Romans 15:7-13 Therefore, accept one another, just as Christ also accepted us to the glory of God. For I say that Christ has become a servant to the circumcision on behalf of the truth of God to confirm the promises given to the fathers, and for the Gentiles to glorify God for His mercy; as it is written, "THEREFORE I WILL GIVE PRAISE TO YOU AMONG THE GENTILES, AND I WILL SING TO YOUR NAME." Again he says, "REJOICE, O GENTILES, WITH HIS PEOPLE." And again, "PRAISE THE LORD ALL YOU GENTILES, AND LET ALL THE PEOPLES PRAISE HIM." Again Isaiah says, "THERE SHALL COME THE ROOT OF JESSE, AND HE WHO ARISES TO RULE OVER THE GENTILES, IN HIM SHALL THE GENTILES HOPE." Now may the God of hope fill you with all joy and peace in believing, so that you will abound in hope by the power of the Holy Spirit. This is the capstone from 14:1; 15:7 repeats the same call accept one another. The reason is due to the example that Jesus Christ has set. There is no one born in right standing with God yet all are accepted by Jesus when they believe. In this section, we will discover that the predominant problem facing the early church was the Jew/Gentile conflict. One of the main subthemes in Pauline letters is that the church be undivided. There is no such thing as a Jewish church and there is no such thing as a Gentile church. Culture is subservient to the Word of God. But if someone s culture does not interfere with God s Word then we are not to attempt to pull him into another culture. As long as the cultures do not see themselves as superior spiritually or morally, then people are free to function in their own culture or adapt into another culture. But to repeat the point, we cannot be fooled into thinking that culture determines right from wrong, what is sin, or what is more spiritual. The fault of Christendom is that it has aligned itself with Western civilization and capitalism. For the most part, most Jews do not see biblical Christianity as anything other than something to be spat upon and often disregard it due in part to the actions of many who profess to be Christians. Within biblical Christianity, there are many churches that, in word or attitude, exclude those who are not seen as culturally compatible. This often is done along racial lines, political ideals, or dress. Sometimes churches simply don t like visitors and greet them with suspicion. But the scenario in this letter is a situation that would be very unfamiliar to most of us.
Basically, there were very few churches, they were home-based, and one could not always simply choose to go to a different church due to distance. In Rome, there was a multiplicity of home-based churches (Romans 16:5). It is also conceivable that the churches were either predominantly Gentile or predominantly Jewish. This is not right. There are three points of clarification that need to be made before we simply try to apply these ideas: First, the doctrines of God, through the apostles, were very firm. They were not subject to personal interpretations and doctrinal differences were obvious to the believers. Second, Christendom is very divided as to what the clear doctrinal standpoints are in the Bible. There are few churches today that are grace-based, are exegetical, and have a LGH hermeneutic. So, we have been granted the opportunity to travel to a location that meets the biblical mandate for clarity as well as what is the best method for teaching what the Bible says and means. Third, in America, the cultural divide is so great among some that many believers would rather choose a church based on culture rather than one that is scripturally based. The point is that with so few churches having these standards, we cannot simply choose the closest church. As long as we have the capability, believers should choose a body that teaches the Word of God dedicated to objective accuracy. In Romans 15:7-13, we have a point that is being made to a mixed group of believers (Jew and Gentile) during a time that the idea of the church is being developed. This final thought is very particular and may have been very difficult for many of the believers to hear. Now we have to understand what it means to accept one another. Does accept mean to ignore doctrinal differences? Are the previous statements out of line with accepting one another? In this verse, it is commanded to accept one another, but, in 16:17, it says to turn away form a certain group. Therefore, we must conclude that accepting either indicates or implies a requirement for accepting. If we remember our lesson from Romans 14:1, then we understand that the word for accept is προσλαμβάνω proslambanō. This word literally means to receive unto yourself. The word has no connotations of a requirement in and of itself.
The context does have some indications. Recalling the audience, the recipients are believers who are anticipated to be responding to grace. They desired to please God and wished to honor God. It says receive unto yourselves one another. This means that the people are known, they have a basic doctrinal basis and are humble to be challenged about new doctrine. Verse 7 provides the reason for accepting one another, but notice that the last clause in the verse states to the glory of God. This is translated well, minus the article to glory of God. Does this mean that Christ accepted us and this brings glory to God or does this mean the purpose of Jesus acceptance of us is so that we will in unity glorify God? Both are true, but what is being stated here? The preposition εἰς eis can mean direction or purpose. The verse that Paul uses tells us to what he is referring. The inference is that the Gentiles will be praising God with the Hebrews. All four references point to the fact that the Gentiles have a common purpose in God s plan. Therefore, the concept of being accepted by God is so that with one voice all nations can give glory to God. The point is that of unity. This echoes verse 6 and the desire of God is that there be no separation. Verses 8-9 give the reasons for glory. Jesus the Messiah came and performed two actions. The first is to the Israelis because God has confirmed the promises made to the fathers. The second is to the Gentiles for His mercy. In Romans and other places, the verb and the noun for mercy (ἔλεος eleos and ἐλεέω eleeō) indicate the ability to participate in God s administration. Although the purpose of Israel was to be a light to the Gentiles, now Jesus had come and did not just share truth with them. Gentiles were given a place of honor among the chosen nation. That is something that Gentiles should be absolutely ecstatic about. If we understand the selection of Abraham, Isaac, Jacob, and the twelve tribes, then we should absolutely grasp the amazing grace and mercy that God has had upon us grace upon grace. If you do not understand how special it is to be part of the administration of God during this age, then I urge you to do a study on the selection of Israel. The unfortunate reality is, however, that both the Jewish believer and Gentile believer have often been hostile to each other and separatists when it came to functioning in the body (Romans 11:17-20). We are supposed to be one, functioning as one, and praising God as one (yet for different reasons).
The beauty of the references that Paul uses is in their location. The first is from Psalm 18:49 and 2 nd Samuel 22:50. Both are nearly exact to this reference in the LXX. The next reference is from Deuteronomy 32:43; once again an exact quote. The third reference is from Psalm 117:1; another exact quote. The fourth quote from is Isaiah 11:10 and is very close to the LXX, missing the term for in that hour (day). For the day is already past. Many of the reference Bibles refer to Matthew 12:21 and have suggested that Paul is quoting Matthew here. The Hebrew Bible does not contain this phrase but the LXX does. It is more probable that both Matthew and Paul are quoting from the LXX. Do you see why these references are so important? The understanding that the Gentiles were supposed to be reached by the chosen nation is clear in all major sections of the Hebrew Scriptures: the Law, the Prophets, and the Psalms (even the narrative portion). Even Genesis (not quoted) speaks to this truth (Genesis 12:3; 22:18). Isaiah is key as well, demonstrating that the coming of Messiah will cause the nations to seek after the root of Jesse and rest in Him (hope). The church is not explained but the foreshadowing of it is seen. Verse 13 actually closes the body of the letter to the Romans. The rest of chapter 15 and chapter 16 are final thoughts and then salutations. Verse 13 is a small benediction. It seems to be in the emphatic nature of 15:5. Once again, there are many other copies of Romans and this is one of the places where a copy stopped. As stated last time, the oldest and most reliable sources indicate that what is in our current Bibles is what Paul originally wrote. In all other letters, Paul ends with salutations. To end the letter here would be out of character. This verse states a desire of Paul to be filled with joy and peace (contentment and without conflict, internal and external). In believing is actually an articular infinitive. This is best understood as a noun to the believer. Joy χαρά chara is understood as happiness in whatever circumstance. This is accomplished as the person rests (has their hope) in the Lord. We saw in Romans 12:12 that one of the attributes of love is joy (happiness, contentment) in hope Literally, in the hope, rejoicing.
Peace here is not with God; that is guaranteed (Romans 5:1). This free of conflict is probably more external than internal in this context, but both may be implied. The context is to be unified, growing up together and praising God together. This is accomplished when all have the same doctrines and the same mind the local body free from conflict. Philippians 4:4-9 Rejoice in the Lord always; again I will say, rejoice! Let your gentle spirit be known to all men. The Lord is near. Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus. Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on these things. The things you have learned and received and heard and seen in me, practice these things, and the God of peace will be with you. One final point from verse 13 is that the hope abounds to the believer and this is δύναμις dunamis πνεῦμα pneuma ἅγιος hagios by means of power of the Holy Spirit. δύναμις dunamis is better understood as having ability rather than powerful. We are granted insight and remembrance through the Holy Spirit when we use the Word of God in all of our circumstances. God the Holy Spirit is assisting us to understand and rely upon His future promises. Conclusion: 1. Accept those brothers who are believers and are not propagating false doctrines 2. Jesus accepted all for the purpose of being unified in our glory of God 3. Both Jews and Gentiles have reason to praise God a. Jesus has confirmed the promises to Israel b. Gentiles have been grafted in with believing Israel (Romans 11) 4. The Scriptures are unified in God s desire for all to receive the truth and praise Him in unison with Israel 5. By means of the Holy Spirit, we have the ability to be content, to be at peace with one another, and have hope that exceeds our necessity.