Romans – A Treatise
Chapter Fifteen
BEARING THE BURDENS OF THE WEAK
Scripture Reading: verses 1-4
WE THEN THAT ARE STRONG OUGHT TO BEAR THE INFIRMITIES OF THE WEAK, AND NOT TO PLEASE OURSELVES. LET EVERY ONE OF US PLEASE HIS NEIGHBOR FOR HIS GOOD TO EDIFICATION. FOR EVEN CHRIST PLEASED NOT HIMSELF; BUT, AS IT IS WRITTEN, THE REPROACHES OF THEM THAT REPROACHED THEE FELL ON ME. FOR WHATSOEVER THINGS WERE WRITTEN AFORETIME WERE WRITTEN FOR OUR LEARNING, THAT WE THROUGH PATIENCE AND COMFORT OF THE SCRIPTURES MIGHT HAVE HOPE.
The excellence of the language of Paul’s admonition is an inspiration in itself. While all Scripture is indited by the Holy Spirit, one can hardly fail to see how the Spirit of God has used the vessel of service in its own unique and distinctive way. Paul’s language is couched in a charming combination of the challenge of the crusader and the precision of the intellectual. And it is seasoned with an affectionate simplicity that endears the man as well as his message to our hearts. All this comes to light in these few opening verses of Romans 15. Keep in mind that Paul is still the lawyer for the defense, presenting God’s glad tidings concerning His Son, Jesus Christ our Lord, and showing us the fitting behavior of one who was a sinner but has now been pardoned by divine grace.
The first 13 verses of this chapter continue without interruption the argument of the previous chapter regarding the problem of weak brethren; but, with one thought leading to another in typically Pauline style, there is first a summary of the arguments already presented, followed by an appeal to the example of Christ, an example foretold in prophecy, and with some statements of the apostle concerning the use of the Scriptures and the peace and joy of believing, concluding the section. With Romans 15:14, the final section of the epistle begins, wherein Paul wrote a number of personal things concerning himself, his plans, reasons for his hope of coming at last to Rome, also including a request for the prayers of the Christians of Rome upon his behalf. Even in this strictly personal section, Paul dealt with the broad problem of aiding the saints in Jerusalem and the principles upon which he had based the campaign for that collection, that being the duty of Christians to share their material things with needy brethren, and the obligation of those who, having received spiritual benefits, are, as both individuals and communities, debtors toward those who have taught them the truth.
He says, “We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.” This is a recapitulation of all that was said in chapter 14 but sheds additional light upon the obligation of the strong toward the weak through the use of the word “bear,” which is used here, not in the sense of endure, but in the sense of carry.
Thus the strong have a definite responsibility for the week and the obligation to see that they make it. He must, in a sense, carry them in a manner like that of a strong man carrying a little child. In no instance must his personal liberty as a Christian be allowed to interfere with duty toward the weak. The claim which the weak brother has on the aid and encouragement of the strong is based on his redemption in Christ and may not be rejected by the strong, regardless of what personal inclinations and Christian liberties of his own should be sacrificed to the fulfillment of that duty.
“Let every one of us please his neighbor for his good to edification.” These two verses exhibit the positive and negative statements: (1) we should not please ourselves; (2) we should please our neighbor. However, there is a limitation on the meaning of pleasing neighbors, for Paul wrote: “If I were still pleasing men, I should not be a servant of Christ.” (Gal. 1:10).
Therefore, it is not right that the Christian should always defer to the whims and wishes of others, not even of believers, the critical issue always being the matter of the weak brother’s conscience; and, even when deferring to him on that basis, the requirement is that such a yielding to his scruples should be practiced not merely for the purpose of confirming him in them, but for the purpose of teaching him out of them. The last two words here, “unto edifying” or “to edification,” provide exactly the guidelines that are needed. The neighbor may be pleased with his hurt, so Paul adds that he must be pleased for his ‘good to edification.’ In other words, to afford him pleasure that does not build him up is not for his good.
One may safely follow the rule Paul observed himself in this situation. He wrote: “I also please all men in all things, not seeking mine own profit, but the profit of the many, that they may be saved. Be ye imitators of me, even as I also am of Christ” (1 Cor. 10:33; 11:1).
One of the first proposals of Christianity is to uproot the nauseous weed of selfishness that grows so naturally in the human heart. Pleasing self is a natural characteristic of the old man and it readily finds its way into the Christian life. In this passage, Paul is still outlining that the kingdom of God is not meat and drink – things that satisfy self – but righteousness, peace, and joy in the Holy Ghost. These last things we can share with others, and by so doing we enhance their value. If the Lord has given to one a little more spiritual strength than He has to another believer, it is not for the purpose of tower above them in an aloofness of religious dignity. It is rather for the purpose of broading the shoulders of one in order to carry some of the difficult burdens another brother finds so heavy. We need strong brethren, men and women, who have been through the fire of trial and have come out seasoned with ability to bear burdens. Many of us are weak and faltering and need the help of stronger brethren, not to dictate, criticize and chide, or to show off their spiritual prowess, but to help carry the load of life in a world of adversity. According to verse 2, the object of the stonger brother’s conduct is for the good of his neighbor – to edify. If a person is weak in the faith he does not need to be pushed around, he needs to be edified or built up so he will become stronger. Harping criticism breaks down and wrecks the spiritual constitution. Words of encouragement and consolation to a weak brother or sister will lift up the hands that hang down and will strengthen feeble knees.
We must remember Christianity has brought us into a system of divine fellowship where we share with one another not only the joys and blessings of the Lord, but also each other's burdens. One of the marvels of the Christian faith is brethren who put themselves out interminably to help make the path a little bit easier for their fellow believers. For instance, we know of one brother who earns a very large salary in his profession. Yet that same brother puts in a great deal of time visiting the sick and ministering encouragement to his fellow believers. In his daily work he not only earns high wages but he receives compliments for his skill, whereas in his Christian work he occasionally gets abuse and criticism. He takes it in his stride with good grace. That is the marvel of Christianity – working in the human heart. Never mind if it is not always on display for others to see, and we are sadly aware that far too many so called believers in Christ do their work to be seen of men. Nevertheless, that does not mitigate the wonder that there are so many Christians who expend time and effort helping others around them without regard to self-gratification or recompense.
Then in verse 3 Paul gives us the great example: “For even Christ pleased not Himself; but, as it is written, The reproaches of them that reproached Thee fell on Me.” This quotation from Psalm 69:9 is an appeal to the supreme example of love and unselfishness exhibited by the Savior of the world. The reference to reproaches is significant, because the reproaches that fell on Christ resulted from not pleasing Himself. If Christ had been willing to please people, rather than God, He could have avoided the bitter hatreds that fell on Him; but His living for the glory of the Father caused the enemies of God to heap all of their scorn and opposition on Him. By contrast, the sacrifice made by the strong brethren in accommodating themselves to the weak are extremely petty and trivial. The apostle’s use of the most exalted and supreme example of Christ for the enforcement of practical duty is characteristic of his writings, other examples being visible in 1 Corinthians 8:12 and Philippians 2:5-8.
This appeal to Psalm 69 stamps that Psalm as Messianic, especially when it is remembered that no less than five other New Testament passages refer to it, these being John 15:25 which quotes Psalm 69:4, John 2:17 which quotes Psalm 69:9, Matthew 27:34 which quotes Psalm 69:21, Romans 11:9-10 which quotes Psalm 69:22-23, and Acts 1:20 which quotes Psalm 69:25.
The Lord Jesus went about doing good and healing all who were oppressed of the devil, and He was requited by the hatred and disdain of those around Him. The proud Pharisees, cynical Sadducees and critical Scribes found fault with Him because He ate with publicans and sinners. They overlooked the fact that He brought unlimited blessing into the hearts of many of these sinners, and changed their lives radically from evil doers to men and women who became great assets in human society. They discounted all that, and poured disdain and reproach on the Son of God. The Lord Jesus pleased not Himself. His ministry was directed toward the need of others. This is the real test of devotion to the Lord. How much of our service for Christ is done because it yields a certain amount of pleasure in just doing it. For instance in preaching the Gospel or ministering the Word, how much of it is done because it offers a certain amount of prominence to the one who carries on the service? Or is it done in a genuine, wholehearted desire to be helpful to others? That is the challenging question that comes out of this passage in Romans 15.
In this connection there is a rather strange Scripture interjected by Paul in verse 4: “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.” This verse leaves a mighty impact on the minds of all who consider it. The immediate application of the first clause in the verse is to the things writhed in Psalm 69; but it has a wider scope of application to all of the sacred Scriptures, showing that the Old Testament bears a precious relevance to all people of all ages; and, although many of the forms and shadows of the old order have been replaced by the realities of the new institution of Christ, a proper understanding of those glorious principles which, in the New Testament, have supplanted the types of the Old Testament, is surely promoted and enhanced by the study of the Old Testament as well as the New Testament. John 5:39; 1 Corinthians 10:11, and many other New Testament passages affirm such to be the case, as well as the hundreds of New Testament quotations from the Old Testament and throughout the New Testament. Matthew alone quoted the Old Testament 66 times; and practically all of Hebrews is written with the Old Testament in view.
The patience of the Old Testament heroes of faith provides strong encouragement for Christians who must struggle with many of the problems and situations which confronted them. Glorious comfort is provided in the record of their ultimate triumph. Therefore, it is a mistake for Christians to confine their studies to the New Testament alone. There is many a cup of joy awaiting the careful student of the Old Testament.
We are in an adverse world, and if we judge by appearances we would give up the Christian tasks. Doing service toward others is usually a thankless job. The Lord found it so. Paul found it that way, and we experience the same problem in Christian service today. So Paul directs our attention to the Holy Scriptures, that we might read therein the story of patriarchs, the story of men and women of God down through the ages, in order that we might see this is precisely what they had to suffer and their reward came at the end. By patience and comfort of the Scriptures we have hope. Sometimes we might feel despair because of the thankless attitude of those we befriend in the name of Christ. When that happens we need to read the Scriptures. By doing so we will realize that we are not the first to follow that pathway and through patience and comfort of the Scriptures we will have hope.
