Romans 15:1–7

[On whether the educated should submit to forms of worship — such as hymns — that they personally find aesthetically lacking, when those forms edify others]

I would agree that anything the congregation can do may properly and profitably be offered to God in public worship... If an improved hymnody — or even the present hymnody — does edify other people, of course it is an elementary duty of charity and humility for me to submit. I have never spoken in public against the use of hymns: on the contrary I have often told 'highbrow' converts that a humble acquiescence in anything that may edify their uneducated brethren (however frightful it seems to the educated 'natural man') is the first lesson they must learn. The door is low and one must stoop to enter.

We have quite removed from men's minds what that pestilent fellow Paul used to teach about food and other unessentials--namely, that the human without scruples should always give in to the human with scruples. You would think they could not fail to see the application. You would expect to find the "low" churchman genuflecting and crossing himself lest the weak conscience of his "high" brother should be moved to irreverence, and the "high" one refraining from these exercises lest he should betray his "low" brother into idolatry. And so it would have been but for our ceaseless labour. Without that the variety of usage within the Church of England might have become a positive hotbed of charity and humility.

After giving the doxology then, he again goes from prayer to exhortation, directing his discourse against the stronger, and saying as follows: "We then that are strong, ought"-it is "we ought," not "we are so kind as to." What is it we ought to do?-"to bear the infirmities of the weak." See how he has roused their attention by his praises, not only by calling them powerful, but also by putting them alongside of himself. And not by this only, but by the advantage of the thing he again allures them, and by its not being burdensome. For thou, he says, art powerful, and art no whit the worse for condescending. But to him the hazard is of the last consequence, if he is not borne with. And he does not say the infirm, but the "infirmities of the weak," so drawing him and bending him to mercy. As in another place too he says, "Ye that are spiritual restore such an one." (Gal. vi. I) Art thou become powerful? Render a return to God for making thee so. But render it thou wilt if thou settest the weakness of the sickly right. For we too were weak, but by grace we have become powerful. And this we are to do not in this case only, but also in the case of those who are weak in other respects. As, for instance, if any be passionate, or insolent, or has any such like failing bear with him. And how is this to be? Listen to what comes next. For after saying "we ought to bear," he adds, "and not to please ourselves."

But we who are stronger ought to bear the weaknesses of the infirm, and not to please ourselves. In these words Paul appears to declare himself one of the strong, just as he also says in the first Epistle to the Corinthians, that I became weak to the weak, that I might gain the weak. For there too he does not say that he is weak, but that he becomes weak; and certainly, if he had been weak, he could not have become weak. But do not take this to mean that he was forgetful of that command of the passage where it is said: Let your neighbor praise you, and not your own mouth; a stranger, and not your own lips. It is not, then, for his own praise, but for the logic of the matter, that he declares himself strong. For if he himself, under the appearance of humility, had avoided being numbered among the strong, which of those who ought to bear the weaknesses of others would have dared to undertake this duty, that he should strive, as one strong himself, to bear the frailties of the weak? But he makes this duty a common one for this reason, that each one of us, in whatever he can — even if not in all things, yet in that in which he seems to be stronger than his neighbor — may bear his neighbor's weakness; just as he also says elsewhere: Bear one another's burdens. But here he seems to have used "burdens" of bodily necessities, so that if anyone is more abundantly supplied with means, he may bear the burden of the poorer man, and abundance may console want. But in that place where he says that the stronger should bear the weaknesses of the weak, nothing else can be understood than that those who are more robust should patiently endure the things in which others fail through weakness, and should not at once despise them, cast them off, and shrink from them, if perhaps they are overcome by some fault of weakness, nor drive them away, under the appearance of a purer life, from the assembly of the brethren and the fellowship of the Church. For whoever does this is no imitator of him of whom Isaiah says: He himself bears our infirmities, and grieves for us; and we thought him to be in grief, and in stripes, and in affliction. But if Christ bears our infirmities, and God patiently endures our offenses, how is it that we by no means tolerate the offenses and negligences of those who seem a little inferior? This is surely to turn Christ himself away from that disposition, so that he should be unwilling to bear our infirmities. For no one is so perfect that he is not found in some respect weak before God, and borne by Christ; and therefore he rather teaches sympathy in this matter, that is, to suffer with one another and to grieve together, as he also writes elsewhere: Forgiving one another your offenses, as God also in Christ has forgiven you. But he does not enjoin this in order to nourish the delinquent, and to loosen the weak by a laxer indulgence; but knowing that if the weak man is borne with, either he blushes to be borne with any longer, and corrects the fault of his offending; or, if he is not able to amend himself, there will at any rate be this fruit for the one who bears him, that he does not go on to worse, nor become more degenerate than himself, like those of whom the Apostle says: But evil men and seducers shall go on to worse, deceiving and being deceived.

If you really are strong, Paul says, do as I did and become weak in order to win the weak.

Once again, Paul is speaking to the Gentiles, who looked down on the Jews because they kept the law.

After the prayer he again offers exhortation and gratifies the perfect by placing them on the same level as himself and calling them strong. He did not simply say "weaknesses," but "the weaknesses of the powerless," that is, intensifying the expression in order to draw them to greater compassion. Having spoken of our obligation to bear the weaknesses of others, he teaches how to fulfill it. For this, he says, it is necessary that we seek not only our own benefit.

The Apostle taught above that the stronger should avoid scandalizing the weak; here he teaches that the stronger should bear with the failings of the weak.

In regard to this he does two things: first, he proposes an admonition; second, he clarifies it, at let every one of you.

This admonition contains two parts: the first pertains to external behavior. Hence he says: not only should we avoid scandalizing the weak, but we who are stronger in faith ought to bear the infirmities of the weak. For as in a material edifice certain stronger material is selected to support the edifice's entire weight, upon which weaker material is set, as are the foundation and pillars, so in the spiritual edifice of the Church stronger men are not only chosen but made stronger to support the weight of the others. Hence it says in a psalm: I have strengthened its pillars (Ps 75:4) and in Galatians: bear one another's burdens (Gal 6:2). But the stronger support the failings of the weak, when they endure the shortcomings of the weak patiently and, so far as they can, try to help them.

The second pertains to the internal intention. Hence it is said: and not to please ourselves, i.e., always desire the fulfillment of what pleases us, but we should condescend to the wills of others, so as to do what pleases them and is useful to them: just as I try to please all men in everything I do (1 Cor 10:33).

But what he says is this. Art thou powerful? Let the weak have trial of thy power. Let him come to know thy strength; please him. And he does not barely say please, but for his good, and not barely for his good, lest the advanced person should say, See I am drawing him to his good! but he adds, "to edification." And so if thou be rich or be in power, please not thyself, but the poor and the needy, because in this way thou wilt at once have true glory to enjoy, and be doing much service. For glory from things of the world soon flies away, but that from things of the Spirit is abiding, if thou do it to edification. Wherefore of all men he requires this. For it is not this and that person that is to do it, but "each of you." Then since it was a great thing he had commanded them, and had bidden them even relax their own perfectness in order to set right the other's weakness; he again introduces Christ, in the following words:

And to this — that we bear the weaknesses of the weak — we ought also to add this, that we should not please ourselves, but our neighbor, only in what is good, and unto edification. The vice of self-love (philautia), that is, of pleasing oneself, the prophet also blames elsewhere when he says: Woe to those who are wise in their own eyes, and learned in their own sight. Likewise, then, in this matter also we can say: Woe to those who please themselves, and seem good in their own sight. For we must first please in the sight of God, and secondly our neighbors as well. For just as the first thing is to love the Lord God, and the second the neighbor, so also the first thing is to please God, and secondly our neighbors as well. But perhaps someone may say that Paul contradicts himself in commanding us to please our neighbors, when he said elsewhere: If I pleased men, I should not be the servant of Christ. And surely it seems contrary to this sentence that each one of us should please his neighbor, and what he says elsewhere: As I also please all men in all things, not seeking what is profitable to myself, but what is profitable to many, that they may be saved. It must therefore be said in reply to these things, that it is one thing to have a zeal for pleasing men so as to seek praise from them, and another thing to have a zeal for pleasing men in this, that one's life may be blameless before men, and that all who either see or hear such a man may profit from it. There, then, men are not to be pleased, where that by which one pleases is against faith, against honesty, against religion; and therefore he says, That if I pleased men — that is, unbelieving and faithless Jews — I should not be the servant of Christ. For if Paul had wished to please the Jews, he would surely have dragged men and women bound to Jerusalem, having been sent to Damascus with letters, and he would in no way have believed the vision brought to him on the way, and the heavenly voice. But also, if anyone demands that we do something against justice, against sanctity, against the Christian rule, and unless we do this threatens hatred and enmity, then we ought to remember this saying which says: If I wished to please men, I should not be the servant of Christ. But when it is said: Let each of you please his neighbor, a necessary distinction is joined to it, which plainly shows in what one is to please the neighbor, when he says: In what is good, unto edification. When, therefore, we act well and teach well, we please our neighbor and edify him. For he does not admonish us that glory is to be sought from men, but that edification is to be given to our neighbors by our action and our speech; just as also in what the Savior says, that your light may shine before men, and that seeing your good works they may glorify your Father who is in heaven. By which he certainly does not exhort the disciples to seek glory from men, but that, living rightly and honorably, they may furnish edification to those who see them, and that God may be glorified, who has opened to men the way of amendment and salvation.

Let us be commended not by ourselves but by our neighbors, just as Paul sets his own example before us elsewhere when he says: "Just as I try to please all men in everything I do, not seeking my own advantage but that of many, that they may be saved." For nobody can build up another person if he has not first attracted him by his good life. But those who do their own will, because they are seeking their own advantage, are pleasing themselves. Paul indicates how and why we should please, so that we do not do it for worthless glory.

That is, let each one do what is pleasing to his neighbor, and serve his brother, only for good. And lest any of the perfect should say: behold, I too am drawing my brother toward good, he added: "for edification." For although what you are doing now is good, yet since it is untimely, your deed turns into destruction: for untimely reproof does not edify.

Then when he says, let every one of you, he clarifies his admonition: first, in regard to the second part; second, in regard to the first, at wherefore, receive one another. In regard to the first he does two things: first, he explains what he had said; second, he presents a reason, for Christ did not please himself.

First, therefore, he says: it has been stated that we should not please ourselves, precisely because every one of us who are stronger, ought to please our weak neighbor, i.e., condescend to him in matters that please him, but not in matters that are evil, as some request in Isaiah: speak to us pleasing things (Isa 30:10). Hence he adds: unto good.

Similarly, we should not have the intention of pleasing men for the sake of human favor or glory, since it says in a psalm: God will scatter the bones of those who please men (Ps 53:5), but for the honor of God and the benefit of our neighbor. Hence he adds: unto edification i.e., because we condescend to their will, they are strengthened in the faith and love of Christ: let us follow after the things that are of peace and keep the things that are of edification, one towards another (Rom 14:19).

The Savior does not say that He pleased Himself, but rather God the Father; for He says: "For I have not come down from heaven to do my own will, but the will of Him who sent me, the Father" (John 6:38). And because He said these things, the Jews who were contradicting Him treated Him as a sinner, so the Psalmist speaks on His behalf to God the Father, saying: "The insults of those who reproach you have fallen upon me" (Psalm 69:10); that is to say, when I was doing your will, they accused me of sinning against you. By not receiving me, whom you sent, they insulted you. Because the Jews sinned against God, and not receiving Christ whom He sent, they even killed Him as if He were sinning against God. So the sins of sinners fell upon God Himself; for the innocent is killed by sinners as if He were a blasphemer, as it is written in the Gospel (Mark XV, 28).

And this he always does. For when he was upon the subject of alms, he brought Him forward and said, "Ye know the grace of the Lord, that though He was rich, yet for our sakes he became poor." (2 Cor. viii. 9.) And when he was exhorting to charity, it was from Him that he exhorted in the words "As Christ also loved us." (Eph. v. 25.) And when he was giving advice about bearing shame and dangers, he took refuge in Him and said, "Who for the joy that was set before Him endured the Cross, despising the shame." (Heb. xii. 2). So in this passage too he shows how He also did this, and how the prophet proclaimed it from of old. Wherefore also he proceeds: "The reproaches of them that reproached Thee fell upon Me." (Ps. lxix. 9.) But what is the import of, "He pleased not Himself?" He had power not to have been reproached, power not to have suffered what He did suffer, had He been minded to look to His own things. But yet He was not so minded. But through looking to our good He neglected His own. And why did he not say, "He emptied Himself?" (Phil. ii. 7.) It is because this was not the only thing he wished to point out, that He became man, but that He was also ill-treated, and obtained a bad reputation with many, being looked upon as weak. For it says, "If Thou be the Son of God, come down from the Cross." (Matt. xxvii. 40). And, "He saved others, Himself He cannot save." (ib. 42). Hence he mentions a circumstance which was available for his present subject, and proves much more than he undertook to do; for he shows that it was not Christ alone that was reproached, but the Father also. "For the reproaches of them that reproached Thee fell," he says, "upon Me." But what he says is nearly this, What has happened is no new or strange thing. For they in the Old Testament who came to have a habit of reproaching Him, they also raved against His Son. But these things were written that we should not imitate them. And then he supplies them for a patient endurance of temptations.

For Christ also did not please himself, but as it is written: The reproaches of those who reproached you fell upon me. In this he seems to show that Christ too, not pleasing himself, and not thinking it robbery to be equal with God, emptied himself; but wishing to please men — that is, to save men — he endured the reproaches of those who reproached, as it is written: The reproaches of those who reproached you fell upon me. This will become clearer if we recall the things that are written in the Gospel: how, in order that he might benefit men and save them, he ate and drank with sinners and publicans, and the Jews, reproaching him for these things, said: Why does your master eat with publicans and sinners? Or again, when he did not forbid the sinful woman to touch his feet, and to bathe them with her tears, and to wipe them with her hair, and to anoint them with myrrh; and for this the Jews, reproaching and upbraiding him, said that if this man were a prophet, he would surely know who and what sort the woman is who touches him, that she is a sinner. But if you ask why the example which he brought forward from the Psalm should stand thus, as though the reproaches that were cast at God fell upon Christ, we can explain it thus: that just as he said, He who receives me receives him who sent me, so this too can be understood: that he who reproaches me reproaches him who sent me. The example, then, which he took up is written in this way in the sixty-eighth Psalm: I have become a stranger to my brethren, and an alien to my mother's sons. For the zeal of your house has consumed me, and the reproaches of those who reproached you fell upon me.

An imitator and disciple of Christ does not seek his own advantage. Christ died for the salvation of others and bore the most bitter reproach.… But whatever insults are cast, not only upon Christ but also upon the saints for God's sake, are cast upon God himself.

Remember the words of Christ's prayer concerning his passion: "Father, if it be possible, let this cup pass from me; nevertheless, not as I will but as thou wilt."

The Apostle sets before us the example of Christ. For if He had wished to please Himself, that is, to seek His own interests, He could have avoided reproaches and not endured what He endured; but He did not wish this, and instead, having taken sufferings upon Himself, He was subjected to ill repute among many, was considered powerless, even a deceiver and evildoer. They said of Him: "He saved others; Himself He... cannot save" (Matt. 27:42). Thus "the reproaches of those who reproached You," the Father, in the Old Testament, "fell on Me" (Ps. 69:9), that is, on Your Son. And this is nothing new.

Then when he says, for Christ, he assigns the reason for what he had said and uses the example of Christ: first, he mentions the example of Christ; second, he shows that we should imitate this example, for whatever things were written; third, he adds a prayer so that we can fulfill it, at now the God of peace.

In regard to the first he does two things: first, he presents the example, saying: it has been stated that we should not please ourselves, i.e., according to our own private will; for Christ, who is our head, did not please himself, when he chose to suffer for our salvation and do things contrary to his own will, namely, his natural human will, in order to accomplish the divine will, which was common to him and the Father: not my will but yours be done (Matt 26:42).

Second, he appeals to an authority, saying: but as it is written in a psalm in the person of Christ speaking to the Father: O Father, the reproaches of those, i.e., the Jews, who reproached you, i.e., blasphemed you by their evil works and by contradicting the truth of your doctrine, fell upon me, because they willed to oppress me, because I instructed them about your will and rebuked their evil deeds: they have hated both me and my Father (John 15:24).

This can also refer to the sins of the whole human race, because all sins in a way reproach God, inasmuch as God's awe is scorned by them: they have forsaken the Lord, they have blasphemed the holy one of Israel (Isa 14:4). Thus, therefore, the reproaches of those reproaching God fell on Christ, inasmuch as he died for the sins of all: the Lord has laid on him the iniquity of us all (Isa 1:4); he bore our sins in his body on the tree (1 Pet 2:24).

And that ancient achievements are proposed as images for our correction, the apostle shows, when he says, "So that my bonds in Christ are become manifest in all the palace, and to all the rest; and several of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word of God without fear,"-since martyrs' testimonies are examples of conversion gloriously sanctified. "For what things the Scripture speaks were written for our instruction, that we, through patience and the consolation of the Scriptures, might have the hope of consolation."

And this, too, we urge you all to do, so that no doubt or questioning of these things may arise in later times; "for whatsoever things were written, were written for our learning."

That is, that we might not fall away, (for there are sundry conflicts within and without), that being nerved and comforted by the Scriptures, we might exhibit patience, that by living in patience we might abide in hope. For these things are productive of each other, patience of hope, and hope of patience. And both of them are brought about by the Scriptures.

For whatever things were written, were written for our instruction. This is like what he himself says elsewhere: But they were written for our sakes, upon whom the ends of the ages have come. But if it is asked in what way the things that were written were written for our sakes, see that it was for our sakes that it was written: You shall not muzzle the mouth of the ox that treads out the grain; for God has no care for oxen, but he says it concerning us; and for our sakes it was written that Abraham had two sons, one by the bondwoman and one by the free, that we might know that these things are allegorical, and that these are the two testaments. For our sakes that also was written, that the people ate manna in the desert and drank water from the rock, so that we might understand that they ate spiritual food and drank spiritual drink, drinking from the rock that followed them, which rock was Christ. And these, and other things of this kind, were mysteries, which were hidden from eternal times, but are now made manifest through the prophetic Scriptures and the coming of our Lord and Savior Jesus Christ. But that it may become still more manifest how the things that were written were written for our sakes, the prophet says concerning the former people, that with the ear you shall hear, and shall not hear; and seeing you shall see, and shall not understand. But concerning us it is said, that those to whom it was not announced concerning him shall see; and those who have not heard shall understand. Consider therefore from this for whose sake the things that were written appear to have been written. For the things that are written are without doubt written for the sake of those who are going to see and understand, not for the sake of those who are said neither to be going to see nor to understand. And those who understand the things that were written will without doubt find that which is consequently added: That through the patience and consolation of the Scriptures we may have hope toward God. For consolation from the Scriptures is grasped not by him who neither believes nor understands, but by him who both believes and understands.

No Scripture is written without reason, for the merits and temptations of the righteous contribute to our edification, because they so very obviously lived for God. Through the encouragement of the Scriptures we await with great patience the hope which is to come.… Those who enjoy the encouragement of the law cannot be moved by any temptation. By the examples of patience and encouragement which have been written down, we may hope for encouragement both in present temptations and … in the future. For it is great cause for encouragement if we know that our Lord and his saints have already borne the things which we suffer.

This, he says, was written beforehand so that we might imitate it. Here he also exhorts them to patience in temptations, saying, that being strengthened by Scripture we may endure, and by endurance may show in ourselves a living and steadfast hope. For whoever endures shows that he has within himself hope in the future blessings, but whoever does not endure has lost hope.

Then when he says, for whatever things were written, he shows that we must imitate this example of Christ, saying: for whatever things were written in Sacred Scripture about Christ or his members were written for our learning. There was no need to write this except for our instruction: all Scripture is inspired by God and profitable for teaching, for correction, and for training in justice (2 Tim 3:16).

But what is contained in Scripture for our instruction is shown when he says: that, through patience and the comfort of the Scriptures, i.e., which the Scriptures contain. For in Sacred Scripture is contained the patience of the saints in enduring evils: you have heard of the patience of Job (Jas 5:11). In them is also contained consolation, which God gave them, as it says in a psalm: when the cares of my heart are many, your consolations cheer my soul (Ps 94:19). Hence it also says in 1 Peter: predicting the sufferings of Christ, which pertains to patience, and the subsequent glory, which pertains to consolation (1 Pet 1:11).

What the fruit of this doctrine will be for us he indicates when he says: that we might have hope. For by the instruction from Sacred Scripture that those who suffered tribulations patiently for God were divinely consoled, we receive the hope that we ourselves will be consoled, if we have been patient in them: if he should slay me, I will hope in him (Job 13:15).

As if he had been sent for their salvation, the apostle charges the people with a good wish, praying that God may grant them a common understanding of his wisdom according to Christ Jesus, so that they may be wise in the teaching of Christ. For then they will be able to please God by following the example of the Lord, who said: "Greater love has no man than this, that a man should lay down his life for his friends" and his brethren, and with one voice and one confession magnify God the Father in Christ.

For since he had given his own advice, and had also urged the example of Christ, he added the testimony of the Scriptures also, to show that with the Scripture Himself giveth patience also. And this is why he said, "Now the God of patience and consolation grant you to be like-minded one towards another, according to Christ Jesus." For this is what love would do, be minded toward another even as toward himself. Then to show again that it is not mere love that he requires, he adds, "according to Christ Jesus." And this he does, in all places, because there is also another sort of love. And what is the advantage of their agreeing?

Now may the God of patience and of consolation grant you to be of the same mind one toward another according to Jesus Christ: that with one accord, with one mouth, you may honor God, even the Father of our Lord Jesus Christ. If patience is a virtue, and every virtue is from God, then patience too is from God. When therefore he says "the God of patience," this seems to be what is shown: that God is with those who have within themselves the virtue of patience — just as, when one says "the God of justice," it is shown that God is in those who keep justice. In like manner "the God of truth" and "the God of wisdom" are understood. But when "the God of consolation" is also said, God is shown to be with those who take from the divine Scriptures, through spiritual understanding, the consolation of the Spirit. "May the God of patience and consolation therefore grant you," he says, "to be of the same mind one toward another according to Jesus Christ." In this Paul, after the manner of the patriarchs and prophets whose blessings are recorded in writing, bestows blessings upon the Romans, praying earnestly that it be given them by God to be of the same mind one toward another. This is a great blessing: that all should be of one mind and one sentiment, and that each should will for his neighbor just as he wills for himself. Do you wish to know how much the grace of unanimity avails? The Savior declares in the Gospels that if two or three shall agree as one concerning anything whatsoever they ask of God, it shall be done for them; and again he says of himself that where two or three are gathered together in my name — that is, thinking one and the same thing in the name of Jesus Christ — "there," he says, "I will be in the midst of them." Do you wish to receive yet another example of how Christ becomes present in the midst of those who think one thing? See in the Acts of the Apostles how, after the Lord's ascension, when, it says, the eleven apostles together with the rest lifted up their voice and prayed with one accord, the place in which they stood was shaken, and they were counted worthy of the presence of the Holy Spirit. But that it may be made still clearer how great is the power of unanimity and how great its grace, I do not think it will seem out of place if we bring forward those things which have been handed down to us on these matters by the fathers, with good reason, from the Old Testament as well — handed down, that is, by those who came from among the Hebrews to faith in Christ. They used to say, then, that those three sons of Korah whose names we find in Exodus — that is, Aser, which is interpreted "instruction," and Elkanah, which in our language is called "possession of God," and Abiasaph, which in the Latin tongue signifies "the congregation of the father" — when their father Korah had sinned together with Dathan and Abiram and all who consented with them, and destruction by divine vengeance was being prepared against them, these separated themselves from the wicked gathering, and, set apart from the impious conspiracy, poured out with one accord a prayer of repentance to God; and that, being heard by God, they merited not only pardon of the punishment but also the grace of prophecy; and that this too was granted them by God at their request, that they should not be commanded to prophesy anything sad or ruinous; and that for this reason all the Psalms which are recorded as inscribed with their names contain nothing sad or harsh against sinners. This we have brought forward so that it might be known more magnificently how great is the power of unanimity, and of thinking one thing, and of being of the same mind one with another. As for myself, that thing too which Paul does in certain of his Epistles, joining the names of others with his own and saying, "Paul, and Sosthenes the brother," and elsewhere, "Paul, and Silvanus, and Timothy," I think was not done to no purpose; but that by it is shown that, when two or three are set in unity, the Holy Spirit has drawn forth from them one understanding and one utterance: so that those who desired to teach the Churches that all should say one thing and be of one mind should first show that they themselves said one thing and were of one mind, and with one mouth honored God, even the Father of our Lord Jesus Christ. For "one mouth" is spoken of where one and the same understanding and utterance proceeds through the mouths of different persons. And rightly, where he said "to be of the same mind one toward another," the Apostle added, "according to Jesus Christ." For it could happen that some might agree unanimously even in wickedness, and be of one mind for the worse. For this reason, therefore, he added, "according to Jesus Christ." But he who is of one mind according to Jesus Christ is without doubt of a mind for everything that is good.

The God of steadfastness is the Holy Spirit, who grants that with one mind, in accordance with Christ, we may glorify the God and Father of our Lord Jesus Christ. His steadfastness is meant to lead to repentance, and his encouragement is for those who have already repented.We are to live in harmony, so that each one may seek the salvation of the other as if it were his own, just as Christ saved everyone from death by his own death.

For God is "jealous," and is One who is not contemptuously derided -derided, namely, by such as flatter His goodness-and who, albeit "patient," yet threatens, through Isaiah, an end of (His) patience.

Paul adds "in accord with Christ Jesus" in order to show that he is not praying for them to live in unbounded harmony but rather in a godly consensus.

He shows that along with the Scriptures, God gives us patience and consolation. Therefore he also calls Him the God of patience and consolation, as the giver and author of these good things. He also asks of Him that He would grant us "to be like-minded one toward another." For it is characteristic of love to think the same about one's neighbor as one thinks about oneself. But since there is a worldly love, he added: "according to the teaching of Jesus Christ," that is, think that which is pleasing to Jesus Christ.

Then when he says, now may the God of patience, because it seemed exceedingly difficult for a mere man to be able to imitate the example of Christ, as it says in Ecclesiastes: what is man that he should be able to follow the king, his maker? (Eccl 2:12), he makes use of a prayer, saying: now may the God of patience, i.e., the giver: you are my patience (Ps 71:5), and of comfort, i.e., who bestows spiritual consolation: the Father of mercies and God of all comfort (2 Cor 1:3), grant you, from whom is every best gift (Jas 1:17), that you be of one mind, that is, agree with one another: agree with one another, live in peace (2 Cor 13:11), not consenting in sin, but according to Christ Jesus, of whom it is said: he is our peace, who has made us both one (Eph 2:14).

He does not say merely with one mouth, but bids us do it with one will also. See how he has united the whole body into one, and how he concludes his address again with a doxology, whereby he gives the utmost inducement to unanimity and concord.

God is truly glorified when we praise him with one mind and with one voice.

What then is the fruit of like-mindedness? The glorification of God not only with one mouth, but also with one soul (for this is what "with one accord" means). Here the word "God" should be separated, referring it to the preceding phrase, and then read with a new beginning: "and Father of our Lord Jesus Christ." However, there will be no impropriety if these words are read together as well, that is, understanding "God and Father" in relation to One and the Same Christ; for God the Father is the God of Christ according to His humanity, and Father according to His Divinity.

That, by the fact that you agree on the same things, with one mind, existing through faith and consensus of charity, as it says in a psalm: who makes men of one mind to dwell in a house (Ps 67:7), i.e., with one confession of the voice coming from unity of faith, 1 Corinthians: I appeal that all of you agree (1 Cor 1:10), that for the conformity of the heart, you may glorify God, Creator of all things, he himself existing as the Father of our Lord Jesus Christ, through whom he adopted us as his sons: those who honor me I will honor (1 Sam 2:30); if I am a father, where is my honor? (Mal 1:6)

We are all one body and members one of another. Christ obliges us to be united with one another in the bonds of charity.

The example again is as before, and the gain unspeakable. For this is a thing that doth God especial glory, the being closely united. And so if even against thy will and for His sake, thou be at variance with thy brother, consider that by putting an end to thine anger thou art glorifying thy Master, and if not on thy brother's account, for this at all events be reconciled to him: or rather for this first. For Christ also insists upon this upon all possible grounds, and when addressing His Father he said, "By this shall all men know that Thou hast sent Me, if they be one." (John xvii. 21.)

Let us obey then, and knit ourselves to one another. For in this place it is not any longer the weak, but all that he is rousing. And were a man minded to break with thee, do not thou break also. Nor give utterance to that cold saying, "Him I love that loveth me; if my right eye does not love me, I tear it out." For these are satanical sayings, and fit for publicans, and the little spirit of the Gentiles. But thou that art called to a greater citizenship, and are enrolled in the books of Heaven, art liable to greater laws. Do not speak in this way, but when he is not minded to love thee, then display the more love, that thou mayest draw him to thee. For he is a member; and when by any force a member is sundered from the body, we do everything to unite it again, and then pay more attention to it. For the reward is the greater then, when one draws to one a person not minded to love. For if He bids us invite to supper those that cannot make us any recompense, that what goes for recompense may be the greater, much more ought we to do this in regard to friendship. Now he that is loved and loveth, does pay thee a recompense. But he that is loved and loveth not, hath made God a debtor to thee in his own room. And besides, when he loves thee he needs not much pains; but when he loves thee not, then he stands in need of thy assistance. Make not then the cause for painstaking a cause for listlessness; and say not, because he is sick, that is the reason I take no care of him (for a sickness indeed the dulling of love is), but do thou warm again that which hath become chilled. But suppose he will not be warmed, "what then?" is the reply. Continue to do thy own part. "What if he grow more perverse?" He is but procuring to thee so much greater return, and shows thee so much the greater imitator of Christ. For if the loving one another was to be the characteristic of disciples ("For hereby," He says, shall all men know that ye are My disciples, if ye love one another), (ib. xiii. 35) consider how great an one loving one that hates us must be. For thy Master loved those that hated Him, and called them to Him; and the weaker they were, the greater the care He showed them; and He cried and said, "They that are whole need not a physician, but they that are sick." (Matt. ix. 12.) And He deemed publicans and sinners worthy of the same table with Him. And as great as was the dishonor wherewith the Jewish people treated Him, so great was the honor and concern He showed for them, yea, and much greater. Him do thou also emulate: for this good work is no light one, but one without which not even he that is a martyr can please God much, as Paul says. Say not then, that "I cannot bear to come near those that hate me," but say, that "I cannot bear to despise those that despise me." This is the language of Christ's disciple, as the other is of the devil's. This makes men honorable and glorious, as the other doth shameful and ridiculous.

After these things he says: "Wherefore receive one another, as Christ also received you unto the honor of God." What he says, "receive one another," is to be referred back to what he had set forth at the first, where, on the occasion of clean or unclean foods, those who thought differently were at variance with one another; and he says: "Receive one another, as Christ also received you," who shrank from no one's uncleannesses, nor reckoned to anyone his offenses. Judge nothing, therefore, concerning the uncleanness of animals, just as he did not reckon the uncleannesses of believers. And he who had said above, "But let him who eats not judge him who does not eat, for God has taken him up," here said, "As Christ received you" — so as to show that to be received by God and by Christ is one and the same thing. And he adds this also, that it is the honor of God to be received by Christ. For those whom Christ receives, he teaches that they ought so to act that men, seeing their good works, may glorify their Father who is in heaven.

For the sake of God's honor bear one another's burdens. … If God took us upon himself while we were ungodly, how much more should we, who are like one another, support each other!

He repeats the previous exhortation and brings Christ as an example, so that we would accept one another, because this serves to the glory of God. For our unity above all glorifies God, as it is said: "the world will believe that You sent Me," if the disciples "are one" (Jn. 17:21-23). On the contrary, disagreements bring dishonor to God. For when the pagans see that Christians disagree among themselves, they blame the faith itself.

Then when he says, wherefore, receive one another, he clarifies the first part of the admonition in which he had said that the stronger should bear with the failings of the weak. In regard to this he does three things: first, he resumes the admonition; second, he presents a reason from the example of Christ, at as Christ also; third, he adds a reason, at now may the God of hope.

First, therefore, he says: wherefore, i.e., because the things that have been written are directed to our instruction, namely, the examples of Christ and the other saints, receive one another in the love of charity, namely, so that one bears things that pertain to another, just as he would like to be helped as far as charity permits, and so that one may bear with another to help and enable him to advance: him who is weak in faith take unto you (Rom 14:1).

Then when he says, as Christ also has received you, he assigns a reason from the example of Christ. First, he presents the example, saying: as Christ also has received you, i.e., took you under his care and protection: behold, my servant whom I uphold (Isa 42:1); he has helped Israel, his servant, in remembrance of his mercy (Luke 1:54). And this unto the honor of God, to whom he referred all things: I honor my Father and you dishonor me (John 8:49).

From this we are given to understand that we should bear up one another in things pertaining to the honor of God.