Commentary on the Epistle to the Romans John Calvin (continued)
John Calvin tures we might have hope, 441 he does not include the whole of that benefit which is to be derived from God's word; but he briefly points out the main end; for the Scriptures are especially serviceable for this purpose — to raise up those who are prepared by patience, and strengthened by consolations, to the hope of eternal life, and to keep them in the contemplation of it. 442 The word consolation some render exhortation; and of this I do not disapprove, only that consolation is more suitable to patience, for this arises from it; because then only we are prepared to bear adversities with patience, when God blends them with consolation. The patience of the faithful is not indeed that hardihood which philosophers recommend, but that meekness, by which we willingly submit to God, while a taste of his goodness and paternal love renders all things sweet to us: this nourishes and sustains hope in us, so that it fails not.
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
441Or, That we might possess, enjoy, or retain hope. He does not describe this hope, it being sufficiently evident — the hope of the gospel. — Ed.
442Some take "patience" apart from "consolation," — "through patience, and the consolation of the Scriptures;" but what is evidently meant is the patience and consolation which the Scriptures teach and administer, or are the means of supplying; for it is the special object of the passage to show the benefits derived from the Scriptures. Then it is no doubt "consolation," and not exhortation, though the word has also that meaning; for in the next verse it clearly means consolation. It is thus rendered, and in connection with "patience," by Beza, Pareus, Doddridge, Macknight, etc. In our version it is "comfort" in Romans 15:4, and "consolation" in Romans 15:5; but it would have been better to have retained the same word. — Ed.
443There 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, Romans 12:16; Romans 15:5; 2 Corinthians 13:11; Philippians 2:2; Philippians 3:16; Philippians 4:2 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's 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, "according to Christ Jesus," which evidently means, "according 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