Commentary - Romans 15:7-13

Bird's-eye view

In Romans 15:7-13, the apostle Paul brings his long argument about Christian unity to a a climactic, Christ-centered conclusion. He has been dealing with the practical friction between the "strong" and the "weak" in the Roman church, a friction that almost certainly ran along Jew/Gentile lines. Here, he grounds the command to accept one another in the very mission of Christ Himself. Christ's work had a dual focus: to confirm God's faithfulness to the Jews by fulfilling the ancient promises, and to display God's mercy to the Gentiles by bringing them into the fold. Paul then unleashes a cascade of Old Testament quotations to prove that this inclusion of the Gentiles was God's plan all along. The passage culminates in a benediction, a prayer that the "God of hope" would fill the believers with a supernaturally-sourced joy, peace, and abounding hope, which is the practical result of embracing this glorious, unified gospel.

Outline

Context In Romans

This passage is the capstone of the argument that began back in Romans 14:1. Paul has been addressing the issue of "disputable matters," things like diet and the observance of special days. But these were not small matters of personal preference; they were flashpoints for the division between Jewish and Gentile Christians. The Jewish believers, the "weak," were struggling to let go of the ceremonial law. The Gentile believers, the "strong," were tempted to look down on them for it. Paul's solution is not to issue a new set of rules, but to drive them back to the gospel. This section, 15:7-13, shows that the unity of Jew and Gentile in one body is not an afterthought, but is central to the meaning of the cross. It is the fulfillment of God's eternal plan, prophesied for centuries, and it is the necessary outworking of our acceptance by Christ.

Clause-by-Clause Commentary

Verse 7: Therefore, accept one another, just as Christ also accepted us to the glory of God.

Therefore, accept one another. The "therefore" links everything that follows to everything that has gone before in chapter 14. Because the kingdom of God is not about eating and drinking, because we will all stand before the judgment seat of Christ, because we are to pursue peace, therefore, do this. And the command is not "tolerate one another." The word is stronger; it means to receive, to welcome, to bring into your circle of fellowship. This is an active, robust hospitality of the heart. It means making room for people who are different from you on non-essential matters.

just as Christ also accepted us. Here is the standard, and it is an impossibly high one apart from grace. How did Christ accept us? While we were weak, ungodly, sinners, enemies (Rom. 5:6-10). He did not wait for us to get our act together. He received us in our mess, with all our hangups and foolish opinions. This is the pattern for our fellowship. We are to receive one another with the same unconditional, gracious welcome that Christ extended to us. This demolishes all our pride and our tendency to make our own standards the entry fee for fellowship.

to the glory of God. This is the ultimate purpose. Why should we do this? Not just to have a peaceful church, and not just to feel good about ourselves. We do it because this kind of unity puts the character of God on display. When a Jewish Christian who is scrupulous about kosher laws can welcome and eat with a Gentile Christian who eats everything with thanksgiving, the world sees a miracle. They see a power that transcends cultural and religious animosity, and God gets the glory for it. Our unity is a billboard for the gospel.

Verse 8: 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,

For I say. Paul is now grounding his command in deep theology, in the very nature of Christ's mission. He is about to explain the "how" of Christ's acceptance of us.

that Christ has become a servant to the circumcision. Jesus was a Jew. He was born under the Law, ministered primarily to the lost sheep of the house of Israel, and fulfilled the Jewish law perfectly. He came as a servant to the circumcised, to Israel. This was not an accident of history; it was central to His work. He did not come as a generic, free-floating savior.

on behalf of the truth of God. Why did He do this? To vindicate God's character. God had made specific, concrete promises to Abraham, Isaac, and Jacob. If those promises had failed, God would be a liar. Christ's coming as a Jewish Messiah to fulfill the Jewish Scriptures was a demonstration that God is true. He keeps His word.

to confirm the promises given to the fathers. Christ is the great AMEN to all God's promises (2 Cor. 1:20). He is the fulfillment of the covenants, the true seed of Abraham, the Son of David. Everything the Old Testament looked forward to is realized in Him. This should give the Jewish believers in Rome immense security and joy. Their heritage was not being erased; it was being fulfilled in the most glorious way imaginable.

Verse 9: 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.”

and for the Gentiles to glorify God for His mercy. Here is the other side of the coin. Christ's faithfulness to Israel is the very thing that throws the door wide open for the Gentiles. But notice the difference in terms. Israel received the confirmation of promises; the Gentiles received mercy. They had no covenant promises, no patriarchs. They were outsiders, strangers, without hope (Eph. 2:12). Their inclusion is an act of sheer, unadulterated mercy. This should produce profound humility and gratitude in the Gentile believers.

as it is written. Paul now launches into a chain of four Old Testament quotations to show that this inclusion of the Gentiles was not a "Plan B." It was God's intention from the beginning, embedded in the Law, the Psalms, and the Prophets.

THEREFORE I WILL GIVE PRAISE TO YOU AMONG THE GENTILES. This is from Psalm 18:49. David, speaking prophetically as the Messiah, declares that his praise to God will erupt right in the middle of the Gentile nations. The Gentiles are not just the objects of mission; they become the location of worship. The sound of praise to Yahweh is no longer confined to Jerusalem.

Verse 10: And again he says, “REJOICE, O GENTILES, WITH HIS PEOPLE.”

This quote from Deuteronomy 32:43 is a direct command. The Gentiles are called to rejoice, but not separately. They are to rejoice with His people, with Israel. This is not replacement; it is addition. It is the creation of one new man, one celebrating people of God. The party that God is throwing has an open invitation.

Verse 11: And again, “PRAISE THE LORD ALL YOU GENTILES, AND LET ALL THE PEOPLES PRAISE HIM.”

Quoting Psalm 117:1, the shortest psalm, Paul shows the universal scope of God's purpose. The call to praise goes out to all you Gentiles, and all the peoples. No one is excluded. God's intention was always to be the God not just of the Jews, but of the whole earth. The worship of the true God is to be the global enterprise of a redeemed humanity.

Verse 12: And 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.”

THERE SHALL COME THE ROOT OF JESSE. This final quote from Isaiah 11:10 ties it all together. The coming savior is the "Root of Jesse," the father of King David. He is thoroughly Jewish, the fulfillment of Israel's royal line.

AND HE WHO ARISES TO RULE OVER THE GENTILES. But this Jewish king's dominion is not limited to Israel. He arises to rule the nations. His throne is a global throne. This is a direct statement of the kingship of Christ over all peoples, a central theme of a robust, world-conquering faith.

IN HIM SHALL THE GENTILES HOPE. And here is the result of His rule. The hope of the nations is not found in politics, or philosophy, or military might. The true and lasting hope for every tribe and tongue and nation is found in a person: Jesus Christ, the Jewish Messiah and King of the world.

Verse 13: 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.

Now may the God of hope. Paul concludes with a benediction, a prayer that is also a form of teaching. Our God is the "God of hope." Hope is not something we manufacture; it is an attribute of God Himself. He is its source and its substance.

fill you with all joy and peace in believing. Where do this joy and peace come from? They are the direct result of "believing." Believing what? Believing the glorious gospel truths he has just laid out in verses 7-12. When you truly believe that Christ has accepted you, that God has been faithful to His promises, that He has shown you mercy, and that Christ is ruling the nations for your sake, the inevitable fruit is joy and peace. Sound doctrine produces doxology and delight.

so that you will abound in hope. The goal is not just to have a little bit of hope to get you by. The goal is to be overflowing, drenched, abounding in hope. A church that understands this gospel is a profoundly optimistic and hopeful community. It is not defined by fear or retreat, but by a confident expectation of Christ's victory.

by the power of the Holy Spirit. And this entire experience, from beginning to end, is a supernatural work. It is not the result of human effort or positive thinking. It is accomplished by the raw power of the Holy Spirit working in us. The Father is the God of hope, the Son is the object of our hope, and the Spirit is the one who makes that hope abound in our hearts. The whole Trinity is engaged in making the church a unified, joyful, and hopeful people for the glory of God.