom.” To this last point let us add the explanation of the blessed Theodoret: “If heretics say that God is called the only wise one (so that Christ Jesus is not wise by His own wisdom), let them learn that the Master Christ is called not only wise but wisdom itself. And if they think to deprive the Son of this name of wise, let them also not call Him immortal. For the same Apostle says of God: ‘He alone has immortality’ (1 Tim. 6:16).”

“Through Jesus Christ,” διά,—can be referred both to “establish you” and to “has been manifested” and “has been made known,” that is, the mystery. The blessed Theophylact writes: “The words ‘through Jesus Christ’ can be connected thus: ‘He who is able to establish you through Jesus Christ.’ But they can also be understood as: the mystery revealed to all nations through Jesus Christ; for He Himself, who sent the disciples to teach all nations, revealed the mystery to them.” (So also the holy Chrysostom and Oecumenius and Photius.) — But one can also read and interpret it thus: “Through Jesus Christ—glory.” For Jesus Christ Himself says that the Father is glorified and glorifies Himself in Him—the Son (Jn 13:31; 14:13). This is the more easily admissible because some consider “to whom” ω as superfluous (Oecumenius; and someone else in him). There are even manuscripts in which it is omitted, and the flow of discourse is not opposed to this omission, but seems even more in harmony with it. But the majority retain this word, and in that case it appears to stand in place of αύτω, as is read in some manuscripts. “To Him who is able to establish you—to the wise God, to Him—such a one—glory.” — The insertion of this (to Him) was needed because between “He who is able to establish” and “glory” many words are placed that draw attention elsewhere.

“Thus, having rendered the doxology, the Apostle returns from prayer again to exhortation,” says the holy Chrysostom, though now he sets forth new reasons for fulfilling what he teaches and requires. — Until now he has exhorted not to break harmony over trifles, drawing reasons for this from the very subject matter; now, however, he leads to the same by the general obligation not to please oneself, as “Christ also did not please Himself” (Rom 15:3; Rom 15:1–Rom 15:6),—and by the fact that Christ, the Author of salvation, receives all, both Jews and Gentiles, as was foretold; for which reason you should not divide yourselves because of Judaism and Paganism (Rom 15:7–Rom 15:13). Both are derived from the person of Jesus Christ.

Rom. 15:1. We who are strong ought to bear the infirmities of the weak, and not to please ourselves..

“Strong”—these are those who have attained to firm conviction that godliness and salvation are founded on inner good disposition flowing from faith; and “weak”—those who still found their hope of salvation on something external as well. But perhaps the Apostle, transitioning from the particular to the general, under weaknesses understands both weaknesses of character and every sort generally, whatever they may be. “The word ‘ought’ shows that this is a matter of obligation, not of mercy. — What then must we do? ‘Bear the infirmities of the weak.’ We who are strong must. Do you see how the Apostle encourages them by this praise, not only calling them strong but placing them on the same level as himself? And he does not attract them by this alone, but by presenting the benefit of the neighbor without any burden to themselves. You are strong, he says; and if you condescend, you will suffer no harm. But he, if you do not bear his weaknesses, faces extreme danger. And he does not say: bear the weak,—but ‘bear the infirmities of the weak,’ by which he calls and draws them to compassion, as in another place he says: ‘You who are spiritual, restore such a one’ (Gal. 6:1). You have become strong? Render what is due to God, who made you strong. But you will render what is due by healing the weakness of the fainting one. For we too were weak, but became strong by grace. So should you act not only in this case but with the weak in other respects. Is someone quick to anger or prone to injury or has some other deficiency? You bear with him. How is this possible? Listen to what the Apostle says next. Having said: ‘We ought to bear the infirmities of the weak,’ he added: ‘and not to please ourselves,’ says the holy Chrysostom.”

“And not to please ourselves.” In another place: “Let no one seek his own” (1 Cor. 10:24). And the Saviour says that the first step on the path of salvation is to “deny himself” (Matt. 16:24). Having stepped away from yourself, whom do we encounter? God and the brethren. God is pleased by inner disposition—faith, fear of God, devotion to God, heartfelt attachment to Him and hope. Our external activity is almost entirely spent in contact with the brethren, and there the main thing is: “not to please ourselves, not to seek our own,” whatever it concerns. It might seem that by this you would ruin yourself or be oppressed; but in reality it turns out that only by this is the good of each and all firmly established. From where comes the strength for this? From love, which considers everything of brothers as its own; for it loves them as itself. Opposite to it is self-pleasing, the source of all that is wrong and all the disorders among us, great and small. As soon as someone turns to self-pleasing, immediately harm to another, unpleasantness from him, and further discord. — The Apostle mentioned the suppression of self-pleasing because his discourse is about abstaining from foods so as not to cause the brother to stumble. If for you eating or not eating certain foods is an indifferent matter, then for you to abstain costs nothing, and if you do not abstain, it is for no other reason than self-pleasing. But one must not indulge self-pleasing; for this means to live according to the sin that dwells in us, which must be mortified.

Rom. 15:2. Let each of us please his neighbor for his good, to his edification..

There he spoke in general: we should not please ourselves; but here he makes the application to those listening to his word: “each of us please his neighbor.” Having turned away from yourself, fix your gaze on your neighbor, as he said in another place: “Let each of you look not only to his own interests, but also to the interests of others” (Phil. 2:4); or: “Let no one seek his own, but each one the welfare of his neighbor” (1 Cor. 10:24). The Apostle himself always acted thus, and therefore offered himself as an example: “just as I please all men in all things, not seeking my own profit, but that of many, that they may be saved” (1 Cor. 10:33).

He himself pleased all, “that they may be saved,” and teaches others to please the neighbor “for his good:” “for it is possible to please to harm, both of oneself and of the neighbor,” says the blessed Theodoret. “Each of you do what pleases your neighbor and serve your brother, only for his good,” says the blessed Theophylact.

But why did the Apostle add further: “to his edification?” This was required by the manner of conduct of the strong Romans. They were leading toward good by requiring not to hold to the distinction of foods as a condition of salvation; but since they were doing this in a disorderly manner, they were not edifying but tearing down. It was necessary to convince them; and then the distinction of foods would have removed itself, but they wanted to break everything by force all at once and, instead of benefit, caused harm. Therefore, “lest someone of the perfect say: look, I am drawing my brother to what is good (by rebuking him and compelling him), the Apostle added: ‘to his edification.’ For although what you are doing now is good, yet since it is untimely, your work is turned into destruction; for untimely rebuke does not edify,” says the blessed Theophylact. And in very many cases this restriction has a saving application: do what is good, but with discernment.

“Therefore, if you are rich, if you are clothed with authority, do not please yourself, but the poor and those who have need. By this you will also gain true glory and render much benefit. Worldly glory soon flies away; but spiritual glory remains forever if you will do this to edification,” says the holy Chrysostom.

Rom. 15:3. For even Christ did not please Himself; but, as it is written, The reproaches of those who reproached You fell on Me..

“Since the Apostle gave a rule of special importance, prescribing that the perfect should descend from the step of their perfection for the healing of another’s weakness, he presents Christ as an example. And so Paul always acts. When he reasoned about almsgiving, he presented this same example: ‘You know the grace of the Lord…that though He was rich, yet for your sake He became poor’ (2 Cor. 8:9). When he exhorted to love, he persuaded by the same example, saying: ‘just as Christ also loved us’ (Eph. 5:25). When he advised to endure shame and calamities, he resorted to the same example, saying: ‘who for the joy set before Him endured the cross, despising the shame’ (Heb. 12:2). So here too he shows that Christ Himself acted in this way: ‘did not please Himself’, says the holy Chrysostom.”

Christ the Saviour did nothing for Himself, but all for the arrangement of our salvation. Only once did He express before His Father what He would have desired for Himself, namely: “let this cup pass from Me;” but immediately He refused it: “yet not as I will, but as You will.” The blessed Theodoret writes: “The Master Himself did not seek His own but gave Himself up to death for our salvation. For we hear that before His suffering He prays and says: ‘Father… if it is possible, let this cup pass from Me; yet not as I will, but as You will’ (Matt. 26:39).” We read a similar application in Ambrosiaster as well.

The Lord drank this cup and in it drowned our sins. He bore our sins and suffered for us, and thereby saved us. Since this especially manifested that He “did not please Himself,” we must understand the prophetic words quoted in this light, namely: “the reproaches of those who reproached God”—God the Father, “fell,”—fell upon, pressed upon Me, the incarnate Son of God, who took upon Himself the sins of all the world and its salvation. The reproaches of those who reproach God will be the sins of the world; for every sin, insofar as it is committed before the face of God who is omnipresent, insults the face of God and is done to His reproach. The Son of God, having become incarnate, confesses before the Father that all these reproaches have pressed upon Him, and He willingly takes them upon Himself, to remove the guilt of reproach from those who committed it and thereby save them. By this He especially showed that He “did not please Himself,” but removed the guilt from all others and bore it for them.

In the Prophet the whole passage reads thus: “The zeal of Your house has eaten me up, and the reproaches of those who reproached You have fallen upon me” (Ps. 68:10). In the first words: “the zeal of Your house has eaten me up”—the Lord confesses through the mouth of the Prophet that it was zeal for the house of God the Father, that is, for the glory of His house, that moved Him to take upon Himself the reproaches of those who reproach, or the sins of sinners. God’s house is all creation, especially rational creation. By sin this house has been darkened. The Son of God was zealous to restore the light of its glory; for this He came to earth, became incarnate, and, taking upon Himself sin, removed what darkened the glory of God’s house. After the removal of sin, the Holy Spirit descended, who, renewing believers, expands the light of the glory of God’s house, until all those needed enter into it.