SEV Biblia, Chapter 15:5
¶ Mas el Dios de la paciencia y de la consolacin os d que entre vosotros seis unnimes segn el Ungido Jess;
Clarke's Bible Commentary - Romans 15:5
Verse 5. Now the God of patience and consolation] May that God who endued them with patience, and gave them the consolation that supported them in all their trials and afflictions, grant you to be like-minded-give you the same mode of thinking, and the same power of acting towards each other, according to the example of Christ.
John Gill's Bible Commentary
Ver. 5. Now the God of patience and consolation , etc..] 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 yewn eurhma , the invention of the gods f261 . 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, atwyw , 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.
Matthew Henry Commentary
Verses 1-7 - Christian liberty was allowed, not for our pleasure, but for the glor 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 bea 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 shoul not we be humble, self-denying, and ready to consider one another, wh are members one of another? The Scriptures are written for our use an benefit, as much as for those to whom they were first given. Those ar most learned who are most mighty in the Scriptures. That comfort whic 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 ou 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 showin himself as meek and lowly in spirit. The same disposition ought to mar 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 thos who profess religion. Those that agree in Christ may well agree amon themselves.
Greek Textus Receptus
ο 3588 T-NSM δε 1161 CONJ θεος 2316 N-NSM της 3588 T-GSF υπομονης 5281 N-GSF και 2532 CONJ της 3588 T-GSF παρακλησεως 3874 N-GSF δωη 1325 5630 V-2AAO-3S υμιν 5213 P-2DP το 3588 T-ASN αυτο 846 P-ASN φρονειν 5426 5721 V-PAN εν 1722 PREP αλληλοις 240 C-DPM κατα 2596 PREP χριστον 5547 N-ASM ιησουν 2424 N-ASM
Robertson's NT Word Studies
15:5 {The God of patience and comfort} (ho qeos ts hupomons kai ts paraklesews). Genitive case of the two words in verse #4 used to describe God who uses the Scriptures to reveal himself to us. See #2Co 1:3 for this idea; #Ro 15:13 for "the God of hope"; #15:33 for "the God of peace." {Grant you} (dwie humin). Second aorist active optative (_Koin_ form for older doie) as in #2Th 3:16; Eph 1:17; 2Ti 1:16,18; 2:25, though MSS. vary in #Eph 1:17; 2Ti 2:25 for dwei (subjunctive). The optative here is for a wish for the future (regular idiom). {According to Christ Jesus} (kata criston iesoun). "According to the character or example of Christ Jesus" (#2Co 11:17; Col 2:8; Eph 5:24).
