Jesus was an accepting person

JESUS WAS AN ACCEPTINGPERSON
EDITED BY GLENN PEASE
Romans 15:7 7Accept one another, then, just as Christ
accepted you, in order to bring praiseto God.
BIBLEHUB RESOURCES
The Mutual RelationshipOf Jews And Gentiles
Romans 15:7-27
C.H. Irwin
The apostle tries further to heal any existing differences betweenthe various
sections ofthe Christian community at Rome, and still further to enforce the
duties of charity, self-denial, and mutual helpfulness, by reminding them of
how much they have in common. This is the true method of uniting
Christians. Some Christians think they will succeedin bringing others to their
view of the truth by exposing the errors of those who differ from them.
Consequently, we have bitter controversies betweenthe various
denominations, because Christians will persist in emphasizing the points on
which they differ, rather than the points - often far more numerous and more
important - on which they . agree. To draw nearer to Christ, and to draw one
another nearerto Christ, this is the true eirenicon.
I. THEIR MUTUAL RELATIONSHIP TO CHRIST. "Wherefore receive ye
one another, as Christ also receivedus" (ver. 7). Both have been receivedby

Christ: why not, then, by one another? Why should our views of Episcopacy
or Presbytery, Calvinism or Arminianism, interfere with our relationship as
brethren in Christ? St. Paul shows that both Jews and Gentiles have a direct
personalinterest in Christ and relationship to him. "Jesus Christwas a
Minister of the circumcision" (ver. 8). Therefore the Jew should not look upon
Jesus ofNazareth as an alien, but as his kinsman according to the flesh. He
came not to destroy the Law, but to fulfil. But because he is a Jew, he is not,
therefore, without an interest in the Gentiles. The apostle shows how even the
Jewishwritings lookedforwardto an incorporation of the Gentiles with the
people of God, and to their sharing the blessings whichthe Messiahwas to
confer(vers. 10-12). "In him shall the Gentiles trust." How precious, then,
should be the Name of Jesus to all the children of humanity! How the
universal brotherhood of Christians is here enforced!
II. THEIR MUTUAL RELATIONSHIP TO THE GOSPEL, Notonly was it
predicted that both Jews and Gentiles would be joint partakers in the benefits
of the Messiah's kingdom, but in actual factthe gospelhas come to both. St.
Paul, who was himself a Jew, experiencedthe blessings of the gospel. He, in
his turn, communicated those blessings to the Gentiles. He was "the minister
of Jesus Christ to the Gentiles, ministering the gospelof God" (ver. 16). Truly,
the gospelis a greatreconciler. How it breaks downthe prejudices of race and
class and caste!Let the gospelonly become a real, living power in our own
heart and life, and we shall go forth, like St. Paul, to share its blessings with
others, winning them by a spirit of love, no matter what our prejudices
againstthem may have been.
III. THEIR DUTY OF MUTUAL HELPFULNESS. At the time of writing this
Epistle St. Paul was on an errand which gave practicalproof of the mutual
sympathy between Gentile and JewishChristians. He was on his way to
Jerusalem(ver. 25). He was taking with him a contribution which the Gentile
Christians of Macedonia and Achaia had made for their Jewishbrethren at
Jerusalem, who at this time were in poverty (ver. 26). He takes the occasionto

say that this act of generosity, cheerfully performed, was indeed a Christian
duty. Forif the Gentiles have been partakers of their spiritual things, their
duty is also to minister unto them in carnalthings" (vet, 27). Here is a reason
for missionaryefforts among the Jews. Theyhave been the channelthrough
which blessings have flowedto us: shall we not be the channel through which
the blessings ofthe gospelshallflow to them? Here is a reasonfor the support
of the Christian ministry. It is wise and prudent that those who are to be
teachers and preachers of the Word, and pastors of the flock, should devote
themselves to that work only. How, then, are they to be supported? By the
generosityof those to whom they minister. If the latter are "partakers oftheir
spiritual things, their duty is also to minister unto them in carnalthings."
Such mutual helpfulness all Christians ought to cultivate towards one another.
- C.H.I.
Biblical Illustrator
Now the Godof patience and consolationgrant you to be likeminded.
Romans 15:5-7

The God of patience
D. Thomas, D.D.
When we sayGod is patient four things are implied.
I. PROVOCATION.Where there is nothing to try the temper there can be no
patience. Humanity provokes God. The provocationis great, universal,
constant. Measure His patience by the provocation.
II. SENSIBILITY. Where there is no tenderness or susceptibility of feeling,
there may be obduracy and stoicism, but no patience. Patience implies feeling.
God is infinitely sensitive. "Oh, do not this abominable thing," etc.
III. KNOWLEDGE. Where the provocationis not known, however great, and
howeversensitive the being againstwhom it is directed, there can be no
patience. God knows all the provocations.
IV. POWER. Where a being has not the powerto resent aa insult or to punish
a provocationthough he may feel it and know it, his forbearing is not
patience, it is simply weakness. He is bound by the infirmity of his nature to
be passive. God is all powerful. He could damn all His enemies in one breath.
(D. Thomas, D.D.)
Patience ofGod
H. Kollock, D.D.
(text and Nahum 1:3): —
I. THE NATURE OF THIS PATIENCE, OR SLOWNESSTO ANGER.

1. It is a modification of the Divine goodness. While goodness respects all
creatures, patience has as its object only the sinner.
2. This patience is not the result of ignorance. Everytransgressionis in full
view of Him who is one Eternal Now. And yet the Lord delays His thunders!
3. This perfectiondoes not result from impotence (chap. Romans 9:22;
Numbers 14:17).
4. Neitherdoes it result from a connivance at sin, or a resolutionto suffer it
with impunity.
5. It is grounded on the everlasting covenant, and the blood of Jesus. Why was
not patience exercisedto the fallen angels? BecauseJesushad not engagedto
atone for them, as He had engagedto become the surety of man.
II. SOME OF THE MOST ILLUSTRIOUS MANIFESTATIONSOF IT.
1. When our first parents sinned, patience held them in being, gave them an
opportunity of securing a better Eden, and pointed them to that Messiahwho
should repair the ruins of the fall.
2. When the old world had corrupted its way before God, for 120 years He
bore with its enormities, sentHis Spirit to strive with them, and His
messengersto warn them.

3. When the Canaanites indulged in every abomination, He delayed for four
hundred years to inflict on them the punishments they deserved.
4. When the Gentile nations, instead of adoring the God of heaven, had placed
the vilest passions and the grossestvices in the seatof the Divinity, the Lord
"left not Himself without witness" (Acts 14:17).
5. When the Israelites, notwithstanding His numberless miracles and amazing
mercies, rebelledagainstHim, did He not bear with them? But why do I
mention particular examples? There is not a spot on our globe, there is not an
instant that has elapsed, there is not a human being that has existed, that does
not prove the forbearance of our God. Considerthe number, the greatness,
and the continuance of the provocations againstHim by His creatures whom
He hath surrounded with blessings, forwhose redemption He gave His Son.
6. Considerthe conduct of God towards those whom He is compelled
ultimately to punish. Before the judgment He solemnly and affectionately
warns them. If they are still obstinate, He delays, gives new mercies, that their
souls at last may be touched. If He must punish, He does it by degrees (Psalm
78:38). If at lastHe must pour out His vengeance upon the incorrigible sinner,
He does it with reluctance. "Why wilt thou die?" "How shall I give thee up,
Ephraim?"
III. THE REASONS WHY HE EXERCISES SUCHLONG-SUFFERING.
Lovely as is this attribute, its exercise has often appearedmysterious to the
pious, and has been abused by the sinner. Yet a little reflectionwould have
convinced them that in this, as in all the other proceedings ofHis providence,
the manifold wisdom of God is shown. He is patient —

1. From His nature (Lamentations 3:33).
2. That this perfection may be glorified. There can be no exercise ofit in
heaven, since there will be nothing to require it; none in hell, since there will
be nothing but wrath (Isaiah 48:9).
3. In consequence ofthe prayers of pious ancestors, andof the promises made
to them and their offspring after them. Ah! carelesschildren of pious parents,
you know not how much you are indebted to them.
4. From the mixture of the wickedwith the pious, and the near relations
subsisting betweenthem. From love to His dear children, He spares His
enemies (2 Kings 22:18, 20).
5. Becausethe number of His electis not yet completed, and because many of
the descendants ofthese wickedmen shall be trophies of His grace. Had a
wickedAhaz been cut off at once, a pious Hezekiahwould never have lived
and pleaded the cause of God.
6. Becausethe measure of their sins is not yet filled up (Zechariah 5:6, etc.).
7. That sinners may be brought to repentance (2 Peter3:15).
8. That sinners who continue impenitent may at last be without excuse.

9. That God's power may be displayed; the greatness ofHis protection and
providence be manifested in preserving the Church in the midst of her
enemies.
10. That He may exercise the trust of His servants in Him, and the "patience
of His saints";that He may call forth the graces ofthe righteous, and try their
sincerity.
IV. INFERENCES. Is God infinitely patient?
1. With what love to Him should the considerationof this attribute inspire us?
2. What a motive to the deepestrepentance (Romans 2:4).
3. Let us imitate Him in this perfection of His nature.
4. What a source of comfort is this to believers.
5. Then how patient should we be in all the afflictions with which He visits us?
6. Who, then, will not grieve at the reproaches andinsults that are castupon
him?
(H. Kollock, D.D.)

The grace ofpatience
"It takes a brave soul to bear all this so grandly," said a tender-hearted
doctor, stooping over his suffering patient. She lifted her heavy eyelids, and
looking into the doctor's face, replied, "It is not the brave soul at all; God does
it all for me."
Paul's prayer
M. Henry.
I. THE TITLE HE GIVES TO GOD. "The God of patience and consolation,"
i.e., a God that —
1. Bears with us.
2. Gives us patience and comfort.
II. THE MERCYHE BEGS OF GOD.
1. The foundation of Christian love and peace is laid in likemindedness.
2. This likemindedness must be according to Christ.
3. It is the gift of God.
III. THE END OF HIS DESIRE. ThatGod may be glorified —

1. By Christian unity.
2. As the Fatherof Christ.
(M. Henry.)
Unity
J. Lyth, D.D.
I. ITS NATURE. "Likeminded."
II. ITS MOTIVES.
1. The characterof God.
2. The mind and will of Christ.
III. ITS SOURCE. God.
(J. Lyth, D.D.)
Christian unity
J. Lyth, D. D.
1. Flows from the God of patience and consolation.
2. Is conformable to the mind and will of Christ.

3. Finds expressionin the united praises of God, even the Father of Christ.
(J. Lyth, D. D.)
According to Christ Jesus
Jesus'view of life
NewmanSmyth, D.D.
How did the Christ look upon the lives of men? We may be sure that He saw
all the strange minglings of comedies and tragedies whichso confuse and
exhaust us. If we feel at times the myriad multiplicity and infinite confusions
of life, and wonder what it all means and is worth, we may be perfectly sure
that the most sensitive and receptive soulthat ever was found in fashionas a
man felt life as we never have. He measured in His ownexperience our
temptations, and His life took in Cana of Galilee, a sick room in Capernaum,
the market-place before the temple, the streets of the city, the country towns
by the sea, the Masterin Israel, the multitude of the people, the whole world
of His day and of all days — our world-age and God's eternity. Remembering
thus that Jesus lived as never poet, philosopher, or novelist has lived, in the
real world of human motives and hearts, with our real human life a daily
transparencybefore His eye, open now these Gospels and see if you can find
there in Jesus'view of our life, in His thought of us, any such sense ofthe
emptiness, vanity, strangeness oflife, as we have often felt resting like a
shadow over our thoughts. Did not He look upon things as contradictory to
goodness andGod as anything we have ever seenunder the sun? And with
purer eyes? Did not He feel with largersympathy and warmer heart the
broken, tangled, bleeding lives of men? Did not He bear the sin of the world?
Where, then, is our human word of doubt among His words? Where is the
echo of man's despairamong the sayings of our Lord? He could weepwith
those who mourned; but He spake and thought of life and the resurrection

before the grave of Lazarus. You cannot saythat He did not understand our
sense oflife's mystery and brokenness. He saw it all in Mary's tears. He read
it in the thoughts of disciples' hearts. Why, then, did He never reproduce our
common human weariness anddoubt in His thought of life? It is not an
endless wonder to Him. He sees ourlife surrounded by the living God. He
sees, beneathour world, undergirding it, God's mighty purpose. He sees above
the righteous Father. He sees the calm of eternity. And knowing life better
than you or I do, knowing such things as you may have heard yesterdayor
may experience tomorrow — enough sometimes to make men wonder
whether there be a God, or truth, or anything of worth — Jesus Christ, in full,
open view of all life, said, "Let not your heart be troubled, neither let it be
afraid. Ye believe in God; believe also in Me." We begin to come now in sight
of the conclusionto which I wish to lead. The evangelists couldnot possibly
have omitted this common human characteristic if the characterofJesus had
been the creationof their own imaginations. You will find shadow after
shadow of our human questioning crossing the path of Buddha, and lingering
upon the heights of human genius, but not the shadow of a passing doubt or
fear over all Jesus'conversationwith men. How could the Son of man look
thus in the joy and triumph of a God upon such a strange thing as our life is?
It was because He saw the coming order and the all-sufficient grace for life. It
was because He knew that He was Lord of the creationfrom before the
foundation of the world, and the world sooneror later is to be according to
Christi According to Christi This is the keywordfor the interpretation of the
creation. Everything comes right, as it takes form and being according to
Christ. Everything in life or death shall be well, as it ends in accordancewith
Christ. This is the keynote for the final harmony — According to Christ! We
shall understand life at last, we shall find all its shadows turned to light by
and by, if we take up our lives and seek to live them day by day according to
Christ. Every man who can read the New Testamentcanbegin, if he chooses,
to order his life according to Christ. He may not understand the doctrines.
But when he goes downto his office or store, and looks his brother-man in the
face, he may know what things are honest and of goodreport according to
Jesus Christ. When he goes to his home he may know what manner of life
there is according to Christ. Yes, and when trouble comes, or sickness, orwe
near "the end, then we may know how we need not fear, nor be troubled,

according to Christ. In our churches, too, we may be of many minds on many
subjects, but we ought to know also how to be of the same mind, if we are
willing to think and to judge all things by this one infallible rule — According
to Christ.
(NewmanSmyth, D.D.)
That ye may with one mind and one mouth glorify God
The elements of unity
J. Lyth, D.D.
1. One Godand Father.
2. One Lord and Saviour.
3. One heart and mind.
4. One mouth and language.
5. One objectand aim.
(J. Lyth, D.D.)
Christian unanimity
T. Chalmers, D. D.
With our mind we must think the same things, ere with our mouth we can
speak the same things. Were we then more slow to speak of the things on

which we differ, and more ready to speak of the things on which we agree, it
would mightily conduce to the peace and unity of the visible Church. The
members of the Church at Rome differed in regardboth to meats and days;
and Paul as goodas enjoined silence aboutthese, when he bade, them receive
eachother, but not to doubtful disputations. But, on the other hand, he bids
them join with one mouth, as well as one mind, in giving glory to God.
(T. Chalmers, D. D.)
Christians and the glory of God
H. G. Salter.
In explanation of the command to glorify God — it may seemstrange and
presumptuous to speak of such poor, sinful, worthless beings as we are, as
glorifying, or as capable of glorifying God. But the perfect Christian may be
compared to a perfectmirror, which, though dark and opaque of itself, being
placed before the sun reflects his whole image, and may be said to increase his
glory by increasing and scattering his light. In this view, we may regard
heaven, where God is perfectly glorified in His saints, as the firmament,
studded with ten thousand times ten thousand, and thousands of thousands of
mirrors, every one of them reflecting a perfect image o,f God, the sun in the
centre, and filling the universe with the blaze of His glory.
(H. G. Salter.)
The glory of God the end of man's creation
I have a clock on my parlour mantelpiece. A very pretty little clock it is, with
a gilt frame, and a glass case to coverit. Almost every one who sees it, says,
"What a pretty clock!" But it has one greatdefect — it will not run; and
therefore, as a clock, it is perfectly useless. Thoughit is very pretty, it is a bad
clock, becauseit never tells what time it is. Now, my bad clock is like a great
many persons in the world. Just as my clock does notanswerthe purpose for
which it was made — that is, to keeptime — so, many persons do not answer

the purpose for which they were made. What did God make us for? "Why,"
you will say, "He made us that we might love Him and serve Him." Well,
then, if we do not love God and serve Him, we d o not answerthe purpose for
which He made us: we may be, like the clock, very p retry, and be very kind,
and very obliging; but if we do not answerthe purpose for which God made
us, we are just like the clock — bad. Those of my readers who live in the
country, and have seenan apple-tree in full blossom, know what a beautiful
sight it is. But suppose it only bore blossoms, anddid not produce fruit, you
would say it is a bad apple-tree. And so it is. Everything is bad, and every
person is bad, and every boy and girl is bad, if they do not answerthe purpose
for which God made them. God did not make us only to play and amuse
ourselves, but also that we might do His will.
Glorifying God
The time when Venn passedfrom the state of nature into the state of grace
seems to have been, not when he threw awayhis cricketbat, but when, in the
exercise ofhis ministerial function, he was arrestedby an expressionin the
Form of Prayer, which he had been accustomedto employ, without, however,
apprehending its true import. "That I may live to the glory of Thy name,"
was the expression. As he read it, the thought forcibly struck him, "Whatis it
to live to the glory of God's name? Do I live as I pray? What course of life
ought I to pursue to glorify God?" The prosecutionof the inquiries thus
suggestedled to a juster conceptionof "the chief end of man," which, with
characteristic conscientiousenergy, he straightwayfollowedout by a
corresponding change in his mode of life. We canimagine with what depth of
sympathy and interest this circumstance would be listened to by Lady
Glenorchy, who, at a later period of his life, was Venn's intimate friend, and
whose religious life, like his, was dated from her serious attention to the noble
answergiven to the question which stands first in the Assembly's Shorter
Catechism, "Man's chiefend is to glorify God, and to enjoy Him for ever."
Wherefore receive ye one another as Christ also receivedus
Mutual conciliationenforcedby the example of Christ
J. Lyth, D.D.

I. HOW CHRIST RECEIVED US.
1. When we were weak and guilty.
2. Freelyand heartily.
3. To fellowship in glory.
II. HOW WE SHOULD RECEIVE ONE ANOTHER.
1. Kindly, overlooking all infirmities and differences of opinion.
2. Sincerely, with the heart.
3. Into brotherly fellowship, as heirs togetherof the grace of God.
(J. Lyth, D.D.)
Christian fellowship
I. Watts, D.D.
I. THE REASONABLENESSOF THIS PRACTICE, wherebyit will appear
to be the duty of those who profess the religion of Christ to agree together,
and form themselves into particular societies.

1. Without such an agreementto unite togetherin the practice of Christianity,
there can be no such thing as public worship regularly maintained among
Christians, nor public honours paid to God in the name of Jesus.
2. Without an agreementto keepup such societiesforworship, the doctrines
of Christ and His gospelcould not be so constantly and extensivelyheld forth
to the world, and there would be no rational hope of the continuance or
increase ofChristianity among men.
II. THE ADVANTAGES OF SUCH AN AGREEMENT FOR CHRISTIAN
FELLOWSHIP.
1. It gives courage to every Christian to profess and practise his religion when
many persons are engagedby mutual agreementin the same professionand
practice.
2. It is more for the particular edificationof Christians that such societies
should be .formed, where the Word of Christ is constantly preached, where
the ordinances of Christ are administered, and the religion of Christ is held
forth in a socialand honourable manner to the world.
3. Such a holy fellowshipand agreementto walk togetherin the ways of Christ
is a happy guard againstbacksliding and apostacy, it is a defence againstthe
temptations of the world and the defilements of a sinful age.
4. Christians thus united together by mutual acquaintance and agreementcan
give eachother better assistancein everything that relates to religion, whether
public or private.

III. THE PERSONSWHO SHOULD THUS RECEIVE ONE ANOTHER IN
THE LORD, OR JOIN TOGETHER IN CHRISTIAN FELLOWSHIP. All
that Christ has receiptedto partake of His salvation (Romans 14:1-3, 17, 18).
This is the generalrule: but it must be; confessedthat there are some
Christians whose sentiments are so directly contrary to others in matters of
discipline or doctrine, that it is hardly possible they should unite in public
worship. But let every person take heed that he does not too much enlarge,
nor too much narrow the principles of Christianity, that he does not make any
article of faith or practice more or less necessarythan Scripture has made it,
and that he does not raise needless scruples in his own breast, nor in the
hearts of others, by too greata separationfrom such as our common Lord has
received.
IV. THE DUTIES WHICH PLAINLY ARISE FROM SUCH AN
AGREEMENTOF CHRISTIANS TO WALK AND WORSHIP TOGETHER
FOR THE SUPPORT OF THEIR RELIGION.
1. All the duties which the disciples of Christ owe to their fellow Christians
throughout; the world are more particularly incumbent upon those who are
united by their own consentin the same religious society(Galatians 6:10).
2. Those who are united by such an agreementought to attend on the public
assemblies andministrations of that Church, where it can be done with
reasonable convenience;for we have joined ourselves in societyfor this very
purpose.
3. It is the duty cf persons thus united to maintain their Church or societyby
receiving in new members amongstthem by a generalconsent.

4. In order to keep the Church pure from sin and scandal, they should
separate themselves from those that walk disorderly, who are guilty of gross
and knownsins (2 Thessalonians 2:6;1 Corinthians 5:4, 5, 7, 11, 13).
5. It is necessarythat officers be chosenby the Church to fulfil severaloffices
in it and for it.
6. It is the duty of those whose circumstanceswill afford it, to contribute of
their earthly substance towardthe common expenses ofthe society. And each
one should give according to his ability: this is but a piece of common justice.
7. Everything of Church affairs ought to be managedwith decencyand order,
with harmony and peace (1 Corinthians 14:40;1 Corinthians 16:14).
V. REFLECTIONS.
1. How beautiful is the order of the gospeland the fellowshipof a Christian
Church. How strong and plain are the foundations and the ground of it. It is
built on eternal reasonand the relations of things, as well as on the Word of
God.
2. How little do they value the true interests of Christian religion, the public
honour of Christ and His gospel, orthe edification and comfort of their own
souls, who neglectthis holy communion.

3. How criminal are those persons who break the beautiful order and
harmony of a Church of Christ for trifles.
4. When we behold a societyof Christians flourishing in holiness, and
honourably maintaining the beauty of this sacredfellowship, let us raise our
thoughts to the heavenly world, to the Church of the first-born, who are
assembledon high, where everlasting beauty, order, peace, and holiness are
maintained in the presence ofJesus our common Lord. And when we meet
with little inconveniences, uneasiness,and contest, in any Church of Christ on
earth, let us point our thoughts and our hopes still upward to that Divine
fellowship of the saints and the spirits of the just made perfect, where
contention and disorder have no place.
(I. Watts, D.D.)
COMMENTARIES
Ellicott's Commentary for English Readers
(7) Receivedus.—There is againa division of the best authorities, the Vatican
and Claromontane MSS. reading “us,” while the Sinaitic, Alexandrine, Paris
rescript, and others, read “you.” The latter is, perhaps, to be preferred, but
with no real difference to the sense. The word “received” is the same as that at
the beginning of Romans 14, the subject of which chapter is still continued,
and is now takenup for the lasttime. The duty of Christians to show
cordiality to eachother is now basedupon the comprehensivenessof the love
of Christ, whose mission was directedwith the same impartiality towards
Jews and Gentiles. To the Jews He came to confirm and fulfil His promises;to

the Gentiles He came to bring joys and hopes from which they had been
hitherto excluded.
To the glory of God.—ThatGod might be glorified by the admissioninto the
Church of Gentiles as well as Jews;a parenthetic remark without direct
bearing on the argument.
Matthew Henry's Concise Commentary
15:1-7 Christian liberty was allowed, not for our pleasure, but for the glory of
God, and the goodof others. We must please our neighbour, for the goodof
his soul; not by serving his wickedwill, and humouring him in a sinful way; if
we thus seek to please men, we are not the servants of Christ. Christ's whole
life was a self-denying, self-displeasing life. And he is the most advanced
Christian, who is the most conformedto Christ. Considering his spotless
purity and holiness, nothing could be more contrary to him, than to be made
sin and a curse for us, and to have the reproaches ofGod fall upon him; the
just for the unjust. He bore the guilt of sin, and the curse for it; we are only
calledto bear a little of the trouble of it. He bore the presumptuous sins of the
wicked;we are calledonly to bear the failings of the weak. And should not we
be humble, self-denying, and ready to considerone another, who are members
one of another? The Scriptures are written for our use and benefit, as much as
for those to whom they were first given. Those are most learned who are most
mighty in the Scriptures. That comfort which springs from the word of God,
is the surestand sweetest, andthe greateststayto hope. The Spirit as a
Comforter, is the earnestof our inheritance. This like-mindedness must be
according to the precept of Christ, according to his pattern and example. It is
the gift of God; and a precious gift it is, for which we must earnestly seek unto
him. Our Divine Masterinvites his disciples, and encouragesthem by showing
himself as meek and lowly in spirit. The same disposition ought to mark the
conduct of his servants, especiallyof the strong towards the weak. The great
end in all our actions must be, that God may be glorified; nothing more

forwards this, than the mutual love and kindness of those who profess
religion. Those that agree in Christ may wellagree among themselves.
Barnes'Notes on the Bible
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 - Acknowledgeone 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 receivedus - That is, receivedus as his friends and followers;
see Romans 14:3.
To the glory of God - In order to promote his glory. He has redeemedus, and
renewedus, in order to promote the honor of God; compare Ephesians 1:6. As
Christ has receivedus in order to promote the glory of God, so ought we to
treat eachother 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 convertedfrom among
"Gentiles" and "Jews;" and the apostle here says that Christ had received
"both." In order to enforce this, and especiallyto show the "Jewish" converts
that they ought to receive and acknowledgetheir "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.
Jamieson-Fausset-BrownBible Commentary
7. Wherefore—returning to the point

receive ye one another … to the glory of God—If Christ receivedus, and
bears with all our weaknesses,wellmay we receive and compassionate one
with another, and by so doing God will be glorified.
Matthew Poole's Commentary
Wherefore receive ye one another: see Romans 14:1,3. He ends this discourse
with the same terms in which he beganit. Before, the strong only were
chargedto receive the weak, but here both are chargedalike; the strong must
receive the weak, and the weak the strong; they must all have communion one
with another, continuing in brotherly love, accounting one another for
brethren, exercising mutual forbearance and long-suffering.
As Christ also receivedus; i.e. after the example of Christ, who beareth with
the infirmities of his followers, putting no difference betwixt Jews and
Gentiles. The particle as noteth quality, not equality; there is no proportion
betwixt the infinite love of Christ and the scanty charity of man. See the like,
Matthew 5:48 Ephesians 5:2.
To the glory of God; some join this with the former clause, that we should
receive one another to the glory of God: Godis glorified by that brotherly love
and concordthat is amongsthis people. Others join it with the latter clause,
that Christ hath
receivedus to the glory of God; i.e. to make us partakers of the glory of God,
or to declare and manifest the glory of God’s truth to the Jews, and mercy to
the Gentiles, as he showethin the following verses.
Gill's Exposition of the Entire Bible

Wherefore receive ye one another,.... Into your hearts and affections;embrace
one another cordially, the Jew the Gentile, the Gentile the Jew, the strong
brother the weak, the weak the strong:
as Christ also receivedus. The Alexandrian copy, the Vulgate Latin, Syriac,
and Arabic versions, read "you". Both Jews and Gentiles, as appears from the
following verses. Christ receivedall the chosenones into his heart's love and
affectionfrom eternity; he receivedthem in the councilof peace, andwhen the
covenantof 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 assumedtheir
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 effectualcalling on their coming to him, which he encouragesby assuring
them, that he will in no wise castthem 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 ofthe glory
that shall be beheld by the saints, be revealedin 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 chosenin Christ,
given to him, and receivedby 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 calledby his grace with an holy
calling; and when he has guided them with his counselthrough 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 Mediatorof 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 exhortationand 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 affectionatelyreceive and embrace eachother, that so they
may join togetherin glorifying the God and Fatherof Christ also, Romans
15:6.
Geneva Study Bible
Wherefore receive ye one another, as Christ also {e} receivedus to the glory of
God.
(e) He did not shun us, but receivedus of his own accord, to make us
partakers of God's glory.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Romans 15:7. Διό]in order, namely, that this object, Romans 15:6, may be
attained, that its attainment may not be hindered on your part.[14]
προσλαμβ.]See on Romans 14:1. That not the strong alone (Hofmann), but
both parties, and thus the readers collectively, are addressed, andthat
subsequently ὑμᾶς refers to both (not merely or principally to the Gentile-
Christians, as Rückertand Reiche think), follows from ἈΛΛΉΛΟΥς;and see
Romans 15:8-9.
ΠΡΟΣΕΛΆΒΕΤΟ]“sibisociavit,” Grotius. Comp. Romans 14:3.

εἰς ΔΌΞΑΝ ΘΕΟῦ]belongs to ΠΡΟΣΕΛΆΒ. ὙΜᾶς, beside which it stands,
and to which, in accordance withRomans 15:8-9 ff., it is alone suitable. Hence
it is not to be connectedwith ΠΡΟΣΛΑΜΒ. ἈΛΛΉΛ. (Chrysostom,
Oecumenius, Erasmus, and others);and just as little with the latter
immediately, but with προσελάβ. ὑμᾶς only mediately (as Hofmann splits the
reference). But it means: that Godmight be thereby glorified, not: “ut
aliquando divinae gloriae cum ipso simus (sitis) participes,” Grotius (so also
Beza, Piscator, Calovius, Klee, Benecke, Glöckler), whichis condemned by
Romans 15:8-9 ff. as opposedto the context. Comp. Php 2:11; Ephesians 1:12.
[14] Hofmann incorrectly (in accordance withhis incorrectreference of ver. 1
ff. to Romans 16:25-27)renders:“for the sake ofthe hope,” which you may
learn from Scripture.
Expositor's Greek Testament
Romans 15:7. διὸ προσλαμβάνεσθε ἀλλήλους: διὸ = that such praise may be
possible. Forπροσλαμβ. see Romans 14:1-3. καθὼς καὶ ὁ Χριστὸς
προσελάβετο ὑμᾶς. ὑμᾶς covers both parties in the Church, howeverthey are
to be distinguished; if Christ receivedboth, they are bound to receive each
other. The lastwords, εἰς δόξαν τοῦ θεοῦ, are probably to be construed with
προσλαμβάνεσθε ἀλλήλους;they resume the idea of Romans 15:6 (ἵνα …
δοξάζητε);the διὸ with which Romans 15:7 begins starts from that idea of
glorifying God, and looks onto it as the end to be attained when all Christians
in love receive eachother. But the clause has of course a meaning even if
attachedto what immediately precedes:ὁ Χριστὸς προσελ. ὑμᾶς. Cf. Php 2:11,
Ephesians 1:12-14. Christ’s receptionof the Jews led to God’s being glorified
for His faithfulness; His receptionof the Gentiles to God’s being glorified for
His mercy. So Weiss, who argues that in what follows we have the expansion
and proof of the idea that God’s glory (the glory of His faithfulness and of His
mercy) is the end contemplated by Christ’s receptionalike of Jew and Gentile.
Cambridge Bible for Schools andColleges
7. receive ye, &c.] See on Romans 14:1. Cp. Colossians 3:13.

as Christ also receivedus] “He receivethsinners,” to be His “brethren.”—
Better, perhaps, receivedyou.
to the glory of God] Christ receivedus “to the praise of the glory of His
Father’s grace;” Ephesians 1:6. But possibly a comma should stand after
“receivedus:” q. d., “receive one another, (as Christ receivedus;) for this will,
by its holy effects, bring praise to God.” This certainly fits the context
somewhatmore closely;see Romans 15:6.
Bengel's Gnomen
Romans 15:7. ὑμᾶς, you[153])who were formerly weak, Jewsand Greeks
without distinction.—εἰς δόξανΘεοῦ, to the glory of God) It is construedwith
received, comp. Romans 15:6; Romans 15:8-9.
[153]ACD correctedlater, Gg Vulg. read ὑμᾶς. Rec. Textreads ἡμᾶς with BD
early corrected, f.—ED.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Romans 15:7 Therefore, acceptone another, just as Christ also acceptedus to
the glory of God .

Greek:Dio proslambanesthe (2PPMM)allelous, kathos kaio Christos
proselabeto (3SAMI)humas eis doxan tou theou
Amplified: Welcome and receive [to your hearts] one another, then, evenas
Christ has welcomedand receivedyou, for the glory of God.
NLT: So accepteachother just as Christ has acceptedyou; then God will be
glorified.
Phillips: So open your hearts to one another as Christ has opened his heart to
you, and God will be glorified.
Wuest: Wherefore, be receiving one another even as also the Christ received
us, with a view to the glory of God.
Young's Literal: wherefore receive ye one another, according as also the
Christ did receive us, to the glory of God.
WHEREFOREACCEPT ONE ANOTHER:Dio proslambanesthe (2PPMM)
allelous:: dio:
Mt 10:40 Mk9:37 Lk 9:48
Romans 15 Resources - Multiple Sermons and Commentaries
Wherefore (term of conclusion) - This term includes the entire sectionfrom
(Ro 14:1-15:6), and here sums up the major emphasis of this section. In
immediate contextbecause the purpose of being of one accordis to bring glory

to God the Father, we are therefore to acceptone another that this glorious
effectmight be realized.
Stedman asks "Do you remember the prayer of the little girl who once
prayed, "Lord, make the bad people goodand the goodpeople nice"? This is
really the subject of Ro 14-15 -- making goodpeople nice! One of the
problems of the Christian church is that we may be quite correctin our
doctrine and practice, but very irritating about it. How do you live with
people like that? That is the problem of these chapters, and it is a problem
that abounds everywhere -- how to live with other Christians who persistin
looking at things differently than you do."
Middletown Bible - The Law of Love (Romans 14:1-15:3)- For further help in
understanding how to live so as to not cause a brother to stumble, see paper
entitled, "Guidance:67 Biblical Tests to Use in Deciding Upon a Course of
Action."
Accept (4355)(proslambano from prós = to, toward + lambáno = to take)
means literally to take to or toward. To take in addition to (Acts 17:5). It can
mean to take hold of or grasp( Acts 27.36). It canmean to take aside or lead
off to oneself(canimply for privacy) (Mt 16:22, 20:17, Mk 8:32). Proslambano
is used in this verse with the meaning of to acceptthe presence of a person
with friendliness, to welcome, to receive hospitably, to receive into one’s home
or circle of acquaintances,(Ro 14:1, 3, 15:7, Acts 28:2, Philemon 1:17).
Proslambano is used idiomatically to mean to take food to oneself(Acts 27:33,
27:36).
Paul commands us (present imperative) to continually make this our habit,
our lifestyle. We are to be supernatural acceptors so to speak!Why do I say
that? Becausethe only waya believer can obey this command continually, is

by continually being filled with (controlledby) the Holy Spirit (Eph 5:18-
note), walking by the selfsame Spirit (Gal 5:16-note). In fact, wheneveryou
encounter a command in the New Testament, you should readit as an
opportunity to surrender to the Spirit. The only way to keep the supernatural
commands is by dependence on a supernatural Source!For example, Paul
says "Husbands love (present imperative) your wives just as (take note of this
"strategic"term of comparison)Christ loved the Church!" (Eph 5:25-note)
which is a command calling for this to be our habitual practice. Just try to
obey this command in your ownstrength! Enough said!
Proslambano is always in the middle voice in the NT which conveys the idea
that the subject not only initiates the action but also participates in the results
of that action. Paul is calling for a "reflexive" (you yourselves demonstrate)a
whole hearted attitude and action.
So Paul says continually draw one another to yourself. One could translate it
"acceptto yourself" or "take to yourself" which is the idea of the middle
voice. Thus one could paraphrase it as...
Give them a warm welcome.
Grant them accessto your heart.
Take them to yourself.
Treatthem as the closestoffriends with the most caring kindness.
Believers are to receive one another in the closestofbonds. Let your love be
without hypocrisy (Ro 12:9-note) and demonstrate a genuine heartfelt
acceptance. Takethem into friendship. And remember that in the final
analysis to acceptone another is actually to acceptChrist Himself (Mt 10:40)

RelatedResource:
Study the "one anothers" - most positive, some negative
JUST AS CHRIST ALSO ACCEPTEDUS TO THE GLORY OF GOD:
kathos kaio Christos proselabeto (3SAMI) humas eis doxan tou theou:
Romans 15 Resources - Multiple Sermons and Commentaries
Just as - This is a term of comparison, which againcalls for us to depend on a
supernatural Source, the Spirit of Christ Who indwells us and enables us to
live a supernatural life, life on a higher plane. In other words, the only way to
acceptjust as Christ did is to walk like He walked(1Jn 2:6, 1Pe 2:21-note,
1Cor11:1 - we are to be continually filled with, enabled by the Spirit, just as
He was when He was on earth as the God-Man -see Lk 4:1, 14). When we are
filled with His Spirit, walking by His Spirit, it should not be too difficult to
extend the hand of friendship to one who is loved by the One we honor and
worship and Who first loved us.
The idea should be "Any friend of His is a friend of mine."
Spurgeon- If the Lord Jesus has indeed receivedus, and bears with our
weaknessesand follies, well may we have patience with one another, and show
pity to eachother's infirmities. Christ did not receive us because we were
perfect, because he could see no fault in us, or because he hoped to gain
somewhatat our hands. Ah, no! but, in loving condescensioncovering our
faults, and seeking ourgood, he welcomedus to his heart; so, in the same way,
and with the same purpose, let us receive one another.

Accepted- The same verb proslambano in (Ro14:3-note)describes God
accepting the strong brother.
What were we like before Christ acceptedus? Romans 5 gives us a
"thumbnail sketch" where Pauldescribes unbelievers as "helpless... ungodly...
sinners... enemies". (Ro 5:6, 7-note, Ro 5:8, 5:9-note, Ro 5:10-note)
So what excuse do we have not to acceptanother, no matter what the
differences we might have with them in the arena of non-essentials. Jesus
accepts sinners impartially (Ro 2:11-note).
Jesus accepts sinners to the glory of God. God establishedHis eternal plan of
redemption to glorify Himself. Everything He does is to His glory, and
everything His children do should be to His glory.
Leenhardt writes
Nothing glorifies God as much as the unity of His children, which alone is in
harmony with His essentialwill of love.
Believers are to receive one another even as Christ has receivedus. No person
is too prejudicial or critical, too weak orbase for us to receive. The point is
that Christ receivedand ministered to the most prejudicial and judgmental
(the Jews), sinful and base (the Gentiles)people in the world; therefore,
believers can receive one another (Gal 3:28, Ep 2:11-22-note). No one is too
far gone to be rejectedand castaway.

Ray Stedman has some practicalinsights writing:
"Now, that is the end and aim of human life, to "glorify the God and Father of
our Lord Jesus Christ." Every Christian heart wants that. Is there any
Christian who, deep down in his heart, does not want the glory of God in his
life? Well, then, the way to produce it is to live in harmony with one another.
That is the procedure. It says that even though Christians: Hold different
points of view (they do not come to some universal agreementon doctrine --
that isn't what is necessary), despite this, they can be so interestedin one
another and so concernedabout one another that they can live in harmony,
and the result is that they glorify God. What is the keyto it? It is tucked away
in one little phrase which, if you miss it, you will want to live in harmony with
others but you will find yourself quite incapable of doing it. The key is this
little phrase, "in accordwith Christ Jesus." (Ro 15:5b)You see, when Paul
mentions that Christ did not please Himself, he is not holding Him up as an
example to follow, he is lifting Him up as a life to appropriate! That is the big
difference! We are not just to try our best to live the same way, because we
CAN'T. Our own natural inclinations of self-pleasing rise up and refuse to
permit us to do that. But we must never forgetthat these exhortations that we
read in these last five chapters of Romans rest solidly and squarely on the
teachings of Ro 5, 6, 7, 8. It is back there that we learn that Godhas done
something about this old Adamic life which naturally moves to evil -- has cut
it off, and has given us, in place of it, the indwelling life of the Son of God
Himself, and it is His purpose and desire to live that life againthrough us! In
the doing of it, we find it quite possible to do all that He does because He does
it through us. This is what it is speaking of here when it says, "in accordwith
Christ Jesus,"that is, in fellowshipwith him. Biting your lip, and trying to
keepyour temper is not the SECRET ofliving with difficult people; that is
never it. The SECRET is a thankful heart which continually looks up to the
Lord Jesus. It says, "Thank You, Lord, for the quietness and the calmness,
the purity and the love which is available to me through You continually.
Thank You." A thankful heart and an obedient will that seeksto please
another for his own goodis the SECRETofliving with difficult people. You
try that and see if it doesn't work." (Powerto Please)

John MacArthur adds that
Paul does not mention specific types of believers in this verse. He is speaking
to the strong and to the weak, to Gentiles and to Jews. All believers are called
to acceptone another. He is not simply speaking ofaccepting new believers
into our church fellowship, although that would certainly be included in this
admonition. He is calling on all Christians to acceptone another in the fullest
and deepestsense, to treat eachother with love and understanding, just as
Christ also acceptedus. If the perfect, sinless Son of God has acceptedus into
God’s divine family, how much more should we be willing to accepteach
other, despite the fact that we all still carry sinful trappings from our old,
unredeemed flesh. (MacArthur, J: Romans 9-16. Chicago:Moody Press)
Include The Unaccepted(Romans 15:4-13)- Christ's followers are calledto
live an "inclusive" lifestyle. By this I mean that we are instructed in God's
Word to reachout to those who might not be acceptedby others. But we getso
comfortable with our church friends that we may feel it's too much to ask.
In The Covenant Home Altar, Erika Carney wrote, "When I was growing up,
my mom was deeply involved with the various activities I participated in. She
would often tell me, 'Make sure Heather feels included,' or 'Ask Julie to be
your partner,' or 'Invite Kristen to sit with you and your friends.' I sometimes
dreaded hearing those words. What if I just wanted to be with my friends?
Why should I have to make sure that other people were having fun?"
Erika's mother was teaching her daughter to obey the principle taught in
Romans 15:7. We are to welcome and acceptChristians who may not feel
comfortable in our particular group.

Some people are excluded because theyare withdrawn, angry, or defensive, or
because they seemstrange or demanding. But these things shouldn't matter.
We are to receive fellow believers "just as Christ also receivedus, to the glory
of God" (Ro 15:7). — David C. Egner
Some people canbe difficult to love
And so we do not even try to care,
But God says, "Love them just as I've loved you--
You'll bring Me glory as My love you share." --Cetas
We care for others because Godcares for us.
ALBERT BARNES
Verse 7
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 - Acknowledgeone 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 receivedus - That is, receivedus as his friends and followers;
see Romans 14:3.
To the glory of God - In order to promote his glory. He has redeemedus, and
renewedus, in order to promote the honor of God; compare Ephesians 1:6. As
Christ has receivedus in order to promote the glory of God, so ought we to
treat eachother 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 convertedfrom 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 acknowledgetheir “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.
WILLIAM BARCLAY
Paul makes one last appealthat all people within the Church should be bound
into one, that those who are weak in the faith and those who are strong in the
faith should be one united body, that Jew and Gentile should find a common
fellowship. There may be many differences but there is only one Christ, and
the bond of unity is a common loyalty to him. Christ's work was for Jew and
Gentile alike. He was born a Jew and was subject to the Jewishlaw. This was
in order that all the greatpromises given to the fathers of the Jewishrace
might come true and that salvationmight come first to the Jew. But he came,
not only for the Jew, but for the Gentile also.

To prove that this is not his ownnovel and heretical idea Paul cites four
passagesfrom the Old Testament;he quotes them from the Septuagint, the
Greek versionof the Old Testament, which is why they vary from the
translation of the Old Testamentas we know it. The passagesare Psalms
18:50;Deuteronomy 32:43; Psalms 117:1;Isaiah11:10. In all of them Paul
finds ancient forecastsofthe receptionof the Gentiles into the faith. He is
convinced that, just as Jesus Christ came into this world to save all men, so
the Church must welcome allmen, no matter what their differences may be.
Christ was an inclusive Saviour, and therefore his Church must be an
inclusive Church.
JOSEPHBEET
Romans 15:7. Forwhich cause:because, as implied in Romans 15:6, Christian
unity brings glory to God.
Receive:as in Romans 14:1. Unless we respectthe scruples of our weaker
brethren, we shall drive them from us.
According as etc.:keeping before us the example of Christ, as in Romans
15:3; Romans 15:5, Romans 14:15.
Christ receivedyou: cp. Romans 14:3.
For glory of God: purpose to be obtained by receiving one another, viz. to
show forth the greatness andgoodness ofGod, and thus to evoke admiration
for Him: cp. Romans 3:7. For the same end, Christ receivedyou.

CALVIN
Verse 7
7.Receive ye then, etc. He returns to exhortation; and to strengthenthis he
still retains the example of Christ. For he, having received, not one or two of
us, but all together, has thus connectedus, 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 knownthe 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 establishand confirm this
union which we have in Christ.”
STEVEN COLE
Accepting Those Who are Different (Romans 15:7-12)
RelatedMedia
As you know, in the late 1960’sthere was a lot of cultural upheaval that
resulted in a wide gap betweenthe younger and older generations, bothin

attitude and appearance. HudsonArmerding was the president of Wheaton
College atthe time. He had fought for our country during World War II, and
as a member of that generation, was conservative in his grooming and attire.
He also despisedthe counter-culture movement, because to him it represented
unpatriotic draft-resisters, flag burners, and the like. So he did not like it
when students dressedin the grubby counter-cultural fashion. Also, he
thought that it was biblically inappropriate for men to have long hair. But the
staff at Wheatonwas trying to permit a degree of liberty among the students
on this matter.
One day Armerding was scheduled to speak in chapel. Just before the service,
they gatheredfor prayer. Just before they began, a young man walkedin who
had a beard and long hair, and was wearing a sasharound his waist, with
sandals on his feet. Armerding lookedat him and was sorry that he had come
in. Worse yet, the student sat down right next to the president. When they
started praying, Armerding did not have a very goodattitude.
Then the young man began to pray: “DearLord, you know how much I
admire Dr. Armerding, how I appreciate his walk with you. I am grateful for
what a man of God he is, and how he loves you and loves your people. Lord,
bless him today. Give him liberty in the Holy Spirit and make him a real
blessing to all of us in the student body. Help us to have open hearts to hear
what he has to say, and may we do what you want us to do.”
As Armerding walkeddown the steps to go into the chapel, the Lord spoke to
him about his attitude. After giving his message,he askedthe young man to
come to the platform. A ripple of whispering went through the students, many
of whom thought that the president was going to dismiss the young man from
schoolas an example to the rest of the students. But rather than rebuking him
or dismissing him, everyone including the young man was surprised when Dr.
Armerding put his arms around him and embracedhim as a brother in

Christ. It broke up the chapelservice, as students stoodand applauded, cried
and embracedone another.
God used that simple act of one man laying aside his prejudice to turn the
mood on campus to greaterlove and acceptanceofone another. Dr.
Armerding later learned that this young man had adopted his appearance in
order to reach some of his generationwho were alienated from God and the
church (Hudson Armerding, Leadership [Tyndale], pp. 166-168).
Dr. Armerding put into practice what Paul tells us all to do (Rom. 15:7),
“Therefore, acceptone another, just as Christ also acceptedus to the glory of
God.” Paul is concluding his appeal to the (mostly Gentile) strong and the
(mostly Jewish)weak factions in the church of Rome to show the love of
Christ to eachother. In 14:1, he told those who were strong to acceptthose
who were weak in faith, but here he extends the command to both sides.
As a side note, in 14:3 Paul told the weakerbelievers not to judge the strong
because Godhas acceptedhim. Here he tells both sides to acceptone another
because Christhas acceptedthem. For Paul, Christ is clearly God. But Paul’s
goalin the sectionwe are studying here is that the Gentile and Jewish
believers in Rome would not only genuinely acceptone another in their daily
relationships, but also that they would join togetherin fervent worship to God
for His mercy in accepting us through Jesus Christ.
Accept others (especiallythose who are different than you) for the glory of
God because Christacceptedyou and all peoples for the glory of God.
Verse 7 is the summary of what Paul has already said and the topic verse for
this final paragraphof this section:

1. We are to acceptone another to God’s glory just as Christ acceptedus to
God’s glory (15:7).
Scholars are divided overwhether the phrase, “to the glory of God,” modifies
Christ’s acceptanceofus or our acceptanceofone another. I agree with those
who saythat it applies to both phrases. God was glorified when Christ
acceptedus and He is glorified when we acceptone another. Also, there is a
textual variant where the NASB reads “us,” but most scholars prefer “you”
(plural). It doesn’tmake much difference as to the meaning of the command.
The idea is that both Jews andGentiles or whateverother different types of
people are in the localchurch are to acceptone another. “Accept” means
much more than merely to tolerate. It has the notion of warmly welcoming
others, especiallythose who are different than you are, into the fellowshipof
the localchurch.
A. THE “ONE ANOTHER” THAT YOU ARE TO ACCEPT IS PRECISELY
THE ONE WHO IS DIFFERENT THAN YOU ARE.
If you look for a church that is made up of people who are “your kind of
people,” people who are just like you in their cultural background, their
appearance, andtheir likes and dislikes, you’re missing the radicalnature of
Paul’s command here. In the context, the “one another” representedthose
from conservative, religious, Jewishbackgrounds, who ate only koshermeat,
who carefully observedJewishholy days, and who had been taught from
childhood not to defile themselves with any contactwith “Gentile dogs.” It
also included Gentiles from pagan, idolatrous backgrounds, who formerly
“worshiped” with temple prostitutes, who had no problem eating any kind of
food setbefore them, and who thought that the Jews were a bunch of
legalistic, hyper-religious prudes. In other words, the other personwhom you
are to acceptis precisely the person who is radically different than you are in
almost every way!

Have you ever noticed how easyit is to acceptyour own personality quirks
and habits? Comedienne Merrill Markoe observed, “It’s just like magic.
When you live by yourself, all of your annoying habits are gone” (Reader’s
Digest[2/07], p. 107). But then you get married and discover that your mate
has some rather annoying quirks and habits that you hadn’t noticedwhen you
were dating! And then you have little kids who somehow pickedup their
mother’s most irritating quirks and habits! If only everyone in the family
could be just like I am, things would go much more smoothly!
And then you join a localchurch that is made up of hundreds of weirdos!
Where did all of these crazy people come from? Sometimes you canidentify
with Achish, king of Gath, when David fakedinsanity in front of him to
protect himself. Achish told his servants (1 Sam. 21:14-15), “Behold, you see
the man behaving as a madman. Why do you bring him to me? Do I lack
madmen, that you have brought this one to act the madman in my presence?”
But Paul tells us to warmly welcome and acceptthose who are different from
us in the localchurch. He isn’t talking about accepting those who are in
unrepentant sin, of course (1 Cor. 5:9-13). But he is talking about the more
mature believers accepting the immature and the immature accepting the
more mature who may seemvery strange in their eyes.
B. THE REASON FOR ACCEPTING ONE ANOTHER IS THAT CHRIST
ACCEPTED YOU WHEN YOU DIDN’T DESERVE TO BE ACCEPTED.
Severalscholars (Cranfield, Moo, Schreiner)say that the Greek word that is
normally translated, “just as,” should here be translated“because.”If so, Paul
is giving the reasonwhy we should acceptone another, namely, because
Christ acceptedus. But we can’t divorce the fact that He acceptedus from the
way that He acceptedus. He died for us while we were yet sinners (Rom. 5:8).
We were His enemies (Rom. 5:10). We were not seeking afterHim (Rom.
3:11). He came looking for us in our lost, helpless condition (Luke 15:4). He
didn’t require that we cleanup our lives or make vows to change or do
anything to deserve His love. Like the father of the prodigal son, Jesus ran to

us, embracedus, and welcomedus into His family, in spite of our smell and
dirty rags!He promises (John 6:37b), “… the one who comes to Me I will
certainly not castout.” That’s how we are to acceptone another.
C. THE GOAL OF ACCEPTING ONE ANOTHER IS THE GLORY OF
GOD.
As I said, I think that the phrase, “to the glory of God,” applies both to
Christ’s accepting us and to our accepting one another. If Christ had only
acceptedthose who had achieveda high level of righteousness, no one would
marvel. That’s how the world systemworks. You earn your way. You get
what you deserve. But the factthat Christ accepts sinners who come to Him
for mercy and forgiveness glorifies Godand His abundant grace. When God
converteda proud, self-righteous Jew, who hated Gentiles and killed
Christians, and turned him into the apostle to the Gentiles, that glorified God!
When God opened your eyes and mine to see that our own self-righteousness
is worthless trash so that we embraced Christ as our righteousness, that
glorified God!
Now, we are to extend the same mercy that we receivedto other sinners, some
of whom may alreadybe saints in the localchurch. Granted, they may not yet
be as sanctifiedas you are. True, they may have a long list of shortcomings
and defects. But when we show the love of Christ to one another, even when
the other persondoesn’t deserve it, God gets the glory. That’s the aim behind
accepting one another. It’s not just so that we all getalong, as wonderful as
that is. It’s so that God gets the glory!
Ligon Duncan (fpcjackson.org, “Accept One Another”) points out that we
often think that to glorify God, we must go to the mission field or perform
some exceptionalspiritual feat. But Paul says that to glorify God we should
acceptthose who are different than we are. Leon Morris puts it (The Epistle
to the Romans [Eerdmans/Apollos], p. 503):“God’s glory was promoted when

Christ receivedus sinners, and it is further advancedwhen we who are by
nature sinners and wrapped up in our own concerns insteadreceive our
brothers and sisters in Christ with warmth and love.”
Paul goes onto show how Christ acceptedboth Jews and Gentiles, and then to
back it up (especiallythe Gentile part, which would have been difficult for the
Jews)with Scripture.
2. Christ’s servantministry to Israeland His mercy to the Gentiles serve as
our example of what it means to acceptone another (15:8-9a).
Romans 15:8-9a:“ForI say that Christ has become a servant to the
circumcisionon behalf of the truth of God to confirm the promises given to
the fathers, and for the Gentiles to glorify God for His mercy ….” Verses 8 &
9 explain how Christ acceptedboth Jews and Gentiles:He became a servant
to the circumcision(the Jews)to confirm the promises made to the fathers
(15:8); and, He became a servant so that the Gentiles would glorify God for
His mercy (15:9a). Verse 8 is a reminder to the Gentiles in Rome that God had
given priority to Israel, as Paul explained at length in chapter 11. The Gentiles
are graftedin to the olive tree and so must not become arrogant(11:17-20).
The following quotes (15:9b-12)from the Old Testamentremind the Jews that
the promises to the Jewishfathers included the receptionof the Gentiles. Thus
neither group should look down on the other.
A. CHRIST’S SERVANT MINISTRYTO ISRAEL SHOWS THAT GOD
FAITHFULLY KEEPS HIS PROMISESON THE BASIS OF GRACE, NOT
PERFORMANCE(15:8).
Paul uses the word “circumcision” to refer to the Jews becauseit was the sign
of the covenantto Abraham (Rom. 4:11). The “truth of God” here refers to
His covenantfaithfulness by which He remains true to His promises to Israel
through the patriarchs (as Paul has already discussedin chapters 9-11). God

did not fulfill His promises to Israelbecause ofIsrael’s faithfulness to God. He
did it on the basis of grace, not performance.
In like manner, we are to extend acceptance to others in the church family on
the basis of God’s grace. If you think, “Yeah, but he doesn’t deserve to be
accepted,”the reply to you should be, “Neither did you!” I’m not suggesting
that we overlook or not confront sin in other believers. If they have sinned
againstyou, you should go in a spirit of humility and gentleness and seek to
restore them (Gal. 6:1). But God’s grace demands that you go as a sinner who
has receivedmercy and point the other sinner to the same source of mercy,
the cross ofour Lord Jesus Christ.
Isn’t it amazing that our Saviorcame as a servant! He easilyand rightly could
have come as the conquering King, wiping out His enemies. He will do that
when He comes again. But in His first coming He came as a humble servant
(Mark 10:45). As His disciples, we are to serve one another, especiallythose
who are different than we are, in love.
B. CHRIST’S MERCYTO THE GENTILES LEADS TO GOD’S GLORY
AND SHOWS US THAT THE BASIS OF ACCEPTANCE IS GOD’S
GRACE, NOT PERFORMANCE(15:9A).
The Gentiles did not receive any covenant promises from God in the Old
Testament, yet He graciouslyincluded them in His promises to the fathers
(Gen. 12:1-3)and in many other Old Testamentreferences(Rom. 15:9b-12).
When we receive God’s mercy rather than His deserved judgment, it causes
us to glorify Him. Now we are to demonstrate God’s mercy in our
relationships with those in the church who are different than we are. We all
deserve His judgment, but the church should be a place where everyone can
find and experience God’s abundant mercy. This means that we are to be
gracious and merciful towards one another, especiallywhen someone has
offended us or actedinsensitively toward us. Thus Christ’s servant ministry to

Israeland His mercy to the Gentiles serve as our example of what it means to
acceptone another.
3. The Scriptures confirm that God’s mercy to the Gentiles brings glory to
Him, along with joy and hope to all sinners (15:9b-12).
Paul knew that the Jewishbelievers in Rome would be likely to be judgmental
towards their Gentile brothers (14:3b). So he backs up his claim that Christ’s
ministry will lead to the Gentiles glorifying God for His mercy with four Old
Testamentquotes. The first quote (15:9b) and the third (15:11) come from the
Psalms. The secondquote (15:10) comes from the Law. The fourth quote
(15:12) comes from the prophets. The Law, the Prophets, and the Psalms (or
Writings) constitute the three major divisions of the Hebrew Bible. Thus Paul
is showing that all of God’s revealedWord has always predicted that the
Gentiles would also be included in God’s people, to the praise of the glory of
His grace. ForPaul, an appeal to Scripture settles the matter, because
Scripture is authoritative.
A. MESSIAH (THROUGH DAVID) GIVES PRAISE TO GOD AMONG
THE GENTILES (15:9B;PS. 18:49).
Romans 15:9b cites Psalm 18:49:“Therefore I will give praise to You among
the Gentiles, and I will sing to Your name.” David wrote this psalm to thank
the Lord for delivering him from all of his enemies. Towards the end of the
psalm, he declares not only that he will praise God to the Gentiles, but among
them, implying that they will be praising God along with David. But David’s
declarationalso points ahead to Messiah’s declaration(God’s Anointed, Ps.
18:50). Christ will praise God among the nations gatheredaround His throne,
as they praise God for His mercy.
B. THE GENTILES ARE INVITED TO REJOICE WITH GOD’S PEOPLE
(15:10; DEUT. 32:43).

Romans 15:10 cites from the song of Moses (Deut. 32:43), “Rejoice, O
Gentiles, with His people.” Paul has alreadycited from another verse in this
song (Rom. 10:19). This verse advances on Psalm18:49, where David (and
Messiah)was praising God among the Gentiles. Now the Gentiles are called
on to rejoice along with the Jews, becauseGodhas brought the blessings of
salvationto both groups (Morris, p. 505).
C. THE GENTILES ARE INVITED TO PRAISE GOD ON THEIR OWN
(15:11; PS. 117:1).
Romans 15:11: “And again, ‘Praise the Lord all you Gentiles, and let all the
peoples praise Him.’” This quote from Psalm117:1 advances on the previous
two in that Israelisn’t even mentioned. The psalmist directly calls on the
Gentiles to praise God for His greatlovingkindness and enduring truth (Ps.
117:2).
D. THE INCLUSION OF THE GENTILES IS BECAUSE THE
PROPHESIEDJEWISHKING ALSO OFFERS THE HOPE OF
SALVATION TO THE GENTILES (15:12;ISA. 11:10).
Romans 15:12: “AgainIsaiah says, ‘There shall come the rootof Jesse, andHe
who arises to rule over the Gentiles, in Him shall the Gentiles hope.’” This
prophecy refers to Jesus as the promised descendantof David. We might
expect“root” to refer to the origin of Jesse, ratherthan to his descendant. But
the rootin Jewishthinking referred not only to the root itself, but to that
which springs from it (Morris, p. 506). Paulbegan Romans (1:3) by referring
to Jesus as God’s “Son, who was born of a descendantof David.” God kept
His covenantpromise to David when Jesus was born of David’s descendants
in Bethlehem, the city of David.
At first glance, the fact that Jesus wouldrule over the Gentiles might lead us
to think the next line should read, “And under His rule, the Gentiles will

chafe.” But rather we read that under His rule, the Gentiles will hope! They
hope in Him because He is the perfect, gentle, just, and loving ruler. When
Jesus is your Ruler and Lord, you hope in Him. And, as we’ll see in verse 13,
God’s faithfulness to all of His promises in Christ are so that we may be filled
with all joy and peace in believing, so that we will abound in hope by the
powerof the Holy Spirit. These Scriptures confirm that God’s mercy to the
Gentiles brings glory to Him, along with joy and hope to all sinners who trust
in Christ.
Conclusion
I conclude with another powerful example of what it means to acceptone
another to the glory of God. RebeccaManleyPippert concludes her book, Out
of the Salt Shaker& into the World [IVP, 1979], pp. 177-178)with this story.
When she first went to Portland, Oregon, to work with a campus ministry, she
met a student named Bill. He was always disheveledin his appearance and he
never wore shoes. Rain, sleet, or snow, Bill was always barefoot.
Bill became a Christian, but his appearance didn’t change. Nearthe campus
was a church made up of mostly well-dressed, middle-class people. One
Sunday, Bill decided to worship there. He walkedinto church with his messy
hair, blue jeans, tee shirt, and barefoot. People lookeda bit uncomfortable,
but no one said anything. Bill began walking down the aisle, looking for a seat.
But the church was quite crowdedthat day, so he gotall the way down front
without finding a seat. So he just plopped on the carpet, which was fine for a
college Bible study, but a bit unnerving for this rather formal church. You
could feel the tension in the air.
Suddenly, an elderly man beganwalking down the aisle toward Bill. Was he
going to scold him about how you’re supposed to look when you come to
church? People thought, “You can’t blame him for what he’s going to do. His
world is far removed from that boy’s world for him to understand.”

As the man kept walking slowlydown the aisle, all eyes were on him. You
could hear a pin drop. When the man reachedBill, with some difficulty he
loweredhimself and sat down next to Bill on the carpet. He and Bill
worshiped togetheron the carpetthat day. There was not a dry eye in that
church.
That elderly man was practicing what Paul is talking about here. He was
accepting a young man who appearedto be very different than he was because
he recognizedthat Christ had acceptedhim. When we do that, God is
glorified.
Application Questions
Some churches go so far in accepting others that they acceptthose who are in
open sin (see 1 Cor. 5:9-13). Where is the balance betweenaccepting sinners,
but not those in sin?
What are some contemporary examples of cultural differences that tend to
segregate churches?How can we overcome these?
In rearing children, it is important to distinguish betweena child’s
immaturity and his defiance. How can this distinction help with reference to
accepting an immature believer?
Why is it crucial to keepGod’s glory as our primary aim in our relationships,
rather than our happiness as the primary aim?
Copyright, Steven J. Cole, 2012,All Rights Reserved.

THOMAS CONSTABLE
Verse 7
"Accept" repeats Paul"s opening exhortation ( Romans 14:1). "One another"
encompasses the two groups, the strong and the weak. It is inconsistentfor a
Christian to rejectsomeone whomGod has accepted. We are to receive one
another as Jesus Christ has receivedus. We are fellow members of the family
of God. Accepting one another glorifies God.
JAMES DENNY
Verse 7
Romans 15:7. διὸ προσλαμβάνεσθε ἀλλήλους: διὸ = that such praise may be
possible. Forπροσλαμβ. see Romans 14:1-3. καθὼς καὶ ὁ χριστὸς προσελάβετο
ὑμᾶς. ὑμᾶς covers both parties in the Church, howeverthey are to be
distinguished; if Christ receivedboth, they are bound to receive eachother.
The lastwords, εἰς δόξαν τοῦ θεοῦ, are probably to be construedwith
προσλαμβάνεσθε ἀλλήλους;they resume the idea of Romans 15:6 ( ἵνα …
δοξάζητε);the διὸ with which Romans 15:7 begins starts from that idea of
glorifying God, and looks onto it as the end to be attained when all Christians
in love receive eachother. But the clause has of course a meaning even if
attachedto what immediately precedes:ὁ χριστὸς προσελ. ὑμᾶς. Cf.
Philippians 2:11, Ephesians 1:12-14. Christ’s receptionof the Jews ledto
God’s being glorified for His faithfulness; His receptionof the Gentiles to
God’s being glorified for His mercy. So Weiss, who argues that in what
follows we have the expansionand proof of the idea that God’s glory (the
glory of His faithfulness and of His mercy) is the end contemplatedby Christ’s
receptionalike of Jew and Gentile.

JOHN GILL
Verse 7
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 receivedus. The Alexandrian copy, the Vulgate Latin, Syriac,
and Arabic versions, read "you". Both Jews and Gentiles, as appears from the
following verses. Christ receivedall the chosenones into his heart's love and
affectionfrom eternity; he receivedthem in the councilof peace, andwhen the
covenantof 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 assumedtheir
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 effectualcalling on their coming to him, which he encouragesby assuring
them, that he will in no wise castthem 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 ofthe glory
that shall be beheld by the saints, be revealedin 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 chosenin Christ,
given to him, and receivedby 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 calledby his grace with an holy

calling; and when he has guided them with his counselthrough 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 Mediatorof 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 exhortationand 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 affectionatelyreceive and embrace eachother, that so they
may join togetherin glorifying the God and Fatherof Christ also, Romans
15:6.
HALDANE
Verse 7
Wherefore receive ye one another as Christ also receivedus to the glory of
God .
Wherefore. — That is, since Christians ought not to please themselves, but to
act in everything for the edificationof eachother, they ought to receive one
another, notwithstanding differences of sentiment among them.
Receive. — Mr. Stuart understands this as signifying to show kindness.

But the word means only receive. It expresses nothing of kindness. It refers to
the receptionof eachother as Christians to the fellowship of the Church. They
ought, indeed, to manifest kindness with respectto all who are thus received,
but the word does not express this. This method of giving, as is thought, a
more emphatic meaning to words than usually belongs to them, is attended
with the worsteffects. Here it concealsa most important part of the will of
God respecting the grounds or which Christians should receive eachother to
church fellowship. The command to receive into fellowship is turned into a
command to show kindness.
As Christ also receivedus. — The manner in which Christians are to receive
one another to church fellowshipis as Christ has receivedthem.
As, or according as. — Now Christ has received, and does receive, allwho
believe the truth even in the feeblestmanner. He accepts those who have the
lowestdegree offaith in Him. Thus He receivedthe afflicted father, who said,
‘Lord, I believe, help Thou mine unbelief.’ Christ receives those who are
ignorant of many things — indeed of everything but faith in Himself. The
most ungodly is savedby Him the moment he believes;and Christians are
receivedby Him, and live upon Him by faith, while they are in error as to
many parts of His will. If Christ receives His people, notwithstanding their
ignorance of many parts of His will, ought they to rejectthose whom He hath
received?
To the glory of God. — Some understand this of the glory which God shall
bestow upon His people. But this cannot be the meaning here, as we are not
yet receivedto His glory; whereas the glory here spokenof is already
manifested. The glory which God will confer upon His people is future. ‘By
whom, also, we have accessby faith into this grace wherein we stand, and
rejoice in hope of the glory of God,’ Romans 5:2. We have present accessinto
the favor and grace ofGod, but we have now only the glory of God in hope.

The glory of God, then, here means the glory that belongs to God’s character.
It is to the glory of God that Christians are received and saved by His Son
Paul's Epistle to the ROMANS
by Richard C. Halverson
- 1954 -
CowmanPublishing Company, Inc. California
Chapter 23 -
HARMONY IN THE HOUSEHOLD OF GOD
Romans 15:1-7
The ethicalinstructions begun in chapter 14, verse 1, are continued through
chapter 15, verse 14;
and as you know, they have to do with the Christian's duty to those who differ
with them. It is
obvious, yet it must be mentioned again, that differences are normal in the
Christian Church, that
it is not uncommon for Christians to disagree. As a matter of fact, diversity is
of the essenceof
the Body of CHRIST. Of course, there are some things on which Christians
must agree. Notto
agree on these is not to be Christian: that JESUS CHRIST is LORD;that He
is the Sonof GOD;

that He laid down His life upon the Cross of Calvary for the salvation of man;
that the problem
in history is sin, and the solution of that problem is the blood of JESUS
CHRIST, GOD's Son.
On these all Christians agree as wellas on many other things. But there are
many things in which
we differ, and Paul in this particular passageis discussing our attitude when
we differ.
In the first six verses of the 15th chapter, he is a little bit more specific as he
addresses himselfto
those who are strong as to their attitude towardthe weak. This is quite
apparent in the physical
realm. The strong who mistreats the weak is called a bully and is so
recognizedby everyone. But
there are bullies in the spiritual and moral realm, and they are not so easily
recognizable. In the
physical realm it is expectedthat the strong have a greaterresponsibility than
the weak,
especiallyin a family. The strong must compensate for the weak, bearthe
burdens of the weak,
share their weaknesses;and if that is true in a family, it is infinitely more so in
the family of
GOD. So Paul begins by saying we who are strong ought to bear with the
failings of the weak
and not to please ourselves."Letevery one of us please his neighbour for his
goodto
edification."

What Paul is saying is, in the householdof GOD strength equals obligation. It
is not a matter of
pride; it is a matter of increasedresponsibility. The very fact that one is
strong places upon him
this duty to the weakerbrother. If one thinks he is strong, he places upon
himself an obligation to
the one he thinks is weak. This simply cannotbe over-emphasized, for as often
happens in a
domestic situation, the strong take advantage of the weak and are critical of
the weak, ratherthan
helping them. So it is in the Church; the one who thinks he is strong is critical
of the one he
judges as weak, andnot only does he not bear his burdens and welcome him
unto edification to
the glory of GOD, he excludes him. It can be inferred quite fairly from this
passageofScripture
that the test for authentic strength, spiritually and morally, is the attitude of
the one who is strong
toward the one who is weak.
If a Christian feels he has matured in the faith, has gone more deeply than
others, the evidence of
his maturity will not be criticism of the weakerbrother. This would indicate
immaturity. The
evidence of maturity will be his love, concern, sympathy and care for the
weakerbrother.
thinking one's self strong while condemning the weak is a dead give-awayto
one's lack of

spiritual character. Whata difference in the householdof GOD should those
who feel they are
strong take upon themselves the burdens of those they feel are weak andnot
considerthemselves
but considerthe weakerbrother for his goodunto his edification. Thus Paul
counsels us.
But he doesn't leave it there. He says that JESUS CHRIST is our example in
this; He did not
please Himself. As a matter of fact, Paul, quoting from the Old Testament,
reminds us that
JESUS CHRIST bore the reproachof the sinner. He gave Himself utterly and
completely. He
sacrificedHimself. He pleasednot Himself. This is the hallmark of spiritual
maturity, not to
please one's self. Indeed, the Scriptures have been given for this very purpose.
Not simply that
we might be edified, but that we, as we are instructed in the Word of GOD
unto the patience and
encouragementofthe Scriptures, might edify others in the body and that we
might glorify GOD
togetherwith one mind and one mouth.
He closes this early passageofthe 15th chapter, verses 5 and 6, with a
wonderful prayer for the
Church. Live in harmony with one another, or regardone another to be
equally worthy through
the example of JESUS CHRIST, a principle which he amplifies in verses 7
through 14. He

begins the passageby summing up his argument from the first verse of
chapter 14 through the
14th verse of chapter 15. This is the sum total of Christian duty toward those
who differ.
"Wherefore receive ye one another, as Christ also receivedus to the glory of
God." Consider
how CHRIST has welcomedyou. Are you worthy to come? Has your life been
above reproach?
Have you done nothing, saidnothing, thought nothing, desired nothing that is
contrary to the Son
of GOD? Has your life been perfect in the lastseven days, in the last twenty-
four hours? Yet
CHRIST welcomes you. Paul says you are to welcome others this way.
Of course they do things that displease you, they disagree with you, they fail,
they sin; so much
more are you obligated to welcome them for the glory of GOD!As our
supreme example he uses
a beautiful picture of CHRIST as the servant. He draws from the Old
Testamenttwo passages
from the Psalms, one from Deuteronomy, one from Isaiah, showing JESUS
CHRIST as the
servant of GOD first to the Jew in order that the promises GOD has made to
the patriarchs might
be fulfilled and secondlyto the Gentiles in order that they might glorify GOD
for His mercy to
them. This is the attitude of a Christian to other Christians, that of a servant,
for the Son of GOD

was a servant. "And whosoeverofyou will be the chiefest, shallbe servantof
all." "The Son
of Man came not to be ministered unto, but to minister, and to give His life a
ransom for
many." What a phenomenon would a congregationlike this be in our modern
mid-twentieth
century world, a congregationwhere eachof the members was outdoing the
others in serving
eachother, in loving eachother, in caring for eachother, in concernfor each
other; Christians
who carednot for themselves but for others, who pleasednot themselves but
pleasedothers to
the glory of GOD!
How desperatelyour world needs to see this kind of a demonstration of
authentic, New
Testament, apostolic Christianity. If we were more like this, men would have
less excuse to talk
about doctrinal unity. GOD help us to see it. GOD help to blot out of our lives
the criticism
which we feel towards those that we assume are weakerthan we. GOD help us
to blot out of our
hearts and minds our censorious spirit and put there in its place the love of
CHRIST, the concern
of CHRIST, the care of CHRIST for those who differ with us. Let us never
forgetthat the more
mature we feel we are, the more responsible we are to be like JESUS CHRIST
at this point; and

if we are not like this, let us suffer no illusions about our own spiritual
maturity. Let us
acknowledge ouradolescenceand let us seek the forgiveness ofAlmighty GOD
and the
cleansing of the blood of the SON of GOD, and let us pray that the HOLY
GHOST will fill us,
and the love of GOD may be shed abroad in our hearts to the glory of the
SON and the healing of
the Church.
HODGE
Verse 7
Wherefore receive ye one another; as Christ also receivedus, ‹78› to the glory
of God. Wherefore, i.e. in order that with one heart they may glorify God.
This cannot be done, unless they are united in the bonds of Christian
fellowship. The word ( προσλαμβάνεσθε) receive, has the same sense here that
it has in Romans 14:1 : ‘Take one another to yourselves, treatone another
kindly, even as Christ has kindly takenus to himself;' προσελάβετο, sibi
sociavit. The words, to the glory of God, may be connectedwith the first or
secondclause, orwith both: ‘Receive ye one another, that God may be
glorified;' or, ‘as Christ has receivedus in order that God might be glorified;'
or, if referred to both clauses, the idea is, ‘as the glory of God was illustrated
and promoted by Christ's receptionof us, so also will it be exhibited by our
kind treatment of eachother.' The first method seems most consistentwith the
context, as the object of the apostle is to enforce the duty of mutual
forbearance among Christians, for which he suggests two motives, the
kindness of Christ towards us, and the promotion of the divine glory. If

instead of "receivedus," the true reading is, "receivedyou," the sense and
point of the passageis materially altered. Paul must then be consideredas
exhorting the Gentile converts to forbearance towards their Jewishbrethren,
on the ground that Christ had receivedthem, though aliens, into the
commonwealthof Israel.
JOHN MACARTHUR
Pleasing One Another for the Sake ofChrist
Sermons Romans 15:1–7 45-112 Nov10, 1985
A + A - RESET
Let's open our Bibles tonight to the 15th chapter of Romans. We're fast
coming to a conclusionin our study of this wonderful epistle. But even though
we are coming near the end, there is still greatand rich truth for us. We're
going to be looking tonight at chapter15 verses 1 through 7, and this is part
five in our series on“The Unity of Strong and Weak Believers.”
Let me just say by way of introduction that it's obvious to all of us and it
really begs the issue to say much about it except by way of reminder that
discord strikes a deadly blow at the work of God in the church. Chaos,
confusion, strife, envy, jealousy, anger, bitterness, dissension, fighting, hatred,
indifference to the needs of others, selfishness,a lack of sacrificiallove, all of
these things violate the unity of the church and therefore they violate the will
of God and they cripple His testimony in the world. The loving harmony and
unity of the church is of grave concernto God. And I want to see if I can't
point that out to you as we begin our study.
First of all, let me just say that the unity of the church is the concernof God
the Father. The unity of the church is the concernof God the Father. And
just by way of backgroundto that, in Psalm 133, a very brief Psalm, I want

you to listen to the three verses that make up that Psalm. "Beholdhow good
and how pleasantit is for brethren to dwell togetherin unity; it is like the
precious ointment upon the head that ran down upon the beard, even Aaron's
beard, that went down to the skirts of his garments." In other words, like a
fragrant and beautiful and lovely perfume, like the dew of Hermon, the
glistening dew of the morning that settles on that greatmountain peak in the
north of Israel, “like the dew that descendedupon the mountains of Zion, for
there the Lord commanded the blessing, evenlife forever more.”
And here the psalmist says that unity, to God, is a sweetand fragrant and
beautiful thing. In Jeremiahchapter 32, we find another reference to this in a
couple of verses in that 32nd chapter, a sectiondealing with the New
Covenant. In Jeremiah32 verse 38 we read, and God says, concerning those
people who someday will become partakers of the New Covenant, “they shall
be My people and I will be their God and I will give them one heart and one
way that they may fear me forever for the goodof them and of their children
after them." I love that. I will give them one heart and one way. That is one
internal attitude and one external path of behavior.
One other Old Testamenttext — and I'd like you to look carefully at it — is
the 37th chapterof Ezekiel's prophecy, Ezekielchapter37. And if you've ever
studied Ezekiel, you'll remember chapter 37 begins with the vision of the
valley of dry bones, a picture of God's re-gathering of the nation Israelin final
salvation. But I want you to notice that as the Lord looks aheadto the future
glory of His redeemednation Israel, beginning in verse 15, the Word of the
Lord comes to the prophet and says this, "Moreover, thou son of man, take
thee one stick and write upon it for Judah and for the children of Israelhis
companions;then take another stick and write upon it for Josephthe stick of
Ephraim and for all the house of Israel, his companions, and join them one to
another into one stick and they shall become one in thy hand."
Now Ezekielcarriedout a lot of objectlessons in his ministry and this is
another very unique one. Godsays take one stick and identify it as Judah, the
southern kingdom; take another stick and identify it as Israel, also called
Ephraim, for the son of Joseph, who became the leaderof the nations in the
northern kingdom, and identify it as Israel. Those two sticks representthe

divided kingdom which was divided under Jeroboam. And take them and put
them togetherand make them one stick in your hand because that's the way
it's going to be some day. Some day Godis going to take His divided kingdom
and join it back togetherin final glory.
Now taking such a stick is not foreign to the audience of Ezekiel. If you go
back to the 17th chapter of Numbers and verse 2, you will read there that
every tribe had a stick to identify it. And here God simply takes that same
idea and joins those two togetheras if to say the day will come when God will
join His people as one again, this to come in the future.
I want you to notice, also, Zephaniah, one of the minor prophets, chapter 3
and verse 9. There are only three chapters. It's right at the end of this little
prophecy, and it says in verse 9 of chapter 3, againGod looking forward to the
salvationof His nation Israel, "Forthen will I turn to the peoples a pure
language." Apure language, that is a spiritual speech, "Thatthey may all call
upon the name of the Lord to serve Him (With what?)with one consent."
Look at Zachariah chapter 14 and verse 9. "And the Lord shall be King over
all the earth. In that day shall there be one Lord and His name one." Thatis,
all the inhabitants of the earth will hold up and exalt the one name of the one
who is alone, the Lord.
And if we were to back up in the minor prophets to Hosea, the first of the
minor prophets, in chapter1 and verse 11, we would read, "Thenshall the
children of Judah and the children of Israel be gatheredtogether, appointing
themselves one head and they shall come up out of the land, for great shall be
the day of Jezreel."
Now in these prophecies we see that God has intended through the New
Covenantand ultimately through His design with the nation Israelto bring
them togetheras one people. It is the same for the church. Just as in the
future of the nation Israel, all the rebels will be purged out and there will be a
wonderful oneness among those redeemedpeople, so it is in the church. And
to see that, we look at John chapter 10, John chapter 10 and verse 14. Jesus
says, "I am the goodshepherd and know My sheepand am knownof Mine."
That is, they know Me as well. Now listen to this, "As the Father knows Me,

even so I know the Father and I lay down My life for the sheep and other
sheepI have that are not of this fold.” That is, they're not Jews, they're
Gentiles. “Themalso I must bring and they shall hear My voice and there
shall be one fold and one shepherd and for that reasondoes My Father love
Me because Ilay down My life."
In other words, it is God's purpose that Christ lay down His life to redeem
Jew and Gentile and make them one people. That is God's desire. God's
desire was to make of one the nation of Israelwhich was fragmented. God's
desire was to take that one redeemednation and the redeemed church and
blend them togetheras well. In fact, in 1 Corinthians we find the
consummation of that in chapter 15 and verse 28. It says, "And when all
things shall be subdued unto Him,” that is Christ, “then shall the Son also
Himself be subject unto Him that put all things under Him that God may be
all in all." In other words, everything will ultimately resolve in a great,
glorious eternal unity under God.
So what we gain from just looking overthose scriptures briefly is the desire of
God that His people, whether they be the covenant people Israel or the New
Covenantpeople, whether they be Jew or Gentile, whether they be talking
about the past, the present or the future millennial kingdom, it is God's desire
that His people be one people with one heart and one voice and one consentto
the wayand the will of God, who worship one God who is knownby one
name. The unity of the redeemed is indeed the purpose of God. And that
purpose, of course, ultimately finds its consummation in eternal glory, and we
are reminded in Revelationchapter 21 something of that scene. "Anew
heaven and a new earth, a new Jerusalemcoming down from God out of
heaven, prepared as a bride adorned for her husband. I heard a greatvoice
out of heaven saying, the tabernacle of God is with men, He will dwell with
them, they will be His people, God Himself shall be with them, be their God,
wipe awayall tears from their eyes, no more death, no sorrow, no crying, no
pain. The former things are passedaway." And there in that eternal glory,
all people are brought togetherunder the kingship of God forever and ever.
Now we know that at any given point in redemptive history, it is God's desire
that His people be one. And that is their ultimate consummation.

Jesus was an accepting person

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