Exegetical and Hermeneutical Commentary of Romans 15:7
Wherefore receive ye one another, as Christ also received us to the glory of God.
7. receive ye, &c.] See on Rom 14:1. Cp. Col 3:13.
as Christ also received us ] “He receiveth sinners,” to be His “brethren.” Better, perhaps, received you.
to the glory of God ] Christ received us “to the praise of the glory of His Father’s grace;” Eph 1:6. But possibly a comma should stand after “received us:” q. d., “receive one another, (as Christ received us;) for this will, by its holy effects, bring praise to God.” This certainly fits the context somewhat more closely; see Rom 15:6.
Fuente: The Cambridge Bible for Schools and Colleges
Wherefore – In view of all the considerations tending to produce unity and love, which have been presented. He refers to the various arguments in this and the preceding chapter.
Receive ye one another – Acknowledge one another as Christians, and treat one another as such, though you may differ in opinion about many smaller matters; see Rom 14:3.
As Christ also received us – That is, received us as his friends and followers; see Rom 14:3.
To the glory of God – In order to promote his glory. He has redeemed us, and renewed us, in order to promote the honor of God; compare Eph 1:6. As Christ has received us in order to promote the glory of God, so ought we to treat each other in a similar manner for a similar purpose. The exhortation in tiffs verse is to those who had been divided on various points pertaining to rites and ceremonies; to those who had been converted from among Gentiles and Jews; and the apostle here says that Christ had received both. In order to enforce this, and especially to show the Jewish converts that they ought to receive and acknowledge their Gentile brethren, he proceeds to show, in the following verses, that Christ had reference to both in his work. He shows this in reference to the Jews Rom 15:8, and to the Gentiles Rom 15:9-12. Thus, he draws all his arguments from the work of Christ.
Fuente: Albert Barnes’ Notes on the Bible
Verse 7. Wherefore receive ye one another] . Have the most affectionate regard for each other, and acknowledge each other as the servants and children of God Almighty.
As Christ also received us] In the same manner, and with the same cordial affection, as Christ has received us into communion with himself, and has made us partakers of such inestimable blessings, condescending to be present in all our assemblies. And as Christ has received us thus to the glory of God, so should we, Jews and Gentiles, cordially receive each other, that God’s glory may be promoted by our harmony and brotherly love.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Wherefore receive ye one another: see Rom 14:1,3. He ends this discourse with the same terms in which he began it. Before, the strong only were charged to receive the weak, but here both are charged alike; the strong must receive the weak, and the weak the strong; they must all have communion one with another, continuing in brotherly love, accounting one another for brethren, exercising mutual forbearance and long-suffering.
As Christ also received us; i.e. after the example of Christ, who beareth with the infirmities of his followers, putting no difference betwixt Jews and Gentiles. The particle as noteth quality, not equality; there is no proportion betwixt the infinite love of Christ and the scanty charity of man. See the like, Mat 5:48; Eph 5:2.
To the glory of God; some join this with the former clause, that we should receive one another to the glory of God: God is glorified by that brotherly love and concord that is amongst his people. Others join it with the latter clause, that Christ hath
received us to the glory of God; i.e. to make us partakers of the glory of God, or to declare and manifest the glory of Gods truth to the Jews, and mercy to the Gentiles, as he showeth in the following verses.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. Whereforereturning to thepoint
receive ye one another . . .to the glory of GodIf Christ received us, and bears with allour weaknesses, well may we receive and compassionate one withanother, and by so doing God will be glorified.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wherefore receive ye one another,…. Into your hearts and affections; embrace one another cordially, the Jew the Gentile, the Gentile the Jew, the strong brother the weak, the weak the strong:
as Christ also received us. The Alexandrian copy, the Vulgate Latin, Syriac, and Arabic versions, read “you”. Both Jews and Gentiles, as appears from the following verses. Christ received all the chosen ones into his heart’s love and affection from eternity; he received them in the council of peace, and when the covenant of grace was made at his Father’s hands, in the most tender manner, in order to take the care of them, preserve and save them; he assumed their nature, took upon him their sins, and sustained their persons in time, when he became incarnate, and suffered and died for them; and he receives them in the effectual calling on their coming to him, which he encourages by assuring them, that he will in no wise cast them out; so far is he from it, that he embraces them with open arms, and in the most affectionate manner receives them, though sinners, and eats with them; and notwithstanding all their unworthiness, sins, and transgressions:
to the glory of God: that is, either in order to bring them to the enjoyment of eternal life and happiness; which is sometimes so called, because of the glory that shall be beheld by the saints, be revealed in them, and put upon them, both in soul and body; and which is all of God’s preparing and bestowing, and will lie in the vision and enjoyment of him: for this they were chosen in Christ, given to him, and received by him before the world began; and that they might enjoy it, Christ came into this world, took on him their persons, and died in their stead; and to this they are called by his grace with an holy calling; and when he has guided them with his counsel through this world, he will receive them to this glory: or else by “the glory of God” is meant the glorifying of God, the perfections of God, as his wisdom, power, faithfulness, truth, justice, holiness, love, grace, and mercy, and the like; which is done by Christ’s becoming the surety, and Mediator of the new covenant, Heb 7:22, by his assumption of human nature, by his obedience, sufferings, and death, and by obtaining redemption for his people: and the force of the apostle’s exhortation and argument is, that as Christ has received his people both in eternity and time, in so tender a manner, though unworthy, whereby he has glorified God, which was the principal end in view, and next to that the glorifying of them; so it becomes them to be like minded to one another, Ro 15:5, and affectionately receive and embrace each other, that so they may join together in glorifying the God and Father of Christ also, Ro 15:6.
Fuente: John Gill’s Exposition of the Entire Bible
| Christian Unity. | A. D. 58. |
7 Wherefore receive ye one another, as Christ also received us to the glory of God. 8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: 9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 10 And again he saith, Rejoice, ye Gentiles, with his people. 11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. 12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.
The apostle here returns to his exhortation to Christians. What he says here (v. 7) is to the same purport with the former; but the repetition shows how much the apostle’s heart was upon it. “Receive one another into your affection, into your communion, and into your common conversation, as there is occasion.” He had exhorted the strong to receive the weak (ch. xiv. 1), here, Receive one another; for sometimes the prejudices of the weak Christian make him shy of the strong, as much as the pride of the strong Christian makes him shy of the weak, neither of which ought to be. Let there be a mutual embracing among Christians. Those that have received Christ by faith must receive all Christians by brotherly love; though poor in the world, though persecuted and despised, though it may be matter of reproach and danger to you to receive them, though in the less weighty matters of the law they are of different apprehensions, though there may have been occasion for private piques, yet, laying aside these and the like considerations, receive you one another. Now the reason why Christians must receive one another is taken, as before, from the condescending love of Christ to us: As Christ also received us, to the glory of God. Can there be a more cogent argument? Has Christ been so kind to us, and shall we be so unkind to those that are his? Was he so forward to entertain us, and shall we be backward to entertain our brethren? Christ has received us into the nearest and dearest relations to himself: has received us into his fold, into his family, into the adoption of sons, into a covenant of friendship, yea, into a marriage-covenant with himself; he has received us (though we were strangers and enemies, and had played the prodigal) into fellowship and communion with himself. Those words, to the glory of God, may refer both to Christ’s receiving us, which is our pattern, and to our receiving one another, which is our practice according to that pattern.
I. Christ hath received us to the glory of God. The end of our reception by Christ is that we might glorify God in this world, and be glorified with him in that to come. It was the glory of God, and our glory in the enjoyment of God, that Christ had in his eye when he condescended to receive us. We are called to an eternal glory by Christ Jesus, John xvii. 24. See to what he received us-to a happiness transcending all comprehension; see for what he received us–for his Father’s glory; he had this in his eye in all the instances of his favour to us.
II. We must receive one another to the glory of God. This must be our great end in all our actions, that God may be glorified; and nothing more conduces to this than the mutual love and kindness of those that profess religion; compare v. 6, That you may with one mind and one mouth glorify God. That which was a bone of contention among them was a different apprehension about meats and drinks, which took rise in distinction between Jews and Gentiles. Now, to prevent and make up this different, he shows how Jesus Christ has received both Jews and Gentiles; in him they are both one, one new man, Eph. ii. 14-16. Now it is a rule, Qu conveniunt in aliquo tertio, inter se conveniunt–Things which agree with a third thing agree with each other. Those that agree in Christ, who is the Alpha and the Omega, the first and the last, and the great centre of unity, may well afford to agree among themselves. This coalescence of the Jews and Gentiles in Christ and Christianity was a thing that filled and affected Paul so much that he could not mention it without some enlargement and illustration.
1. He received the Jews, v. 8. Let not any think hardly or scornfully therefore of those that were originally Jews, and still, through weakness, retain some savour of their old Judaism; for, (1.) Jesus Christ was a minister of the circumcision. That he was a minister, diakonos—a servant, bespeaks his great and exemplary condescension, and puts an honour upon the ministry: but that he was a minister of the circumcision, was himself circumcised and made under the law, and did in his own person preach the gospel to the Jews, who were of the circumcision–this makes the nation of the Jews more considerable than otherwise they appear to be. Christ conversed with the Jews, blessed them, looked upon himself as primarily sent to the lost sheep of the house of Israel, laid hold of the seed of Abraham (Heb. ii. 16, margin), and by them, as it were, caught at the whole body of mankind. Christ’s personal ministry was appropriated to them, though the apostles had their commission enlarged. (2.) He was so for the truth of God. That which he preached to them was the truth; for he came into the world to bear witness to the truth, John xviii. 37. And he is himself the truth, John xiv. 6. Or, for the truth of God, that is, to make good the promises given to the patriarchs concerning the special mercy God had in store for their seed. It was not for the merit of the Jews, but for the truth of God, that they were thus distinguished–that God might approve himself true to this word which he had spoken.–To confirm the promises made unto the fathers. The best confirmation of promises is the performance of them. It was promised that in the seed of Abraham all the nations of the earth should be blessed, that Shiloh should come from between the feet of Judah, that out of Israel should he proceed that should have the dominion, that out of Zion should go forth the law, and many the like. There were many intermediate providences which seemed to weaken those promises, providences which threatened the fatal decay of that people; but when Messiah the Prince appeared in the fulness of time, as a minister of the circumcision, all these promises were confirmed, and the truth of them was made to appear; for in Christ all the promises of God, both those of the Old Testament and those of the New, are Yea, and in him Amen. Understanding by the promises made to the fathers the whole covenant of grace, darkly administered under the Old Testament, and brought to a clearer light now under the gospel, it was Christ’s great errand to confirm that covenant, Dan. ix. 27. He confirmed it by shedding the blood of the covenant.
2. He received the Gentiles likewise. This he shows, v. 9-12.
(1.) Observe Christ’s favour to the Gentiles, in taking them in to praise God–the work of the church on earth and the wages of that in heaven. One design of Christ was that the Gentiles likewise might be converted that they might be one with the Jews in Christ’s mystical body. A good reason why they should not think the worse of any Christian for his having been formerly a Gentile; for Christ has received him. He invites the Gentiles, and welcomes them. Now observe how their conversion is here expressed: That the Gentiles might glorify God for his mercy. A periphrasis of conversion. [1.] They shall have matter for praise, even the mercy of God. Considering the miserable and deplorable condition that the Gentile world was in, the receiving of them appears more as an act of mercy than the receiving of the Jews. Those that were Lo-ammi–not a people, were Lo-ruhama–not obtaining mercy,Hos 1:6; Hos 1:9; Hos 2:23. The greatest mercy of God to any people is the receiving of them into covenant with himself: and it is good to take notice of God’s mercy in receiving us. [2.] They shall have a heart for praise. They shall glorify God for his mercy. Unconverted sinners do nothing to glorify God; but converting grace works in the soul a disposition to speak and do all to the glory of God; God intended to reap a harvest of glory from the Gentiles, who had been so long turning his glory into shame.
(2.) The fulfilling of the scriptures in this. The favour of God to the Gentiles was not only mercy, but truth. Though there were not promises directly given to them, as to the fathers of the Jews, yet there were many prophesies concerning them, which related to the calling of them, and the embodying of them in the church, some of which he mentions because it was a thing that the Jews were hardly persuaded to believe. Thus, by referring them to the Old Testament, he labours to qualify their dislike of the Gentiles, and so to reconcile the parties at variance. [1.] It was foretold that the Gentiles should have the gospel preached to them: “I will confess to thee among the Gentiles (v. 9), that is, thy name shall be known and owned in the Gentile world, there shall gospel grace and love be celebrated.” This is quoted from Ps. xviii. 49, I will give thanks unto thee, O Lord, among the heathen. A thankful explication and commemoration of the name of God are an excellent means of drawing others to know and praise God. Christ, in and by his apostles and ministers, whom he sent to disciple all nations, did confess to God among the Gentiles. The exaltation of Christ, as well as the conversion of sinners, is set forth by the praising of God. Christ’s declaring God’s name to his brethren is called his praising God in the midst of the congregation, Ps. xxii. 22. Taking these words as spoken by David, they were spoken when he was old and dying, and he was not likely to confess to God among the Gentiles; but when David’s psalms are read and sung among the Gentiles, to the praise and glory of God, it may be said that David is confessing to God among the Gentiles, and singing to his name. He that was the sweet psalmist of the Gentiles. Converting grace makes people greatly in love with David’s psalms. Taking them as spoken by Christ, the Son of David, it may be understood of his spiritual indwelling by faith in the hearts of all the praising saints. If any confess to God among the Gentiles, and sing to his name, it is not they, but Christ and his grace in them. I live, yet not I, but Christ liveth in me; so, I praise, yet not I, but Christ in me. [2.] That the Gentiles should rejoice with his people, v. 10. This is quoted from that song of Moses, Deut. xxxii. 43. Observe, Those who were incorporated among his people are said to rejoice with his people. No greater joy can come to any people than the coming of the gospel among them in power. Those Jews that retain a prejudice against the Gentiles will by no means admit them to any of their joyful festivities; for (say they) a stranger intermeddleth not with the joy, Prov. xiv. 10. But, the partition-wall being taken down, the Gentiles are welcome to rejoice with his people. Being brought into the church, they share in its sufferings, are companions in patience and tribulation, to recompense which they share in the joy. [3.] That they should praise God (v. 11): Praise the Lord, all ye Gentiles. This is quoted out of that short psalm, Ps. cxvii. 1. Converting grace sets people a praising God, furnishes with the richest matter for praise, and gives a heart to it. The Gentiles had been, for many ages, praising their idols of wood and stone, but now they are brought to praise the Lord; and this David in spirit speaks of. In calling upon all the nations to praise the Lord, it is intimated that they shall have the knowledge of him. [4.] That they should believe in Christ (v. 12), quoted from Isa. xi. 10, where observe, First, The revelation of Christ, as the Gentiles’ king. He is here called the root of Jesse, that is, such a branch from the family of David as is the very life and strength of the family: compare Isa. xi. 1. Christ was David’s Lord, and yet withal he was the Son of David (Matt. xxii. 45), for he was the root and offspring of David, Rev. xxii. 16. Christ, as God, was David’s root; Christ, as man, was David’s offspring.–And he that shall rise to reign over the Gentiles. This explains the figurative expression of the prophet, he shall stand for an ensign of the people. When Christ rose from the dead, when he ascended on high, it was to reign over the Gentiles. Secondly, The recourse of the Gentiles to him: In him shall the Gentiles trust. Faith is the soul’s confidence in Christ and dependence on him. The prophet has it, to him shall the Gentiles seek. The method of faith is first to seek unto Christ, as to one proposed to us for a Saviour; and, finding him able and willing to save, then to trust in him. Those that know him will trust in him. Or, this seeking to him is the effect of a trust in him; seeking him by prayer, and pursuant endeavours. We shall never seek to Christ till we trust in him. Trust is the mother; diligence in the use of means the daughter. Jews and Gentiles being thus united in Christ’s love, why should they not be united in one another’s love?
Fuente: Matthew Henry’s Whole Bible Commentary
Receive ye ( as in 14:1),
received (, here of Christ as in 14:3 of God). The repetition here is addressed to both the strong and the weak and the “us” () includes all.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Wherefore receive ye one another,” (dio proslambanesthe allelous) “Wherefore you all receive one another,” as a person, in Christian attitude and fellowship toward one another; Receive one another as brethren in the church, whether weak or strong. You can help a person where he is or be helped where you are, Joh 13:34-35; Gal 6:2; 1Jn 4:21.
2) “As Christ also received us,” (kathos kai ho christos proselaboto hemas) “Just as Christ also (or even as Christ also) received us”; He held no sin or weakness or infirmity against us. He saved us and called us to follow him, each for what we are and may be for him. So should we receive one another, Rom 14:1-3; Eph 4:32; Luk 9:23; Joh 1:11-12; Joh 15:16.
3) “To the glory of God,” (eis dokson tou theou) “Unto or with regards to the glory of God;” 1Co 10:31, to the praise or adoration of God. The weak Christian is welcomed by the Heavenly Father. Why should he not be by his stronger brethren? Mat 18:6; Mar 9:42; Eph 1:6; Rom 4:20; Rom 16:27. For his faithfulness and mercy we glorify him, La 3:22; Heb 13:5.
Fuente: Garner-Howes Baptist Commentary
7. Receive ye then, etc. He returns to exhortation; and to strengthen this he still retains the example of Christ. For he, having received, not one or two of us, but all together, has thus connected us, so that we ought to cherish one another, if we would indeed continue in his bosom. Only thus then shall we confirm our calling, that is, if we separate not ourselves from those whom the Lord has bound together.
The words, to the glory of God, may be applied to us only, or to Christ, or to him and us together: of the last I mostly approve, and according to this import, — “As Christ has made known the glory of the Father in receiving us into favor, when we stood in need of mercy; so it behooves us, in order to make known also the glory of the same God, to establish and confirm this union which we have in Christ.” (444)
(444) In gloriam Dei , εἰς δόξαν Θεοῦ, i.e., in order to set forth the glory of God, or, in other words, that God might be glorified. So [ Erasmus ], [ Chalmers ], and [ Stuart ]. Others regard this “glory” as that which God bestows, even eternal happiness, according to this meaning, — “Receive ye one another into communion and fellowship, as Christ has received you into the glory of God,” that is, into that glorious state which God has provided and promised. See Joh 17:24. For “you,” our version has “us;” but [ Griesbach ] considers “you” as the true reading. — Ed.
Fuente: Calvin’s Complete Commentary
(7) Received us.There is again a division of the best authorities, the Vatican and Claromontane MSS. reading us, while the Sinaitic, Alexandrine, Paris rescript, and others, read you. The latter is, perhaps, to be preferred, but with no real difference to the sense. The word received is the same as that at the beginning of Romans 14, the subject of which chapter is still continued, and is now taken up for the last time. The duty of Christians to show cordiality to each other is now based upon the comprehensiveness of the love of Christ, whose mission was directed with the same impartiality towards Jews and Gentiles. To the Jews He came to confirm and fulfil His promises; to the Gentiles He came to bring joys and hopes from which they had been hitherto excluded.
To the glory of God.That God might be glorified by the admission into the Church of Gentiles as well as Jews; a parenthetic remark without direct bearing on the argument.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Receive ye Into your Christian communion as Christ received us into communion with the holy Trinity: (Joh 18:23,) “I in them and thou in me, that they may be made perfect in one.”
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For which reason receive you one another, even as Christ also received you, to the glory of God.’
The thought is the same as in Rom 14:3, that Jewish Christians and Gentile Christians might receive each other because God, or in this case God’s Messiah, has received them. And this to the glory of God. This would serve to confirm that in Rom 14:3 Jew/Gentile distinctions were in mind. The change from ‘God’ to ‘the Messiah’ was necessary in order to connect with what follows where Paul will demonstrate that the Messiah came on behalf of both. It is a continuing plea for essential unity.
Fuente: Commentary Series on the Bible by Peter Pett
Christ Has Been Made A Minister Of Circumcision In Order To Confirm The Promises To The Fathers To The Jews And In Order To Reach Out With Mercy To The Gentiles As The Root Of Jesse (15:7-13).
God’s people as a mixture of Jew and Gentile are to receive one another as the Messiah ‘has received them’ (compare Rom 4:3 where their oneness is desired because God has received them). For the Messiah both ministered to the circumcision (the Jews) in order to confirm the promises given to the fathers, and has ministered to the Gentiles so that they might find mercy as they partake in God’s promises through Him as the Root of Jesse (Rom 15:12).
Fuente: Commentary Series on the Bible by Peter Pett
3). The Ministry Of The Messiah Is To Both Jews And Gentiles (15:7-33).
Paul now demonstrates that the Messiah has come in order to minister to both Jews and Gentiles, and that this has been in part achieved because he himself has ministered to the Gentiles as a minister of Messiah Jesus, his ministry being witnessed to by the power of signs and wonders through the power of the Holy Spirit, in the same way as the Messiah’s (see Mat 11:2-6). Indeed this has resulted in such unity of Jews and Gentiles that the Gentile churches have put together a large contribution in order to assist their fellow-Christians among the Jews, which he himself is about to deliver to Jerusalem, ministering to the saints there. And he asks the Roman Christians to pray for him so that he might be delivered from the enmity of ‘those who are disobedient’ among the Jews (that is, those who have not acknowledged the Messiah), and so that his ministry might be acceptable to the Christian Jews, those who are obedient to the Messiah.
Fuente: Commentary Series on the Bible by Peter Pett
Brotherly harmony makes the common praise of God possible:
v. 7. Wherefore receive ye one another, as Christ also received us to the glory of God.
v. 8. Now I say that Jesus Christ was a minister of the circumcision for the truth of God to confirm the promises made unto the fathers,
v. 9. and that the Gentiles might glorify God for His mercy, as it is written, For this cause I will confess to Thee among the Gentiles and sing unto thy name.
v. 10. And again he saith, Rejoice, ye Gentiles, with His people.
v. 11. and again, Praise the Lord, all ye Gentiles; and laud Him, all ye people.
v. 12. And again, Esaias saith, There shall be a root of Jesse, and He that shall rise to reign over the Gentiles; in Him shall the Gentiles trust.
v. 13. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost!
Therefore, in order that such praise might be possible, and that the object of such harmonious praise be attained, receive, welcome, one another; let both parties show the spirit which is in Christ, according to the will of Christ. And this mutual acceptance and kindly treatment should be according to the measure of Christ’s acceptance of us and should redound to the glory of God, the final end of the Christian’s whole life. We Christians are called to the fellowship of His Son, Jesus Christ, our Lord, 1Co 1:9. The obligation thus rests upon us to cultivate the spirit of harmony. The harmonious life and worship of the believers is now described in detail: For I say that Christ became a servant of the circumcision for the sake of the truth of God, to confirm the promises given to the fathers, v. 8; and that the Gentiles might glorify God for His mercy, v. 9 a. When Christ came, His first direct service was in the interest of the circumcised people or nation, the Jews; in His ministry He served principally the Jews, because He was sent to the lost sheep of the house of Israel, Mat 15:24, and out of their midst gathered His own little congregation of disciples. And the apostles took up His work where He had ceased: they preached to the Jews first and established congregations in Judea. This work of His prophetic office Christ carried on in this manner for the sake of the truth of God, in the interest of God’s veracity, namely, in order to confirm the promises made to the fathers. The Messiah had been promised to the patriarchs and then to the children of Israel; out of them, according to the flesh, He was to be born; in their midst He was to live and perform His work. This promise of God was fulfilled; the veracity of God was vindicated. And all the true Israelites that have, by faith, become partakers of Christ’s salvation now praise God and extol His glory for keeping His promises to the fathers. But while the Jews praised God for confirming, for carrying into effect His promises, the heathen glorify His name on account of His mercy, because God out of free grace has given them the same glorious gift and benefit as the children of Israel, to whom the promises were entrusted. Thus Jesus Christ became a minister also to the Gentiles, namely, by sending out His messengers to all nations and gathering His Church out of all the people of the world by the preaching of the Gospel. To the faithfulness of God the Jews and to the mercy of God the Gentiles owe their possession of salvation in Jesus Christ.
This last thought is now substantiated by the apostle by a reference to several passages of the Old Testament in which the conversion of the Gentiles was prophesied, thus indicating that the eternal counsel of God was being put into execution in their case. The first reference is to Psa 18:49: For this reason I will confess to Thee, glorify Thee exceedingly, among the Gentiles and sing hymns to Thy name. The Messiah, speaking through the mouth of David, praises the wondrous things which God has done to the nations, in the midst of the Gentiles, for their salvation. And the message of salvation provokes the praises of the Gentiles, as the following quotations prove: Rejoice, ye Gentiles, with His people, Deu 32:43; All ye Gentiles, praise the Lord; and praise Him highly, all ye people, Psa 117:1. The Gentiles, together with the children of Israel, are urgently invited to sing praises to God for the fullness of His mercy, and thus show their membership in the true, spiritual Israel. The fourth quotation is from Isa 11:10: There will be the Root of Jesse, and He that shall arise to rule over the Gentiles; in Him will the Gentiles hope. Christ, the descendant of Jesse, the offspring of David according to the flesh, will extend His dominion of grace among the Gentiles, through the preaching of the Gospel, and the result will be that the Gentiles will place their hopes in Him as their only Savior and Redeemer. Thus the Church of the New Testament is a communion of believing Jews and regenerated Gentiles, united in the worship of the true God and the Father of Jesus Christ, their Savior. And this harmony shall properly find its expression in the entire relation of the believers toward each other, charitable consideration for the brethren being the motive of all their actions. This ideal, of course, cannot be reached by their own reason and strength; it necessitates the continual assistance of the Holy Spirit. And therefore Paul, in closing this section and the body of the letter, writes: But the God of hope fill you with all joy and peace in believing, to make you abound in hope in the power of the Holy Spirit, v. 13. The God who is able to grant, and does give, hope, who keeps the mind of the believers directed upon the great fulfillment of all their desires, is able also to fill the hearts of His children with the greatest joy, with all possible joy, and with that peace which passes all understanding, since these both rest upon, and flow out of, faith in Jesus the Savior. With this assistance on the part of God, the hope of the Christians will not be a wavering and uncertain opinion, but a divine certainty, making them abound in hope, giving them the joyful confidence in the fulfillment of their salvation, in the realization of future glory. This wonderful gift is made possible in us through the power of the Spirit, who causes joy and peace to grow stronger with hope, and thus leads our hearts and minds forward to the blessed goal of our destination.
Fuente: The Popular Commentary on the Bible by Kretzmann
Rom 15:7. Wherefore receive ye one another This cannot mean, “Receive one another into church communion;” for there is no appearance that the convert Jews and Gentiles separated communion in Rome, on account of differences about meats and drinks, and days. We should have heard more of it from St. Paul, if there had been two separate congregations; that is, two churches of Christians in Rome divided about these indifferent things. Besides, directions cannot be given to private Christians to receive one another in that sense; therefore the receiving here, must be understood of receiving, as a man does another into his company, converse, and familiarity. He would have them, Jews and Gentiles, lay aside all distinction, coldness, and reserve, in their conversation one with another; and, as domestics of the same family, live friendly and familiar, notwithstanding their different judgments about those ritual observances. Hence, Rom 15:5 he exhorts them, “Be united in friendship one to another; that, with one heart and one voice, ye may conjointly glorify God; and receive one another with the same good-will that Christ has received us, the Jews, , to the glorifying God for his truth, in fulfilling the promises he made to the patriarchs;and has received the Gentiles, to glorify God for his mercy to them: so that we have reason, both Jews and Gentiles, laying aside these little differences about things indifferent, to join together heartily in glorifying God.” The phrase, glory of God, for glorifying God, is of the same kind with that used ch. Rom 3:22; Rom 3:26 where he uses the faith of Jesus, for believing in Jesus. The thing to which St. Paul here exhorts them, is, to the glorifying of God with one accord, as is evident from the words immediately preceding; and what follows, Rom 15:9-11 is to the same purpose: so that there is no room to doubt that his meaning in these words is, “Christ received or took us, believing Jews, to himself, that we might magnify the truth of God; and took the Gentiles thatbelieve, to himself, that they might magnify his mercy.” See Locke.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 15:7 . ] in order, namely, that this object, Rom 15:6 , may be attained, that its attainment may not be hindered on your part. [14]
.] See on Rom 14:1 . That not the strong alone (Hofmann), but both parties, and thus the readers collectively , are addressed, and that subsequently refers to both (not merely or principally to the Gentile-Christians, as Rckert and Reiche think), follows from ; and see Rom 15:8-9 .
] “ sibi sociavit ,” Grotius. Comp. Rom 14:3 .
] belongs to . , beside which it stands, and to which, in accordance with Rom 15:8-9 ff., it is alone suitable. Hence it is not to be connected with . . (Chrysostom, Oecumenius, Erasmus, and others); and just as little with the latter immediately , but with . only mediately (as Hofmann splits the reference). But it means: that God might be thereby glorified , not: “ut aliquando divinae gloriae cum ipso simus (sitis) participes,” Grotius (so also Beza, Piscator, Calovius, Klee, Benecke, Glckler), which is condemned by Rom 15:8-9 ff. as opposed to the context. Comp. Phi 2:11 ; Eph 1:12 .
[14] Hofmann incorrectly (in accordance with his incorrect reference of ver. 1 ff. to Rom 16:25-27 ) renders: “ for the sake of the hope ,” which you may learn from Scripture.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
7 Wherefore receive ye one another, as Christ also received us to the glory of God.
Ver. 7. To the glory of God ] That is, of heaven, the joys whereof it is as impossible to comprehend as it is to compass the heaven with a span, or contain the ocean in a nut shell. Such comfort there is in the presence of Christ (though but in the womb), as it made John to spring. What then shall it be in heaven?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7. ] Wherefore (on which account, viz. that the wish of the last verse may be accomplished) receive (see ch. Rom 14:1 ) one another, as Christ also received you, with a view to God’s glory (that this is the meaning of , appears by Rom 15:9 , ).
The Apostle does not expressly name Jewish and Gentile converts as those to whom he addresses this exhortation, but it is evident from the next verse that it is so.
Fuente: Henry Alford’s Greek Testament
Rom 15:7 . : = that such praise may be possible. For . see Rom 14:1-3 . . covers both parties in the Church, however they are to be distinguished; if Christ received both, they are bound to receive each other. The last words, , are probably to be construed with ; they resume the idea of Rom 15:6 ( ); the with which Rom 15:7 begins starts from that idea of glorifying God, and looks on to it as the end to be attained when all Christians in love receive each other. But the clause has of course a meaning even if attached to what immediately precedes: . . Cf. Phi 2:11 , Eph 1:12-14 . Christ’s reception of the Jews led to God’s being glorified for His faithfulness; His reception of the Gentiles to God’s being glorified for His mercy. So Weiss, who argues that in what follows we have the expansion and proof of the idea that God’s glory (the glory of His faithfulness and of His mercy) is the end contemplated by Christ’s reception alike of Jew and Gentile.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rom 15:7-13
7Therefore, accept one another, just as Christ also accepted us to the glory of God. 8For I say that Christ has become a servant to the circumcision on behalf of the truth of God to confirm the promises given to the fathers, 9and for the Gentiles to glorify God for His mercy; as it is written, “Therefore I will give praise to You among the Gentiles, And I will sing to Your name.” 10Again he says, “Rejoice, O Gentiles, with His people.” 11And again, “Praise the Lord all you Gentiles, And let all the peoples praise Him.” 12Again Isaiah says, “There shall come the root of Jesse, And He who arises to rule over the Gentiles, In Him shall the Gentiles hope.” 13Now may the God of hope fill you with all joy and peace in believing, so that you will abound in hope by the power of the Holy Spirit.
Rom 15:7
NASB, TEV”accept one another”
NKJV”receive one another”
NRSV”welcome one another”
NJB”treat each other in the same friendly way”
This is a present middle imperative. Believers must continue to accept one another because Christ accepted them! This same truth is found in Rom 14:1. However, here it introduces a series of OT passages about God accepting Gentiles (cf. Rom 15:9-12). This may have reflected the tension within the Roman Church.
Christianity is characterized by a self-giving of believers to one another (cf. Rom 1:12; Rom 12:5; Rom 12:10; Rom 12:16; Rom 13:8; Rom 14:13; Rom 14:19; Rom 15:5; Rom 15:7; Rom 15:14; Rom 16:16).
“just as Christ also accepted us” This is an aorist middle indicative. Here is the motive and impetus of the believer’s actions toward others (cf. Rom 14:3). In Romans 14 the focus was on
1. Christ as Master and Judge, Rom 15:1-12
2. Christ as our example of self-giving love, Rom 15:13-23
Christ accepted us, we must accept others!
“to the glory of God” See note at Rom 3:23.
Rom 15:8 “Christ has become a servant to the circumcision” Jesus is God’s fulfillment of OT prophecy (cf. Mat 10:6; Mat 15:24). This may be directed to the tension in the Roman church between believing Jews and believing Gentiles.
NASB”on behalf of the truth of God to confirm the promises given to the fathers”
NKJV”for the truth of God, to confirm the promises made to the fathers”
NRSV”on behalf of the truth of God in order that he might confirm the promises given to the patriarchs”
TEV”on behalf of the Jews, to show that God is faithful, to make his promises to their ancestors come true”
NJB”so that God could faithfully carry out the promises made to the patriarchs”
This probably relates to God’s OT covenant promises to Israel (cf. Rom 4:16). However, it could refer to God’s promises to redeem all mankind (cf. Gen 3:15; Gen 12:3, Exo 19:5-6; Isa 2:2-4; Isa 56:7; Isa 66:18-24). The mystery of the gospel is that God’s plan has always been the unifying of Jew and Gentile through Christ (cf. Eph 2:11 to Eph 3:13).
The NT message is the fulfillment of OT hopes, not something totally new. Christ’s great mission was to (1) fulfill to Israel her promised hope and (2) open the door to the Gentiles (cf. Rom 3:29-30; Rom 9:30; Rom 10:11-12; Rom 10:16-20; Rom 11:25; Rom 11:32; Rom 16:25; Eph 2:11 to Eph 3:21). As Israel had failed in her evangelistic mission to reveal God and to attract the Gentiles to faith, Jesus empowers a new spiritual Israel (cf. Rom 9:6; Gal 6:16) to accomplish this universal task (cf. Mat 28:19-20; Luk 24:47; Joh 3:16; Act 1:8).
“confirm” See Special Topic at Rom 4:16.
Rom 15:9-12 This is a series of OT quotes to show that the Gentiles have always been a part of God’s plan (see Special Topic: YHWH’s ETERNAL REDEMPTIVE PLAN at Rom 1:5, cf. Rom 10:16-20). This is a series of OT quotes from
1. Rom 15:9 – Psa 18:49 or 2Sa 22:50
2. Rom 15:10 – Deu 32:43
3. Rom 15:11 – Psa 117:1
4. Rom 15:12 – Isa 11:1; Isa 11:10
Notice there is a quote from each section of the Hebrew canon: Law, Prophets, and Writings.
Rom 15:9 “to glorify God for His mercy” God’s mercy is the theological key to Roman’s predestination (cf. Rom 9:15-16; Rom 9:18; Rom 9:23) and Gentile inclusion (cf. Rom 11:30-32; Rom 15:9). It is God’s mercy that saved Israel. It is God’s mercy that saves believing Gentiles. The mechanism is not human performance (cf. Romans 9), but the gracious, unchanging character of God (cf. Exo 34:6; Neh 9:17; Psa 103:8; Psa 103:4; Joe 2:13) and the promise of Messiah (cf. Isa 11:1; Isa 11:10).
It is interesting that the Gentiles “glorify” God by
1. confession/praise
2. singing
When a believer sings to God, he is confessing/professing! Hymns, like creeds, are a valid way of confessing (cf. Rom 10:9-13).
Rom 15:13 “May the God of hope” This was a closing doxology to the literary unit begun in Rom 14:1. This was another wonderful title for Deity-the God of hope.
Rom 15:13 “fill you with all joy and peace” This is an aorist active optative, denoting Paul’s prayer for the believers at Rome. Notice the presence of “all”(cf. Rom 5:1-2; Rom 14:17).
NASB, NKJV,
NRSV”in believing,”
TEV”by means of your faith in Him”
NJB”in your faith”
This is a present active infinitive. This expresses the confidence of perseverance by means of continuing faith in Christ, in the power of the Holy Spirit, resting in personal joy and peace. Faith in Christ is not only an initial response but lifestyle response.
“so that you will abound in hope” This is a present active infinitive of perisseu, which basically means “over and above.” For “hope” see note at Rom 15:4.
SPECIAL TOPIC: ABOUND (perissev)
“by the power of the Holy Spirit” The Holy Spirit is the Person of the Trinity active in this New Age. Nothing of lasting value or effect occurs without Him (cf. Rom 15:19; 1Co 2:4; 1Th 1:5). See Special Topics at Rom 8:9; Rom 8:11.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is the central truth of Rom 14:1 to Rom 15:13?
2. Why does Paul quote the OT passages in Rom 15:9-12? What great truth do they teach?
CONTEXTUAL INSIGHTS TO Rom 15:14-33
A. In many ways the close of this letter is similar to its opening, Rom 1:8-15
1. it extols their faith (cf. Rom 1:8)
2. it defends Paul’s apostleship of the gospel to the Gentiles (cf. Rom 1:13-14)
3. it asserts Paul’s desire to visit them (cf. Rom 1:10; Rom 1:13)
4. it expresses Paul’s desire that they would help him on his way to other regions not yet evangelized (Spain, cf. Rom 1:13)
B. Again, there is a hint of the tension in the Roman Church between believing Jews and believing Gentiles which has been alluded to or hinted at throughout the letter, but especially Romans 9-11, Rom 14:1 to Rom 15:13.
C. Also there is a hint of the tension in the early church concerning Paul’s apostolic standing. He seems to defend himself in Rom 15:15-19; Rom 1:2; Rom 1:5.
D. This literary unit contains two topics.
1. Paul’s apostolic, evangelistic, Gentile-oriented ministry (cf. Rom 15:14-21)
2. Paul’s travel plans to accomplish this purpose may take him through Rome (cf. Rom 15:22-33)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
receive. See Act 17:5.
the glory, &c. i.e. their reception of others redounds unto God’s glory. Compare Eph 1:6.
Fuente: Companion Bible Notes, Appendices and Graphics
7.] Wherefore (on which account, viz. that the wish of the last verse may be accomplished) receive (see ch. Rom 14:1) one another, as Christ also received you,-with a view to Gods glory (that this is the meaning of , appears by Rom 15:9, ).
The Apostle does not expressly name Jewish and Gentile converts as those to whom he addresses this exhortation, but it is evident from the next verse that it is so.
Fuente: The Greek Testament
Rom 15:7. , you[153]) who were formerly weak, Jews and Greeks without distinction.- , to the glory of God) It is construed with received, comp. Rom 15:6; Rom 15:8-9.
[153] ACD corrected later, Gg Vulg. read . Rec. Text reads with BD early corrected, f.-ED.
Fuente: Gnomon of the New Testament
Rom 15:7
Rom 15:7
Wherefore receive ye one another, even as Christ also received you, to the glory of God.-Notwithstanding the difference concerning things indifferent, receive ye one another, the weak, the strong, each helping the infirmities of the other, as Jesus received us despite our weaknesses and helps us in our infirmities to promote the glory of God. The succeeding verses indicate that this exhortation might apply to the oneness and sympathy between Jew and Gentile Christians, as the preceding verses show it applies to the weak and strong. [The compassionate welcome which Christ gives to all who become obedient to the gospel individually ought to be perpetually reproduced in the welcome of good will and tenderness which they give one to another in all the relations of life. And if there are some concessions to make, some antipathy to surmount, some injury to forgive, one thing ought to lift us above all these annoyances-the thought that we are thereby laboring for the glory of God, who received us through the grace of our Lord Jesus Christ. Mutual love ought to reign supremely among the Lords people.]
Fuente: Old and New Testaments Restoration Commentary
receive: Rom 14:1-3, Mat 10:40, Mar 9:37, Luk 9:48
as: Rom 5:2, Mat 11:28-30, Luk 15:2, Joh 6:37, Joh 13:34
to: Rom 15:9, Eph 1:6-8, Eph 1:12, Eph 1:18, 2Th 1:10-12
Reciprocal: Act 9:17 – Brother Act 11:1 – the Gentiles Act 15:4 – received Act 21:17 – the brethren Act 21:20 – they glorified Rom 16:2 – ye receive 2Co 1:20 – unto 2Co 6:17 – and I
Fuente: The Treasury of Scripture Knowledge
5:7
Romas 15:7. This is the same as verse 5.
Fuente: Combined Bible Commentary
Rom 15:7. Wherefore receive ye one another, etc. Since this utterance of praise is so sacred a privilege, they are exhorted, strong and weak alike, to receive one another (comp. chap. Rom 14:1) in Christian fellowship.
As Christ also received you. Good authorities read us; but the weight of evidence is in favor of you, which here includes all the Roman Christians, not merely those of Gentile origin.
To the glory of God, i.e., that God might be glorified. This is to be joined with as Christ also received you, since Rom 15:8-9, explain this purpose of Christs receiving them. This is, however, a motive for receiving one another, that all may together praise God. (Comp. Rom 15:6.)
Fuente: A Popular Commentary on the New Testament
Here our apostle concludes the argument which he had hitherto insisted upon, in this and the former chapter, namely, That all Christians, both strong and weak, should mutually forbear one another, and that both Jew and Gentile should receive each other into fellowship and communion, without contention about things of an indifferent nature: Wherefore receive ye one another.
And to enforce his exhortation, he propounds the example of our Lord Jesus Christ, Receive one another as Christ also received us; that is, after the example of Christ, who puts no difference betwixt Jew and Gentile, but receives both, and bears with the infirmities of both; which action in Christ, and the imitation of it in us, will much redound to the glory of God; his declarative and manifestative glory being much promoted by this concord and union with and among all his members, of what denomination soever they are, whether believing Jews or Gentiles.
Learn hence, 1. That the Lord Jesus Christ has given full and ample demonstration of his great and wonderful love unto his church and people.
2. That this love of Christ toward all his children and people ought to be improved by them, as an argument to love one another; Receive one another, as Christ received us.
3. That Christians receiving, embracing, and loving one another, and bearing with one another’s weaknesses and infirmities, according to Christ’s example and command, will contribute exceedingly to the honour and glory of Almighty God, and to the abundant consolation and satisfaction of each other: Wherefore receive ye one another, as Christ also received us, to the glory of God.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 7. Wherefore receive ye one another, as Christ also received us, to the glory of God.
The compassionate welcome which Christ has given to all the members of the church individually ought to be perpetually reproduced in the welcome of goodwill and tenderness which they give one another in all the relations of life. And if there is some concession to make, some antipathy to surmount, some difference of opinion to allow, some injury to forgive, one thing ought to lift us above all these annoyancesthe thought that we are thereby laboring for the glory of God, who received us in grace through Jesus Christ. Mutual love ought to reign supremely in a church wholly composed of the Lord’s well-beloved. We should probably read , us, us believers in general, rather than you (the Christians of Rome). This latter reading has no doubt arisen from the verb in the second person plural: receive ye. The words: to the glory of God, depend rather on the first than on the second verb; for they are intended to explain the recommendation.
Mangold finds himself led by his peculiar point of view, according to which the strong in this chapter are merely the small number of extreme Paulinists, to give to the word receive a wholly different sense from that which it had Rom 14:1, where the same recommendation was addressed to the entire (according to him, Judeo-Christian) church. The party of the strong mentioned here had, according to this critic, pushed opposition to the weak the length of regarding them as a burden to the life of the church, and of demanding their excommunication. And this is what Paul would prevent. It is very obvious how arbitrary is this difference laid down in the notion of receiving. Not only can the (receive) signify nothing else than in Rom 14:1, but, moreover, the apostle would never have consented to rank himself, as he would do by the word us (Rom 15:1-2), in a party so violent.
The apostle would seem, by this conclusion, to have reached the end of the whole development begun Rom 14:1. But he has still an explanation to add: If Christ has received us with equal goodness, there has yet been a difference in the mode of this receiving. Unity in the works of God is never uniformity. Rather harmony implies variety. This common adoration, in which all presently existing contrasts in the church are to be fused, does not prevent each group in the new people of God from bringing with it its own experiences, and playing its particular part in the final concert.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Wherefore receive ye one another, even as Christ also received you, to the glory of God. [Against the trifling, selfish enjoyment of personal liberty, the apostle sets the supreme end and joy of life; viz., the glorification of God (Mat 22:36-38; Joh 4:34). As Christ, suppressing all selfish promptings to assert his own rights and liberties, and ignoring all distinctions in his favor, however pronounced or impossible (Phi 2:5-8), received us in all loving compassion to affect that glory; so also should we mutually receive one another in full love and fellowship to that end, excluding all unworthy selfishness, and all social, national or racial antipathies. Unity glorifies God, as the amity of a household reflects honor on its head.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
7. Therefore receive one another as Christ also received you unto the glory of God. As the work ultimates in the glorification of both Jews and Gentiles after the similitude of God Himself, so all of His disciples are to focalize all their powers of body, mind, spirit and influence to lead all they possibly can influence so to follow Jesus as to reach this ultimate glorification which Paul and his comrades hailed in constant anticipation, looking out for the glorified Savior to come and take them to heaven.
Fuente: William Godbey’s Commentary on the New Testament
Rom 15:7-13. The Gentiles Heirs of Israels Hope.The differences discussed ran up into the great cleavage between Jew and Gentile, on which Paul has a final word to say.
Rom 15:7. Whereforein order to glorify God togetherreceive one another, as the Christ has received you (cf. Rom 14:1; Rom 14:3; also Luk 15:2, Joh 6:37) unto the glory of Goda glory to be realised in the united worship of mankind (Rom 15:8-12).
Rom 15:8 f. With this aim Christ has become, in the first place, minister of circumcisionnot minister to the Circumcision (omit the), but Servant of the covenant bearing this seal (Rom 4:11; cf. Gal 4:4 f.): the parallel is Mat 5:17, rather than Rom 15:24. The truth of God, which Christ thus asserted, lay in the promises made to the fathers concerning mankind (Rom 4:11-18, Act 3:24 f.), expressing the grand purpose that the nations should glorify God for mercy shown to them.That the Israelite fathers cherished this large anticipation, is proved by the chain of citations drawn from Scripture in Rom 15:9 b Rom 15:12. The catena of Rom 3:10-18 attested the universality of sin; this, the universality of redemption.
Rom 15:13. The closing citation gives the key-note to the Benediction; Now the God of the (i.e. Israels) hope fill you with all joy and peace in believing (cf. Rom 14:17, Rom 15:1 f., etc.), by the Holy Spirits power. Such faith will make you overflow with hopefor yourselves (Rom 5:2-5), for the race (Rom 11:30-32), for the universe (Rom 8:18-25).
Fuente: Peake’s Commentary on the Bible
SECTION 47 THAT ALL MAY PRAISE GOD TOGETHER
CH. 15:7-13
For which cause receive one another, according as also Christ received you for glory of God. For I say that Christ is become a minister of circumcision, on behalf of the truth of God, in order to confirm the promises of the fathers; and that the Gentiles may glorify God for mercy, according as if is written, Because of this I will make acknowledgment to Thee among the Gentiles; and to Thy name I will sing a psalm. And again he says, Be glad, Gentiles, with His people. And again, Praise, all Gentiles, the Lord; and let all the peoples praise Him. And again Isaiah says, There will be the root of Jesse, and He that rises up to rule Gentiles: on Him will Gentiles hope. And may the God of the hope fill you with all joy and peace in believing, in order that ye may abound in the hope, in the power of the Holy Spirit.
Rom 15:7. For which cause: because, as implied in Rom 15:6, Christian unity brings glory to God.
Receive: as in Rom 14:1. Unless we respect the scruples of our weaker brethren, we shall drive them from us.
According as etc.: keeping before us the example of Christ, as in Rom 15:3; Rom 15:5, Rom 14:15.
Christ received you: cp. Rom 14:3.
For glory of God: purpose to be obtained by receiving one another, viz. to show forth the greatness and goodness of God, and thus to evoke admiration for Him: cp. Rom 3:7. For the same end, Christ received you.
Rom 15:8-9 a. Fuller exposition of the truth involved in Christ received you.
Minister: see under Rom 12:7.
Circumcision: as in Rom 3:30. Christ made Himself a servant of the Jewish nation, in order that, by fulfilling a part of the ancient promises, He might prove that God is true and faithful. He proved this in order to make the promises still unfulfilled a firm ground on which we may rest our hopes for the future: cp. Rom 4:16; 2Co 1:20
And that the Gentiles etc.: another purpose for which Christ became a minister of the Jews.
For (on-behalf-of) mercy: cp. 1Co 10:30; also Rom 11:30-32. Christ was born in Juda and laboured among the Jews, not only to reveal to them the faithfulness of Him who gave the promises, but also in order that the same mercy might reach the Gentiles and prompt heathen lips to glorify God: cp. Rom 15:6-7.
The distinction of Jews and Gentiles, so prominent in this epistle, but lost sight of since Rom 11:32, here meets us again. It suggests that the weak in faith were chiefly Jews, and the strong ones chiefly Gentiles: cp. Act 21:20. If so, the united praise of weak and strong, which in Rom 15:6 Paul desires, would also be the united praise of Jews and Gentiles. And, if so, the quotations in Rom 15:9-12 have an evident bearing on the matter in hand, viz. our treatment of the weaker brethren. We have thus an explanation of the apparently sudden change of subject.
Rom 15:9-12. The foregoing purpose of Christ, viz. that both Jews and Gentiles may praise Christ, accords with ancient prophecy. In Psa 18:49, the writer says that surrounded by Gentiles he will give acknowledgment and praise to God; implying that they will join in or approve this praise. So Deu 32:43 implies a common joy in God of Jews and Gentiles. In Psa 117:1, the Gentiles are called on to praise God. Paul quotes Isa 11:10 from the LXX., which is less accurate than our versions: but the difference does not touch the subject before us. The root lives unseen in the ground after the trunk has been cut down. The prophet announces a time when from the forgotten family of Jesse a new sprout rises to be an ensign around which Gentiles will gather. The passage refers evidently to the Kingdom of Christ, and foretells that in its blessings the Gentiles will share.
Rom 15:13. Prayer concluding Pauls treatment of the case of the weaker brethren, and the main body of the epistle. As in Rom 15:5-6, he rises from the Scriptures to God. By giving us a hope of glory, resting on His own nature, God reveals Himself to us in a new aspect as the God of the hope.
Fill: so that your entire being and thought and life be permeated.
Joy: suggested by Rom 15:10.
Peace: harmony in the Church, as in Rom 14:19.
In believing: element in which we have joy and peace: cp. Rom 5:1-2; 1Pe 1:8.
In order that etc.: further purpose to be attained by our fulness of joy and peace.
Abound: as in Rom 3:7; Rom 5:15.
In the power etc.: parallel with in believing. Faith is the human condition and channel of joy: the Holy Spirit is the inward divine Agent who by His felt power working in us evokes confident hope of blessings to come: cp. Rom 14:17, joy in the Holy Spirit. Paul prays that God, who has already given us hope, may also give us joy and harmony, in order that we may thus obtain a still firmer and richer hope: and he remembers the human channel and the divine Agent of these blessings, belief of the promises, and an inward working of the Almighty Spirit.
Rom 15:7-13 support, by arguments suggested in Rom 15:5-6, the exhortation in Rom 14:1. Paul begs us to receive the weaker brethren in order that the united praise of them and of us may show forth the grandeur of God. He reminds us that for this end Christ received us, that this united song of praise was foretold in ancient prophecy, and that peace with our brethren will increase the hope with which by Gods grace we already look forward to the coming glory.
The subject discussed in Rom 14:1 to Rom 15:13 has long ago passed away. We are all of Pauls opinion now. To us, idols have lost all power to pollute: we should not hesitate to eat food prepared for a heathen feast.
But this rather increases than decreases the value of Pauls discussion: for it compels us to look, not at one special case, but at a great principle bearing on the every-day life of us all.
On opening the subject, Paul announces himself an advocate of the weaker brethren. He does not hold their views; but he defends their rights. But, before pleading their cause, he warns his clients not to condemn the men against whose contempt he now defends them. He then turns to the strong, and tells them their duty to the weak. He teaches the solemn lesson that our conduct may influence the destiny of some around us. We are therefore bound to abstain from whatever may injure our brother, lest by injuring we ruin him. To act in forgetfulness of the influence of our example, is to set aside that love which is the very essence of the Christian life, to ignore the obligation laid upon us by our superior light, to set aside the example of Christ, and to hinder the purposes of blessing which were the song of the ancient seers and which Christ came to accomplish.
We now stand at the end of the main body of the epistle. DIV. V. (Rom 12:1 to Rom 15:13) contains, without any formal order, a wonderful outline of Christian morality. Paul has indicated its root, viz.
self-consecration to God; and its chief means of growth, an increasing knowledge of the will of God. He has set before us correct views of ourselves and our work; and has taught us the principles which ought to regulate our conduct towards our fellow-Christians, especially those whose views differ from our own, our fellow-citizens, those who injure us, and the rulers of the State. Throughout, DIV. V. is similar, in matter and tone, to 1 Corinthians.
Pauls chief purpose in writing the epistle is now accomplished. He has asserted and developed the new doctrines, and has shown their harmony with the Jewish Scriptures; and has taught us to apply them to matters of daily life.
Fuente: Beet’s Commentary on Selected Books of the New Testament
15:7 Wherefore receive ye one another, as Christ also {e} received us to the glory of God.
(e) He did not shun us, but received us of his own accord, to make us partakers of God’s glory.
Fuente: Geneva Bible Notes
4. The importance of accepting one another 15:7-13
This section concludes Paul’s instructions concerning the importance of accepting one another as Christians that he began in Rom 14:1. In this section the apostle charged both the strong and the weak.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
"Accept" repeats Paul’s opening exhortation (Rom 14:1). "One another" encompasses the two groups, the strong and the weak. It is inconsistent for a Christian to reject someone whom God has accepted. We are to receive one another as Jesus Christ has received us. We are fellow members of the family of God. Accepting one another glorifies God.