7 Therefore accept one another, even as Christ also accepted you, to the glory of God.
*Minor differences ignored. Grouped by changes, with first version listed as example.
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." [1]
1 - In gloriam Dei, eis doxan Theou, 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 John 17:24. For "you," our version has "us;" but Griesbach considers "you" as the true reading. -- Ed.
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 Romans 14:3.
As Christ also received us - That is, received us as his friends and followers; see Romans 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 Ephesians 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" Romans 15:8, and to the "Gentiles" Romans 15:9-12. Thus, he draws all his arguments from the work of Christ.
Wherefore receive ye one another - Προσλαμβανεσθε 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 - Καθως και ὁ Χριστος προσελαβετο ἡμας· 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.
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.
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, Hebrews 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, Romans 15:5, and affectionately receive and embrace each other, that so they may join together in glorifying the God and Father of Christ also, Romans 15:6.
Wherefore--returning to the point
receive ye one another . . . to the glory of God--If Christ received us, and bears with all our weaknesses, well may we receive and compassionate one with another, and by so doing God will be glorified.
Wherefore receive ye one another. Let the strong receive the weak, all receive each other into full fellowship, even as "Christ has received us."
To the glory of God. All must be done so as to glorify God. So Christ hath done.
Now I say. Rather, "For I say." The work of Christ is given to show the spirit we ought to have.
A minister of the circumcision. Christ became a minister of the circumcision; that is, a Jew, of the seed of Abraham, for the truth of God. The Scriptures had declared that he would be of the seed of Abraham.
To confirm the promises. Had he not been of the circumcision, the promises would not have applied to him.
That the Gentiles might glorify God. It was a part of this plan, all the while, that Christ, "born under the law," should save the Gentiles, and enable them to glorify God for his mercy to them.
As it is written. Various passages from the Old Testament are now quoted to show God's purpose to give the gospel to the Gentiles.
For this cause, etc. This quotation is from Psalm 18:49, and implies that God shall be confessed, and his praises sung among the Gentiles.
Rejoice, ye Gentiles, etc. This is found in Deuteronomy 32:43, and is a direct command to Gentiles to worship with the Lord's people.
Praise the Lord, all ye Gentiles. This command to the Gentiles, still clearer and stronger, is found in Psalm 97:1.
Again Isaiah saith. The quotation that follows is from Isaiah 11:10, a chapter which is throughout a prediction of Christ and his kingdom. Jesse, the father of David, was an ancestor of Jesus. The passage quoted shows very clearly that Christ was to be the Savior of the Gentiles.
Receive ye one another - Weak and strong, with mutual love.
*More commentary available at chapter level.