Romans 15:10

Translation
King James Version
And again he saith, Rejoice, ye Gentiles, with his people.
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KJV (with Strong's)
And G2532 again G3825 he saith G3004, Rejoice, ye G2165 Gentiles G1484, with G3326 his G846 people G2992.
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Complete Jewish Bible
And again it says,

“Gentiles, rejoice with his people.”
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Berean Standard Bible
Again, it says: “Rejoice, O Gentiles, with His people.”
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American Standard Version
And again he saith, Rejoice, ye Gentiles, with his people.
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World English Bible Messianic
Again he says, “Rejoice, you Gentiles, with his people.”
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Geneva Bible (1599)
And againe he saith, Reioyce, ye Gentiles with his people.
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Young's Literal Translation
and again it saith, `Rejoice ye nations, with His people;'
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See also
Psalms 67:3Psalms 67:4Deuteronomy 32:43Isaiah 42:10Isaiah 42:12Psalms 68:32Psalms 138:4
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In the KJVVerse 28,314 of 31,102

Study This Verse

SUMMARY

Romans 15:10, a powerful citation from Deuteronomy 32:43, serves as a cornerstone in the Apostle Paul's argument for the full and joyful inclusion of Gentiles into God's redemptive plan. This verse emphatically declares God's ancient intention for non-Jewish peoples to participate in the divine covenant, not as a separate or lesser entity, but in shared rejoicing and fellowship alongside His chosen people, Israel, underscoring the expansive and unifying nature of God's grace revealed in Christ.

CONTEXT

  • Literary Context: Romans 15:10 is embedded within a crucial section of Paul's letter, specifically Romans 15:7-13, where he passionately appeals for unity and mutual acceptance between Jewish and Gentile believers in the Roman church. Having just exhorted them to "receive one another, just as Christ also received us, to the glory of God" (Romans 15:7), Paul immediately grounds this command in the theological reality of Christ's ministry. He explains that Christ came to serve the circumcised (Jews) to confirm God's promises to the patriarchs, and simultaneously, to enable the Gentiles to glorify God for His mercy (Romans 15:8-9). To solidify this revolutionary concept of Gentile inclusion, Paul strategically weaves together four Old Testament prophecies in Romans 15:9-12, with the quote from Deuteronomy 32:43 in verse 10 being the second of these, demonstrating that Gentile participation was not an afterthought but a divinely ordained, long-foretold aspect of God's unfolding plan.
  • Historical & Cultural Context: The early Christian church in Rome, like many nascent Christian communities, was a complex tapestry of Jewish and Gentile converts. Significant tensions often arose from differing cultural practices, interpretations of the Mosaic Law, and historical prejudices. Jewish believers, steeped in centuries of covenantal identity, sometimes struggled to fully accept Gentiles as co-heirs without requiring adherence to Jewish customs, while Gentiles might have harbored anti-Jewish sentiments or misunderstood the continuity of God's plan. Paul's letter to the Romans, particularly this section, directly addresses these divisions, advocating for a radical unity founded on the Gospel. By quoting from the Old Testament, Paul appeals to an authority recognized by both groups, demonstrating that the inclusion of Gentiles was not a novel deviation but the fulfillment of ancient prophecy, thereby legitimizing their place within the believing community and challenging any lingering ethnocentric biases.
  • Key Themes: This verse powerfully contributes to several overarching themes in Romans and Paul's broader theology. Foremost is the theme of Gentile Inclusion and Salvation, highlighting God's expansive grace that transcends ethnic boundaries, bringing all who believe into one family in Christ. This is a central tenet of Paul's ministry, as seen throughout his epistles. Secondly, it underscores Unity in Worship and Joy, envisioning a future where believers from all backgrounds come together in shared celebration of God's goodness and mercy. The command to "rejoice... with his people" speaks to a profound spiritual solidarity, echoing the New Covenant reality where the "dividing wall of hostility" is broken down (Ephesians 2:14). Finally, the verse reinforces the Fulfillment of Prophecy, demonstrating that the inclusion of Gentiles was always part of God's sovereign plan, revealed through the prophets of Israel, thereby lending divine authority to Paul's argument and demonstrating the continuity between the Old and New Covenants, all centered on the person and work of Christ.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • again (Greek, pálin', G3825): This adverb signifies repetition or recurrence, indicating that Paul is drawing another instance of Old Testament prophecy to support his argument. It emphasizes the consistent thread of Gentile inclusion woven throughout the Scriptures, not as an isolated thought but a recurring divine intention.
  • Rejoice (Greek, euphraínō', G2165): Derived from words meaning "well" and "mind," this verb means to be in a good frame of mind, to make merry, or to be glad. It denotes a deep, heartfelt joy and exuberant celebration, not merely a passive acceptance. The imperative "Rejoice!" is a command to actively participate in this profound happiness that stems from God's redemptive work.
  • Gentiles (Greek, éthnos', G1484): This term refers to a race or tribe, specifically a foreign, non-Jewish people, often implying pagan or non-covenantal status. Its use here is crucial, as it explicitly names those who were historically outside the covenant people of Israel, now being invited to share in their joy and blessings.
  • people (Greek, laós', G2992): This word refers to a people in general, distinct from a specific populace (like dēmos). In the context of the Old Testament, "his people" almost exclusively referred to Israel, God's chosen nation. The invitation for Gentiles to rejoice "with his people" signifies their integration into this very community, sharing in the spiritual heritage and blessings previously unique to Israel.

Verse Breakdown

  • "And again he saith,": This introductory phrase highlights Paul's method of substantiating his theological arguments by appealing to the authoritative voice of Scripture. The "he" refers to God, the ultimate author of the Old Testament prophecies, underscoring the divine origin and certainty of the message that follows. It signals a continuation of the scriptural evidence for Gentile inclusion, building upon the previous quote in Romans 15:9.
  • "Rejoice, ye Gentiles,": This is a direct, imperative command to the non-Jewish nations to experience and express profound joy. The call to "rejoice" is not merely an emotional suggestion but an invitation to participate in the celebration of God's mercy and salvation. The explicit address to "Gentiles" underscores their direct and intentional inclusion in God's redemptive plan, a radical departure from traditional Jewish exclusivity.
  • "with his people.": This crucial phrase defines the nature of the Gentiles' rejoicing. It is not a separate, parallel joy, but a shared celebration "with" Israel, God's chosen "people." This signifies a profound unity and integration, where the dividing lines between Jew and Gentile are transcended, and both groups participate in the same covenant blessings and worship of God. It points to the formation of a single, unified body of believers.

Literary Devices

Paul's use of Quotation/Allusion is the primary literary device, as he directly cites Deuteronomy 32:43 from the Old Testament. This serves to ground his New Covenant theology in the ancient prophecies, demonstrating continuity and divine authority. The Imperative Mood of "Rejoice!" functions as a direct command, calling for an active, joyful response from the Gentiles. Furthermore, the verse employs Inclusion, as it explicitly brings "Gentiles" into the sphere of "his people," highlighting the expansive nature of God's redemptive plan to encompass all humanity within a unified community.

THEOLOGICAL AND THEMATIC CONNECTIONS

Romans 15:10 profoundly illustrates the expansive nature of God's covenant faithfulness, demonstrating that His redemptive plan was never exclusively for one nation but always intended to embrace all peoples. By quoting Deuteronomy, Paul reveals that the inclusion of Gentiles was not a new development or a mere contingency plan, but a long-foretold aspect of God's sovereign design, fulfilling ancient promises and bringing diverse peoples into a unified worship of the one true God. This verse challenges any narrow understanding of God's grace, affirming that salvation, joy, and covenant participation are now extended to all who believe, regardless of ethnic origin, culminating in a single, reconciled community in Christ.

  • Isaiah 49:6: "I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth."
  • Galatians 3:28: "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus."
  • Ephesians 2:19: "Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God."

REFLECTION AND APPLICATION

Romans 15:10 serves as a timeless call to embrace the radical inclusivity of the Gospel and to celebrate the beautiful diversity within the body of Christ. It reminds us that God's heart has always been for all nations, and His plan culminates in a unified people, Jew and Gentile alike, sharing in the profound joy of His salvation. For believers today, this means actively dismantling any barriers of prejudice, cultural bias, or social division that might hinder genuine fellowship and shared worship. Our joy in Christ is not meant to be exclusive but expansive, drawing others into the same glorious celebration. We are called to live out this unity, demonstrating to the world the transformative power of the Gospel that reconciles not only individuals to God but also people groups to one another, fostering a community where every tongue and tribe can rejoice together in the Lord.

Questions for Reflection

  • How does the historical tension between Jewish and Gentile believers in the early church inform our understanding of divisions within the church today?
  • In what ways might we, consciously or unconsciously, create barriers that hinder others from fully "rejoicing with His people" in our local church or community?
  • What practical steps can I take to foster greater unity and celebrate diversity within my own Christian community, reflecting the spirit of Romans 15:10?

FAQ

Why does Paul quote the Old Testament so frequently in Romans 15?

Answer: Paul's frequent Old Testament citations in Romans 15 are strategic and multifaceted. Primarily, they serve to establish the divine authority and continuity of God's plan. By quoting ancient prophecies like Deuteronomy 32:43, Paul demonstrates that the inclusion of Gentiles into God's covenant people was not a novel idea or an afterthought, but a long-foretold aspect of God's sovereign design. This approach was crucial for convincing both Jewish and Gentile believers in Rome. For Jewish believers, it affirmed that the Gospel was consistent with their heritage and the promises made to their patriarchs. For Gentile believers, it legitimized their place within God's family, showing that their salvation was part of a grand, ancient divine purpose, not merely a secondary addition. It underscores that the New Covenant is a fulfillment, not an abolition, of God's promises.

CHRIST-CENTERED FULFILLMENT

Romans 15:10 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The Old Testament prophecy, calling for Gentiles to "rejoice... with his people," was a foreshadowing of the new reality inaugurated by Christ's redemptive mission. Through His atoning sacrifice on the cross, Jesus broke down the "dividing wall of hostility" between Jew and Gentile, creating "one new man" out of the two (Ephesians 2:14-15). He is the "root of Jesse" who "shall rise to reign over the Gentiles" and in whom "the Gentiles shall hope" (Romans 15:12). Christ's life, death, and resurrection made it possible for all, regardless of ethnic background, to be reconciled to God and to one another, forming a unified body, the Church, where all can now share in the spiritual blessings and rejoice together as co-heirs in God's kingdom. This profound unity in Christ is the very essence of the Gospel, transforming ancient prophecy into present reality, as believers from every nation gather together, praising God for His boundless mercy (Revelation 7:9-10).

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Commentary on Romans 15 verses 7–12

I. II. Main points1. 2. Sub-points(1.) (2.) Details

The apostle here returns to his exhortation to Christians. What he says here (Rom 15:7) 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 (Rom 14:1), 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, Joh 17:24. 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 Rom 15:6, 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 2:14-16. Now it is a rule, Quae 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, Rom 15:8. 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 2:16, 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, Joh 18:37. And he is himself the truth, Joh 14:6. 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 9:27. He confirmed it by shedding the blood of the covenant.

2.He received the Gentiles likewise. This he shows, Rom 15:9-12.

(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 (Rom 15:9), 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 Psa 18:49, 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, Psa 22:22. 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, Rom 15:10. This is quoted from that song of Moses, Deu 32:43. 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, Pro 14:10. 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 (Rom 15:11): Praise the Lord, all ye Gentiles. This is quoted out of that short psalm, Psa 117:1. 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 11:10, 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 11:1. Christ was David's Lord, and yet withal he was the Son of David (Mat 22:45), for he was the root and offspring of David, Rev 22:16. 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?

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–12. Public domain.
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John ChrysostomAD 407
Homily on Romans 28
"And, rejoice, ye Gentiles, with His people. And, Praise the Lord, all ye Gentiles; and let all people laud Him." "And, There shall be a root of Jesse, and He that shall rise to reign over the Gentiles, in Him shall the Gentiles trust."

Now all these quotations he has given to show that we ought to be united, and to glorify God; and also, to humble the Jew, that he may not lift himself up over these, since all the prophets called these, as well as to persuade the man of the Gentiles to be lowly, by showing him that he had a larger grace to answer for.
PelagiusAD 418
PELAGIUS’S COMMENTARY ON ROMANS
These Gentiles have been brought to salvation along with God’s people, the Jews.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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