We then that are strong ought to bear the weaknesses of the weak, and not to please ourselves.
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Thomas Aquinas
AD 1274
1142. The Apostle taught above that the stronger should avoid scandalizing the weak [n. 1081]; here he teaches that the stronger should bear with the failings of the weak. In regard to this he does two things: first, he proposes an admonition; secondly, he clarifies it [v. 2; 1143]. This admonition contains two parts: the first pertains to external behavior. Hence he says: Not only should we avoid scandalizing the weak, but we who are stronger in faith ought to bear with the failings of the weak. For as in a material edifice certain stronger material is selected to support the edifice’s entire weight, upon which weaker material is set, as are the foundation and pillars, so in the spiritual edifice of the Church stronger men are not only chosen but made stronger to support the weight of the others. Hence it says in Ps 75 (v. 4): "I have strengthened its pillars" and in Gal (6:2): "Bear one another’s burdens." But the stronger support the failings of the weak, when they endure the shortcomings of the weak patiently and, so far as they can, try to help them. The second pertains to the internal intention. Hence it is said: And we should not please ourselves, i.e., always desire the fulfillment of what pleases us, but we should 567 condescend to the wills of others, so as to do what pleases them and is useful to them: "Just as I try to please all men in everything I do" (I Cor 10:33). 1143. Then when he says, let each of us, he clarifies his admonition: first, in regard to the second part; secondly, in regard to the first [v. 7; 1150]. In regard to the first he does two things: first, he explains what he had said; secondly, he presents a reason [v. 3; 1145]. 1144. First, therefore, he says: It has been stated that we should not please ourselves, precisely because each of us who are stronger, ought to please our weak neighbor, i.e., condescend to him in matters that please him, but not in matters that are evil, as some request in Is (30:10): "Speak to us smooth things." Hence he adds: for his good. Similarly, we should not have the intention of pleasing men for the sake of human favor or glory, since it says in Ps 53 (v. 5): "god will scatter the bones of those who please men," but for the honor of God and the benefit of our neighbor. Hence he adds: to edify him, i.e., because we condescend to their will, they are strengthened in the faith and love of Christ: "Let us pursue what makes for peace and mutual upbuilding" (Rom 14:19). 1145. Then when he says, For Christ, he assigns the reason for what he had said and uses the example of Christ: first, he mentions the example of Christ: secondly, he shows that we should imitate this example [v. 4; 1148]; 568 thirdly, he adds a prayer so that we can fulfill it [v. 5; n. 1149]. 1146. In regard to the first he does two things: first, he presents the example, saying: It has been stated that we should not please ourselves, i.e., according to our own private will; for Christ, Who is our head, did not please himself, when he chose to suffer for our salvation and do things contrary to His own will, namely, His natural human will, in order to accomplish the divine will, which was common to Him and the Father: "Not my will but thine be done" (Mt 26:42). 1147. Secondly, he appeals to an authority, saying: But as it is written in a Psalm in the person of Christ speaking to the Father: O Father, the reproaches of those, i.e., the Jews, who reproached thee, i.e., blasphemed you by their evil works and by contradicting the truth of your doctrine, has fallen on me, because they willed to oppress me, because I instructed them about your will and rebuked their evil deeds: "They have hated both me and my Father" (Jn 15:24). This can also refer to the sins of the whole human race, because all sins in a way reproach God, inasmuch as God’s aw is scorned by them: "Thy have forsaken the Lord, they have blasphemed the hold One of Israel" (Is 14:4). Thus, therefore, the reproaches of those reproaching God fell on Christ, inasmuch as He died for the sins of all: "The Lord has laid on him the iniquity of us all" (Is. 1:4); "He bore our sins in his body on the tree" (I Pt 2:24). 1148. Then when he says, For whatever was written, he shows that we must imitate this example of Christ, saying: For whatever was written in Sacred Scripture about Christ or His members was written for our instruction. There was no need to write 569 this except for our instruction: "All scripture is inspired by God and profitable for teaching, for correction and for training in righteousness" (2 Tim 3:16). But what is contained in Scripture for our instruction is show when he says: that by patience and the consolation of the scriptures, i.e., which the Scriptures contain. For in Sacred Scripture is contained the patience of the saints in enduring evils: "You have heard of the patience of Job" (Jas 5:11). In them is also contained consolation, which God gave them, as it says in Ps 94 (v. 19): "When the cares of my heart are many, thy consolations cheer my soul." Hence it also says in I Pet (1:11): "predicting the sufferings of Christ," which pertains to patience, "and the subsequent glory," which pertains to consolation. What the fruit of this doctrine will be for us he indicates when he says: that we might have hope. For by the instruction from Sacred Scripture that those who suffered tribulations patiently for God were divinely consoled, we receive the hope that we ourselves will be consoled, if we have been patient in them: "If he should slay me, I will hope in him" (Jb 13:15). 1149. Then when he says, May the God of patience, because it seemed exceedingly difficult for a mere man to be able to imitate the example of Christ, as it says in Ec (2:12): "What is man that he should be able to follow the king, his maker?" he makes use of a prayer, saying: May the God of patience, i.e., the giver, Ps 71 (v. 5): "You are my patience," and of encouragement, i.e., who bestows spiritual consolation: 2 Cor (1:3): "The Father of mercies and God of all comfort, grant you to live in such harmony with one another, i.e., that you agree with one another: "Agree with one another, live in peace" (2 Cor 13:11), not consenting in sin, but in accord with Christ 570 Jesus, of Whom it is said: "He is our peace, who has made us both one" (Eph 2:14). That, by the fact that you agree on the same things, together you may with one voice, i.e., with one confession of the voice coming from unity of faith, I Cor (1:10): "I appeal that all of you agree," glorify the God, Creator of all things, and Father of Jesus Christ, through Whom He adopted us as His sons: "Those who honor me I will honor" (I Sam 2:30); "If I am a father, where is my honor?" (Mal 1:6). 1150. Then when he says, Therefore, welcome one another, he clarifies the first part of the admonition in which he had said that the stronger should bear with the failings of the weak. In regard to this he does two things: first, he resumes the admonition; secondly, he presents a reason from the example of Christ [v. 7b; n. 1152]; thirdly, he adds a reason [v. 13; n. 1162]. 1151. First, therefore, he says: Therefore, i.e., because the things that have been written are directed to our instruction, namely, the examples of Christ and the other saints, welcome one another in the love of charity, namely, so that one bears things that pertain to another, just as he would like to be helped as far as charity permits, and so that one may bear with another to help and enable him to advance: "Welcome the man who is weak in faith" (Rom 14:1). 1152. Then when he says, as Christ, he assigns a reason from the example of Christ. First, he presents the example, saying: as Christ welcomed you, i.e., took you under His care and protection: "Behold, my servant whom I uphold" (Is 42:1); "He has 571 helped Israel, his servant, in remembrance of his mercy" (Lk 1:54). And this for the glory of God, to Whom he referred all things: "I honor my Father and you dishonor me" (Jn 8:49). From this we are given to understand that we should bear up on another in things pertaining to the honor of God. 1153. Secondly, when he says, For I tell, he clarifies what he had said: first, with respect to the Jews; secondly with respect to the Gentiles [v. 9; n. 1155]. 1154. First, therefore, he says: It has been stated that Christ welcomed you who are assembled in the unity of faith composed of Jews and Gentiles. And this is clear with respect to both: I tell you, therefore, that Christ became a servant to the circumcised, for He is the author of everyone’s faith, as it says in Heb (12:2): "Looking to Jesus, the author and perfector of our faith." But He showed Himself in person only to the Jews, as it says in Mt (15:24): "I was sent only to the lost sheep of the house of Israel"; and in Is (42:2): "His voice will not be heard outside." And this to show God’s truthfulness, i.e., that the truth of God’s promise may be acknowledged: "God is truthful" (Rom 3:4). Hence he continues: in order to confirm the promises given to the patriarchs: "He has raised up a horn of salvation for us in the house of his servant David; as he spoke from the mouth of his holy prophets" (Lk 1:69); "For all the promises of God find their Yes in him" (2 Cor 1:20). 1155. Then when he says, and in order that, he shows that even the Gentiles were accepted by Christ: first, he states his proposition; 572 secondly, he confirms it with an authority [v. 9b; 1158]. 1156. First, therefore, he says: It has been stated that Christ accepted the Jews in order that the promises made to the patriarchs be fulfilled. But the promises were not made to the Gentiles. Hence, this does not apply to the Gentiles, because they were accepted on account of mercy. And this is what he says: that the Gentiles should glorify God for the mercy extended to them by Christ; because, although He did not preach to them in person, He sent them His disciples, who exercised their ministry among them as He had done among the Jews: "Go, therefore, and teach all nations" (Mt 28:19); "The earth is full of the Lord’s mercy" (Ps 33:5); "His mercy is on those who fear him from generation to generation" (Lk 1:50). 1157. Thus, the Apostle attributes the conversion of the Jews to God’s truth but that of the Gentiles to His mercy. But Ps 25 (v. 10) says: "All the ways of the Lord are mercy and truth," which seems to contradict this. The answer is that in ascribing the call of the Jews to God’s truth He does not exclude mercy, because the Apostle himself, who was born of the Jews, says: "I received mercy" (I Tim 1:13). It was also an act of mercy that God made the promises to the patriarchs about the salvation of their descendants. Similarly, in ascribing the call of the Gentiles to God’s mercy He does not exclude God’s truth entirely, because it also pertained to divine truth that He should fulfill His intention concerning the salvation of the Gentiles. Of this intention the Apostle says in Eph (3:9): "It was a mystery hidden for ages in God." But one form of truth, namely, the fulfillment of promises, is considered in the call of the Jews, that is not considered in the call of the Gentiles, to whom the promises were not made. 573 1158. Then when he says, As it is written, he confirms with an authority what he had said about he conversion of the Gentiles. For although the call had not been promised to the Gentiles, it was not unplanned but was foretold by the predictions of the prophets. He adduces four authorities, the first of which contains Christ’s thanksgiving to the "Father for the conversion of the Gentiles achieved by Him. Hence he says: As it is written, (Ps 18), Thou didst make me the head of the gentiles (v. 43); thou didst exalt me above my adversaries (v. 48). O, God the Father, I, Christ, will praise you with thanksgiving among the Gentiles, for the conversion of the Gentiles accomplished through me and I will sing with new exaltation of mind to your name, which has been manifested to them, as it says in Jn (17:6): "I have manifested they name to the men whom thou gavest me." Or in another way: I will praise you among the Gentiles, i.e., I will make the Gentiles confess to you with a confession of faith: "Let the peoples praise thee, O God, let all the peoples praise thee" (Ps 67:5) and I will sing to your name, i.e., I will make the Gentiles sing to you a song which consists in the exultation of a renewed spirit: "O, sing to the Lord a new song; sing to the Lord, all the earth" (Ps 96:1). 1159. The second authority contains the coalescence of Gentiles and Jews. Hence, he says: And again it is said: "O Gentiles, once alienated from the commonwealth of Israel" (Eph 2:12); Rejoice, O Gentiles, with his people, i.e., adopt a common joy together with the Jews, who were once His people: "They rejoice before thee as with joy at the harvest" (Is 9:3); "There shall be one flock and one shepherd" (Jn 10:16). 574 1160. The third authority contains the devotion of the Gentiles to God. Hence he adds: And again it is written in Ps 117 (v. 4): Praise the Lord, all Gentiles, i.e., confess His goodness: "From the rising of the sun to its setting the name of the Lord is to be praised" (Ps 113:3); and let all the peoples, not only the Jewish people, praise him, i.e., confess His greatness, i.e., that His greatness exceeds all praise: "When you praise the Lord, exalt him as much as you can; for he will surpass even that" (Si 43:30); "From the rising of the sun to its setting my name is great among the Gentiles" (Mal 1:11). 1161. The fourth authority contains the reverence of the Gentiles toward Christ. Hence he continues: And again Isaiah says (11:10) ‘The root of Jesse shall come.’ Here he foretells the origin of Jesus, that He will be born of the seed of Jesse. For Jesse was David’s father. Therefore he says: The root of Jesse will come, from whose seed Christ will be born: "In that day the root of Jesse shall stand as an ensign to the people" (Is 11:10). Or Christ will be the root of Jesse, because although He came from Jesse according to bodily origin, yet it was His power that sustained him and gave him grace: "It is not you that support the root, but the root that supports you" (Rom 11:18). Then he touches on Christ’s office, adding: He who rises with such excellent grace that He is able to rule the Gentiles by leading them to divine worship, which no one had been able to do previously: "I will make the Gentiles your heritage. You shall rule them with a rod of iron" (Ps 2:8). Finally, he mentions the devotion of the Gentiles to Christ, saying: In him shall the Gentiles hope, i.e., to obtain through Him the inheritance of heavenly glory: "We have been born anew to a living hope through the resurrection of Jesus Christ from the dead" (I Pt 1:3). 575 1162. Then when he says, May the Lord of hope, he adds a prayer, saying: It has been stated that the Gentiles will hope in Christ, the God of hope, i.e., who pours this hope in us: "My hope, O Lord (Ps 71:5). Or the God of hope, i.e., the one to hope in, may he fill you with all you, i.e., spiritual, which is concerned with God: "The joy of the Lord is your strength" (Neh 8:10) and peace, through which a man is at peace in himself and with God and his neighbor: "Great peace have they who love your law" (Ps 119:165) in believing. As if to say: So that along with believing you may have peace and joy, which are effects of charity, as it says in Gal (5:22): "The fruit of the Spirit is love, joy, peace." Hence it is clear that he wishes them to have from God, the giver of hope, not only faith but charity, through which faith works, as it says in Gal (5:6) lest their faith be unformed and dead: "Faith without works is dead" (Jas 2:26). So that by the fullness of these virtues you may abound, by progressing from good to better, not only in hope but also in the power of the Holy Spirit, i.e., in charity, which is poured forth in your hearts by the Holy Spirit, as was said above (5:5); "God is able to provide you with every grace in abundance" (2 Cor 7:8).
