The Meaning of Romans 15:5 Explained

Romans 15:5

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

YLT: And may the God of the endurance, and of the exhortation, give to you to have the same mind toward one another, according to Christ Jesus;

Darby: Now the God of endurance and of encouragement give to you to be like-minded one toward another, according to Christ Jesus;

ASV: Now the God of patience and of comfort grant you to be of the same mind one with another according to Christ Jesus:

KJV Reverse Interlinear

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

What does Romans 15:5 Mean?

Verse Meaning

Endurance and encouragement come to us through the Scriptures, but they are gifts from God. Paul wished that all his readers, the strong and the weak, would appropriate these gifts and apply them in their interpersonal relationships. [1] The result would be unity in the church.
"The centripetal magnetism of the Lord can effectively counter the centrifugal force of individual judgment and opinion." [2]

Context Summary

Romans 15:1-13 - Following Christ In Pleasing Others
This chapter is remarkable for its threefold designation of God. The God of patience and comfort, Romans 15:5; the God of hope, Romans 15:13; and the God of peace, Romans 15:33. Our character may be deficient in these things, but His fullness is there for us to draw upon. There is no stint or lack for those to whom He says, "Son, thou art ever with me, and all that I have is thine."
We must always be on the lookout for the weak, the heavy-laden, and the downcast. Let us help them with their burdens, anxieties, fears, and questionings-imparting to them something of our cheery hope. Never pleasing ourselves; merciful to others; though merciless in the standard and criticism we apply to our own conduct; comforting ourselves with the Word of God, that we may be able to impart these divine consolations to others. Where such conditions are realized, life becomes a dream of heaven actualized in flesh and blood. But we must fulfill the injunctions of Romans 15:9-13, rejoicing in praise and abounding in hope. The outlook on the earth-side may be dark and depressing, but uncurtain your windows toward God-see, the land is light. [source]

Chapter Summary: Romans 15

1  The strong must bear with the weak
2  We must not please ourselves;
3  for Christ did not so;
7  but receive one another, as Christ did us all;
8  both Jews and Gentiles;
15  Paul excuses his writing;
28  and promises to see them;
30  and requests their prayers

Greek Commentary for Romans 15:5

The God of patience and comfort [ο τεος της υπομονης και της παρακλησεως]
Genitive case of the two words in Romans 15:4 used to describe God who uses the Scriptures to reveal himself to us. See note on 2 Corinthians 1:3 for this idea; Romans 15:13 for “the God of hope”; Romans 15:33 for “the God of peace.” [source]
Grant you [δωιη υμιν]
Second aorist active optative (Koiné{[28928]}š form for older δοιη — doiē) as in 2 Thessalonians 3:16; Ephesians 1:17; 2 Timothy 1:16, 2 Timothy 1:18; 2 Timothy 2:25, though MSS. vary in Ephesians 1:17; 2 Timothy 2:25 for δωηι — dōēi (subjunctive). The optative here is for a wish for the future (regular idiom). According to Christ Jesus (κατα Χριστον Ιησουν — kata Christon Iēsoun). “According to the character or example of Christ Jesus” (2 Corinthians 11:17; Colossians 2:8; Ephesians 5:24). [source]
According to Christ Jesus [κατα Χριστον Ιησουν]
“According to the character or example of Christ Jesus” (2 Corinthians 11:17; Colossians 2:8; Ephesians 5:24). [source]

Reverse Greek Commentary Search for Romans 15:5

Romans 15:13 The God of hope [ο τεος της ελπιδος]
Taking up the idea in Romans 15:12 as in Romans 15:5 from Romans 15:4. [source]
Romans 15:13 Fill you [πληρωσαι υμας]
Optative (first aorist active of πληροω — plēroō) of wish for the future. Cf. δωιη — dōiē in Romans 15:5. In believing (εν τωι πιστευειν — en tōi pisteuein). “In the believing” (εν — en with locative of the articular infinitive, the idiom so common in Luke‘s Gospel). That ye may abound Purpose clause with εις το — eis to as in Romans 15:8, with περισσευειν — perisseuein (present active infinitive of περισσευω — perisseuō with accusative of general reference, υμας — humas). This verse gathers up the points in the preceding quotations. [source]
Ephesians 1:17 That - may give [ιναδωιη]
In Colossians 1:9 ινα — hina is preceded by αιτουμενοι — aitoumenoi but here the sub-final use depends on the general idea asking in the sentence. The form δωιη — dōiē is a late Koiné{[28928]}š optative (second aorist active) for the usual δοιη — doiē It occurs also in 2 Thessalonians 3:16; Romans 15:5; 2 Timothy 1:16, 2 Timothy 1:18 in the text of Westcott and Hort. Here B 63 read δωι — dōi (like John 15:16) second aorist active subjunctive, the form naturally looked for after a primary tense This use of the volitive optative with ινα — hina after a primary tense is rare, but not unknown in ancient Greek. A spirit of wisdom and revelation (πνευμα σοπιας και αποκαλυπσεως — pneuma sophias kai apokalupseōs). The Revised Version does not refer this use of πνευμα — pneuma to the Holy Spirit (cf. Galatians 6:1; Romans 8:15), but it is open to question if it is possible to obtain this wisdom and revelation apart from the Holy Spirit. In the knowledge of him In the full knowledge of Christ as in Colossians. [source]
1 Thessalonians 3:11 And our Lord Jesus [και ο Κυριος ημων Ιησους]
Separate article here with Ιησους — Iēsous In Titus 2:13; 2 Peter 1:1 only one article (not two) treating “our God and Saviour Jesus Christ” as one just like “our Lord and Saviour Jesus Christ” in 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:18. Direct our way (κατευτυναι την οδον ημων — kateuthunai tēn hodon hēmōn). First aorist optative (acute accent on penult, not circumflex first aorist active infinitive) of κατευτυνω — kateuthunō old verb to make straight path. Singular verb also, though both God and Christ mentioned as subject (unity in the Godhead). Apart from μη γενοιτο — mē genoito (may it not come to pass) the optative in a wish of the third person is found in N.T. only in 1 Thessalonians 3:11, 1 Thessalonians 3:12; 1 Thessalonians 5:23; 2 Thessalonians 2:17; 2 Thessalonians 3:5, 2 Thessalonians 3:16; Romans 15:5, Romans 15:13. [source]
1 Thessalonians 3:11 Direct our way [κατευτυναι την οδον ημων]
First aorist optative (acute accent on penult, not circumflex first aorist active infinitive) of κατευτυνω — kateuthunō old verb to make straight path. Singular verb also, though both God and Christ mentioned as subject (unity in the Godhead). Apart from μη γενοιτο — mē genoito (may it not come to pass) the optative in a wish of the third person is found in N.T. only in 1 Thessalonians 3:11, 1 Thessalonians 3:12; 1 Thessalonians 5:23; 2 Thessalonians 2:17; 2 Thessalonians 3:5, 2 Thessalonians 3:16; Romans 15:5, Romans 15:13. [source]
2 Thessalonians 3:16 Give you peace [δοιη υμιν την ειρηνην]
Second aorist active optative (Koiné{[28928]}š) of διδωμι — didōmi not δωηι — dōēi (subjunctive). So also Romans 15:5; 2 Timothy 1:16, 2 Timothy 1:18. The Lord Jesus whose characteristic is peace, can alone give real peace to the heart and to the world. (John 14:27). [source]
James 5:7 Be patient [μακροθυμήσατε]
From μακρός , long, and θυμός , soul or spirit, but with the sense of strong passion, stronger even than ὀργή , anger, as is maintained by Schmidt (“Synonymik”), who describes θυμός as a tumultuous welling up of the whole spirit; a mighty emotion which seizes and moves the whole inner man. Hence the restraint implied in μακροθυμία is most correctly expressed by long-suffering, which is its usual rendering in the New Testament. It is a patient holding out under trial; a long-protracted restraint of the soul from yielding to passion, especially the passion of anger. In the New Testament the word and its cognates are sometimes rendered by patient or patience, which conceals the distinction from ὑπομονή , uniformly rendered patience, and signifying persistent endurance, whether in action or suffering. As Trench observes, “ ὑπομονή is perseverantia and patientia both in one.” Thus Bishop Ellicott: “The brave patience with which the Christian contends against the various hindrances, persecutions, and temptations that befall him in his conflict with the inward and outward world.” Ὑπομονή. contains an element of manliness. Thus Plato joins it with the adverb ἀνδρικῶς , in a manly way, and contrasts it with ἀνάνδρως , unmanly, cowardly. Μακροθυμία is exercised toward persons; ὑπομονή , toward things. The former is ascribed to God as an attribute (Luke 18:7; 1 Peter 3:20; 2 Peter 3:9, 2 Peter 3:15), the latter never; for the God of patience (Romans 15:5) is the God who imparts patience to his children. “There can be no resistance to God nor burden upon him, the Almighty, from things. Therefore ὑπομονή cannot find place in him” (Trench). Rev. retains A. V., be patient. The thought links itself naturally with that in the preceding verse: the righteous doth not resist. [source]
1 Peter 3:8 Of one mind [ὁμόφρονες]
Rev., like-minded. Only here in New Testament. Compare Romans 12:16; Romans 15:5; Philemon 2:2, etc. Indicating unity of thought and feeling. From ὁμός , one and the same, and φρήν , the mind. [source]

What do the individual words in Romans 15:5 mean?

The now God - of endurance and encouragement may He give you the same to be of mind with one another according to Christ Jesus
δὲ Θεὸς τῆς ὑπομονῆς καὶ παρακλήσεως δῴη ὑμῖν τὸ αὐτὸ φρονεῖν ἐν ἀλλήλοις κατὰ Χριστὸν Ἰησοῦν

δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
Θεὸς  God 
Parse: Noun, Nominative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
ὑπομονῆς  of  endurance 
Parse: Noun, Genitive Feminine Singular
Root: ὑπομονή  
Sense: steadfastness, constancy, endurance.
παρακλήσεως  encouragement 
Parse: Noun, Genitive Feminine Singular
Root: παράκλησις  
Sense: a calling near, summons, (esp.
δῴη  may  He  give 
Parse: Verb, Aorist Optative Active, 3rd Person Singular
Root: διδῶ 
Sense: to give.
αὐτὸ  same 
Parse: Personal / Possessive Pronoun, Accusative Neuter 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
φρονεῖν  to  be  of  mind 
Parse: Verb, Present Infinitive Active
Root: φρονέω  
Sense: to have understanding, be wise.
ἀλλήλοις  one  another 
Parse: Personal / Reciprocal Pronoun, Dative Masculine Plural
Root: ἀλλήλων  
Sense: one another, reciprocally, mutually.
κατὰ  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
Χριστὸν  Christ 
Parse: Noun, Accusative Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
Ἰησοῦν  Jesus 
Parse: Noun, Accusative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.