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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 15:7–12. His four-level outline is real structure in the source text, so it is rendered as structure.
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?
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
God long ago decreed in Psalm 116 that by the intervention of his mercy Jews and Gentiles would be united. The Gentiles would be granted grace to become fellow heirs with the Jews, who by the grace of God were long ago named as his people. While the Jews were noble, the Gentiles were ignoble, but now by God’s mercy the Gentiles have been made noble as well, so that all may rejoice together by acknowledging the truth.
"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.
The Gentiles must praise God because they have been brought to salvation.
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Summary
Romans 15:11, a direct quotation from Psalm 117:1, serves as a powerful declaration within Paul's letter, emphatically underscoring the universal scope of God's redemptive plan and the resounding call to worship that extends to all humanity. It encapsulates the profound truth that God's desire for praise transcends ethnic and national boundaries, inviting both Jew and Gentile into a unified chorus of adoration for the Lord, thereby affirming the comprehensive nature of the gospel message.
Context
Literary Context
Romans 15:11 is strategically placed within a crucial section of Paul's letter (Romans 14:1–15:13) where he addresses the contentious issues of unity and mutual acceptance between Jewish and Gentile believers in the Roman church. Following his exhortation for the strong to bear with the failings of the weak (Romans 15:1) and Christ's example of pleasing others (Romans 15:3), Paul introduces a series of Old Testament quotations in Romans 15:9-12. These citations serve to demonstrate that the inclusion of Gentiles in God's redemptive plan and their participation in worship were not novel concepts but divinely ordained prophecies. Specifically, Romans 15:11, quoting Psalm 117:1, is the third of four such prophecies, building upon the idea that Christ came to confirm God's promises to Israel and to enable the Gentiles to glorify God for His mercy (Romans 15:8-9). This verse reinforces Paul's argument that the gospel breaks down dividing walls, creating a unified body of believers.
Historical & Cultural Context
The early Christian church in Rome was a diverse community, comprising both Jewish converts to Christianity and Gentile believers. Significant tensions existed between these two groups, particularly concerning adherence to Jewish dietary laws, Sabbath observance, and other cultural practices. Jewish believers, steeped in centuries of covenantal identity, often struggled to fully embrace Gentiles as co-heirs of God's promises without requiring them to adopt Jewish customs. Conversely, some Gentile believers may have looked down upon Jewish traditions. Paul's letter to the Romans, written around A.D. 57-58, directly confronts these divisions, emphasizing that salvation is by grace through faith for all, regardless of ethnic background. The inclusion of Gentiles in the call to "Praise the Lord" was revolutionary in a world where God's worship was often perceived as exclusive to Israel, highlighting the radical inclusivity of the new covenant.
Key Themes
Romans 15:11 contributes significantly to several overarching themes in Paul's theology and the book of Romans. Firstly, it powerfully reinforces the theme of Universal Praise and Worship, asserting that God's worthiness transcends all cultural and ethnic boundaries, demanding adoration from "all ye Gentiles" and "all ye people." This echoes the broader biblical narrative of God's ultimate desire for all creation to worship Him. Secondly, the verse highlights the Inclusion of Gentiles as a central tenet of the gospel, a theme Paul champions throughout Romans, particularly in chapters 9-11 and 15, where he argues that God's plan has always encompassed the nations. This inclusion is not an afterthought but a deliberate act of God's mercy, as seen in Romans 15:9. Thirdly, Paul's strategic use of this Old Testament quotation underscores the Fulfillment of Prophecy, demonstrating that the expansion of God's kingdom to the Gentiles was foretold in ancient scriptures, thereby validating the legitimacy of the Christian movement's global mission and the divine continuity of God's redemptive plan from Old Covenant to New. This aligns with Paul's consistent argument that the gospel is not a new invention but the culmination of God's promises, as articulated in Romans 1:2.
Exposition and Analysis
Key Word Analysis
Meaning "to praise (God)." This word denotes an act of expressing approval, commendation, or adoration, specifically directed towards God. It implies a heartfelt and vocal recognition of His character, works, and inherent worthiness. In this context, it is a command for the Gentiles to actively engage in glorifying the Lord.
Meaning "a race (as of the same habit), i.e. a tribe; specially, a foreign (non-Jewish) one (usually, by implication, pagan)." This term explicitly refers to all non-Jewish peoples or nations. Its inclusion here is pivotal, as it directly addresses those who were historically outside the covenant community of Israel, emphasizing their now-equal standing in the call to worship God.
Meaning "to applaud." This word is a compound of epi (upon) and ainéō (to praise), suggesting an intensified or emphatic form of praise. It conveys a strong sense of commending, applauding, or celebrating someone with enthusiasm and public acknowledgment. Its pairing with "praise" creates a powerful, comprehensive call to worship.
Verse Breakdown
"And again,"
This introductory phrase, using the Greek word pálin (G3825), signifies that Paul is introducing another Old Testament quotation, continuing his series of prophetic proofs for the inclusion of the Gentiles. It acts as a direct signpost to the reader that he is drawing from the authoritative scriptures to support his theological argument.
"Praise the Lord,"
This is a direct command, an imperative call for adoration. "Praise" (G134, ainéō) conveys an act of worship and extolling God's virtues. "The Lord" (G2962, kýrios) refers to God, the supreme Master and sovereign ruler, indicating that the praise is directed to the one true God, Yahweh, as revealed in Jesus Christ.
"all ye Gentiles;"
This specifies the recipients of the command to praise. "All" (G3956, pâs) emphasizes the comprehensive and universal nature of the call, leaving no group excluded. "Gentiles" (G1484, éthnos) explicitly identifies non-Jewish nations, highlighting the groundbreaking inclusion of those previously considered outside the covenant.
"and laud him,"
This clause reiterates and intensifies the command to worship. "Laud" (G1867, epainéō) is a stronger form of praise, suggesting public commendation and applause. "Him" (G846, autós) refers back to "the Lord," reinforcing that the object of this fervent adoration is God Himself.
"all ye people."
This phrase serves as a synonymous parallel to "all ye Gentiles," broadening and reinforcing the universal scope of the command. "People" (G2992, laós) in this context is used interchangeably with "Gentiles" or "nations," ensuring that the message of universal worship is unequivocally conveyed to every segment of humanity.
Literary Devices
Romans 15:11 masterfully employs several literary devices to convey its profound message. The most prominent is Quotation/Allusion, as Paul directly quotes Psalm 117:1. This strategic use of Old Testament scripture lends immense authority and divine backing to his argument for Gentile inclusion, demonstrating that this was not a new or arbitrary development but a long-foretold aspect of God's redemptive plan. Furthermore, the verse exhibits strong Parallelism, specifically synonymous parallelism, where the second clause ("and laud him, all ye people") echoes and reinforces the meaning of the first ("Praise the Lord, all ye Gentiles"). This repetition of idea, using slightly different but complementary terms ("Praise" and "laud," "Gentiles" and "people"), serves to amplify the command and emphasize its universal application, ensuring that the message of inclusive worship resonates deeply. The Repetition of "all ye" further underscores the comprehensive nature of this divine invitation to praise, leaving no doubt that God's call extends to every nation and every individual.
Theological and Thematic Connections
Romans 15:11 stands as a theological cornerstone, affirming God's universal sovereignty and His desire for all creation to acknowledge His glory. It dismantles any notion of ethnic or national exclusivity in worship, revealing that the praise of the Lord is not confined to one people group but is the rightful response of every nation, tribe, and tongue. This verse underscores the expansive nature of God's covenant promises, which, while initially given to Israel, were always intended to bless "all the families of the earth" through them. The inclusion of Gentiles in this call to praise is a direct fulfillment of God's ancient plan, signifying the breaking down of barriers and the formation of a new, unified people of God, where distinctions of race or background are superseded by a shared identity in Christ and a common purpose of glorifying God. This theological truth forms the bedrock for the church's global mission, reminding believers that the gospel is for everyone, and the ultimate aim is for all to join in a chorus of adoration for the Lord.
Reflection and Application
Romans 15:11 is far more than an ancient prophecy; it is a living mandate for the contemporary church, calling us to embody the radical inclusivity of the gospel. This verse challenges us to dismantle any remaining walls of division—whether ethnic, socio-economic, or cultural—within our communities, recognizing that God delights in the diverse symphony of praise offered by people from every background. It compels us to actively pursue unity, welcoming one another as Christ has welcomed us, and fostering environments where all feel genuinely invited and empowered to worship God authentically. Furthermore, this verse fuels our passion for global missions, reminding us that God's heart beats for the unreached, desiring that "all ye Gentiles" come to know Him and laud His name. Our worship, therefore, should not be insular but outward-focused, reflecting the universal scope of God's redemptive love and inspiring us to participate in His grand design of gathering worshippers from every corner of the earth.
Questions for Reflection
FAQ
Why does Paul quote Psalm 117:1 in Romans 15:11?
Paul quotes Psalm 117:1 in Romans 15:11 as part of a strategic rhetorical device to demonstrate the divine intention for Gentile inclusion in God's redemptive plan. In Romans 15:9-12, Paul strings together several Old Testament prophecies (from Psalms, Deuteronomy, and Isaiah) that foretold the Gentiles' participation in praising God and finding hope in the Messiah. By doing so, he provides irrefutable biblical evidence that the gospel's outreach to non-Jews was not a new or unexpected development but a long-established aspect of God's covenant promises, thereby validating the legitimacy of his Gentile ministry and encouraging unity between Jewish and Gentile believers in the Roman church.
What is the significance of the terms "Gentiles" and "people" in this verse?
The terms "Gentiles" (Greek, éthnos) and "people" (Greek, laós) are used synonymously in Romans 15:11 to emphasize the universal scope of God's call to worship. "Gentiles" explicitly refers to all non-Jewish nations, highlighting the groundbreaking inclusion of those previously considered outside the covenant. "People" functions as a broader, more inclusive term, ensuring that the command to praise encompasses every segment of humanity. Together, these terms underscore that God's desire for praise is not limited to any single ethnic group but extends to all races and nations, breaking down the historical barriers between Jew and Gentile and forming a unified body of worshippers.
Christ-Centered Fulfillment
Romans 15:11, a prophetic echo from Psalm 117:1, finds its ultimate and profound fulfillment in Jesus Christ. Before Christ, the call for Gentiles to praise the Lord was a future hope, a whisper in the prophecies. With the advent of Jesus, this hope became a glorious reality. Christ, through His life, death, and resurrection, broke down the dividing wall of hostility that separated Jew and Gentile, creating "one new humanity" out of the two (as powerfully articulated in Ephesians 2:14-16). It is through His atoning sacrifice that Gentiles, who were once "alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world," have been brought near by the blood of Christ (Ephesians 2:12-13). Jesus, the promised Messiah, became the "root of Jesse" who would rise "to rule over the Gentiles" and in whom "the Gentiles will hope" (Romans 15:12). Therefore, the universal praise commanded in Romans 15:11 is not merely an abstract ideal but a direct consequence of Christ's redemptive work, enabling all nations to approach God, not through adherence to the Law, but through faith in Him. He is the one who gathers "all ye Gentiles" and "all ye people" into a unified chorus of praise, fulfilling the ancient promise that "in your offspring all the nations of the earth shall be blessed" (Genesis 22:18).