Romans 15:5

Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(5) Now the God of patience and consolation.—Such, then, should be the temper of the Roman Christians. The Apostle prays that along with the spirit of steadfast endurance God will also give them that spirit of unanimity which proceeds from singleness of aim. There seems, at first sight, to be little or no connection between the God of “patience and consolation” and the being “likeminded.” They are connected, however, through the idea of singleness of purpose. He who is wholly self-dedicated to Christ, and who in the strength of that self-dedication is able to endure persecution, will also have a close bond of union with all who set before themselves the same object.

Consolation. . . .—The same word as “comfort” in the previous verse.

To be likeminded. . . .—To have the same thoughts, feelings, sentiments, hopes, and aims.

According to Christ Jesus.—The conforming to that “spirit of Christ” which it is to be assumed that all who call themselves Christians have put on.

Benson Commentary

Romans 15:5-7. Now the God of patience and consolation — From whom all these gracious and seasonable provisions proceed; grant you to be like- minded one toward another — That is, to be united in peace and love; according to Christ Jesus — His doctrine, command, and example, and for his honour and glory. Or, as το αυτο φρονειν εν αλληλοις may be properly rendered, to have the same disposition toward one another; the verb φρονειν, signifying to care for, as well as to think, Php 2:2 : a disposition, therefore, to live in peace with one another, and to bear one another’s weaknesses, according to Christ’s precept and example, is here prayed for on behalf of the Romans. Having in the preceding verse mentioned the patience and consolation of the Scripture, the apostle here calls God the God of patience and consolation, to show that the patience and consolation of the saints proceeded from him. In like manner, having in Romans 15:12 said, In him the Gentiles shall hope, he calls God, Romans 15:13, the God of hope, to show that the hope which the Gentiles entertained of salvation, proceeded from him. So also Romans 15:33, the God of peace, and elsewhere, the God of glory, the God of order, &c. That ye — Both Jews and Gentiles; believing with one mind — And confessing with one mouth, or with united hearts and voices, may glorify God, even the Father of our Lord Jesus Christ — Who hath sent his beloved Son into the world, to unite our hearts in love to each other, and in gratitude to him for his unspeakable love to us. Wherefore receive ye one another — Weak and strong, into communion with mutual love, without despising or judging one another; as Christ also received us — Whether Jews or Gentiles, to be members of his body the church, and joint heirs with him of eternal felicity; to the glory of God — Namely, of his truth to the Jews and mercy to the Gentiles.

Matthew Henry's Concise Commentary

15:1-7 Christian liberty was allowed, not for our pleasure, but for the glory of God, and the good of others. We must please our neighbour, for the good of his soul; not by serving his wicked will, and humouring him in a sinful way; if we thus seek to please men, we are not the servants of Christ. Christ's whole life was a self-denying, self-displeasing life. And he is the most advanced Christian, who is the most conformed to Christ. Considering his spotless purity and holiness, nothing could be more contrary to him, than to be made sin and a curse for us, and to have the reproaches of God fall upon him; the just for the unjust. He bore the guilt of sin, and the curse for it; we are only called to bear a little of the trouble of it. He bore the presumptuous sins of the wicked; we are called only to bear the failings of the weak. And should not we be humble, self-denying, and ready to consider one another, who are members one of another? The Scriptures are written for our use and benefit, as much as for those to whom they were first given. Those are most learned who are most mighty in the Scriptures. That comfort which springs from the word of God, is the surest and sweetest, and the greatest stay to hope. The Spirit as a Comforter, is the earnest of our inheritance. This like-mindedness must be according to the precept of Christ, according to his pattern and example. It is the gift of God; and a precious gift it is, for which we must earnestly seek unto him. Our Divine Master invites his disciples, and encourages them by showing himself as meek and lowly in spirit. The same disposition ought to mark the conduct of his servants, especially of the strong towards the weak. The great end in all our actions must be, that God may be glorified; nothing more forwards this, than the mutual love and kindness of those who profess religion. Those that agree in Christ may well agree among themselves.

Barnes' Notes on the Bible

Now the God of patience - The God who is "himself" long-suffering, who bears patiently with the errors and faults of his children, and who can "give" patience, may he give you of his Spirit, that you may bear patiently the infirmities and errors of each other. The example of God here, who bears long with his children, and is not angry soon at their offences, is a strong argument why Christians should bear with each other. If God bears long and patiently with "our" infirmities, "we" ought to bear with each other.

And consolation - Who gives or imparts consolation.

To be like-minded ... - Greek To think the same thing; that is, to be united, to keep from divisions and strifes.

According to Christ Jesus - According to the example and spirit of Christ; his was a spirit of peace. Or, according to what his religion requires. The name of Christ is sometimes thus put for his religion; 2 Corinthians 11:4; Ephesians 4:20. If all Christians would imitate the example of Christ, and follow his instructions, there would be no contentions among them. He earnestly sought in his parting prayer their unity and peace; John 17:21-23.

Jamieson-Fausset-Brown Bible Commentary

5, 6. Now the God of patience and consolation—Such beautiful names of God are taken from the graces which He inspires: as "the God of hope" (Ro 15:13), "the God of peace" (Ro 15:33).

grant you to be likeminded—"of the same mind"

according to Christ Jesus—It is not mere unanimity which the apostle seeks for them; for unanimity in evil is to be deprecated. But it is "according to Christ Jesus"—after the sublimest model of Him whose all-absorbing desire was to do, "not His own will, but the will of Him that sent Him" (Joh 6:38).

Matthew Poole's Commentary

Now the God of patience and consolation: he is called, the God of all grace, 1 Peter 5:10, the God of hope, Romans 15:13, the God of peace, Romans 15:33, the God of love and peace, 2 Corinthians 13:11, and here, the God of patience and consolation: the meaning is, he is the author and worker thereof. You read in the former verse of the patience and comfort of the Scriptures; and here he showeth that the Scriptures do not work these of themselves, but God doth it in and by them.

Grant you to be like-minded one towards another; this is that to which he had exhorted them, Romans 12:16. See the like, 1 Corinthians 1:10 2 Corinthians 13:11 Ephesians 4:3 Philippians 2:2. God is the author, as of patience and consolation, so of peace and concord: the grace of unity and charity is his gift; he maketh men of one mind and of one heart, and for this he should be inquired of by his saints and people to do it for them.

According to Christ Jesus; i.e. according to his doctrine, command, or example.

Gill's Exposition of the Entire Bible

Now the God of patience and consolation,.... These titles and characters of God are manifestly used on account of what is before said concerning the Scriptures, and to show, that the efficacy and usefulness of them, in producing and promoting patience and comfort, entirely depend upon God the author of them: from exhorting, the apostle proceeds to petitioning; well knowing that all his exhortations would be of no avail without the power of divine grace accompanying them. The words are a prayer. The object addressed is described as "the God of patience", because he is the author and giver of that grace: it is a fruit of his Spirit, produced by the means of his word, called the word of his patience. The Heathens themselves were so sensible that this is a divine blessing, that they call patience , "the invention of the gods" (w). God is the great pattern and exemplar of patience; he is patient himself, and bears much and long with the children of men; with wicked men, whose patient forbearance and longsuffering being despised by them, will be an aggravation of their damnation; but his longsuffering towards his elect issues in their salvation: he waits to be gracious to them before conversion, and after it bears with their infirmities, heals their backslidings, forgives their iniquities, patiently hears their cues, requests, and complaints, relieves and supports them, and carries them even to hoary hairs; and is in all a pattern to be imitated by his people. He is also the object of this grace; he it is on whom and for whom saints should and do patiently wait, until he is pleased to manifest himself, and communicate to them for the supply of their wants of every sort; and upon whose account and for whose sake they patiently suffer reproach and persecution; the exercise of patience is what he requires, and calls for, and is very grateful and well pleasing to him; to all which add, that he it is who strengthens to the exercise of it, and increases it; and which he does sometimes by tribulation; faith and other graces, being thereby tried, produce patience; and which at length, through divine grace, has its perfect work. Moreover, the object of prayer is described, as "the God of consolation"; all true, real, solid comfort springs from him, which he communicates by his son, the consolation of Israel; by his Spirit, the comforter; by his word, the doctrines and promises of which afford strong consolation to the heirs of promise, sensible sinners and afflicted souls; by the ordinances of the Gospel, which are breasts of consolation; and by the faithful ministers of Christ, who are "Barnabases", sons of consolation, Acts 4:36. The petition follows,

grant you to be like minded one towards another; which does not respect sameness of judgment in the doctrines of faith; though this is very necessary to an honourable and comfortable walking together in church fellowship; much less an agreement in things indifferent: the apostle's meaning is not, that they should all abstain from meats forbidden by the law of Moses, or that they should all eat every sort of food without distinction; nor that they should all observe any Jewish day, or that they should all observe none; rather, that everyone should enjoy his own sentiment, and practise as he believed: but this request regards a likeness of affection, the sameness of mutual love, that they be of one heart, and one soul; that notwithstanding their different sentiments about things of a ceremonious kind, yet that they should love one another, and cease either to despise or judge each other; but think as well and as highly of them that differ from them, as of themselves, and of those of their own sentiments, without preferring in affection one to another; but studying and devising to promote and maintain, as the Syriac here reads it, "an equality" among them; showing the same equal affection and respect to one as to the other, and to one another; the Jew to the Gentile, and the Gentile to the Jew; the strong to the weak, and the weak to the strong. This is what is greatly desirable. It is grateful to God; it is earnestly wished for by the ministers of the Gospel: and is pleasant and delightful to all good men; but it is God alone that can give and continue such a Spirit: this the apostle knew, and therefore prays that he would "grant" it: and for which request there is a foundation for faith and hope concerning it; since God has promised he will give his people one heart, and one way, as to fear him, so to love one another. The rule or pattern, according to which this is desired, is next expressed,

according to Christ Jesus; according to the doctrine of Christ, which teaches, directs, and engages, as to sameness of judgment and practice, so to mutual love and affection; and according to the new commandment of Christ, which obliges to love one another; and according to the example of Christ, who is the great pattern of patience and forbearance, of meekness and humility, of condescension and goodness, and of equal love and affection to all his members.

(w) Archius apud Philostrat. Vit. Apollon. l. 7. c. 12.

Geneva Study Bible

{4} Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:

(4) We must take an example of patience from God: that both the weak and the strong, serving God with a mutual consent, may bring one another to God, as Christ also received us to himself, although we were ever so unworthy.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

Romans 15:5. Δέ] leading over to the wish that God may grant them the concord which it was the design of the previous exhortation, Romans 15:1-4, to establish.

The characteristic designation of God as the author of the perseverance and of the consolation,[13] is intended not merely to supply an external connection with Romans 15:4, but stands in an internal relation to the following to ΤῸ ΑὐΤῸ ΦΡΟΝΕῖΝ, since this cannot exist if men’s minds are not patient and consoled, so that they do not allow themselves to be disturbed by anything adverse in the like effort which must take place in their mutual fellowship (ἘΝ ἈΛΛΗΛ.). Through this identity (ΤῸ ΑὐΤῸ, comp. on Romans 12:16) of purpose and endeavour there exists in a church Ἡ ΚΑΡΔΊΑ ΚΑῚ Ἡ ΨΥΧῊ ΜΊΑ, Acts 4:32.

On the form ΔῷΗ, instead of the older Attic ΔΟΊΗ, see Lobeck, ad Phryn. p. 346; Kühner, I. p. 644.

κατὰ Χ. Ἰ.] conformably to Christ. Either Christ is conceived as the regulative ideal of the frame of mind, according to which each is to adjust himself for his part in the common τὸ αὐτὸ φρονεῖν; or: according to the will of Christ (comp. John 17:21), like κατὰ Θεόν, Romans 8:27. The first is to be preferred, since the model of Christ, Romans 15:3 (comp. Romans 15:7), is still the conception present to the apostle’s mind. Comp. Colossians 2:8; Php 2:5; κατὰ κύριον, 2 Corinthians 11:17, is somewhat different.

[13] Calvin aptly remarks: “Solus sane Deus patientiae et consolationis auctor est, quia utrumque cordibus nostris instillat per Spiritum suum; verbo tamen suo velut instrumento ad id utitur.”

Expositor's Greek Testament

Romans 15:5 Paul returns to his point in a prayer: the God of the patience and comfort just spoken of grant unto you, etc. τὸ αὐτὸ φρονεῖν ἐν ἀλλήλοις κατὰ Χριστὸν Ἰησοῦν: cf. Romans 12:16, where, however, τὸ αὐτὸ φρονεῖν with εἰς ἀλλήλους is not quite the same. Paul wishes here that the minds of his readers—their moral judgment and temper—may all be determined by Jesus Christ (for κατὰ, expressing the rule according to which, see chap. Romans 8:27): in this case there will be the harmony which the disputes of chap. 14 disturbed.

Cambridge Bible for Schools and Colleges

5. Now the God of patience, &c.] Lit. of the patience, &c.; i.e. that now in question.—Here is a subtle and beautiful sequence of thought. From patience and comfort, and the hope of glory, St Paul passes at once to the duty of affectionate unanimity. The stronger was the sense of peace and hope in each individual believer, the more would the believing community be lifted above the bitterness and littleness of secondary controversies. Cp. perhaps Colossians 1:4-5; “the love which ye have to all the saints, by reason of the hope laid up for you in heaven.”

according to Christ Jesus] As taught by His precept and example.

Bengel's Gnomen

Romans 15:5. Θεὸς τὴς ὑπομονῆς καὶ παρακλήσεως, The God of patience and consolation) So, the God of hope, Romans 15:13, the God of peace, Romans 15:33. Titles from the thing, which is treated of. Elsewhere, the God of glory, the God of order, the God of the living, the God of heaven.—τῆς παρακλήσεως—τὸ αὐτὸ φρονεῖν—κατὰ) So plainly, Php 2:1-2.

Pulpit Commentary

Verses 5-7. - Now the God of patience and comfort (the same word as before, though here in the Authorized Version rendered consolation) grant you to be like-minded (see on Romans 12:16), one with another according to Christ Jesus: that ye may with one accord with one mouth glorify the God and Father of our Lord Jesus Christ (so certainly, rather than, as in the Authorized Version, "God, even the Father of," etc.). Wherefore receive ye one another (cf. Romans 14:1, and note), even as Christ also received us (or you, which is better supported, and, for a reason to be given below, more likely) to the glory of God. As in ver. 3, the example of Christ is again adduced. The connection of thought becomes plain if we take the admonition, "Receive ye one another," to be mainly addressed to "the strong," and these to consist principally of Gentile believers, the "weak brethren" being (as above supposed) prejudiced Jewish Christians. To the former the apostle says, "Receive to yourselves with full sympathy those Jewish weak ones, even as Christ, though sent primarily to fulfil the ancient promises to the house of Israel only (see ver. 8), embraced you Gentiles (ὑμᾶς) also within the arms of mercy" Thus the sequence of thought in ver. 8, seq., appears. "Unto the glory of God" means "so as to redound to his glory." Christ's receiving the Gentiles was unto his glory; and it is implied that the mutual receiving of each other by believers would be so too. The idea of God's glory being the end of all runs through the whole passage (cf. vers. 6, 9, 11). Romans 15:5