Romans 15:1Meaning & Commentary from the Church Fathers

So also elsewhere he says, "You who are spiritual, restore such a one" (Gal 6:1). Have you become strong? Render what is due to God, who made you strong. You will render what is due also if you heal the weakness of the one who is failing. For we too were weak, but by grace became strong. Thus one must act not only in this case, but also toward the weak of another kind. If someone is quick-tempered or proud, or has some other deficiency, bear with him. How is this possible? Hear what the Apostle says next. Having said, "We ought to bear," he added, "and not to please ourselves. Let each of us please his neighbor for his good, to edification" (Rom 15:2).

And how do the strong bear those weaknesses if they do not please themselves? Paul was strong through the wisdom and grace given him by God, and through his great virtue. Strong also are all his imitators, who have ascended to the height of virtue and remain firm in it. The weak are those who have not reached the measure of virtue and have not been established on the rock of God's commandments. Their weaknesses are their faults and deficiencies. The strong bear them when, without despising or turning away from them in the least, they strive in every way for their correction. Paul acted in this way, and therefore said, "To the weak I became as weak, that I might win the weak. I became all things to all men, that by all means I might save some" (1 Cor 9:22). Only those who do not please themselves can bear these weaknesses, that is, those who are not self-loving. For the self-loving man, loving only himself, cannot endure anything contrary to his self-pleasing. He cares for no one except himself. Therefore, when we bear the weaknesses of the weak, self-love flees from us and blessed love comes to us, which is the fulfillment of the law. For this reason Paul says elsewhere, "Bear one another's burdens, and so fulfill the law of Christ" (Gal 6:2). Behold the path that leads us to love. Behold the manner and means of being established in it. But see how, after commanding us not to please ourselves, he then showed whom we must please and how.

He draws them not by this alone, but also by presenting the neighbor's benefit without any burden for themselves. You are strong, he says, and if you condescend you will suffer no harm. But if you do not bear his weaknesses, he is threatened with extreme danger. He does not say, 'bear the weak,' but 'the weaknesses of the weak.' By this he calls and draws them to mercy, as he says elsewhere, 'You who are spiritual, restore such a one' (Gal 6:1). Have you become strong? Render what is due to God, who made you strong. You will render what is due by healing the weakness of the one who is failing. For we too were weak, but became strong by grace. Thus one must act not only in this case, but also with the weak of another kind. Is someone irritable, or easily offended, or does he have some other deficiency? Bear with him. How is this possible? Hear what the Apostle says next. Having said, 'We ought to bear the weaknesses of the weak,' he added, 'and not to please ourselves'" (Saint Chrysostom). "Not to please ourselves." Elsewhere he says, "Let no one seek his own" (1 Cor 10:24). And the Savior says that the first step on the path of salvation is this: "Let him deny himself" (Mt 16:24). Moving away from ourselves, whom do we meet? God and the brethren. God is pleased by inward disposition: faith, the fear of God, devotion to God, heartfelt cleaving to Him, and hope. Our outward activity almost entirely comes into contact with the brethren. Here the chief thing is not to please ourselves and not to seek our own, whatever the matter may concern. It might seem that by this one will be ruined or crushed. In reality, this alone firmly builds up the good of each and of all. Whence comes the strength for this? From love, which regards everything belonging to the brethren as its own, for it loves them as itself. Opposed to it is self-pleasing, the source of every evil and of all disorders among us, great and small. As soon as anyone reaches toward what pleases himself, there is immediate loss to another, displeasure from him, and then division. The Apostle mentioned the suppression of self-pleasing because he is speaking about abstaining from foods so as not to scandalize a brother. If for you it is indifferent whether to eat or not eat certain foods, then abstaining costs you nothing. If you do not abstain, it is for no other reason than self-pleasing. But one must not indulge self-pleasing, for this means living according to the sin dwelling in us, which must be put to death.