Receive One Another as Christ Received Us, to the Glory of God (Romans 15:4–9)

Rom. 15:4. For whatever was written in earlier times was written for our instruction, so that through perseverance and the encouragement of the Scriptures we might have hope..

On the occasion of citing the aforesaid passage from Scripture, the holy Paul expresses a general thought about the purpose and beneficial effect of the Divine Scriptures. He is as if saying: I have brought one passage from Scripture, but all such passages there can be turned to our instruction: they were written for this very purpose. “For our instruction”—for our, Christians’, learning. All of Christianity is prefigured there. Read or listen, ponder and reflect—and learn. “God, caring for our benefit, entrusted to the Scriptures teaching handed down to us,” says the blessed Theodoret. Every point of Christian doctrine can be found there in outline—manifest or hidden. Perhaps in saying this, the Apostle intended to lead the weak Jew to the thought that if, according to the spirit of Christianity, there is no necessity to maintain the distinction of foods as some condition of salvation, then this teaching is not some particularity foreign to the former Scriptures; it is contained there too: search and you will find.

Just as the purpose of Scripture is expressed generally, so its beneficial effect is also indicated in general terms: “so that through perseverance and the encouragement of the Scriptures we might have hope.” The chief matter here is “that we might have hope.” This hope is the hope of salvation—an unshakeable conviction that, believing as we believe, living as we live, and being sanctified through the mysteries as we are sanctified, we are surely accomplishing our salvation. The foundation of this hope is our Lord Jesus Christ. If the very Son of God and God came, became incarnate, suffered, died, rose, ascended to heaven and sits at the right hand of God the Father, what can be unreliable and unstable in our hope? For all that, doubts may come that shake our hope. What then should we do? Turn to Scripture, and there you will find encouragement; draw from it assurances that will calm the confusion of thoughts rising within. If a troubling thought comes—did we do well in hoping in Christ—look at Scripture and there you will find that He is the hope of the nations, that the nations, as it is said, “will place their hope in Him” (Matt. 12:21), which we see being fulfilled—that He is the Father of the age to come (that is, the present age now), the mighty God. If the thought comes, did we do well in following His commandments, look at what Moses commanded: when He comes, listen to Him. If the thought comes, is it new that through the mysteries we receive the grace of the Holy Spirit, read the Prophets and you will find that long ago it was foretold: “in those days I will pour out My Spirit” (Joel 2:29). So every other thought, whatever may come, can be dispelled by the encouragement drawn from the Scriptures, and leave our hope in peace and strength.

From what has been said, it is clear how the encouragement of the Scriptures affects the firmness of our hope. But how does perseverance relate to these spiritual manifestations? In the text it stands on one line with the encouragement of Scripture: everything was written for our instruction, so that through perseverance and the encouragement of Scripture we might have hope, that is, stand in it, be firm and not fall, says the holy Chrysostom. Just as the encouragement of the Scriptures affects the firmness of hope, it is evident: how does perseverance contribute to this? Let us distinguish: everything was written for our instruction, “so that through perseverance we might have hope.” Instruction drawn from what was written gives perseverance; perseverance preserves hope. By perseverance is not always meant the bearing of sorrows, but sometimes steadfastness in accepted principles. One can understand it in this sense in the present case as well. It will be: instruction drawn from what was written produces steadfastness in the principles of faith, life, and the sanctifying order, and this steadfastness supports hope. Hope indeed grows weak as soon as some neglect or deviation in faith, life, or the sanctifying orders of the Church is permitted. Constant fidelity to all this gives hope boldness and inspiration. And how what was written can cultivate such steadfastness requires no explanation.

But one can understand perseverance here as the bearing of sorrows as well. Sorrows are inseparable from faith and life according to faith. Scripture, by proclaiming such inseparability everywhere, both by word of instruction and by examples of perseverance, inspires to perseverance, and perseverance enlivens hope and gives it firmness. The latter is attested by universal experience. The holy Chrysostom says: “Many different struggles lie before us, both inner and outer (the inevitability of this was written beforehand), so that, drawing strengthening and encouragement from the Scriptures, we may show perseverance, and by living in perseverance may remain in hope. One disposes toward the other, perseverance toward hope, hope toward perseverance; and both perseverance and hope are drawn from Scripture.”

Rom. 15:5–6. Now may the God of perseverance and encouragement grant you to be of the same mind with one another according to Christ Jesus, so that together you may with one voice glorify God and the Father of our Lord Jesus Christ..

Again with prayer he interrupts the flow of discourse and directs it toward removing the dissension among the Romans which, though concerning an insignificant matter, nevertheless disturbed their mutual peace. God is called the God of perseverance and encouragement because both perseverance and encouragement come from Him, and they appear in their true form and true power only in those to whom God grants them. The Apostle determines God with these terms according to the flow of discourse—because he had just spoken of perseverance and encouragement; or, rather, because of those to whom he addresses his word, some had need of perseverance and others of encouragement: the strong needed perseverance, and the weak needed encouragement, for whom the very consciousness of weakness was already a source of grief, all the more if they noticed anything reproachful from the side of the strong. But the Apostle asks God for them not perseverance and encouragement (he only hints at this) but the removal of what caused some to persevere and others to seek encouragement—namely, the removal of dissension and the establishment of unity of mind. “Grant you to be of the same mind”—to have the same thoughts, to hold the same truths, concepts and representations—all of you regarding Jesus Christ, κατά,—according to Christ Jesus, that is, according to the spirit, teaching and requirement of Christ, or regarding the matter of faith in our Lord Jesus Christ. The chief matter here is the hope of salvation in Christ Jesus. This hope is founded entirely on the one Jesus Christ the Lord. To add anything to this foundation means not to think and act according to Christ Jesus. But this was observed among the Romans: some hoped that they were closer to salvation by abstaining from certain foods, while others thought they were closer to it by giving themselves complete freedom in this regard. Both troubled the pure water of the hope of salvation. The Apostle prays that God will enlighten their mind and grant them to equally understand the matter of salvation in Christ the Saviour.

Rom. 15:6. So that together you may with one voice glorify God, even the Father of our Lord Jesus Christ..

He seeks unity and concord of mind for this, he says, so that when you gather together to pray and glorify God, you glorify Him not only with your lips, singing the same praises, but with one soul, holding in your soul one and the same thoughts and convictions. That God should be glorified in precisely this way is received as an undisputed principle. There is one body—all; there should be one soul as well. In this there is nothing to persuade. The Apostle only prays for the means to this. It is necessary for you to glorify God not only with your lips but with one soul. As an essential condition for this is unity of mind, I pray God to grant you to be of one mind. Unity of convictions will give rise to unity of feeling and disposition—and there will be one soul with which you will fittingly glorify God. “Do you see what unity the Apostle gave to the whole body of Christ and how he concluded his discourse with doxology? By this especially does he persuade them to unity and harmony,” says the holy Chrysostom.

“Glorify God and the Father of our Lord Jesus Christ.” “The Apostle called God our God and Father of the Lord Jesus; because God is the Father of all of us,” says the blessed Theodoret. “Here the word ‘God’ should be separated, referring it to what precedes, and then the reading begins anew: and the Father of our Lord Jesus Christ. However, it will not be inappropriate if we read these words together, that is, understanding ‘God and Father’ in relation to the one and the same Christ; for God the Father is the God of Christ according to His humanity and Father according to His divinity,” says the blessed Theophylact.

Rom. 15:7. Therefore receive one another, just as Christ also received you, to the glory of God..

A new incentive to unity of mind. Do not divide yourselves one from another because of slight differences in your outward conduct, when Christ the Lord has received both of you equally—which is the most essential thing. Because of this great mercy, common to you, tear down the middle wall that divides you; held by one embrace of God’s love, embrace each other as well. Or—so the Apostle speaks to the stronger in faith—he offers them this incentive: what were you when the Lord received you? Weak among the weak. And yet the Lord did not shun you because of your weaknesses, but mercifully received you into His love and into communion with Himself. Therefore, as the Lord dealt with you, once weak, so deal you with your weak brethren; do not shun them, but receive them into your love, into your embrace, and into every communion with you. Thus the blessed Theodoret: “And Christ the Master did not love us when we were righteous, but received and justified sinners. Therefore you too must bear the weakness of the brethren and take every measure for their salvation.” Thus Ambrosiaster: “We are received by Christ so that He ‘took our infirmities and bore our diseases’ (Matt. 8:17). Therefore, urged on by this example, we must bear each other’s weaknesses with patience, lest we render vain the glory of the name we have received; for by the grace of Christ we are called the sons of God.”

“To the glory of God”—can be referred to Christ’s reception: as Christ received you to the glory of God—understanding by the glory of God the divine glory, great, to which the received were made worthy, as the prophet Isaiah foretold. So Ambrosiaster. Or—“to the glory of God,”—for the sake of the glory of God’s name—that the Father may be glorified in the Son, as most merciful. — This can also be referred to mutual reception of one another. “Receive one another—to the glory of God.” So our other commentators. Theophylact writes: “The Apostle repeats his former exhortation and brings Christ as an example, so that we receive one another, because this serves to the glory of God. For our unity above all glorifies God; contrariwise, discord does dishonor to God. For when pagans see that Christians are at variance with one another, they accuse the faith itself.” The holy Chrysostom draws from this: “God is especially glorified when we protect one another. Therefore, if you, grieved by disagreement with you, stir up discord with your brother, consider that, laying down your anger, you will glorify your Master, and be reconciled with your brother, if not for his own sake, then for God’s glory; or rather, for this first of all be reconciled. The Apostle continually repeated this, and in his prayer with the Father, He said: all will know that You sent Me if (My disciples) are one.” (John 17:21), and we should see “Is there not an example in Isaiah 56:5” (Isa. 56:5, 4)?

But from what follows it is clear that “to the glory of God”—the Apostle connected with—“received you:” for he says that the Jews were received so that God’s truth might be manifest in the promises to their fathers, while the Gentiles were received by mercy, so that God might be glorified thereby.

Rom. 15:8–9. For I say that Christ became a minister of the circumcision for the sake of the truth of God, to confirm the promises made to the fathers, while the Gentiles might glorify God for His mercy..

In saying “Christ received you to the glory of God,” I understand that Jesus Christ is “a minister,” διάκονος, “and High Priest of our confession,” άρχιερεύς (Heb. 3:1), the accomplisher of God’s economy for us, the Author of our salvation—is all this for the circumcised “for the sake of the truth of God,” for the truthfulness of God, that God might be shown truthful in His words and in His promises given to their fathers, through their fulfillment in Christ Jesus; and for the Gentiles He is all this by mercy—because with respect to them God is not bound by any word of promise, and if He receives them to participate in the blessings in Christ Jesus, it is only to manifest the riches of His goodness toward them, so that all nations, made worthy of this, glorify God, the most merciful and loving Father. Both, of course, are relative: for there is mercy even in the promises, because the very promises were made by mercy, and there is truthfulness here too, because promises were spoken regarding them as well, though not to their fathers. But the Apostle needed to emphasize the latter especially according to his purpose. If such mercy has been shown you, then be merciful yourself to the weak. If such mercy has been shown you, that God may be glorified, glorify Him not with your tongue but by deed, imitating Him in compassion and forbearance toward the brethren and thereby showing that you have Him as your merciful Father of all. Nothing glorifies God as much as the mutual union of the brethren. The holy Chrysostom says: “The Apostle, holding to his former subject, again reasons about what care Christ took for us, and shows how much He did for us and how He did not please Himself. And at the same time he also proves that believers from the Gentiles are more indebted to God. If they are more indebted, then it is their obligation to bear with the weak from the Jews. Since the Apostle had dealt strong blows to the latter, to prevent the former from becoming proud of that, he now subdues their arrogance, proving that the Jews were given blessings according to the promise to their fathers, while those called from the Gentiles were given them by mercy and loving-kindness alone. Therefore he says: ‘while the Gentiles glorify God for His mercy.’ The Jews had promises, but you did not have them, yet you are saved by mercy alone. The Apostle mentions the promises so that the Gentiles will be humbled by this and not rise up against the weak. Regarding the Gentiles he says that they were saved only by mercy; and therefore are obliged especially to glorify God. And God is glorified when we live in union and unity, when we unanimously bless God, patiently bear with one who is weaker than us, and do not despise a member that is separated.”

Rom. 15:9–12. Therefore I will confess You among the Gentiles, and sing to Your name. And again: Rejoice, O Gentiles, with His people. And again: Praise the Lord, all Gentiles, and let all the peoples praise Him. And again, Isaiah says: There shall be a root of Jesse, and He who shall rise to rule the Gentiles; in Him the Gentiles will hope..

That the Gentiles were called by mercy to glorify God, the Apostle proves by the testimonies of the Prophets, who, in foretelling the calling of the Gentiles, invite them to glorify God.

The first prophecy is taken from the Psalms (Ps. 17:50). The Prophet from the mouth of Christ the Lord says: “I will confess You among the Gentiles, O Lord.” The Gentiles who were called clothe themselves in Christ and have Him living in them. When they glorify God for this, it is Christ the Lord, living in them, who moves them to this glorification. The Prophet represents the Lord foreseeing this from afar and puts into His mouth a song to God the Father: The Gentiles, being converted to faith through My gospel, will receive Me, and through them I will confess You and will sing praise to Your name, moving them to Your glorification. Ambrosiaster writes: “The Prophet writes that the Gentiles will be admitted to God’s grace for obtaining salvation. This is the voice of Christ, declaring that His gospel among the Gentiles will have as its fruit the confession of God; therefore the Son thanks the Father for the obedience of the Gentiles. And in the Gospel He exclaims: ‘I thank you, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and revealed them to babes. Yes, Father, for so it seemed good in Your sight’ (Matt. 11:25).” — And on the day of His solemn entry into Jerusalem, when certain Greeks who had come to worship at the feast were brought to Him by the Apostles, He cried out: “The hour has come for the Son of Man to be glorified…” and at the end: “Father, glorify Your name” (Jn 12:20; 12:23; 12:28).

The second prophecy is taken from the concluding song of Moses in Deuteronomy (Deut 32:43). — The Prophet invites all the Gentiles to rejoice with the people of God, foreseeing their future calling to participation in the blessings that God’s people inherit by the promise to their fathers. Ambrosiaster writes: “The Prophet shows that God, by His mercy, determined from ancient times to gather Jews and Gentiles together, so that the Gentiles, having become partakers of grace, might be united with the Jews, who are themselves called God’s people by the gift of His mercy—and that all together, rejoicing in the knowledge of truth, might glorify God, who has increased the number of His faithful people by the addition of the Gentiles. When, on account of the murmuring of the Jews against the Apostle Peter for receiving Cornelius the centurion into the number of the saved, that Apostle explained the matter to them, they were satisfied, saying: ‘Then God has also granted to the Gentiles repentance to life’ (Acts 11:18).”

The third prophecy is taken from the Psalms (Ps. 116:1). The Prophet universally calls all peoples to praise and sing to the Lord, because “His mercy is established” (Ps. 116:2) upon us all. It is established, firmly fixed, become unshakeable and inalienable. When was this accomplished, if not at the coming to earth of Christ the Lord, through whom all are enlightened with true knowledge of God and sanctified by the grace of the Holy Spirit—and the Church of God is built and established as the keeper of these blessings until the end of ages? Knowing this, O peoples, praise and sing to the most merciful Lord.

The fourth prophecy is taken from the prophet Isaiah (Isa. 11:10). “The words: ‘There shall be a root of Jesse’”—are said instead of: from the root of Jesse there will grow up One who will rise to rule the nations, that is, Christ, says the blessed Theophylact. “By many testimonies the Apostle proves that it was God’s eternal determination that all nations be made worthy of blessing in Christ Jesus. And he proves this in order to teach the nations that their hope is firm and not subject to doubt,” says Ambrosiaster. The nations who believed have put their hope, and since they hope for great things, they cannot refrain from glorification of God, especially having received sure pledges that assure them of obtaining what they hope for.

The holy Chrysostom concludes these testimonies with such an inference: “All this the Apostle cites as proof that all must unite and glorify God, and at the same time wishes thereby to humble the Jew, so that he not exalt himself over the Gentile, because all the Prophets call even the Gentiles (to the glorification of God)—and to inspire modesty in the Gentile, showing that he is obliged to give more thanks to God.”