διὸ προσλαμβάνεσθε ἀλλήλους, καθὼς καὶ ὁ Χριστὸς προσελάβετο ἡμᾶς εἰς δόξαν Θεοῦ.
The Call to Embrace: A Verb That Shapes Community
In Romans 15:7, Paul issues a summons that lies at the heart of Christian fellowship: “Therefore, receive one another as Christ also has received you for the glory of God.” This verse, though simple in structure, contains a rich grammatical nuance embedded in its verb — προσλαμβάνεσθε. The form is deceptively familiar but carries with it a subtle theological weight rooted in its voice: the middle voice.
Our focus in this lesson will be the middle voice morphology of προσλαμβάνεσθε, how it contrasts with the active voice of Christ’s reception of us (προσελάβετο), and what this reveals about Pauline ethics, divine reciprocity, and the participatory nature of Christian community.
Morphology of the Verb: Voice That Reveals Meaning
Let’s begin with the morphology of the key verb:
- Root: λαμβ (from λαμβάνω, “to take” or “to receive”)
- Form: Present imperative middle, second person plural
- Literal Translation: “You all receive for yourselves” or “You all accept one another”
- Grammatical Notes: The middle voice often indicates action where the subject acts on their own behalf or participates in the action. It is not passive (where something is done to the subject), nor is it purely active (where the subject does something to an object). Rather, it implies a kind of self-involving action — receiving someone in a way that affects both parties deeply.
Now compare this with the verb used of Christ:
– προσελάβετο: First aorist active indicative, third person singular
– Root: λαμβ
– Prefix: προσ– (“toward”)
– Form: Active voice, indicating direct agency
– Literal translation: “He took toward Himself” or “He received”
The contrast between voices is striking:
– Christ receives us actively — He initiates, chooses, and brings us into relationship.
– We are commanded to receive one another middly — implying a mutual participation, a shared responsibility, and perhaps even a personal benefit or transformation through the act of reception.
The Middle Voice in Pauline Ethics
This use of the middle voice in Romans 15:7 is not isolated. Paul frequently employs the middle voice when addressing ethical imperatives that involve mutual engagement or internalized response:
– Romans 12:16: “Have the same mind toward one another (τὸ αὐτὸ φρονεῖν εἰς ἀλλήλους)”
– Galatians 6:2: “Bear one another’s burdens (ἀλλήλων τὰ βάρη βαστάζετε)”
– Colossians 3:13: “Forbearing one another and forgiving one another (ἀνεχόμενοι ἀλλήλων καὶ ἀφιέντες ἑαυτοῖς)”
In each case, the middle voice suggests that the ethical act involves the subject’s own personhood — they are not simply doing something to others, but allowing themselves to be shaped by the act. Receiving one another is not just a duty; it is a spiritual posture that transforms the receiver as much as the received.
Why Not the Active Voice?
If Paul had used the active voice here — προσλαμβάνετε ἀλλήλους — the command would still be valid, but it would lack the nuance of participatory reception. The middle voice adds a layer of reflexivity and relationality:
– To receive someone actively might imply a top-down gesture — like a host welcoming a guest.
– To receive someone middly implies a mutual embrace — two parties entering into a shared space of acceptance.
This aligns perfectly with the context of Romans 14–15, where Paul addresses divisions between strong and weak believers over dietary laws and holy days. The call is not merely to tolerate difference, but to embrace one another as fellow recipients of Christ’s grace — which changes how we see ourselves as well as others.
Christ’s Reception of Us: Active Grace
By contrast, Christ’s reception of us is cast in the active voice: προσελάβετο ἡμᾶς. This is no mere gesture; it is sovereign grace — an initiating, redemptive act. Christ did not wait to be embraced; He reached out and drew us in. His action was decisive, purposeful, and unidirectional.
But our reception of one another is not unilateral. We are called to step into the space of vulnerability and mutuality, to allow ourselves to be changed by the very act of accepting others — just as we have been accepted.
This is why Paul adds the qualifier: εἰς δόξαν Θεοῦ (“for the glory of God”). Our mutual reception is not only social ethics; it is doxological practice. When we receive one another in Christ, we reflect His character and bring praise to the Father.
A Table of Voices: Active vs. Middle
| Form | Voice | Example | Implication |
|——|——-|———|————-|
| προσελάβετο | Active | Christ receives us | Sovereign initiative, divine grace |
| προσλαμβάνεσθε | Middle | We receive one another | Participatory act, mutual transformation |
This table encapsulates the theological tension between divine initiative and human response — a motif central to Paul’s theology throughout Romans.
Doxology Through Syntax
In closing, let us hear the echo of Paul’s syntax as a liturgy of inclusion. The middle voice of προσλαμβάνεσθε is not merely a grammatical curiosity; it is a linguistic embodiment of grace in motion. It calls us not only to open our doors, but to open our hearts — to allow the act of receiving to shape who we are.
As we step into the embrace of the other, we mirror the embrace we have already received in Christ — and in that reflection, we offer glory to God.
