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5.And the God of patience, etc. God is so called from what he produces; the same thing has been before very fitly ascribed to the Scriptures, but in a different sense: God alone is doubtless the author of patience and of consolation; for he conveys both to our hearts by his Spirit: yet he employs his word as the instrument; for he first teaches us what is true consolation, and what is true patience; and then he instills and plants this doctrine in our hearts.
But after having admonished and exhorted the Romans as to what they were to do, he turns to pray for them: for he fully understood, that to speak of duty was to no purpose, except God inwardly effected by his Spirit what he spoke by the mouth of man. The sum of his prayer is, — that he would bring their minds to real unanimity, and make them united among themselves: he also shows at the same time what is the bond of unity, for he wished them to agree together according to Christ Jesus Miserable indeed is the union which is unconnected with God, and that is unconnected with him, which alienates us from his truth. (443)
And that he might recommend to us an agreement in Christ, he teaches us how necessary it is: for God is not truly glorified by us, unless the hearts of all agree in giving him praise, and their tongues also join in harmony. There is then no reason for any to boast that he will give glory to God after his own manner; for the unity of his servants is so much esteemed by God, that he will not have his glory sounded forth amidst discords and contentions. This one thought ought to be sufficient to check the wanton rage for contention and quarreling, which at this day too much possesses the minds of many.
(443) There is a difference of opinion as to the unity contemplated here, whether it be that of sentiment or of feeling. The phrase , τὸ αὐτὸ φρονεῖν occurs in the following places, Rom_12:16; Phi_2:2 [Leigh ] says, that the phrase signifies to be of one mind, of one judgment, of one affection, towards one another. But though the verb φρονεῖν may admit of these three significations, yet the Apostle no doubt had in view a specific idea; and when we consider that he had been inculcating the principle of toleration as to unity of sentiment with regard to the eating of meats and of observing of days, and that he has been enforcing the duty of forbearance, and of sympathy, and of love towards each other, it appears probable that unity of feeling and of concern for each other’ welfare is what is intended here. [Beza ], [Scott ], and [Chalmers ] take this view, while [Pareus ], [Mede ], and [Stuart ] take the other, that is, that unity of sentiment is what is meant.
What confirms the former, in addition to the general import of the context, is the clause which follows, “ to Christ Jesus,” which evidently means, “ to his example,” as mentioned in verse 3.
Then in the next verse, the word ὁμοθυμαδὸν refers to the unity of feeling and of action, rather than to that of sentiment. It occurs, besides here, in these places, Act_1:14; Act_4:24; Act_7:57; Act_12:20; Act_18:12. It is used by the Septuagint for יחד, which means “” It is rendered “unanimiter — unanimously,” [Beza ]; “ one mind,” by [Doddridge ]; and “” by [Macknight ]. It is thus paraphrased by [Grotius ], “ a mind full of mutual love, free from contempt, free from hatred.” — Ed.