Romans 15:6

That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(6) With one mind and one mouth. . . .—It is in the heart that the spirit of humanity arises, and with the mouth that it is expressed.

Matthew Henry's Concise Commentary

15:1-7 Christian liberty was allowed, not for our pleasure, but for the glory of God, and the good of others. We must please our neighbour, for the good of his soul; not by serving his wicked will, and humouring him in a sinful way; if we thus seek to please men, we are not the servants of Christ. Christ's whole life was a self-denying, self-displeasing life. And he is the most advanced Christian, who is the most conformed to Christ. Considering his spotless purity and holiness, nothing could be more contrary to him, than to be made sin and a curse for us, and to have the reproaches of God fall upon him; the just for the unjust. He bore the guilt of sin, and the curse for it; we are only called to bear a little of the trouble of it. He bore the presumptuous sins of the wicked; we are called only to bear the failings of the weak. And should not we be humble, self-denying, and ready to consider one another, who are members one of another? The Scriptures are written for our use and benefit, as much as for those to whom they were first given. Those are most learned who are most mighty in the Scriptures. That comfort which springs from the word of God, is the surest and sweetest, and the greatest stay to hope. The Spirit as a Comforter, is the earnest of our inheritance. This like-mindedness must be according to the precept of Christ, according to his pattern and example. It is the gift of God; and a precious gift it is, for which we must earnestly seek unto him. Our Divine Master invites his disciples, and encourages them by showing himself as meek and lowly in spirit. The same disposition ought to mark the conduct of his servants, especially of the strong towards the weak. The great end in all our actions must be, that God may be glorified; nothing more forwards this, than the mutual love and kindness of those who profess religion. Those that agree in Christ may well agree among themselves.

Barnes' Notes on the Bible

That ye may with one mind - The word used here is translated "with one accord;" Acts 1:14; Acts 2:1; Acts 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; Isaiah 58:4.

Glorify God - Praise or honor 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 people, and to bring them to peace.

Even the Father ... - 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 honoring "such" a Father, we should lay aside contentions, and be united in the bands of love.

Jamieson-Fausset-Brown Bible Commentary

6. That, &c.—rather, "that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ"; the mind and the mouth of all giving harmonious glory to His name. What a prayer! And shall this never be realized on earth?

Matthew Poole's Commentary

That ye may with one mind and one mouth glorify God: q.d. I further pray, that you may not only be like-minded one towards another, but

that ye may with one mouth glorify God; that whether you be Gentiles or Jews, strong or weak in the faith, you may agree and be unanimous in his worship and service; that not only with one mind, but with one mouth, or as if you had all but one mouth. you may pray unto God and praise him: that is one way of glorifying God, Psalm 50:23, and it seems to be chiefly intended in this place. See Acts 4:32, what accord and unanimity there was among the primitive Christians.

Even the Father of our Lord Jesus Christ; a usual periphrasis of God in the New Testament: see 2 Corinthians 1:3 11:31 Ephesians 1:3 Colossians 1:3 1 Peter 1:3. God is the Father of Christ, first, as he is the Son of God; so he begat him by an eternal and ineffable generation, John 3:16 1Jo 4:9. Secondly, as he is man: so he created him, Luke 1:35. Thirdly, as he is Mediator; so he appointed him to and qualified him for that office, Psalm 40:8 John 20:17. This compellation of God includes all our comfort and happiness, for he is our Father because he is the Father of Jesus Christ. It is added here by way of limitation, to distinguish the true God from the false gods of the earth; and by way of explanation, to show how God will be glorified and worshipped under the gospel, viz. as the God and Father of onr Lord Jesus Christ.

Gill's Exposition of the Entire Bible

That ye may with one mind and one mouth;.... This is the end for which the above request is made, and shows, that a cordial and sincere affection for one another is necessary to the worshipping of God with one consent, to a joining together in acts of religious service, both in praying to God, and in praising of him, which latter seems here chiefly designed; for how should there be an agreement of heart and voice, of mind and mouth, in praising God, unless there is a singleness of heart, and oneness of affection? This is necessary in order to

glorify God, even the Father of our Lord Jesus Christ. The Syriac and Arabic versions read, God "the Father of our Lord Jesus Christ"; leaving out, the copulative, which we translate "even", but may as well be rendered "and"; and be read, as by some, "the God and Father of our Lord Jesus Christ". God is the God of Christ, as Christ is man; who prepared the human nature for him, anointed it with the Holy Spirit, supported it in life, in sufferings and death, and glorified it at his own right hand; and in which nature Christ exercised every grace on him, as faith, hope, and love; discharged every duty to him, worshipped him, prayed unto him, and was in all things obedient to his will: and God is the Father of Christ, as Christ is God; for as man he had no father. Now he is "glorified" when the perfections of his nature are ascribed unto him; when notice is taken of the works of his hands, and the glory of his majesty, which appears in them; when praise is offered up, and thanks given for all mercies, temporal and spiritual, he bestows on his people; when they join together in the solemn worship of him, presenting their bodies, and giving up their hearts unto him; when they unite in praying to him, and singing his praise; and when their lives and conversations are agreeable to their profession of him.

Geneva Study Bible

That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

Romans 15:6. Ἐν ἑνὶ στόματι] By this the preceding ὁμοθυμαδόν is not explained (Reiche)—which is an impossible notion—but ὁμοθ. specifies the source of the ἐν ἑνὶ στ., and is to be closely joined with it: unanimously with one mouth, not: unanimously, with one mouth. It is otherwise, e.g., with Dem. 147. 1 : ὁμοθυμαδὸν ἐκ μιᾶς γνώμης, where the explanatory addition has a place. If God is so praised, that each is led by the like disposition to the like utterance of praise, then all dissension is removed, and the unanimity of the fellowship has found in this σύμφωνος ὑμνῳδία (Theodore of Mopsuestia) its holiest expression. On ἐν ἑνὶ στόματι (instrumental), comp. the classical ἐξ ἑνὸς στόματος, Plato, 640 C, p. 364 A; Legg. i. p. 634 E; Rep. Anthol. xi. 159.

τοῦ κυρίου κ.τ.λ.] belongs simply to πατέρα, not also to Θεόν (in opposition to Grotius, Bengel, and others, including Rückert, Reiche, Tholuck (?), Fritzsche), and καί adds epexegetically the specific more precise definition. So throughout with this description of God habitually used by the apostles, as 2 Corinthians 1:3; 2 Corinthians 11:31; Ephesians 1:3; Colossians 1:3; 1 Peter 1:3. This is clear from the passages, in which with πατ. the genitive (Ἰησοῦ Χ.) is not subjoined, as 1 Corinthians 15:24; Ephesians 5:20; Colossians 3:17; Jam 1:27; Jam 3:9. See on 1 Corinthians 15:24; 2 Corinthians 11:31; Ephesians 1:3. It ought not to have been objected, that the form of expression must either have been τὸν Θεὸν ἡμῶν κ. πατέρα Ἰ. Χ. or τὸν Θεὸν τὸν πατ. Ἰ. Χ. Either of these would be the expression of another idea. But as Paul has expressed himself, τόν binds the conceptions of God and “Father of Christ” into unity. Comp. Dissen, ad Dem. de cor. p. 373 f.; Kühner, ad Xen. Mem. i. 1. 19, ad Anab. ii. 2. 8. Rightly Theodoret: ἡμῶν Θεὸν ἐκάλεσα τὸν Θεὸν, τοῦ δὲ κυρίου πατέρα.

Expositor's Greek Testament

Romans 15:6. ἵνα introduces the ultimate aim of this unanimity. ὁμοθυμαδόν here only in Paul, but eleven times in Acts. ἐν ἑνὶ στόματι: in Greek writers usually ἐξ ἑνὸς στόματος. τὸν θεὸν καὶ πατέρα τοῦ Κ. ἡμῶν Ἰ. Χ. The A.V. renders, “God, even the Father of our Lord Jesus Christ,” making τοῦ Κυρίου depend on πατέρα only. This rendering does not make God the God of Christ, but defines the only true God as the Father of Christ. It is defended by Weiss, who appeals to the passages in which “God and Father” is found with no genitive: 1 Corinthians 15:24, Ephesians 5:20, Colossians 3:17, Jam 1:27; Jam 3:9. The argument is not convincing, especially in view of Ephesians 1:17 (ὁ θεὸς τοῦ Κ. ἡμῶν Ἰ. Χ., ὁ πατὴρ τῆς δόξης) and John 20:17 : hence the R.V. is probably right (“the God and Father of our Lord”). When the Church glorifies such a God with one heart and one mouth it will have transcended all the troubles of chap. 14. It is this accordant praise of all Christians which is the ruling idea in Romans 15:7-13.

Cambridge Bible for Schools and Colleges

6. that ye may—glorify God] Whose praise is the ultimate aim of all His gifts to His people. Cp. on Romans 11:33-36.—See, on the holy unanimity enjoined here, Php 3:15-16.

God, even the Father] Far better, the God and Father. Same words as 2 Corinthians 1:3; Ephesians 1:3; 1 Peter 1:3. See John 20:17; Hebrews 1:8-9.

Bengel's Gnomen

Romans 15:6.[152] Ὁμοθυμαδὸν, with one mind) with one believing mind.—στόματι, with the mouth) confessing.—δοξάζητε, ye may glorify) Ye Jews and Gentiles, Romans 15:7; Romans 15:9.—τὸν Θεὸν καὶ πατέρα τοῦ Κυρίου ἠμῶν Ἰησοῦ Χριστοῦ, the God and Father of our Lord Jesus Christ) a frequent appellation, 2 Corinthians 1:3; 2 Corinthians 11:31; Ephesians 1:3; Colossians 1:3; 1 Peter 1:3. It is to be resolved in this manner: The God of our Lord, etc., Ephesians 1:17, and the Father of our Lord, etc., instead of what men of old said, God the Creator and the Lord of heaven and earth, Psalm 124:8, and the God of Abraham and Isaac and Jacob, thereby subscribing [signifying their assent] to the faith of these believers. So elsewhere God and our Father, Galatians 1:4. Christ has a double relationship to God and the Father, as compared with us; we also have a double relationship, through Christ, John 20:17.

[152] Τὸ αὐτὸ φρονεῖν, to think alike) Patience and comfort promote harmony. He who disagrees with himself shows himself very morose to others. Harmony is founded in Christ Jesus, as full hope is subsequently founded in the Holy Spirit, ver. 13.—V. g.

Romans 15:6