Rom 15:1-8 | RWP | e4.org | We the strong ( ημεις ο δυνατο ). Paul identifies himself with this wing in the controversy. He means the morally strong as in ; , not the mighty as in . The infirmities ( τα ασθενηματα ). "The weaknesses" (cf. ασθενων in , ), the scruples "of the not strong" ( των αδυνατων ). See where it is used of the man weak in his feet (impotent). To bear ( βασταζειν ). As in , common in the figurative sense. Not to please ourselves ( μη εαυτοις αρεσκειν ). Precisely Paul's picture of his own conduct in .

‏ Romans 15:1-8

We the strong ( ημεις ο δυνατο ). Paul identifies himself with this wing in the controversy. He means the morally strong as in 2Co 12:10; 13:9, not the mighty as in 1Co 1:26.

The infirmities ( τα ασθενηματα ). "The weaknesses" (cf. ασθενων in 14:1, 2), the scruples "of the not strong" ( των αδυνατων ). See Ac 14:8 where it is used of the man weak in his feet (impotent).

To bear ( βασταζειν ). As in Ga 6:2, common in the figurative sense.

Not to please ourselves ( μη εαυτοις αρεσκειν ). Precisely Paul's picture of his own conduct in 1Co 10:33.

For that which is good ( εις το αγαθον ). "For the good." As in 14:16, 19. Not to please men just for popular favours, but for their benefit.

Pleased not himself ( ουχ εαυτω ηρεσεν ). Aorist active indicative of αρεσκω with the usual dative. The supreme example for Christians. See 14:15. He quotes Ps 69:9 (Messianic Psalm) and represents the Messiah as bearing the reproaches of others.

Were written aforetime ( προεγραφη ). Second aorist passive indicative of προγραφω, old verb, in N.T. only here, Ga 3:1 (which see); Eph 3:3; Jude 1:4.

For our learning ( εις την ημετεραν διδασκαλιαν ). "For the instruction of us." Objective sense of possessive pronoun ημετερος. See Mt 15:9; 2Ti 3:16 for διδασκαλιαν (from διδασκω, to teach).

We might have hope ( την ελπιδα εχωμεν ). Present active subjunctive of εχω with ινα in final clause, "that we might keep on having hope." One of the blessed uses of the Scriptures.

The God of patience and comfort ( ο θεος της υπομονης κα της παρακλησεως ). Genitive case of the two words in verse 4 used to describe God who uses the Scriptures to reveal himself to us. See 2Co 1:3 for this idea; Ro 15:13 for "the God of hope"; 15:33 for "the God of peace."

Grant you ( δωιη υμιν ). Second aorist active optative (Koine form for older δοιη ) as in 2Th 3:16; Eph 1:17; 2Ti 1:16, 18; 2:25, though MSS. vary in Eph 1:17; 2Ti 2:25 for δωη (subjunctive). The optative here is for a wish for the future (regular idiom).

According to Christ Jesus ( κατα Χριστον Ιησουν ). "According to the character or example of Christ Jesus" (2Co 11:17; Col 2:8; Eph 5:24).

With one accord ( ομοθυμαδον ). Here alone in Paul, but eleven times in Acts (Ac 1:14, etc.).

With one mouth ( εν εν στοματ ). Vivid outward expression of the unity of feeling.

May glorify ( δοξαζητε ). Present active subjunctive of δοξαζω, final clause with ινα "that ye may keep on glorifying." For "the God and Father of our Lord Jesus Christ" see 2Co 1:3; 9:31 for discussion. It occurs also in Eph 1:3; 1Pe 1:3.

Receive ye ( προσλαμβανεσθε as in 14:1),

received ( προσελαβετο, here of Christ as in 14:3 of God). The repetition here is addressed to both the strong and the weak and the "us" ( ημας ) includes all.

A minister of the circumcision ( διακονον περιτομης ). Objective genitive, "a minister to the circumcision." Διακονον is predicate accusative with γεγενησθα (perfect passive infinitive of γινομα in indirect assertion after λεγω, I say) and in apposition with Χριστον, accusative of general reference with the infinitive. See Ga 4:4f.

That he might confirm ( εις το βεβαιωσα ). Purpose clause with εις το and the infinitive βεβαιωσα (first aorist active of βεβαιοω, to make stand).

The promises given unto the fathers ( τας επαγγελιας των πατερων ). No "given" in the Greek, just the objective genitive, "the promises to the fathers." See 9:4, 5.