Exegetical and Hermeneutical Commentary of Romans 12:15
Rejoice with them that do rejoice, and weep with them that weep.
15. Rejoice, &c.] On this beautiful and precious precept, cp. 1Co 12:26; and see the Lord’s example, at Cana and at Bethany. St Paul himself knew how to practise his own precept. (2Co 2:2-4.)
Fuente: The Cambridge Bible for Schools and Colleges
Rejoice with them … – This command grows out of the doctrine stated in Rom 12:4-5, that the church is one; that it has one interest; and therefore that there should be common sympathy in its joys and sorrows. Or, enter into the welfare of your fellow-Christians, and show your attachment to them by rejoicing that they are made happy; compare 1Co 12:26, And whether …. one member be honored, all the members rejoice with it. In this way happiness diffuses and multiplies itself. It becomes expanded over the face of the whole society; and the union of the Christian body tends to enlarge the sphere of happiness and to prolong the joy conferred by religion. God has bound the family of man together by these sympathies, and it is one of the happiest of all devices to perpetuate and extend human enjoyments.
Weep … – See the note at Joh 11:35. At the grave of Lazarus our Saviour evinced this in a most tender and affecting manner. The design of this direction is to produce mutual kindness and affection, and to divide our sorrows by the sympathies of friends. Nothing is so well suited to do this as the sympathy of those we love. All who are afflicted know how much it diminishes their sorrow to see others sympathizing with them, and especially those who evince in their sympathies the Christian spirit. How sad would be a suffering world if there were none who regarded our griefs with interest or with tears! if every sufferer were left to bear his sorrows unpitied and alone! and if all the ties of human sympathy were rudely cut at once, and people were left to suffer in solitude and unbefriended! It may be added that it is the special duty of Christians to sympathize in each others griefs:
- Because their Saviour set them the example;
- Because they belong to the same family;
- Because they are subject to similar trials and afflictions; and,
- Because they cannot expect the sympathy of a cold and unfeeling world.
Fuente: Albert Barnes’ Notes on the Bible
Rom 12:15
Rejoice with them that do rejoice.
The Christians joy and grief
There are some who only rejoice over their own happiness, only weep at their own miseries. They are ruminating animals–always chewing the cud of their own private joy or grief. If they are in good health, if they are getting on in business, if the world smiles upon them, they are happy. If they are unwell, or poor, or in bad reputation, they are miserable, a thoroughly selfish man would grieve more over an attack of dyspepsia, or the loss of a five-pound note, than over the destruction of a nation, or the ruin of a world. Note–
I. The Christians joy.
1. He rejoices in all the happy lower creatures. God looked upon all that He had made, and behold it was very good. In this the Christian man is a follower of God as a dear child. He prayeth well, who loveth well, both man and bird and beast, etc.
2. He rejoices in all the pure human joys of his fellow-men, like Him who attended the wedding-feast of Cana of Galilee.
3. He rejoices in the progress of the kingdom of God. Every conversion, every time of hallowed fellowship, every act of kindness, all tidings of good being done in any part of the world, fill his heart with joy.
II. The Christians grief. He grieves–
1. Over the special sins and sorrows with which he is brought into contact.
2. Over the sin and sorrow of the world, when he enters into the fellowship of Christs sufferings. The more shallow any nature is, the less capacities it has for joy and grief; the finer and deeper a nature, the more sensitive it is to both. A racehorse is more sensitive both to pleasure and pain than a dray-horse. The Christian has both a deeper joy and a deeper grief than others, because he lives a deeper and a wider life, because his heart trembles into sympathy with human gladness and sorrow all over the world. (R. Abercrombie, M.A.)
The cordial interest in the events that befall our fellow-creatures
I. What we are to do, and how we are to be disposed, for taking a cordial interest in the prosperous or adverse contingencies of our fellow-creatures.
1. Would we rejoice with the joyful and weep with the sorrowful, or, would we take a cordial interest in the good and ill that happens to other persons, we should before all things seriously consider in what a variety of ways mankind are connected together, and how great an influence the happiness or the misery of one has upon the happiness or the misery of others. We should therefore call to mind how many things we possess in common, and how much more important these things are than those whereby we are distinguished from each other. We have all the same rational, immortal nature, the same origin and the same destination. We are likewise obnoxious to the same wants, infirmities, passions, errors, follies, and failings, and the greater or less degree in which we are obnoxious to there evils, depends not so much on our behaviour and our deserts, as on the circumstances in which the Ruler of the world has placed us. Can or should differences weaken or dissolve the ties of affinity and the social benefit that connect us all together? Are there not similar discrepancies even between the children of one father, who were born and brought up in the same house?
2. Would we farther rejoice with them that rejoice, and weep with them that weep, would we take a cordial interest in the good and ill that happens to others; we must understand the good and the ill that befalls them, that which occasions them joy or sorrow. We must therefore pay attention not only to what passes among our friends or acquaintance, or in the place and the country where we happen to live, but likewise to what is going forward in the rest of the great world, in order to form just and lively conceptions of it. How many opportunities and motives will then occur to the Christian philanthropist to rejoice with them that rejoice, and to weep with them that weep, as he perceives here the light of knowledge, of the sciences, and of true religion making progress, and there still the clouds of ignorance, of superstition and error, hanging heavily over a country; if he here see courage, liberty, generous sentiments, there pusillanimity, bondage, and a servile disposition prevail; if he in this place hear a happy people rejoicing in the blessings of the harvest, or the vintage, and yonder another groaning beneath the sword of the destroyer or under the arrows of pestilence. Is he, however, unable or unwilling to travel in his imagination so far; yet vivid representations of what passes in his place, among his neighbours, in his district, will warm his heart to charity, and one while inspire him with joy, at another bring tears into his eyes.
3. In order to this we must thirdly take a real interest in the good and ill that befall others. We must consider their joys and sorrows, their prosperous or disastrous adventures not as objects irrelative to us, and about which it would be absolute folly in us to be either glad or sorry, because we, perhaps, can discern only an exceeding remote connection, or even none at all, between their situations and ours.
II. How we should express and evince, both in word and deed, our cordial participation in the good and ill that befall others.
1. That we may rejoice with them that rejoice, we should not disapprove, not condemn, not scare away their joy, if it be but rational and innocent, by dark looks and churlish gestures, not censure it as being incompatible with virtue and godliness.
2. Neither should we kill nor diminish the joy of others by requiring that it should always be exactly proportionate to the value of the objects at which they rejoice, and indeed to the worth that we attribute to them. Joy is a matter of sensation, and the feelings admit not of being rigidly restricted to those regulations which cold-hearted philosophers lay down for them.
3. Would we rejoice with them that rejoice, let us rather put ourselves in their situation, view the good and agreeable that happens to them, as it were with their eyes, and in this respect too become all things to all men.
4. Would we be of the number of such as rejoice with them that rejoice, we should show it in action or by works. We should try to promote the satisfaction and happiness of others by all manner of means. We should procure them encouragements, opportunities and means for the enjoyment of a harmless and genial pleasure, according to their inclinations, their circumstances, their wants, and capacities.
5. Parallel duties lie on us in regard to the afflicted and unhappy. Throw no violent obstruction in the way of that flood of tears which relieves their heart; rather mingle your tears with theirs. Have indulgence and compassion for them, even though the expression of their grief be really excessive. (G. J. Zollikofer.)
Fellowship in joy
Sympathy is a duty of our common humanity, but far more of our regenerated manhood. Those who are one in the higher life should show their holy unity by true fellow-feeling. Joyful sympathy is doubly due when the joy is spiritual and eternal. Rejoice–
I. With the converts.
1. Some delivered from lives of grievous sin. All saved from that which would have ruined them eternally, but certain of them from faults which injure men in society.
2. Some of them rescued from agonising fear and deep despair. Could you have seen them under conviction you would indeed rejoice to behold them free and happy.
3. Some of them have been brought into great peace and joy. The blissful experience of their first love should charm us into sympathetic delight.
4. Some of them are aged. These are called at the eleventh hour. Rejoice that they are saved from imminent peril.
5. Some of them are young, with years of happy service before them.
6. Each case is special. In some we think of what they would have been, and in others of what they will be. There is great gladness in these new-born ones, and shall we be indifferent?
II. With their friends.
1. Some have prayed long for them, and now their prayers are heard.
2. Some have been very anxious, have seen much to mourn over in the past, and feared much of evil in the future.
3. Some are relatives with a peculiar interest in these saved ones. Parents, children, brothers, etc.
4. Some are expecting, and in certain cases already receiving, much comfort from these newly saved ones. They have already brightened the family circle, and made heavy hearts glad. Holy parents have no greater joy than to see their children walking in the truth. Do we not share their joy?
III. With those who brought them to Jesus. The spiritual parents of these converts are glad. The pastor, relative, teacher, or friend, who wrote or spoke to them of Jesus. What a joy belongs to those who by personal effort win souls! Endeavour to win the same joy for yourself, and meanwhile be glad that others have it.
IV. With the Holy Spirit. He sees–
1. His strivings successful.
2. His instructions accepted.
3. His quickening power operating in new life.
4. The renewed mind yielding to His Divine guidance.
5. The heart comforted by His grace. Let us rejoice in the love of the Spirit.
V. With the angels.
1. They have noted the repentance of the returning sinner.
2. They will henceforth joyfully guard the footsteps of the pilgrim.
3. They expect his life-long perseverance, or their joy would be premature. He is and will be for ever their fellow-servant.
4. They look one day to bear him home to glory. The evil angel makes us groan; should not the joy of good angels make us sing in harmony with their delight?
VI. With the Lord Jesus. His joy is proportioned–
1. To the ruin from which He has saved His redeemed ones.
2. To the cost of their redemption.
3. To the love which He bears to them.
4. To their future happiness, and to the glory which their salvation will bring to Him.
Conclusion: Do you find it hard to rejoice with these newly baptized believers? Let me urge you to do so, for you have your own sorrows, and this communion of joy will prevent brooding too much over them. (C. H. Spurgeon.)
Fellowship in joy
Mr. Haslam, telling the story of his conversion, says, I do not remember all I said, but I felt a wonderful light and joy coming into my soul. Whether it was something in my words, or my manner, or my look, I know not; but all of a sudden a local preacher, who happened to be in the congregation, stood up, and putting up his arms, shouted out in Cornish manner, The parson is converted! the parson is converted! Hallelujah! And in another moment his voice was lost in the shouts and praises of three or four hundred of the congregation. Instead of rebuking this extraordinary brawling, as I should have done in a former time, I joined in the outburst of praise; and to make it more orderly, I gave out, Praise God from whom all blessings flow, which the people sung with heart and voice, over and over again.
Sympathy
1. Sympathy, it may be said, is an accident of temperament, and cannot be a duty. There are those who cannot help being distressed by the troubles of others, and being made happier for the happiness of others. On the other hand there are those who are naturally cold and cannot help it. But the same objection might be urged against other duties. Indolence and intemperance may be largely the result of hereditary tendencies, but as industry and temperance are manifest duties it is unsafe to regard their opposites merely as diseases. Some children are naturally docile and affectionate, others the reverse; but to be obedient and loving are duties and their opposites grave faults. Some have naturally a kind disposition, others have a bad temper. And yet good temper is not a mere fortunate accident, nor is a bad one a mere constitutional calamity–it is a vice. So while some men find it easier than others to rejoice, etc., sympathy is one of the great moral virtues.
2. There is nothing about it in the Ten Commandments, but in the Christian code it stands side by side with justice, truthfulness, etc. It is not merely an ornament of character, but as essential a part of Christian life as worship. The obligation must not be so qualified as to be practically suppressed. There are people with whom it is easy to sympathise, but as it is our duty to be honest to all, the obligations of sympathy are equally general. This precept is only an application of the great commandment, Thou shalt love thy neighbour as thyself. The duty arises from the discovery that has come to us through Christ of the intimacy of our relations to all mankind. All men are dear to the heart of God, and therefore they must be dear to us.
3. We owe sympathy to other men because it is an effective means of contributing to their moral perfection, and because by withholding it we inflict on them grave moral inquiry. In men and women who have many admirable qualities there are grave defects of temper and spirit. They remind one of noble trees that require warmth and sunshine, but which have been discouraged by gloomy skies, and chilled, tormented, by cold, harsh winds. We may not be able to do much to recover those who are morally lost, but we may all do something to lessen the hardness and add to the moral grace of those with whom we live. Sympathise with a man in his prosperity and you do much to protect him from its perils. If you know that a man is carrying on his business on dishonourable principles, whether he is getting richer or poorer, you are bound to refuse him your moral approval. But if you begin to have hard thoughts of him, and if he feels that you have no delight in his honest prosperity, you are not only unjust to him, you may do him serious moral harm. If you are cold to him because he is richer than you, he will be cold to you because you are poorer than he is. If you think of his wealth with discontent, he will think of it with exaggerated complacency. There is always danger that when a man gets rich he will cease to have a brotherly heart towards other men; it is the duty of his old friends to do what they can to save him from that, not by preaching to him, unless they are sure they can preach well, but by rejoicing with him in his riches. The same law holds in relation to success in public life, etc. So when trouble comes upon men your sympathy may lessen the bitterness of their grief, and may prevent them from yielding to a hard resentment against God and the whole order of the world. But remember that what they want is not your ingenious philosophy, but just a touch of your heart.
4. Some people have what is called the gift of sympathy, and a charming gift it is, but it is necessary to distinguish between the gift and the grace. Sympathy with misfortune may be followed by no endeavour to lessen it, and sympathy with joy may be followed in an hour by a sarcasm or a sneer.
5. If it is a duty to give sympathy, it is also a duty to receive it. By rejecting it we harm the person who offers it, for we check the growth of a form of moral perfection. It is a sin to discourage a man who wants to be truthful; it is also a sin to discourage the man who wants to show that he shares our trouble or our gladness. And we wrong ourselves, for we confirm our unbrotherly selfishness.
6. This sympathetic spirit has not really to be created even in those whose natural temperament is unsympathetic. It is in our heart somewhere, and would show itself if it had a fair chance. But it must be cultivated, and it is only by a deliberate effort to measure the magnitude of a great trouble, and to realise some of the innumerable elements of misery in it, that some of us can ever come to feel adequate sympathy with it. And a similar effort is necessary to sympathise perfectly with a great happiness. But self-discipline is not enough. If we abide in Christ we may come to have that sensitiveness to suffering which moved Him to compassion when He saw the blind, etc., and which made Him weep over the grave of Lazarus; and we may come to have that sympathy with common joys which prompted Him to change water into wine. (R. W. Dale, LL.D.)
Benefit of sympathy
Every man rejoices twice when he has a partner of his joy. A friend shares my sorrow, and makes it but a moiety; but he swells my joy, and makes it double. For so two channels divide the river, and lessen it into rivulets, and make it fordable, and apt to be drunk up by the first revels of the Syrian star; but two torches do not divide, but increase the flame. And though my tears are the sooner dried up when they run on my friends cheeks in the furrows of compassion, yet, when my flame hath kindled his lamp, we unite the glories and make them radiant, like the golden candlesticks that burn before the throne of God, because they shine by numbers, by light, and joy.
Human sympathy
Though the lower animals have feeling, they have no fellow-feeling. Have not I seen the horse enjoy his feed of corn when his yoke-fellow lay a-dying in the neighbouring stall, and never turn an eye of pity on the sufferer? They have strong passions, but no sympathy. It is said that the wounded deer sheds tears; but it belongs to man only to weep with them that weep, and by sympathy to divide anothers sorrows, and double anothers joys. When thunder, following the dazzling flash, has burst among our hills, when the horn of the Switzer has rung in his glorious valleys, when the boatman has shouted from the bosom of a rock-girt loch, wonderful were the echoes I have heard them make; but there is no echo so fine or wonderful as that which, in the sympathy of human hearts, repeats the cry of anothers sorrow, and makes me feel his pain almost as if it were my own. They say, that if a piano is struck in a room where another stands unopened and untouched, who lays his ear to that will hear a string within, as if touched by the hand of a shadowy spirit, sound the same note; but more strange how the strings of one heart vibrate to those of another; how woe weakens woe; how your grief infects me with sadness; how the shadow of a passing funeral and nodding hearse casts a cloud on the mirth of a marriage party; how sympathy may be so delicate and acute as to become a pain. There is, for example, the well-authenticated case of a lady who could not even hear the description of a severe surgical operation, but she felt all the agonies of the patient, grew paler and paler, and shrieked and fainted under the horrible imagination. (T. Guthrie, D.D.)
Law of sympathy
As in the electric shock every one feels the same shock who holds the same chain; or as in the singular acoustic law by which several instruments have a sympathetic vibration, so that, if one note be struck violently on one, there will be a faint vibration on the other; or like the still more delicate and mysterious tracery of nerves which run throughout the whole human body, the meanest member cannot suffer without all the members feeling with it.
Sympathy
I want to tell you how, a few years ago, I got up sympathy with a family in Chicago, where I was living. It is very unhealthy in the summer, and I attended the funerals of a good many children. I got hardened to it, like a doctor, and could go to them without sympathy. One of my little scholars was drowned, and word was sent by the mother that she wanted to see me. I went. The dripping body was there on the table. The husband was a drunkard, and was then in the corner drunk. The mother said she had no money to buy a shroud or coffin, and wanted to know if I could not bury Adeline. I consented. I had my little girl with me then. She was about four years old. When we got outside she asked: Suppose we were poor, pa, and I had to go down to the river after sticks, and should fall in and get drowned, and you had no money to bury me, would you be sorry, papa? and then she looked up into my eyes with an expression I had never before seen, and asked: Did you feel bad for that mother? I clasped her to my heart and kissed her, and my sympathy was aroused. My friends, if you want to get in sympathy with people, consider how you would feel in their place. Let us, working for the Master, have compassion on the unfortunate, and sympathy for those who need our sympathy. (D. L. Moody.)
The demands of Christian sympathy
1. Joy and sorrow are the two chief elements of life. They often meet in the one event; what is sorrowful to one is joyful to the other. They are often very near each other in this life of uncertainty and change. An hour beyond the present time may transfer us from one to the other. Often the morning is bright, but the evening dull and cloudy and vice versa.
2. Joy and sorrow modify each other, and life requires both to make it complete. Continual sorrow would make men sad and sour; and perpetual joy would make men too light in character, and disqualify them as the comforters of the afflicted; but by their co-operation they make men more fit in this world to work and sympathise. The sweet makes the bitter tolerable; and the bitter imparts a kind of tonic quality to the sweet. Confining ourselves to the latter clause, we shall view calamities–
I. Through some of their causes.
1. A willing ignorance of law. Many fevers, explosions, shipwrecks, etc., arise from ignorance of the laws of things; and there is no excuse for our ignorance of most of them.
2. Presumption. Repeated transgression of law, because it has often happened hitherto without any calamity, often costs men dearly.
3. Mercenary selfishness and ambition. From a love of money sanitary improvements are neglected; and in our mines means of safety are neglected because there is a little expense in the introduction of them.
4. Careless indifference. We by custom become used to things, and act carelessly; where others, unused to the same things, are timid and careful, and often save themselves.
II. Through some of their harrowing distresses and results. Calamities, by reason of their frequent occurrence, lose their impression upon us. Like the loss of life in times of war, they become things of little power because of their frequent occurrence. However we view and feel them, it is clear that the results from them are grave and glaring.
1. They reduce our estimate of human life. We value our own life above all things, and the simplest duty of religion is, to do to others as we would that others should do unto us. We too often reverse this, and by blindness and selfishness make human life the meanest of all things.
2. They harden men religiously. People are amazed that they do not change the heart and life of men. But can the widow melt into tenderness of religious emotions when she broods over her great loss and hard lot, and all the while attributes it to the carelessness of others? Can the orphan be made more religious when he thinks of the way his nearest friend in life has been taken away? If they attribute their calamities to God do they present Him in that amiable character as to attract the heart in love to Him?
3. They diminish the goodness and enjoyment of life.
4. They increase the burden of society. Who are to provide for the widows and the fatherless?
5. But the distress of such calamities to the immediate individuals themselves is beyond language to describe.
III. On Christian ground and in Christian light. Christianity–
1. Brings out the purest and the noblest sympathies of the soul to meet and comfort distress. All done to the distressed under its influence is done by love, hence it is both pleasurable and lasting. It leads the afflicted to an ever-living Father, to the sympathy and love of a Saviour, and the comfort of His Spirit; it brings them into fellowship with all the good; and gives a hope of a heaven of happiness after the sorrows of life will end.
2. Teaches men to make earthly things subordinate to the want and support of persons in their woes and sorrows.
3. Makes it a part of Christian life to assist the needy and ameliorate the woes of men. Blessed are the merciful, for they shall obtain mercy is its first and last teaching.
4. Is catholic and impartial in its aid and comfort to distress and misery. It asks no questions as to nationality, rank, sect, and creed; it views all as human creatures in want and distress.
5. Lessens the misery of humanity. It does this to the mind of men by its spiritual provisions, and to their bodies and outward wants by making all material things subordinate to human want and woe.
6. Unites men so closely to each other as to make them responsible for the good and comfort of one another.
IV. Through their lessons to us. Calamities as these teach us–
1. To be more submissive and satisfied with the ordinary ills and misfortunes of life.
2. The necessity of studying the laws of human life more, and understanding them better.
3. That we are so nearly related to one another that the life and interest of all are very much in the hands of each other.
4. That great calamities all result from the repeated neglect of small things.
5. To do all we can to comfort and help those in distress. (T. Hughes.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 15. Rejoice with them that do rejoice] Take a lively interest in the prosperity of others. Let it be a matter of rejoicing to you when you hear of the health, prosperity, or happiness of any brother.
Weep with them that weep.] Labour after a compassionate or sympathizing mind. Let your heart feel for the distressed; enter into their sorrows, and bear a part of their burdens. It is a fact, attested by universal experience, that by sympathy a man may receive into his own affectionate feelings a measure of the distress of his friend, and that his friend does find himself relieved in the same proportion as the other has entered into his griefs. “But how do you account for this?” I do not account for it at all, it depends upon certain laws of nature, the principles of which have not been as yet duly developed.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
i.e. Be touched with your neighbours good or evil, as if it were your own. The reason of this sympathy, or fellow feeling, is rendered by the apostle, 1Co 12:26,27; Because we are members one of another, therefore, if one member suffer, all the members suffer with it; and if one member be honoured, all the members rejoice with it. Examples hereof we have in Luk 1:58; 2Co 11:29; see Heb 13:3.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. Rejoice with them that rejoice;and weepthe “and” should probably be omitted.
with them that weepWhata beautiful spirit of sympathy with the joys and sorrows of others ishere inculcated! But it is only one charming phase of the unselfishcharacter which belongs to all living Christianity. What a world willours be when this shall become its reigning spirit! Of the two,however, it is more easy to sympathize with another’s sorrows thanhis joys, because in the one case he needs us; in the othernot. But just for this reason the latter is the more disinterested,and so the nobler.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Rejoice with them that do rejoice,…. Not in anything sinful and criminal, in a thing of nought, in men’s own boastings; all such rejoicing is evil, and not to be joined in; but in things good and laudable, as in outward prosperity; and to rejoice with such, is a very difficult task; for unless persons have a near concern in the prosperity of others, they are very apt to envy it, or to murmur and repine, that they are not in equal, or superior circumstances; and also in things spiritual, with such who rejoice in the discoveries of God’s love to their souls, in the views of interest in Christ, and of peace, pardon, and righteousness by him, and in hope of the glory of God; when such souls make their boast in the Lord, the humble hearing thereof will be glad, and will, as they ought to do, join with them in magnifying the Lord, and will exalt his name together:
and weep with them that weep; so Christ, as he rejoiced with them that rejoiced, at the marriage in Cana of Galilee, wept with them that wept, with Mary at the grave of Lazarus. The design of these rules is to excite and encourage sympathy in the saints with each other, in all conditions inward and outward, and with respect to things temporal and spiritual; in imitation of Christ their great high priest, who cannot but be touched with the infirmities of his people; and as founded upon, and arising from, their relation to each other, as members of the same body; see 1Co 12:26;
Fuente: John Gill’s Exposition of the Entire Bible
Rejoice (). Present active infinitive of , absolute or independent use of the infinitive as if a finite verb as occurs sometimes (Robertson, Grammar, pp. 1092ff.). Literally here, “Rejoicing with rejoicing people, weeping with weeping people.”
Fuente: Robertson’s Word Pictures in the New Testament
1) “Rejoice with them that do rejoice,” (chairein meta chaironton) “You all are to rejoice with those rejoicing,” show gladness, love, and absolute absence of envy, at another’s success or good fortune in life, 1Co 12:26. Because of man’s selfish and covetous nature it is easier to weep over another’s affliction than to rejoice over his success, yet let us seek always to rejoice, not be resentful or envious as the Prodigal son’s older brother was, Luk 15:25-32; Php_3:1; Php_4:4.
2) “And weep with them that weep,” (kalaiein meta klaionton) “You all are to weep with those weeping,” show sympathy to the weeping, the broken-hearted, the despondent, and the disappointed whose hopes have been crushed or whose world has crumbled in for the moment; Our Lord wept at his friend Lazarus’ tomb and over rebellious Jerusalem, Joh 1:33-35; 2Co 11:29.
We lighten another’s afflictions by sharing their tears. Paul did Act 20:19; Act 20:31.
Fuente: Garner-Howes Baptist Commentary
15. Rejoice with those who rejoice, etc. A general truth is in the third place laid down, — that the faithful, regarding each other with mutual affection, are to consider the condition of others as their own. He first specifies two particular things, — That they were to “rejoice with the joyful, and to weep with the weeping.” For such is the nature of true love, that one prefers to weep with his brother, rather than to look at a distance on his grief, and to live in pleasure or ease. What is meant then is, — that we, as much as possible, ought to sympathize with one another, and that, whatever our lot may be, each should transfer to himself the feeling of another, whether of grief in adversity, or of joy in prosperity. And, doubtless, not to regard with joy the happiness of a brother is envy; and not to grieve for his misfortunes is inhumanity. Let there be such a sympathy among us as may at the same time adapt us to all kinds of feelings.
Fuente: Calvin’s Complete Commentary
(15) Rejoice with them that do rejoice.The feeling of sympathy is perhaps more under the control of the will than might be supposed. It becomes so, however, not so much by isolated efforts as by a conscious direction given to the whole life. The injunction in this verse is one of those that have been perhaps most fully carried out in modern times. It has entered into the social code, and belongs as much to the gentleman as the Christian. The danger, therefore, is that the expression of sympathy should be unreal and insincere. This will be prevented by the presence of the Christian motive.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘Rejoice with those who rejoice; weep with those who weep.’
The Christian should be an expert at getting alongside people in order to share with them their joys and sorrows. Thus he will share in people’s rejoicing, and will feel for the miserable in their misery. This is not an excuse for revelling, even though it was common practise to share in people’s joys by feasting with them. It is rather expressing the importance of entering into people’s feelings, whether cheerful or otherwise. The idea is to share with them in their inner feelings. Compare Job 30:25, and see 1Co 12:26 where it specifically has Christians in mind. The idea of weeping with those who weep was of course commonplace at funerals, and was encouraged by the practise of having professional mourners. But Paul is applying it to the sorrows of everyday life. The idea here is of expressing consideration and concern for others, and entering into their feelings.
Fuente: Commentary Series on the Bible by Peter Pett
Rom 12:15 . ] i.e. , infinitive , as a briefly interjected expression of the necessary behaviour desired. See on Phi 3:16 . On the subject-matter, comp. Sir 7:34 . Rightly Chrysostom brings into prominence the fact that . . ., , , .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1909
SYMPATHY RECOMMENDED
Rom 12:15. Rejoice with them that do rejoice, and weep with them that weep.
AS creatures, we have many duties to perform towards our Creator: and, as members of one universal family, we have duties also towards each other. We all participate one common lot. The present state is subject to great varieties of good and evil; and all in their tarn experience occasional alternations of joy and sorrow, of elevation and depression. In these successive changes, we naturally look for some to sympathize with us. We expect, that they who are partakers of humanity, should feel some interest in our affairs: and, if we find no one that has a heart in unison with our own, we seem to ourselves as outcasts from the human race. Now the dispositions which we expect to find exercised towards us, we are called to exercise towards others. The joys and sorrows of others should, as it were by sympathy, be made our own: we should rejoice with them that rejoice, and weep with them that weep.
That this grace may be more cultivated amongst us, we will endeavour to shew,
I.
The nature and extent of Christian sympathy
Sympathy is that feeling of the mind whereby we enter into the concerns of others as if they were our own. Not that we are to interfere with others as busy-bodies in other mens matters; but we should have such a friendly disposition towards them, as to participate both in their joys and sorrows, and to have corresponding emotions excited by them in our own minds. This is a duty incumbent on every child of man: Let no man seek his own, but every man anothers wealth [Note: 1Co 10:24.]: And again, Look not every man on his own things, but every man also on the things of others [Note: Php 2:4. See also Heb 13:3.].
Now,
1.
There is scope for the exercise of this grace in reference to mens temporal concerns
[Are any afflicted in mind, or body, or estate? We should be ready to act towards them as Jobs friends did under his afflictions: they met by appointment, to mourn with him and to comfort him; and they were so overwhelmed with his sorrows, that they were incapacitated for any active exertions in his behalf for the space of seven days and seven nights [Note: Job 2:11-13.]. This silence of theirs has been misconstrued by many, as if the time so spent had been occupied in uncharitable reflections, to which they dared not give vent. But those who have been conversant with scenes of woe, and have been suitably impressed by them, will be at no loss to account for the effect produced: lighter sorrows would soon have called forth observations of some kind, either from the sufferer or his friends: but such overwhelming griefs as his, astonished, stupified, and silenced all: and in proportion as our sympathy is deep, will be the reverential awe with which we shall approach the sufferer, and the tender caution with which we shall address him.
It may be said, that such feelings well became them, as friends of the afflicted saint; but that it is unreasonable to look for any such emotions towards a stranger, and still more towards an enemy. To this we answer, that, though friendship will of course heighten our feelings, and more exquisite sensations will be excited in us by the sight of a suffering saint, who is as a member of Christs body [Note: 1Co 12:25-26.], than would be called forth towards one who stood in no such relation to Christ, yet our compassion should be deep and tender towards all. The good Samaritan has shewn us how we should act towards any one, even though he should be of a nation that is hostile to us [Note: Luk 10:30-37.]: and David has shewn us how we should conduct ourselves towards him, even though he were our bitterest enemy: When they were sick, says he, my clothing was sackcloth; and I humbled my soul with fasting: I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother [Note: Psa 35:13-14.].
In like manner we should be prepared to rejoice with those who are brought into circumstances of a more pleasing nature. We see an example of this in the friends of Elizabeth. It was reckoned a great affliction to a woman to be barren: and such had Elizabeth been, till she was arrived at an age when she had no reasonable expectation of ever seeing her shame removed. But it pleased God in his mercy to visit her, and to give her a son in her old age: and when she was delivered of the child, her friends and relations came from every quarter to congratulate her on the happy event [Note: Luk 1:57-58.]. This was a fruit and evidence of their love: and wherever love is, it will be sure to operate in this manner: we shall not be indifferent to the happiness of others, but shall find our own augmented by every accession of happiness to our neighbour: and, if a man who has recovered his straying sheep, or a woman who has found her lost piece of money, call upon us for our congratulations [Note: Luk 15:4-6; Luk 15:8-9.], we shall feel real delight in the exercise and expression of our most benevolent affections.
Such is the disposition which we should cultivate towards all the sons and daughters of affliction; for in the exercise of it we perform a most important duty towards them, as members of one common family; and at the same time we resemble our common Parent, of whom it is said, that his soul was grieved for the misery of Israel, and, that he delighteth also in the prosperity of his servants.]
2.
But the most urgent calls for it are in reference to mens spiritual concerns
[The joys or sorrows which arise from the things of time and sense are comparatively of little consequence: but those that are connected with the eternal world are of infinite importance. Are any of our fellow-creatures mourning by reason of their sins, which have grown up unto heaven, and are a load upon their conscience too heavy for them to bear? How should we pant after an opportunity to make known to them the glad tidings of salvation through a crucified Redeemer; that so we may give unto them the oil of joy for mourning, and the garment of praise for the spirit of heaviness! Are any in danger of being turned away from their steadfastness? How should we burn with holy impatience to ascertain their state, and to establish their hearts [Note: 1Th 3:5.]! In a word, we should so feel with all the members of Christs mystical body, as to be able to say with the Apostle, Who is weak, and I am not weak? who is offended, and I burn not [Note: 2Co 11:29.]?
Nor should our compassion be withheld from those who are insensible of their guilt and danger: on the contrary, they on this very account require it so much the more. Like Paul, we should have continual heaviness and sorrow in our hearts for our brethrens sake [Note: Rom 9:2.]; and, like our blessed Lord, we should weep over them, though we knew that they were just ready to imbrue their hands in our blood [Note: Luk 19:41.].
If, on the other hand, any return to their Fathers house, how should we rejoice over them, and join in the pious festivities of prayer and praise [Note: Luk 15:24; Luk 15:32.]! If afterwards they advance in the divine life, our joy and exultation should be proportionably increased [Note: 1Th 3:6-10.]. The angels in heaven are not indifferent spectators of such events [Note: Luk 15:7; Luk 15:10.]; and should we? No: next to the salvation of our own souls, we should pant after, and delight in, the spiritual welfare of all around us.]
Such is the nature, and such the extent, of Christian sympathy: the value of which, however, will be better seen, if we consider,
II.
The benefits resulting from it
It is of incalculable use,
1.
To him by whom it is exercised
[The heart of man by nature is selfish: but grace expands it; and, by interesting it in the behalf of others, gives scope for the exercise of better feelings. The man whose cares and pleasures centre all in self, has his happiness extremely contracted, at the same time that it is also of a low and sordid character. But the man who has learned to sympathize with others, derives pleasure from all around him, and makes all the happiness he beholds his own. The smiles of universal nature, the shining of the sun, the verdure of the fields, the cheerful aspect of the different tribes and orders of the animal creation, all diffuse a peace and serenity through his mind, and draw forth into exercise the principles of benevolence within him. The comforts also with which the various classes of his fellow-creatures are favoured, inspire him with a sense of gratitude to the great Source of all. The accounts which from time to time he hears of the wider spread of religion, and the consequent augmentation of happiness in the world, fill him with joy, and stir him up to the delightful employment of prayer and praise. Thus his sources of happiness are greatly multiplied, whilst the sensations of it are purified and refined.
If it be said, that by sympathy with the afflicted his pains are also multiplied; we answer, that in appearance they are so, but that in reality they are not. True it is, that many things which others behold without emotion, create within him a sensation of grief: but it must be remembered, that the grief of sympathy does not corrode, like other grief: on the contrary, it induces what, if it did not sound too paradoxical, we would call, a pleasurable pain. The sigh of pity and the tear of love may, in this respect, be compared with the sighs and tears of penitential sorrow: they diffuse a sweetness over the mind, as being evidences of the operation of a gracious principle, which God approves: whilst at the same time they reconcile a man to all his own personal trials, which always appear the lighter, in proportion as he is conversant with the trials of those around him.
Thus the very exercise of sympathy has its own reward.]
2.
To those towards whom it is exercised
[The sympathy of a friend does not at all affect the causes of sorrow; but it most materially affects its pressure upon the mind. It is as if a person took hold of a load which almost crushed us with its weight, and bore a part of it together with us. The very opening of our griefs is itself somewhat of a relief to a burthened soul: and the beholding of another, under the influence of love, participating with us our sorrows, and making them his own, wonderfully assuages the pain we feel. The sense we have of his kindness operates as a balm to heal our wounds. By the love we experience, our thoughts are diverted from the troubles we endure; and are turned for a season into the more pleasing channel of reciprocal affection, and of gratitude to a gracious God. Thus, by means of sympathy, the sorrows of the afflicted are greatly lightened.
On the other hand, the joys of any person are by the same means greatly increased. By every fresh congratulation, they are revived in the mind from time to time: the fire, which, for want of such stirrings, would have languished, is resuscitated; and oil is poured, as it were, upon the flame.]
But these things are rather matters of experience than of abstract discussion: to be known and understood, they must be felt.]
3.
To the Church at large
[Where these amiable feelings are displayed in full force and activity, the cause of Christ is greatly promoted. The beauty and excellence of Christianity is seen. Men cannot, or will not, judge of it from its principles; but they cannot help judging of it from the effects which they behold. The persons who beheld our blessed Lord at the tomb of Lazarus, were struck with his sympathy in this particular view: When Jesus saw Mary weeping, and the Jews also weeping who came with her, he groaned in his spirit, and was troubled: and, on his coming to the grave, Jesus wept. Then said the Jews, Behold, how he loved him [Note: Joh 11:33-36.]! So, when persons behold Christians participating with others freely in their joys and sorrows, they are constrained to say, Behold how these Christians love one another; yea, and not one another only, but all around them, strangers and enemies, as well as friends! The prevalence of such dispositions goes further to silence gainsayers, and to win souls, than all the most laboured arguments of learned theories: religion speaks to them here in a language which they cannot but understand and feel.]
Here, in conclusion, we are constrained to observe,
1.
How poor and inefficacious is the religion of the world!
[The worlds religion consists almost entirely of forms, of forms without either life or power. Certainly Christianity, even as professed by the world, has advanced the cause of general benevolence: but that benevolence extends not to the concerns of the soul. A worldly Christian can see thousands perishing in their sins, and not stretch out a hand to their relief, nor utter one sigh on their account: and, as for all experimental religion, whether of joy or sorrow, he derides it as the fruit of a weak or distempered imagination. The character of such persons may be seen in the elder brother in the parable, who, when solicited to join in the festivities occasioned by his brothers return, vented his spleen in unkind reflections, both on the prodigal who had returned, and on his father who had received him to his arms. The most benevolent of worldly men has not a string in his heart that is in unison with one who is cast down with penitential sorrow, or that is exalted with the joys of faith. No: his principles rise not so high: his convictions are only intellectual; and they can never be productive of what is spiritual. Even in their moral effects they operate to but a small extent: but, in respect of spiritual sympathy, they bear no fruit at all. O, brethren, see from hence how poor and defective that religion is which generally passes under the name of Christianity: it is Christianity without Christ, in its principles; it is Christianity without love, in its effects. It boasts itself to have proceeded from the Sun of Righteousness; but it has neither the light nor heat that proceed from his glorious rays: it is a shadow without a substance; a name without a reality. If it proceeded really from Christ, it would make us to resemble him in our spirit and our conduct.]
2.
How lovely and operative is the religion of Christ!
[Sympathy is of the very essence of Christs religion: Bear ye one anothers burthens, says the Apostle, and so fulfil the law of Christ [Note: Gal 6:2.]. Yes: he has taught us this both by precept and example: he bids us love one another, as he has loved us [Note: Joh 15:12.]. And how has he loved us? He pitied us in our fallen state, and came down from the bosom of his Father to seek and save us. And during the whole of his abode upon earth, but more especially in his last hours, he bare our infirmities, and carried our sorrows [Note: Isa 53:4. Mat 8:17.]. And at this present moment we are authorized to say, that he is touched with the feeling of our infirmities [Note: Heb 4:15.], and that there is neither a benefit nor an injury that we receive, but he feels it as done immediately to himself [Note: Mat 25:4. Act 9:4. Zec 2:8.]. Such is the effect which the Gospel produces upon all who receive it in spirit and in truth. Let a sense of Christs love to us be duly impressed on our hearts; and it will immediately excite in us a love to all mankind, though in a more especial manner to the household of faith. See, with your own eyes, brethren; What is it that has given birth to Bible Societies, and Mission Societies, and to numberless other institutions that respect the welfare of mens souls? It is the Gospel: the Gospel, faithfully administered, and affectionately received. Such ever was, and ever will be, the fruit of faith; for faith worketh by love. Seek ye then to become possessed of a true and living faith: and know, that the more entirely you live by faith on the Son of God, as having loved you, and given himself for you, the more you will drink into his spirit, and be transformed into his blessed image: nor will you fix any other bounds to your sympathies, than he has affixed to his [Note: Here open and recommend any Charitable Institution, as affording an occasion for the exercise of this virtue.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
15 Rejoice with them that do rejoice, and weep with them that weep.
Ver. 15. Weep with them that weep ] St Cyprian’s compassion is remarkable, Cum singulis pectus meum copulo, maeroris et funeris pondera luctuosa participo: cum plangentibus plango, cum deflentibus defleo, &c. I partake in every man’s grief, and am as much affected and afflicted as if it were mine own case.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
15 .] Inf. for imperative: see Phi 3:16 ; and Winer, edn. 6, 43. 5. d.
Fuente: Henry Alford’s Greek Testament
Rom 12:15 . . . . The infinites give the expression the character of a watchword (see Hofmann in Weiss). For the grammar see Winer, 397, n. 6. To weep with those that weep is easier than to rejoice with those who rejoice. Those who rejoice neither need, expect, nor feel grateful for sympathy in the same degree as those who weep.
Fuente: The Expositors Greek Testament by Robertson
Rejoice. Compare 1Co 12:26.
Fuente: Companion Bible Notes, Appendices and Graphics
15.] Inf. for imperative: see Php 3:16; and Winer, edn. 6, 43. 5. d.
Fuente: The Greek Testament
Rom 12:15. , rejoice) the infinitive for the imperative, a thing not unfrequent among the Greeks, and here a gentle mode of expression [moratus, indicative of , a feeling, viz. here the avoidance of the authoritative Imperative]. I exhort is understood, taken from Rom 12:1. Laughter is properly opposed to weeping, but in this passage as in 1Co 7:30, joy is used, not laughter, which is less suitable to Christians in the world.
Fuente: Gnomon of the New Testament
Rom 12:15
Rom 12:15
Rejoice with them that rejoice; weep with them that weep.-A kindly, brotherly sympathy with others, both in their joys and sorrows, a desire for their good, to deliver them from sin and evil, should rule in our hearts. If so, we will rejoice in the well-being and happiness of others. Sometimes we envy those who succeed and prosper, and we despise those who fail and are in want; sometimes we sympathize with the needy, but envy the prosperous. All this is wrong. A spirit of brotherly kindness to all that will make us rejoice with the successful and sorrow with the unfortunate is the spirit of Christ. This is what Paul meant by becoming all things to all men. He would place himself in such full and complete sympathy with them that he felt their difficulties and rejoiced when they had occasions for joy. He could feel a brothers sigh and with him bear a part. Christ felt for and pitied man in his lost, helpless, sinful state, and felt for his woes.
Fuente: Old and New Testaments Restoration Commentary
Rejoice: Isa 66:10-14, Luk 1:58, Luk 15:5-10, Act 11:23, 1Co 12:26, 2Co 2:3, Phi 2:17, Phi 2:18, Phi 2:28
weep: Neh 1:4, Job 2:11, Psa 35:13, Psa 35:14, Jer 9:1, Joh 11:19, Joh 11:33-36, 2Co 11:29, Phi 2:26, Heb 13:3
Reciprocal: Gen 21:6 – will laugh Gen 42:24 – wept Exo 18:9 – General Rth 4:14 – the women 1Sa 11:4 – lifted up 2Sa 1:11 – likewise 2Sa 15:23 – all the country 2Sa 15:30 – weeping 2Sa 19:24 – dressed his feet Est 4:5 – to know Job 6:14 – To him Job 16:4 – if your soul Job 19:21 – have pity Job 30:25 – Did not I Job 42:11 – they bemoaned Psa 35:27 – shout Pro 17:5 – and Pro 25:20 – so Ecc 3:4 – time to weep Jer 38:12 – Put Eze 32:18 – wail Amo 6:6 – but Mat 18:31 – they Luk 15:24 – they 1Co 4:8 – ye did 2Co 2:2 – General 2Co 6:10 – sorrowful 2Co 7:13 – we were Phi 2:4 – General Heb 10:24 – consider 1Pe 3:8 – having
Fuente: The Treasury of Scripture Knowledge
:15
Rom 12:15. This verse means to share in the feelings of others over their condition, whether it be favorable or otherwise. This is taught also in 1Co 12:26.
Fuente: Combined Bible Commentary
Rom 12:15. Rejoice with them, etc. The infinitive occurs in the original, and we may paraphrase: it is necessary, to rejoice, etc. Rom 12:14 defines the proper conduct in relation to personal antipathy; Rom 12:15, the proper conduct in relation to personal sympathy (Lange). The verse is not interjected, nor is the exhortation weaker. Sympathy is not less difficult than forgiveness. The latter is less active than the former, and may exist when the range of Christian feeling is too limited for wide and quick sympathy. But forgetfulness of self is the basis of both virtues.
Fuente: A Popular Commentary on the New Testament
The next duty required, is Christian sympathy and mutual affection between brethren, both in prosperity and adversity, to rejoice in the one, and to mourn together in the other, as being members of the same body. Teaching us,that it is a Christian’s duty to rejoice in those good things, whether inward or outward, which befall his brethren; and also to mourn and lay to heart all those afflictions and sorrows, whether inward or outward, which come upon them.
But, Lord! how far are they from this duty, who, instead of mourning for the sufferings of others, are glad at calamity, rejoice at the downfall of others!
O, help us to lay the troubles of others to heart, when we ourselves are freest and farthest from trouble: let us weep with them that weep, and rejoice with, &c. The gospel acquaints us with the pity of God towards us, and presseth us to pity one another.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 15, 16. Rejoice with them that do rejoice, weep with them that weep: aspiring after the same aim for one another; not minding high things, but associating with men of low estate. Be not wise in your own eyes.
The connection between Rom 12:14-15 is the idea of self-forgetfulness. As self-forgetting is needed to bless him who hates us, we must also be freed from self to identify ourselves with the joy of others when our heart is full of grief, and with his grief when we ourselves are filled with joy. In Greek the two verbs are in the infinitive. This form is rightly explained by understanding , it is necessary. But here we may be permitted to mark a shade of distinction; the infinitive is the indication of an accidental fact: to act thus every time that the case presents itself. It is less pressing than the imperative; it is, as it were, a virtue of the time being.
The following precept is commonly applied to good feeling between the members of the church. But in that case there would require to be , among you, and not , in relation to one another, and the following precept would have no natural connection with this. The only possible meaning is: aiming at the same object for one another as for yourselves; that is to say, having each the same solicitude for the temporal and spiritual well-being of his brethren as for his own: comp. Php 2:4. As this common disinterested aspiration naturally connects itself with sympathy, Rom 12:15, so it is easily associated with the feeling of equality recommended in the following verse. There frequently forms in the congregations of believers an aristocratic tendency, every one striving by means of the Christian brotherhood to associate with those who, by their gifts or fortune, occupy a higher position. Hence small coteries, animated by a proud spirit, and having for their result chilling exclusiveness. The apostle knows these littlenesses, and wishes to prevent them; he recommends the members of the church to attach themselves to all alike, and if they will yield to a preference, to show it rather for the humble. The term therefore denotes distinctions, high relations, ecclesiastical honors. This neuter term does not at all oblige us, as Meyer thinks, to give a neuter sense to the word in the following proposition: humble things; the inferior functions in the church. The prep. with, in the verb , letting yourselves be drawn with, does not admit of this meaning. The reference is to the most indigent and ignorant, and least influential in the church. It is to them the believer ought to feel most drawn.
The antipathy felt by the apostle to every sort of spiritual aristocracy, to every caste distinction within the church, breaks out again in the last word. Whence come those little coteries, if it is not from the presumptuous feeling each one has of his own wisdom? It is this feeling which leads you to seek contact especially with those who flatter you, and whose familiar intercourse does you honor.
This precept is taken from Pro 3:7, but it evidently borrows a more special sense from the context.
Already, in Rom 12:14, the apostle had made, as it were, an incursion into the domain of relations to the hostile elements which the believer encounters around him. He returns to this subject to treat it more thoroughly; here is the culminating point in the manifestations of love. He has in view not merely the enmity of the unbelieving world. He knew only too well from experience, that within the church itself one may meet with ill-will, injustice, jealousy, hatred. In the following verses the apostle describes to us the victory of love over malevolent feelings and practices, from whatever quarter they come, Christians or non-Christians. And first, Rom 12:17-19, in the passive form of forbearance; then, Rom 12:20-21, in the active form of generous beneficence.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Rejoice with them that rejoice [1Co 12:26]; weep with them that weep. [“One might think,” says Chrysostom, “it was no difficult task to rejoice with others. Put it is harder than to weep with them. For that is done even by the natural man when he beholds a friend in distress. There is need of grace, however, to enable us, not merely to abstain from envying, but even with all our hearts to rejoice at the good fortune of a friend.” Love is to bind us to God’s people in full sympathy, both in their prosperity and adversity.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
15. Rejoice with them that rejoice, weep with them that weep. Thus you see that we are to be sympathetic with our environments, ready in a moment to run to an altar and lead the way with the weeping penitent, showing him how to get down to the bottom of humiliation and contrition; then to raise the uproarious shout with the new-born soul, thus giving impetus to the rising tide of spiritual life now beginning to flow into his heart. We should seek the house of mourning, and condole their griefs by weeping with them.
Fuente: William Godbey’s Commentary on the New Testament
Believers should share the joys and sorrows of their neighbors, especially fellow believers (1Co 12:26; Php 4:14).