Rom 15:5-6, 2Cor 13:11, Phili 2:2, 1Pe 3:8 | Barnes | STEP | Verse 5. 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 , etc. Gr., 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, . 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, . (h) "one toward another" (1) "according to Christ Jesus" or, "after the example of"

Romans 15:5-6

Verse 5. 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, etc. Gr., 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, 2Cor 11:4, Eph 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, Jn 17:21-23.

(h) "one toward another" 1Cor 1:10 (1) "according to Christ Jesus" or, "after the example of" Verse 6. That ye may with one mind. The word here used is translated "with one accord," Acts 1:14, 2:1, 4:24. It means unitedly, with one purpose, without contentions, and strifes, and jars.

And one mouth. This refers, doubtless, to their prayers and praises. That they might join, without contention and unkind feeling, in the worship of God. Divisions, strife, and contention in the church prevent union in worship. Though the body may be there, and the church professedly engaged in public worship, yet it is a divided service; and the prayers of strife and contention are not heard, Isa 58:4.

Glorify God. Praise or honour God. This would be done by their union, peace, and harmony; thus showing the tendency of the gospel to overcome the sources of strife and contention among men, and to bring them to peace.

Even the Father, etc. This is an addition designed to produce love.

(1.) He is a Father; we then, his children, should regard him as pleased with the union and peace of his family.

(2.) He is the Father of our LORD; our common Lord; our Lord who has commanded us to be united, and to love one another. By the desire of honouring such a Father, we should lay aside contentions, and be united in the bands of love.

(i) "one mind" Acts 4:24,32

2 Corinthians 13:11

Verse 11. Finally, brethren. λοιπον. The remainder; all that remains is for me to bid you an affectionate farewell. The word here rendered "farewell," (χαιρετε,) means usually to joy and rejoice, or to be glad, Lk 1:14, Jn 16:20,22; and it is often used in the sense of "joy to you!" "hail!" as a salutation, Mt 26:49; Mt 27:29. It is also used as a salutation at the beginning of an epistle, in the sense of greeting, Acts 15:23, 23:26, Jas 1:1. It is generally agreed, however, that it is here to be understood in the sense of farewell, as a parting salutation, though it may be admitted that there is included in the word an expression of a wish for their happiness. This was among the last words which Cyrus, when dying, addressed to his friends.

Be perfect. 2Cor 13:9, Rom 9:22. It was a wish that every disorder might be removed; that all that was out of joint might be restored; that everything might be in its proper place; and that they might be just what they ought to be. A command to be perfect, however, does not prove that it has ever in fact been obeyed; and an earnest wish on the part of an apostle that others might be perfect,, does not demonstrate that they were; and this passage should not be adduced to prove that any have been free from sin. It may be adduced, however, to prove that an obligation rests on Christians to be perfect, and that there is no natural obstacle to their becoming such, since God never can command us to do an impossibility. Whether any one, but the Lord Jesus, has been perfect, however, is a question on which different denominations of Christians have been greatly divided. It is incumbent on the advocates of the doctrine of sinless perfection to produce some one instance of a perfectly sinless character. This has not yet been done.

Be of good comfort. Be consoled by the promises and supports of the gospel. Take comfort from the hopes which the gospel imparts. Or the word may possibly have a reciprocal sense, and mean, comfort one another. See Schleusner. Rosenmuller renders it, "receive admonition from all with a grateful mind, that you may come to greater perfection." It is, at any rate, the expression of an earnest wish, on the part of the apostle, that they might be happy.

Be of one mind. They had been greatly distracted, and divided into different parties and factions. At the close of the epistle he exhorts them, as he had repeatedly done before, to lay aside these strifes, and to be united, and manifest the same spirit. Rom 12:16; Rom 15:5; 1Cor 1:10. The sense is, that Paul desired that dissensions should cease, and that they should be united in opinion and feeling as Christian brethren.

Live in peace. With each other. Let contentions and strifes cease. To promote the restoration of peace had been the main design of these epistles.

And the God of love and peace. The God who is all love, and who is the Author of all peace. What a glorious appellation is this! There can be no more beautiful expression, and it is as true as it is beautiful, that God is a God of love and of peace. He is infinitely benevolent; he delights in exhibiting his love; and he delights in the love which his people evince for each other. At the same time he is the Author of peace, and he delights in peace among men. When Christians love each other, they have reason to expect that the God of love will be with them; when they live in peace, they may expect the God of peace will take up his abode with them. In contention and strife we have no reason to expect his presence; and it is only when we are willing to lay aside all animosity that we may expect the God of peace will fix his abode with us.

(e) "perfect" 2Cor 13:9 (a) "of one mind" Rom 12:16, 15:5, Eph 4:3, Php 2:2, 1Pet 3:8

Philippians 2:2

Verse 2. Fulfil ye my joy. Fill up my joy so that nothing shall be wanting to complete it. This, he says, would be done by their union, zeal, and humility. Comp. Jn 3:29.

That ye be likeminded. Gr., That ye think the same thing. 2Cor 13:11. Perfect unity of sentiment, opinion, and plan would be desirable, if it could be attained. It may be, so far as to prevent discord, schism, contention, and strife in the church, and so that Christians may be harmonious in promoting the same great work--the salvation of souls.

Having the same love. Love to the same objects, and the same love one for another. Though their opinions might differ on some points, yet they might be united in love. 1Cor 1:10.

Being of one accord, συμψυχοι-- of one soul; having your souls joined together. The word used here does not occur elsewhere in the New Testament. It means a union of soul; or an acting together as if but one soul actuated them.

Of one mind. Gr., Thinking the same thing. The apostle here uses a great variety of expressions to denote the same thing. The object which he aimed at was union of heart, of feeling, of plan, of purpose. He wished them to avoid all divisions and strifes; and to show the power of religion by being united in the common cause. Probably there is no single thing so much insisted on in the New Testament as the importance of harmony among Christians. Now, there is almost nothing so little known; but if it prevailed, the world would soon be converted to God. Jn 17:21 or Jn 17:21.

(+) "fulfil" "Fill up" (b) "ye my joy" Jn 3:29 (c) "be like minded" 2Cor 13:11, 1Pet 3:8

1 Peter 3:8

Verse 8. Finally. As the last direction, or as general counsel in reference to your conduct in all the relations of life. The apostle had specified most of the important relations which Christians sustain, (1Pet 2:13-25, 3:1-7;) and he now gives a general direction in regard to their conduct in all those relations.

Be ye all of one mind. Rom 12:16. The word here used (ομοφρων) does not elsewhere occur in the New Testament. It means, of the same mind; like-minded; and the object is to secure harmony in their views and feelings. Having compassion one of another. Sympathizing, (συμπαθεις;) entering into one another's feelings, and evincing a regard for each other's welfare. Rom 12:15. Comp. 1Cor 12:26, Jn 11:35. The Greek word here used does not elsewhere occur in the New Testament. It describes that state of mind which exists when we enter into the feelings of others as if they were our own, as the different parts of the body are affected by that which affects one. 1Cor 12:26.

Love as brethren. Marg., loving to the; i.e., the brethren. The Greek word (φιλαδελφος) does not elsewhere occur in the New Testament. It means loving one's brethren; that is, loving each other as Christian brethren.--Rob. Lex. Thus it enforces the duty so often enjoined in the New Testament, that of love to Christians as brethren of the same family. Rom 12:10. Comp. Heb 13:1, Jn 13:34.

Be pitiful. The word here used (ευσπλαγχνος) occurs nowhere else in the New Testament, except in Eph 4:32, where it is rendered tender-hearted. See Notes on that verse.

Be courteous. This word also (φιλοφρων) occurs nowhere else in the New Testament. It means friendly-minded, kind, courteous. Later editions of the New Testament, instead of this, read (ταπεινοφρονες) of a lowly or humble mind. See Hahn. The sense is not materially varied. In the one word, the idea of friendliness is the one that prevails; in the other, that of humility. Christianity requires both of these virtues, and either word enforces an important injunction. The authority is in favour of the latter reading; and though Christianity requires that we should be courteous and gentlemanly in our treatment of others, this text can hardly be relied on as a proof-text of that point.

(a) "one mind" Rom 12:16 (1) "of another" "loving to the" (b) "love" 1Jn 3:18