Romans 15:7

“Christ's Ministry Unites Jews and Gentiles”· Romans 15:7–13
Translation
King James Version
¶ Wherefore receive ye one another, as Christ also received us to the glory of God.
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KJV (with Strong's)
Wherefore G1352 receive ye G4355 one another G240, as G2531 G2532 Christ G5547 also G2531 received G4355 us G2248 to G1519 the glory G1391 of God G2316.
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Complete Jewish Bible
So welcome each other, just as the Messiah has welcomed you into God’s glory.
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Berean Standard Bible
Accept one another, then, just as Christ accepted you, in order to bring glory to God.
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American Standard Version
Wherefore receive ye one another, even as Christ also received you, to the glory of God.
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World English Bible Messianic
Therefore accept one another, even as Messiah also accepted you, to the glory of God.
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Geneva Bible (1599)
Wherefore receiue ye one another, as Christ also receiued vs to the glory of God.
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Young's Literal Translation
wherefore receive ye one another, according as also the Christ did receive us, to the glory of God.
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See also
Matthew 10:40John 13:34Romans 14:1Romans 14:3Romans 5:2Ephesians 1:18Mark 9:37
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Summary

Romans 15:7 presents a profound imperative for Christian community: believers are to welcome and accept one another with the same unconditional grace and hospitality that Christ extended to humanity. This mutual reception, modeled directly on Jesus's own inclusive love, serves not only to foster deep unity within the body of Christ but ultimately to bring honor and praise to God, demonstrating the transformative power of the Gospel.

Context

Literary Context

Romans 15:7 stands as a culminating exhortation within Paul's extensive discussion on Christian unity and the handling of disputable matters, primarily found in Romans 14 and the beginning of Romans 15. The preceding chapters address tensions between Jewish and Gentile believers, as well as those with differing convictions regarding practices like dietary laws and the observance of special days. Paul urges the "strong" in faith to bear with the "weak," emphasizing that no one should cause a brother or sister to stumble or be despised. This verse, therefore, acts as a summary command, elevating the standard of Christ's inclusive love as the foundational principle for how believers should interact, moving beyond mere tolerance to active, gracious reception.

Historical & Cultural Context

The early Christian church in Rome was a diverse community, comprising both Jewish and Gentile converts, each bringing distinct cultural backgrounds, traditions, and interpretations of faith. Jewish believers often adhered to Mosaic dietary laws and Sabbath observances, while Gentile Christians, freed from such stipulations, sometimes viewed these practices as unnecessary or even antithetical to the Gospel of grace. This diversity, while a testament to the Gospel's reach, also created potential for division and judgment. In the broader Roman world, hospitality (xenia) was a highly valued social virtue, but it was often extended based on social standing or mutual benefit. Paul's command to "receive one another" transcends these societal norms, calling for a radical, Christ-like welcome that embraces all believers regardless of their background or "strength" in faith.

Key Themes

Several key themes converge in Romans 15:7. Foremost is Mutual Acceptance and Unity, underscoring the imperative for believers to actively welcome and embrace one another, fostering genuine fellowship that bridges differences in background, conviction, and spiritual maturity. This concept is deeply rooted in Paul's vision for the church as a unified body, as explored in 1 Corinthians 12. Another central theme is Christ as the Model, as the phrase "as Christ also received us" provides the ultimate standard for Christian conduct. Christ's unconditional reception of humanity, particularly the lost and sinful, serves as the ultimate paradigm for our interactions, demonstrating a love that "does not insist on its own way" (1 Corinthians 13:5). Finally, the verse highlights the theme of Glorifying God. The ultimate purpose of this mutual acceptance is "to the glory of God," indicating that when believers live in harmony and genuine fellowship, it reflects God's character, validates the transformative power of the Gospel, and fulfills Christ's prayer for unity in John 17:21.

Exposition and Analysis

Key Word Analysis

receive proslambánō' G4355

Meaning "to take to oneself, i.e. use (food), lead (aside), admit (to friendship or hospitality)." This term signifies more than mere tolerance; it implies a warm, active welcome, an embrace, an admission into fellowship. It suggests an intentional, gracious act of hospitality, much like one would 'take to oneself' a guest or friend into their home or company, emphasizing active inclusion and not just passive acceptance.

one another allḗlōn' G240

Meaning "each other, mutual, one another." This reciprocal pronoun highlights the bilateral nature of the command. It's not just about some receiving others, but a mutual, communal practice where all members of the Christian community extend this welcoming grace to every other member.

glory dóxa' G1391

Meaning "glory (as very apparent), in a wide application (literal or figurative, objective or subjective):--dignity, glory(-ious), honour, praise, worship." In this context, it refers to the honor, praise, and good reputation that is brought to God when believers demonstrate Christ-like unity and acceptance. Their actions become a visible manifestation of God's character and power.

Verse Breakdown

"Wherefore receive ye one another"

This opening phrase, introduced by "Wherefore" (G1352, dió, "consequently, therefore"), serves as a logical conclusion to Paul's preceding arguments in Romans 14 and 15:1-6. It is a direct imperative, commanding all believers to actively and intentionally welcome, embrace, and admit fellow Christians into their fellowship, regardless of their differences in conviction or background. The emphasis is on proactive, inclusive hospitality.

"as Christ also received us"

This clause provides the divine standard and motivation for the command. The Greek word for "as" (G2531, kathṓs) indicates a direct parallel and imitation. Believers are to mirror the manner and depth of Christ's own reception of humanity. Christ received us not based on our merit or perfection, but in our sinfulness and weakness, extending grace, forgiveness, and salvation. This sets an incredibly high, unconditional benchmark for mutual acceptance within the church.

"to the glory of God"

This final phrase states the ultimate purpose and outcome of such Christ-like reception. The mutual acceptance among believers is not merely for their own benefit or comfort, but it serves to bring honor, praise, and recognition to God. When the church demonstrates unity, love, and radical hospitality, it visibly reflects God's character to the world, thereby glorifying Him and validating the transformative power of the Gospel.

Literary Devices

Romans 15:7 employs several powerful literary devices. The most prominent is Analogy, where the command for believers to "receive one another" is directly analogized to "as Christ also received us." This creates a profound moral and theological imperative, setting Christ's perfect, unconditional love as the ultimate standard for human interaction within the church. The phrase "to the glory of God" functions as a statement of Purpose or Teleology, indicating the ultimate goal and divine rationale behind the command. It elevates the act of mutual acceptance from a mere social nicety to a sacred act that redounds to God's honor. Furthermore, the imperative "receive ye" functions as a Command, underscoring the non-negotiable nature of this call to unity and hospitality within the Christian community, emphasizing active obedience rather than passive agreement.

Theological and Thematic Connections

Romans 15:7 deeply connects with core theological truths concerning the nature of the church, the character of God, and the implications of Christ's redemptive work. It underscores the concept of the church as a unified body, transcending human divisions and reflecting the divine unity of the Trinity. The command to receive one another as Christ received us highlights God's radical grace and unconditional love, which are extended to humanity despite its fallen state. This verse also implicitly speaks to the doctrine of Imitation of Christ, where believers are called to embody the virtues and actions of Jesus in their daily lives and communal interactions. The ultimate aim—the glory of God—reinforces the Sovereignty of God and His ultimate purpose for all creation, where human unity and love become a testament to His power and goodness.

Romans 14:1Philippians 2:1-4Ephesians 4:1-3

Reflection and Application

Romans 15:7 provides a timeless and challenging call to action for every believer and every Christian community. In a world increasingly fragmented by differences, this verse reminds us that the church is meant to be a beacon of unity, a place where all are genuinely welcomed and valued, not based on conformity to our preferences, but on the basis of Christ's reception of us. It compels us to examine our own hearts for biases, judgments, or exclusive attitudes that might hinder true fellowship. Practicing this radical acceptance means actively seeking to understand, empathize with, and embrace those whose convictions or backgrounds differ from our own, always prioritizing love and unity over personal preferences or disputable matters. When we extend Christ-like hospitality, we not only strengthen the bonds within the body of Christ but also present a compelling witness to a watching world of the transformative power of the Gospel.

Questions for Reflection

  1. How does Christ's unconditional reception of you personally challenge your own tendencies to judge or exclude others?
  2. In what specific ways can your local church better embody the command to "receive one another" across various differences?
  3. What practical steps can you take this week to extend genuine, Christ-like welcome to someone you might typically overlook or disagree with?

FAQ

What does it mean for Christ to have "received us"?

For Christ to have "received us" means that He unconditionally embraced humanity in its fallen state, extending grace, forgiveness, and salvation without prerequisite. This reception is not based on our merit or worthiness, but solely on His divine love and redemptive purpose. It encompasses His incarnation, His ministry among sinners, His atoning death on the cross, and His ongoing invitation to all to come to Him. Just as He welcomed the outcast and the sinner during His earthly ministry (Luke 15:1-2), so He continues to welcome all who come to Him by faith, bringing them into His family and fellowship. This radical act of divine hospitality is the foundation for how believers are to treat one another, as seen in Ephesians 2:13-16.

Christ-Centered Fulfillment

Romans 15:7 finds its profound Christ-centered fulfillment not merely as an ethical command, but as a direct outworking of Christ's redemptive work. Jesus Himself is the ultimate embodiment of divine reception, for He "did not come to be served, but to serve, and to give his life as a ransom for many" (Mark 10:45). His entire earthly ministry was characterized by welcoming those rejected by society—tax collectors, sinners, the sick, and the marginalized—demonstrating God's boundless love and inclusive grace (Luke 5:27-32). The cross is the supreme act of Christ's reception of us, where He bore our sins and reconciled us to God, breaking down the dividing wall of hostility (Ephesians 2:14-16). Therefore, when believers "receive one another" in the manner prescribed by Paul, they are not just following a rule; they are participating in and manifesting the very nature of Christ's reconciling work. Their unity and mutual acceptance become a living testimony to the Gospel, reflecting the glory of the God who, through Christ, has received all who believe into His eternal family (John 1:12-13).

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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.

1662–1714 · 6 verses
Passage under commentRomans 15:7–12
I. II. Main points1. 2. Sub-points(1.) (2.) Details[1.] [2.] Fine 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?

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Historical interpretation

Historical Reception

3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.

3 quotes · AD 407–444
Post-Nicene
400

Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.

AD 407John ChrysostomPost-NiceneSourceHomily on Romans 27
The example again is as before, and the gain unspeakable. For this is a thing that doth God especial glory, the being closely united. And so if even against thy will and for His sake, thou be at variance with thy brother, consider that by putting an end to thine anger thou art glorifying thy Master, and if not on thy brother's account, for this at all events be reconciled to him: or rather for this first. For Christ also insists upon this upon all possible grounds, and when addressing His Father he said, "By this shall all men know that Thou hast sent Me, if they be one." (John xvii. 21.)

Let us obey then, and knit ourselves to one another. For in this place it is not any longer the weak, but all that he is rousing. And were a man minded to break with thee, do not thou break also. Nor give utterance to that cold saying, "Him I love that loveth me; if my right eye does not love me, I tear it out." For these are satanical sayings, and fit for publicans, and the little spirit of the Gentiles. But thou that art called to a greater citizenship, and are enrolled in the books of Heaven, art liable to greater laws. Do not speak in this way, but when he is not minded to love thee, then display the more love, that thou mayest draw him to thee. For he is a member; and when by any force a member is sundered from the body, we do everything to unite it again, and then pay more attention to it. For the reward is the greater then, when one draws to one a person not minded to love. For if He bids us invite to supper those that cannot make us any recompense, that what goes for recompense may be the greater, much more ought we to do this in regard to friendship. Now he that is loved and loveth, does pay thee a recompense. But he that is loved and loveth not, hath made God a debtor to thee in his own room. And besides, when he loves thee he needs not much pains; but when he loves thee not, then he stands in need of thy assistance. Make not then the cause for painstaking a cause for listlessness; and say not, because he is sick, that is the reason I take no care of him (for a sickness indeed the dulling of love is), but do thou warm again that which hath become chilled. But suppose he will not be warmed, "what then?" is the reply. Continue to do thy own part. "What if he grow more perverse?" He is but procuring to thee so much greater return, and shows thee so much the greater imitator of Christ. For if the loving one another was to be the characteristic of disciples ("For hereby," He says, shall all men know that ye are My disciples, if ye love one another), (ib. xiii. 35) consider how great an one loving one that hates us must be. For thy Master loved those that hated Him, and called them to Him; and the weaker they were, the greater the care He showed them; and He cried and said, "They that are whole need not a physician, but they that are sick." (Matt. ix. 12.) And He deemed publicans and sinners worthy of the same table with Him. And as great as was the dishonor wherewith the Jewish people treated Him, so great was the honor and concern He showed for them, yea, and much greater. Him do thou also emulate: for this good work is no light one, but one without which not even he that is a martyr can please God much, as Paul says. Say not then, that "I cannot bear to come near those that hate me," but say, that "I cannot bear to despise those that despise me." This is the language of Christ's disciple, as the other is of the devil's. This makes men honorable and glorious, as the other doth shameful and ridiculous.
AD 418PelagiusPost-NiceneSourcePELAGIUS’S COMMENTARY ON ROMANS
For the sake of God’s honor bear one another’s burdens. … If God took us upon himself while we were ungodly, how much more should we, who are like one another, support each other!
AD 444Cyril of AlexandriaPost-NiceneSourceEXPLANATION OF THE LETTER TO THE ROMANS
We are all one body and members one of another. Christ obliges us to be united with one another in the bonds of charity.
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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