Romans 15 7

Romans 15:7

ESV: Therefore welcome one another as Christ has welcomed you, for the glory of God.

KJV: Wherefore receive ye one another, as Christ also received us to the glory of God.

NIV: Accept one another, then, just as Christ accepted you, in order to bring praise to God.

NKJV: Therefore receive one another, just as Christ also received us, to the glory of God.

NLT: Therefore, accept each other just as Christ has accepted you so that God will be given glory.

Meaning

Romans 15:7 commands believers to welcome and accept one another in the same manner that Christ welcomed them, with the ultimate purpose of bringing glory to God. It underscores radical hospitality and inclusive fellowship within the Christian community, bridging differences among believers, particularly between the "strong" and the "weak" (as discussed in chapter 14) and between Jewish and Gentile followers of Christ. This mutual reception is not a matter of mere tolerance, but a profound imitation of Christ's own inclusive love, which encompasses all who come to Him.

Cross References

Context

Romans 15:7 acts as a capstone to Paul's extensive teaching in Romans 14 and the early part of Romans 15 regarding Christian unity amidst diverse practices and convictions. In chapters 14 and 15:1-6, Paul addresses tensions between "strong" and "weak" believers—those with liberty in conscience concerning food laws, ceremonial days, and other matters (e.g., eating meat offered to idols, observing Jewish festivals) versus those whose consciences were more restrictive. He argues that strong believers should not despise the weak, nor should the weak judge the strong. Instead, both should strive for unity and edification, seeking to please their neighbor, not themselves, and bearing with the "scruples" of others.

The verse is therefore a direct and inclusive command: rather than tolerating each other, which implies passive endurance, believers are actively to welcome and embrace one another into full fellowship, just as Christ unconditionally welcomed them. This instruction is particularly pertinent to the church in Rome, which likely comprised both Jewish and Gentile converts, each bringing distinct cultural and religious backgrounds that could easily lead to division. Paul roots this mutual acceptance in the salvific work and inclusive nature of Christ Himself, elevating the practical command to a profound theological principle. The goal of this unity is ultimately to bring glory to God, who in Christ has brought diverse peoples into one body.

Word analysis

• Therefore (οὖν, oun): This conjunction logically connects this command to the preceding arguments about unity, not judging, and living to please others in chapters 14 and 15:1-6. It signals a conclusion drawn from previous reasoning.
• receive (προσλαμβάνεσθε, proslambanesthe): This is a present imperative, active voice verb. It means "to take to oneself," "to welcome," "to admit into fellowship," "to accept." The present tense denotes a continuous, ongoing action, not a one-time event. It signifies a warm, active embrace and hospitality, not mere tolerance. It implies drawing someone near into a relationship or group.
• one another (ἀλλήλους, allēlous): This reciprocal pronoun emphasizes the mutuality of the action. The command applies to every believer toward every other believer, creating a network of mutual acceptance within the church body. It directly addresses both "strong" and "weak" believers mentioned earlier, encompassing Jew and Gentile alike.
• just as (καθὼς, kathōs): This adverb introduces the standard or pattern for the action. It implies a direct analogy and sets Christ's action as the ultimate example and motivation for the believers' conduct.
• Christ also received (ὁ Χριστὸς προσελάβετο, ho Christos proselabeto): Proselabeto is the aorist tense of proslambanō. The aorist indicates a past, completed action. It refers to Christ's historical and definitive act of welcoming all humanity into a saving relationship, including Jews and Gentiles. His reception of "us" (all believers) was gracious, unconditional, and not based on our merit or prior worthiness, encompassing those who were formerly outsiders. This reception created a new, diverse community.
• us (ἡμᾶς, hēmas): This pronoun explicitly refers to all believers—both the "strong" and the "weak" (Rom 14-15), and significantly, both Jewish and Gentile Christians (Rom 9-11). It highlights that Christ’s salvific work transcends ethnic, cultural, and spiritual maturity distinctions.
• to the glory of God (εἰς δόξαν τοῦ Θεοῦ, eis doxan tou Theou): This phrase indicates the ultimate purpose and highest motivation. Doxan (doxa) means "glory," which refers to the manifest presence, inherent character, and magnificent splendor of God. When believers demonstrate unity and mutual acceptance mirroring Christ's example, it powerfully reveals God's gracious, inclusive nature to the world, thereby bringing honor and praise to Him. Their transformed relationships become a living testament to His glory.

Commentary

Romans 15:7 is a foundational call to authentic, Christ-like community. Paul's exhortation is far more profound than a mere suggestion for polite social interaction; it is a command for radical, ongoing inclusion modelled after Christ himself. He sets an extraordinarily high bar: our reception of fellow believers must replicate the breadth, depth, and grace of Christ’s reception of us—sinful, diverse, and often spiritually immature individuals. This means accepting differences in conscience, background, and perspective without judgment or reservation.

The motivation for such unity is profound: "to the glory of God." When a diverse body of believers—comprising people from varying ethnicities, social statuses, and theological nuances—can genuinely welcome and edify one another, it powerfully demonstrates the reconciling and transforming power of the Gospel. It shows that God's grace is potent enough to overcome the deepest human divisions. Conversely, disunity and exclusion among Christians dishonor God by misrepresenting the very essence of Christ's inclusive love. This verse is therefore a vital call to practical theology, where our relationships within the church visibly manifest the glory of God's redemptive work.

• Examples: A believer who freely eats all foods joyfully welcomes a new convert whose conscience restricts their diet, choosing to eat simpler meals with them. An older member embraces new worship styles or expressions of faith brought by younger members, without judgment. Diverse ethnic groups in a city, despite historical tensions, form one united congregation, actively seeking fellowship across cultural lines.

Bonus section

The command to "receive one another" goes against the strong social stratification and exclusion prevalent in the Greco-Roman world and some Jewish circles of the time. Ancient society often emphasized distinctions of status, wealth, ethnicity, and religious practice, leading to exclusionary practices in cultic meals and social gatherings. Paul's insistence on mutual, Christ-like reception radically redefined community and belonging. Christ's model of reception was counter-cultural, as He welcomed tax collectors, prostitutes, Samaritans, and later, Gentiles—groups traditionally ostracized by mainstream society and religious establishments. Thus, for the early church in Rome, this verse was not just a moral directive, but a revolutionary theological statement about the nature of God's grace and the inclusiveness of His kingdom, profoundly impacting social interaction and demonstrating the "new humanity" created in Christ. This "reception" forms the basis of all future shared ministry, service, and testimony, for true partnership (κοινωνία, koinōnia) is only possible where authentic welcome exists.

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