Romans 15:5

ὁ δὲ θεὸς κ.τ.λ. The thought passes rapidly from the scriptures to the one Author of the truth they contain, of the power of endurance, and of encouragement; and from the particular instance of unity to the general principle, and from the special end of service of the brethren to the all-inclusive end of the glory of GOD.

ὁ θεὸς τῆς ὑπ. καὶ τῆς π. This gen. after θεὸς is confined to S. Paul (exc. Hebrews 13:20; 1 Peter 5:10) and to prayers: the gen. describes a gift of GOD in each case, εἰρήνη (Romans 15:33; 2 Corinthians 13:11; Philippians 4:9; 1 Thessalonians 4:2-3; Hebrews 13:20); ἐλπίς (Romans 15:13); παράκλησις (2 Corinthians 1:3); ἀγάπη (2 Corinthians 13:11); χάρις (1 Peter 5:10). In each case the gift mentioned has special ref. to context. So here = that GOD who enables us to endure and encourages us by the scriptures. O.T. |[289]s are not frequent and chiefly in Psalms, in prayers τῆς σωτηρίας most common; cf. Psalms 17:4-6; Psalms 30 (31):5; 41 (42):8; 61 (62):7.

[289] | parallel to

τὸ αὐτὸ φρονεῖν. The unity of mind and interest, easily impaired if difference of opinion is allowed to affect personal relations, is the best preventive of such dissension: the words carry us back to Romans 12:16 and indicate the presence beneath the surface of the argument of the fundamental theme, the union of Jew and Gentile in Christ: this becomes explicit in Romans 15:7 ff.

ἐν�. Cf. εἰς� Romans 12:16 = mutually.

κατὰ Χρ. Ἰης. After the manner and rule of Christ Jesus—as exemplified in His life on earth and His mission (Christ) of reconciliation; cf. 2 Corinthians 5:18 to 2 Corinthians 6:3 f. This combination and order are confined to S. Paul (throughout) and Acts (? Matthew 1:18).