Exegetical and Hermeneutical Commentary of Romans 12:16
[Be] of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.
16. Be of the same mind ] Cp. Rom 15:5; 1Pe 3:8. Lit. Thinking the same thing towards one another; “actuated by a common and well-understood feeling of mutual allowance and kindness.” (Alford.)
Mind not ] The verb (on which see on Rom 8:5) is the same as that just rendered “Be of the mind;” and doubtless refers to it: “ Think kindly toward one another; and thereto think not high things.” The “ high things ” would be thoughts of personal vanity, or of social, or perhaps also spiritual, pride.
condescend ] Lit. being led away with; drawn into sympathy with them.
men of low estate ] So probably, better than “low things,” as some render. To sympathize with the humble was the antithesis to the having “the heart haughty and the eyes lofty.” (Psa 131:1) The “low estate” in view was no doubt specially that of social inferiority; e.g. that of the slave. Wonderful was the work of the Gospel in bringing home this great and sacred duty, and yet without one note of revolutionary bitterness. See 1Ti 6:1-2. It is the Gospel alone which knows the full meaning of Libert, Fraternit, galit.
Be not wise, &c.] Same words as Rom 11:25. Obedience to this precept would be a great help to the fulfilment of those just before and after.
Fuente: The Cambridge Bible for Schools and Colleges
Be of the same mind … – This passage has been variously interpreted. Enter into each others circumstances, in order to see how you would yourself feel. Chrysostom. Be agreed in your opinions and views. Stuart. Be united or agreed with each other. Flatt; compare Phi 2:2; 2Co 13:11. A literal translation of the Greek will give somewhat a different sense, but one evidently correct. Think of, that is, regard, or seek after the same thing for each other; that is, what you regard or seek for yourself, seek also for your brethren. Do not have divided interests; do not be pursuing different ends and aims; do not indulge counter plans and purposes; and do not seek honors, offices, for yourself which you do not seek for your brethren, so that you may still regard yourselves as brethren on a level, and aim at the same object. The Syriac has well rendered the passage: And what you think concerning yourselves, the same also think concerning your brethren; neither think with an elevated or ambitious mind, but accommodate yourselves to those who are of humbler condition; compare 1Pe 3:8.
Mind not high things – Greek, Not thinking of high things. That is, not seeking them, or aspiring after them. The connection shows that the apostle had in view those things which pertained to worldly offices and honors; wealth, and state, and grandeur. They were not to seek them for themselves; nor were they to court the society or the honors of the people in an elevated rank in life. Christians were commonly of the poorer ranks, and they were to seek their companions and joys there, and not to aspire to the society of the great and the rich; compare Jer 45:5, And seekest thou great things for thyself? Seek them not; Luk 12:15.
Condescend – sunapagomenoi. Literally, being led away by, or being conducted by. It does not properly mean to condescend, but denotes a yielding, or being guided and led in the thoughts, feelings, plans, by humble objects. Margin, Be contented with mean things.
To men of low estate – In the Greek text, the word here is an adjective tapeinois, and may refer either to people or to things, either in the masculine or neuter gender. The sentiment is not materially changed whichever interpretation is adopted. It means that Christians should seek the objects of interest and companionship, not among the great, the rich, and the noble, but among the humble and the obscure. They should do it because their Master did it before them; because his friends are most commonly found among those in humble life; because Christianity prompts to benevolence rather than to a fondness for pride and display; and because of the influence on the mind produced by an attempt to imitate the great, to seek the society of the rich, and to mingle with the scenes of gaiety, folly, and ambition.
Be not wise … – Compare Isa 5:21, Wo unto them that are wise in their own eyes, and prudent in their own sight. See the note at Rom 11:25. The meaning is, do not trust in the conceit of your own superior skill and understanding, and refuse to hearken to the counsel of others.
In your own conceits – Greek, Among yourselves. Syriac, In your own opinion. The direction here accords with that just given, and means that they should not be elated with pride above their brethren; or be headstrong and self-confident. The tendency of religion is to produce a low estimate of our own importance and attainments.
Fuente: Albert Barnes’ Notes on the Bible
Rom 12:16
Be of the same mind one towards another.
Unity
I. What it implies.
1. One spirit.
2. One aim.
3. One way.
II. How to secure it.
1. Suppress ambition.
2. Be condescending to inferiors.
3. Be modest in the expression of your own opinion. (J. Lyth, D.D.)
Mind not high things
I. What high things?
1. Negatively–not the highest or heavenly things (Col 3:1-2; Mat 6:33).
2. Positively–of this world (Jer 45:5). Great–
(1) Riches (Timothy 6:19);
(2) Honours;
(3) Power and place (Act 5:36);
(4) Employments;
(5) Pleasures.
II. How not mind them? Not so as–
1. To think of them (Psa 1:2).
2. To desire them (Col 3:2; Psa 73:25).
3. To hope for them.
4. To admire them (Luk 21:5-6).
5. To labour after them (Joh 6:27; Mat 6:33).
III. Why not mind them?
1. They are below you.
(1) As ye are rational creatures.
(2) As believing Christians.
2. You have higher things to mind (Php 3:20).
3. Minding of earth and heaven both is inconsistent (Mat 6:24; 1Jn 2:15). Conclusion: Mind not high things.
Consider they are–
1. Uncertain.
2. Inconstant (Pro 23:5).
3. Unsatisfying (Ecc 1:8; Ecc 4:8).
4. Dangerous (1Ti 6:10).
5. Momentary (Luk 12:20). (Bp. Beveridge.)
Mind not high things
I. The import of this prohibition. It forbids–
1. Pride.
2. Assumption.
3. Foolish ambition.
II. Its importance. These evils are–
1. Very offensive to God.
2. A source of misery to ourselves.
3. A cause of serious evil both in the Church and the world. (J. Lyth, D.D.)
Condescend to men of low estate.
Condescension
I. The conduct enjoined. A behaviour–
1. Humble.
2. Affable.
3. Condescending.
II. Its excellencies. It is–
1. Magnanimous.
2. Christlike.
III. Its importance. It is essential to the Christian character.
IV. Its motives. Differences of condition are accidental, temporal, designed to afford opportunity for the development of this spirit. (J. Lyth, D.D.)
Considerateness towards inferiors
Knowing how anxious the troops in Cabul would look for their letters, Captain (afterwards Sir Henry) Lawrence and his wife–because the Government could not afford a post-clerk!–would sit up half the night sorting them, after the multiform duties of revenue collector, engineer, commissariat officer, and paymaster, had been discharged. But this was only one instance out of many of Lawrences exquisite regard for others. (H. A. Page.)
Be not wise in your own conceits.–
I. As to rational wisdom or knowledge.
1. Of natural causes.
(1) You know not the first constitution of them (Job 38:4-6).
(2) Nor Gods present disposal of them (Act 17:28).
(3) Nor their own working and nature.
2. Future events (Jam 4:13-14.)
(1) You know not the causes that must concur to produce them.
(2) Nor whether God will set them on work or no, or hinder them (Jam 4:15; 1Co 4:19).
3. The providences of God (Psa 139:5-6).
(1) To the evil (Psa 73:3; Psa 73:22).
(2) To the good.
4. The intrigues of state (Pro 20:3).
5. The spiritual estate of others (Mat 7:1).
(1) You know not your own condition (1Co 2:11).
(2) There is no way in the world whereby to know others.
6. The interpretation of Scripture (Mar 12:24).
(1) Prophecies (Act 8:30-31).
(2) Mysteries (Rom 11:33).
(3) Difficult places (2Pe 3:15-16).
7. Determination of theological controversies.
8. Be not then wise in your own conceits.
(1) It is a sin (Isa 5:21; Pro 3:7).
(2) You are not wise (Job 11:12).
(3) This will hinder you from true wisdom (Pro 26:12).
But–
(1) Have low thoughts of your own knowledge.
(2) Labour each day to know more–
(a) Of God;
(b) Of Christ (1Co 2:2).
II. As to practical wisdom.
1. Wherein?
(1) We must not conceit ourselves to be saints (1Ti 1:15; Isa 65:5; Luk 18:11).
(2) Nor that we are holier than others.
(3) Nor that we perform duties aright.
(a) Beading the Scripture.
(b) Praying (Jam 4:3).
(c) Hearing (Act 2:37).
(d) Mediation (Php 3:20).
(4) Nor that we exercise graces aright.
(a) Repentance (2Co 7:10). We may repent of some sins, not of all: and our repentance in proportional to none of our sins.
(b) Faith. It may be only historical, or partial (Joh 1:12), or upon wrong grounds–education, not Divine testimony (1Jn 5:10), or, not on Christ only (Php 3:8-9).
(c) Love. We do not love God with all our hearts (Mat 22:37), nor constantly.
(d) Trust. It may be only for spirituals (1Pe 5:7), and not with all our heart (Pro 3:5).
(e) Thankful-nest. Not proportional to our mercies, or not for all things (1Th 5:18).
(f) Charity. It may be from wrong principles (Mat 6:1-34.), or in a wrong manner (Rom 12:8).
2. Why not thus conceited of ourselves?
(1) We know not our own hearts (Jer 17:9).
(2) We are too apt to have too high thoughts of ourselves.
(3) This will keep us from looking after true holiness.
3. Uses: Be not wise in your own conceits.
(1) Many have been mistaken (Mat 7:22).
(2) The less holy you are, the more you are apt to conceit yourselves to be so.
(3) These conceits of holiness are not consistent with true grace (Jam 4:6).
(4) Therefore, so long as you conceit yourselves to be holy, you may conclude yourselves to be sinful.
(5) You shall not be judged by your own conceits, but by the law of God.
4. Directions.
(1) Oft consult your own hearts (Psa 4:4).
(2) Compare your actions with Gods laws.
(3) Still remember what a fearful thing it is to be mistaken in a thing of this weight. (Bp. Beveridge.)
Be not wise in your own conceits
I. The conduct condemned
1. An undue estimate of ones own opinion.
2. The immodest expression of it.
II. Its prevalence. Even among Christian professors.
III. Its origin.
1. Ignorance.
2. Pride.
IV. Its impropriety.
1. It is offensive to others.
2. It destroys unity.
3. It is utterly opposed to the Spirit of Christ.
4. It exposes a man to merited humiliation. (J. Lyth, D.D.)
Be not wise in your own conceits
I. The temper described. The persistent assertions of your own–
1. Opinions.
2. Judgment.
3. Plans.
II. Its folly. It assumes–
1. That you have nothing to learn.
2. That you are incapable of error.
3. That you are wiser than everybody else.
III. Its evil.
1. It offends others.
2. Generates strife.
3. Is inconsistent with the Christian spirit. (J. Lyth, D.D.)
Self wisdom v. Divine wisdom
The text repeats the warning of 11:25, and recalls Pro 3:7. But it is not to be understood of speculative opinion. It refers to the practical prudence which guides men in business and in the ventures and contingencies of life. It might be rendered–Become not prudent by yourselves. The accepted translation is unfortunate, suggesting a sense the word never bears. Note–
I. The special danger Christians are in with respect to this prudence.
1. It is the result of a natural instinct. The general source of it is the tendency to make self the measure and end of everything. The selfish man is short-sighted and self-opiniated; or he gives undue weight to the maxims of earthly prudence.
2. It is confirmed by the general opinion and practice of men. The proverbs of the world are for the most part mercenary; the moralities of heathen philosophy, so far as practical, are but a refined selfishness.
3. The nobler life of man is thereby prevented. In modern times the recognition of the independence of all nations in regard to the highest interests has been wondrously fruitful. For a man or a nation, therefore, to shut out wilfully the consideration of others, and to become prudent, merely for or by itself, is for it to lose its place in the commonwealth of knowledge, civilisation, and true progress.
4. The gravest dangers threaten within the sphere of religion. How common is the error Save yourself as a religious duty. Let us beware lest we have but exchanged the honest competition of the marketplace for a consecrated selfishness baptized with the name of Christ! The Gentile converts were in danger of despising the cast off Jews, and of thinking the grace of God was henceforth to be their own monopoly. Paul warned them against the error (Rom 11:33-36). Because of similar prejudices, missions to the heathen have been obstructed. Only when we rise to the height of this conception of Christianity can it be a perfect salvation for ourselves as individual Christians.
II. How this danger is to be averted.
1. By constant and prayerful study of the Word of God.
2. By considering the examples of holy men, especially of Christ Himself.
3. By remembering that we are all members of the body of Christ, which is His Church. The good of all men is to be sought. Each must labour towards the universal ends of Christs kingdom as a member in particular.
4. By giving heed to the voice of Gods Spirit within us. It led Peter and Paul to wider fields of usefulness. The mind of Christ will ever lead us to deny ourselves, and take up our cross and follow Him. But in so doing we shall discover a Diviner wisdom. In losing our life we shall find it. Seek ye first the kingdom of God, etc. (St. John A. Frere, M.A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 16. Be of the same mind] Live in a state of continual harmony and concord, and pray for the same good for all which you desire for yourselves.
Mind not high things] Be not ambitious; affect nothing above your station; do not court the rich nor the powerful; do not pass by the poor man to pay your court to the great man; do not affect titles or worldly distinctions; much less sacrifice your conscience for them. The attachment to high things and high men is the vice of little, shallow minds. However, it argues one important fact, that such persons are conscious that they are of no worth and of no consequence in THEMSELVES, and they seek to render themselves observable and to gain a little credit by their endeavours to associate themselves with men of rank and fortune, and if possible to get into honourable employments; and, if this cannot be attained, they affect honourable TITLES.
But condescend to men of low estate.] Be a companion of the humble, and pass through life with as little noise and show as possible. Let the poor, godly man be your chief companion; and learn from his humility and piety to be humble and godly. The term , which we translate condescend, from , together, and , to lead, signifies to be led, carried, or dragged away to prison with another; and points out the state in which the primitive Christians were despised and rejected of men, and often led forth to prison and death. False or man-pleasing professors would endeavour to escape all this disgrace and danger by getting into the favour of the great, the worldly, and the irreligious. There have not been wanting, in all ages of the Church, persons who, losing the savour of Divine things from their own souls by drinking into a worldly spirit, have endeavoured to shun the reproach of the cross by renouncing the company of the godly, speaking evil of the way of life, and perhaps sitting down in the chair of the scorner with apostates like themselves. And yet, strange to tell, these men will keep up a form of godliness! for a decent outside is often necessary to enable them to secure the ends of their ambition.
Be not wise in your own conceits.] Be not puffed up with an opinion of your own consequence; for this will prove that the consequence itself is imaginary. Be not wise, , by yourselves-do not suppose that wisdom and discernment dwell alone with you. Believe that you stand in need both of help and instruction from others.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Be of the same mind one toward another: this exhortation respects not so much unity in judgment, as in affection: q.d. Bear the same good respect to others, as others bear to thee; let there be a mutual agreement in your desires and good wishes one for another: see Rom 15:5; Phi 2:2; 1Pe 3:8.
Mind not high things; i.e. things above your capacities and callings. Take heed of ambitious aspirings: remember what David said (one every way above you) in Psa 131:1.
Condescend to men of low estate: the word low only is in the Greek; the other words are put in by our translators: and it may be referred, either to things, and so it answers to high things, in the foregoing clause; or it may be referred to persons, according to our translation; and then the sense is, that we should not despise our poor brethren, but stoop to the lowest offices of Christian kindness.
Be not wise in your own conceits; this seems to be taken from Pro 3:7; see Rom 12:3.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. Be“Being”
of the same mind one towardanotherThe feeling of the common bond which binds allChristians to each other, whatever diversity of station, cultivation,temperament, or gifts may obtain among them, is the thing hereenjoined. This is next taken up in detail.
Mind not“notminding”
high thingsthat is,Cherish not ambitious or aspiring purposes and desires. As thissprings from selfish severance of our own interests and objects fromthose of our brethren, so it is quite incompatible with the spiritinculcated in the preceding clause.
butcondescend“condescending”
to men of low estateor(as some render the words), “inclining unto the things that belowly.” But we prefer the former.
Be not wise in your ownconceitsThis is just the application of the caution againsthigh-mindedness to the estimate we form of our own mental character.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Be of the same mind one towards another,…. Which is not to be understood of the sameness of their judgment, or of their agreement in sentiments, espousing the same doctrines, observing the same ordinances, and in the same manner, and attending to the same form of discipline; but of their having the same love, and being of the same accord and affection to one another, entertaining the same good opinion, or a better, of others than of themselves; and so the Syriac version renders the passage, “what ye think of yourselves, think also of your brethren”: think of one another, as equally interested in the love of God, redeemed by the blood of Christ, blessed with the same spiritual blessings in him, and called in the same hope of your calling; and do not think of one another, as being one richer or wiser than another, do not value yourselves upon that:
mind not high things; be not highminded, do not think too highly of yourselves, and despise others; meddle not with, nor grasp at things too high for you, that are out of your reach, and beyond your capacity; nor seek great things for yourselves, as riches, honours, c. nor covet great company:
but condescend to men of low estate or “to low things”; be content with mean and low things in life, and disdain not to take notice of and converse with, men in a low condition, whether in things temporal or spiritual; who may be poor in this world, be very ignorant and illiterate, as to general knowledge and learning; be men of mean parts and abilities, of very small gifts, and be weak in faith and experience; condescend to their weaknesses, bear their infirmities, and become all things to them for their good, and God’s glory: consider the apostle is writing to citizens of Rome, who might be tempted to look upon themselves above others, and to look disdainfully upon others, as citizens too often do on country people, as if they were below them, as persons of low life to them:
be not wise in your own conceits; see Pr 3:7. This is attended with bad consequences, spoils a man’s usefulness, prevents his improvement in knowledge, tempts him to reject all counsel and advice given him, and to treat his fellow creatures and Christians with haughtiness and insolence, and exposes him to the scorn and contempt of men: or “be not wise by or with yourselves”; imagining you have all the wisdom, and others have none; or keeping it to yourselves, what wisdom you have communicate it to others; the Ethiopic version reads, “say not, we are wise”; see Job 12:2.
Fuente: John Gill’s Exposition of the Entire Bible
Be of the same mind ( ). Absolute or independent use of the participle again as with all the participles through verse 18, “thinking the same thing.”
Set not your mind on high things ( ). “Not thinking the high things” ( from , height). Cf. 1Co 13:5.
Condescend to things that are lowly ( ). “Be carried away with (borne along with) the lowly things” (in contrast with , though the associative instrumental case may be masculine, “with lowly men.” See Gal 2:13; 2Pet 3:17 for the only other N.T. examples of this old verb.
Be not wise ( ). “Do not have the habit of becoming () wise in your own conceits” (‘ , beside yourselves). Note the imperative in the midst of infinitives and participles.
Fuente: Robertson’s Word Pictures in the New Testament
Condescend to men of low estate [ ] . Rev., to things that are lowly. Toiv tapeinoiv to the lowly may mean either lowly men or lowly things. The verb literally means being carried off along with; hence yielding or submitting to, and so condescending. Compare Gal 2:13, and see on 2Pe 3:17, in which passages it has a bad sense from the context. According to the original sense, the meaning will be, being led away with lowly things or people; i e. being drawn into sympathy with them. Farrar suggests letting the lowly lead you by the hand. Meyer, who maintains the neuter, explains : “The lowly things ought to have for the Christian a force of attraction, in virtue of which he yields himself to fellowship with them, and allows himself to be guided by them in the determination of his conduct. Thus Paul felt himself compelled to enter into humble situations.” On the other hand, Godet, maintaining the masculine, says : “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.” Condescend is a feeble and inferential rendering, open to construction in a patronizing sense; yet it is not easy to furnish a better in a single word. 65 The idea, then, fully expressed is, “set not your mind on lofty things, but be borne away [] from these by the current of your Christian sympathy along with [] things which are humble.”
In your own conceits [ ] . Lit., with yourselves; in your own opinion. See ch. Rom 11:25, and compare Act 26:8, “incredible with you,” i e., in your judgment.
Fuente: Vincent’s Word Studies in the New Testament
1) “Be of the same mind one toward another,” (to auto eis allelous phronountes) “Be minding the same thing one toward another”; Be of the same disposition, an attitude or feeling of mutual allowance and kindness one toward another, Mat 7:12; Rom 15:5-6; 1Co 1:10; Php_1:27; Php_2:2; Php_4:2.
2) “Mind not high things,” (me ta jupsela phronountes) “Do not be minding the high things;” Do not set your mind on superior positions of honor in the church, to destroy unity and harmony, or do not cater to the rich or the popular, to the offence of the poor or less prominent, Gal 2:11-14; Luk 10:20. Be not conceited or proud, of your estate, Jas 2:1-5.
3) “But condescend to men of low estate,” (alla tois tapeinois sunapogomenoi) “But be condescending continually, as a pattern of daily living, toward the humble ones”; Let yourself be involved in the interest and need of people of low estate, not counting such people as below you; This is the spirit of the Golden Rule, Mat 7:12; Draw into sympathy and empathize in conduct and speech with the lowly in life, Rom 12:3; Luk 16:15.
4) “Be not wise in your own conceit,” (me ginesthe phronimoi par heautois) “Do not become wise ones within yourselves in your own mind, conceited, or egotists, Pro 3:7; Pro 26:12; The rich young barn builder was, Luk 12:15-21; and the praying Pharisee was, Luk 18:11, Rev 3:17-19.
Do not be puffed up in conceit and pride as superior to the illiterate and the lowly in the Lord and the church for you are to be their servant, even as our Lord came to be a servant for all, Mat 20:25-26; Php_2:3-16; 1Co 9:21-23.
Fuente: Garner-Howes Baptist Commentary
16. Not thinking arrogantly of yourselves, (395) etc. The Apostle employs words in Greek more significant, and more suitable to the antithesis, “Not thinking,” he says, “of high things:” by which he means, that it is not the part of a Christian ambitiously to aspire to those things by which he may excel others, nor to assume a lofty appearance, but on the contrary to exercise humility and meekness: for by these we excel before the Lord, and not by pride and contempt of the brethren. A precept is fitly added to the preceding; for nothing tends more to break that unity which has been mentioned, than when we elevate ourselves, and aspire to something higher, so that we may rise to a higher situation. I take the term humble in the neuter gender, to complete the antithesis.
Here then is condemned all ambition and that elation of mind which insinuates itself under the name of magnanimity; for the chief virtue of the faithful is moderation, or rather lowliness of mind, which ever prefers to give honor to others, rather than to take it away from them.
Closely allied to this is what is subjoined: for nothing swells the minds of men so much as a high notion of their own wisdom. His desire then was, that we should lay this aside, hear others, and regard their counsels. [ Erasmus ] has rendered φρονίμους , arrogantes — arrogant; but the rendering is strained and frigid; for Paul would in this case repeat the same word without any meaning. However, the most appropriate remedy for curing arrogance is, that man should not be over-wise in his own esteem.
(395) The first clause is omitted. The text of [ Calvin ] is, “ Mutuo alii in alios sensu affecti;” τὸ αὐτὸ εἰς αλλήλους φρονοῦντες; “ Itidem alii in alios affecti — Feel alike towards on another,” [ Beza ]; “Be entirely united in your regards for each other,” [ Doddridge ]; “Be of the same disposition towards one another,” [ Macknight ]. The verb means to think, or to feel, or to mind, in the sense of attending to, or aspiring after a thing. It is used also in the next clause, evidently in the last sense, minding. There is no reason why its meaning should be different here; it would then be, “Mind the same things towards one another,” that is, Do to others what you expect others to do to you. It is to reduce to an axiom what is contained in the former verse. We may indeed give this version, “Feel the same, or alike towards one another,” that is, sympathize with one another: and this would still be coincident in meaning with the former verse; and it would be in accordance with the Apostle’s mode of writing.
But another construction has been given, “Think the same of one another,” that is, Regard one another alike in dignity and privilege as Christians, without elevating yourselves, and viewing yourselves better than others. This would well agree with the sentence which follows.
The two following clauses are thus given by [ Doddridge ], “Affect not high things, but condescend to men of low rank,” — and by [ Macknight ], “Do not care for high things; but associate with lowly men.” The word ταπεινοῖς, is not found in the New Testament to be applied to things, but to persons. “Associate” is perhaps the best rendering of συναπαγόμενοι, which literally means to withdraw from one party in order to walk with another: they were to withdraw from those who minded high things, and walk or associate with the humble and lowly. “And cleave to the humble,” is the Syriac version. — Ed.
Fuente: Calvin’s Complete Commentary
(16) Be of the same mind . . .In every Christian community there should be that harmony which proceeds from a common object, common hopes, common desires.
Condescend to men of low estate.Probably, on the whole, rightly translated in our version; Let yourselves be carried on in the stream with those who are beneath yourselves in rank and station; mix with them freely; be ready to lend them a helping hand if ever they need, and do this in a simple and kindly way; do not let any social assumptions keep you at a distance. Accommodate yourselves, or condescendof course without any conscious idea or appearance of condescension. Another rendering would be condescend to lowly things, in which case the sense would be nearly equivalent to that of Kebles well-known and beautiful lines
The trivial round, the common task,
Will furnish all we ought to ask;
Room to deny ourselves, a road
To bring us daily nearer God.
The scholar will observe that in this way of taking the passage, the Greek word for condescend (sunapagomenoi) has to be a little forced, or at least is not so expressive and natural as in the other. On the other hand, in the Epistles of a writer like St. Paul, it does not by any means follow that because the word for high is neuter that for low estate must be neuter too.
Be not wise in your own conceits.Comp. Rom. 11:25, and Pro. 3:7. Humility is necessary to the Christian not only in his dealings with others, but also to keep his mind open and teachable. He sees his errors, and learns from them.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. Same mind Same spirit or common feeling.
High things Literally: Not the lofty things, thinking, but to the humble things, condescending.
Conceits Thereby becoming opinionated and contentious.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Be of the same mind one towards another. Do not set your mind on high things, but condescend to things that are lowly. Do not be wise-minded in your own conceits.’
These three injunctions place great emphasis on how we ‘think in our minds’. They describe an attitude of mind permanently taken up. The first is positive, the second negative then positive, the third negative, describing how we should think, and how we should not think. They would appear mainly to have behaviour within the fellowship in mind, but also have a wider application, for the Christian should never be involved in battles for supremacy in spheres where all are ambitious. Their thoughts should be in another direction. The reason that these injunctions are included in this series of injunctions which have mankind as a whole in mind is probably because it then leads on to the next three injunctions. Peace and unity within the fellowship leads on to a desire for peace and unity in the world
‘Being of the same mind one towards another’, (being harmonious in our dealings with each other), includes not showing partiality, but emphasises more a harmonious attitude towards each other, especially in the case of the strong-minded, both in the fellowship and in the home. We will not always agree with each other, but we should disagree in a state of harmony. Oneness is the key. Disagreement over matters of daily living and daily Christian service, should be in love, and include having a constant desire for such unity. Love should rule over all. Indeed such unity among believers was a main emphasis of Jesus in His final words to His disciples (Joh 13:34-35; Joh 15:17). His last prayer included a prayer for such unity among those who believed in Him (Joh 17:20-21). But it also has wider application than just to the fellowship, for harmonious relations should be sought with all men, as Rom 12:18 makes clear.
‘Do not set your mind on high (exalted) things, but condescend to (allow yourself to be carried along by, give yourself to) things that are lowly.’ Ambition to fulfil ourselves through the guidance of the Spirit is good, but in the church it should never have the aim of achieving high position or of being honoured. Self-exaltation is disapproved of. Rather our ambition should be to follow the example of Christ Who was ‘meek and lowly in heart’ (Mat 11:29). Those who think themselves too good for lowly tasks are not revealing the mind of Christ (see Mar 10:44-45). True Christians will rather therefore involve themselves in lowly things, seeking to fulfil them to their best ability. If God should then determine for them a role of leadership, they will engage in it, but they will engage in it humbly, recognising their own unworthiness. It should never, however, be our ambition. In the Christian fellowship the one who has a high opinion of himself is not suited for the position that he seeks, for he will rely on his own abilities rather than on the Spirit. This is not an excuse for inactivity, it is a warning against overweening ambition. ‘Love does not thrust itself into prominence, is not puffed up’ (1Co 13:4). Those who are faithful in that which is least, can be entrusted with that which is much (Luk 16:10).
‘Do not be wise-minded in your own conceits (or more literally ‘in the sight of yourselves’).’ Compare Pro 3:7, ‘do not be wise in your own eyes (in the sight of yourselves)’, a verse which was almost certainly in Paul’s mind, and is there connected with the need to fear God. The warning here is of being too clever for our own good, or for the good of the fellowship. There is no one more dangerous to unity than the man who thinks that he is always right, and that his way is always the best way. If we cannot carry people along with us in our thinking, perhaps we are going in the wrong direction. Certainly we will cause disunity.
Fuente: Commentary Series on the Bible by Peter Pett
Rom 12:16. Be of the same mind, &c. Be entirely united in your regards for each other. Doddridge. Whitby paraphrases it, “Desire the same things for others, that you do for yourselves, and would have them desire for you.” Dr. Heylin unites this with the preceding verse, and renders them as follows: Live in a mutual sympathy, so as to rejoice with those who are in joy, and compassionate those who are in grief. Do not aspire to high things, but be contented with mean things.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 12:16 . These participles are also to be understood imperatively by supplying (comp. on Rom 12:9 ), and not to be joined to Rom 12:15 , nor yet to . .
. ] characterizes the loving harmony , when each, in respect to his neighbour ( , not as in Rom 15:5 ), has one and the same thought and endeavour. Comp. generally Rom 15:5 ; Phi 2:2 ; Phi 4:2 ; 2Co 13:11 . According to Fritzsche, refers to what follows , so that modesty is meant as that towards which their mind should be mutually directed. But thus this clause of the discourse would not be independent , which is contrary to the analogy of the rest.
] not aiming at high things , a warning against ambitious self-seeking. Comp. Rom 11:20 ; 1Ti 6:7 .
] is neuter (Fritzsche, Reiche, Kllner, Glckler, de Wette, Baumgarten-Crusius, Borger, Reithmayr, Philippi, Maier, Bisping, following Beza and Calvin): being drawn onward by the lowly; i.e. instead of following the impulse to high things, rather yielding to that which is humble, to the claims and tasks which are presented to you by the humbler relations of life, entering into this impulse towards the lower strata and spheres of life, which lays claim to you, and following it. The ought to have for the Christian a force of attraction, in virtue of which he yields himself to fellowship with them ( ), and allows himself to be guided by them in the determination of his conduct. Thus the Christian holds intercourse, sympathetically and effectively, in the lower circles, with the poor, sick, persecuted, etc.; thus Paul felt himself compelled to enter into humble situations, to work as a handicraftsman, to suffer need and nakedness, to be weak with the weak, etc. With less probability, on account of the contrast of , others have taken . as masculine , some of them understanding of inferior rank , some of humble disposition , some blending both meanings with very different definitions of the sense of the whole, e.g. Chrys.: , , , . . .; similarly Erasmus, Luther, Estius, and others; Grotius (comp. Ewald): “modestissimorum exempla sectantes;” Rckert (comp. van Hengel): “let it please you to remain in fellowship with the lowly;” Olshausen: Christianity enjoins intercourse with publicans and sinners in order to gain them for the kingdom of Christ; Hofmann: “to be drawn into the host of those who occupy an inferior station and desire nothing else, and, as their equals, disappearing amongst them, to move with them along the way in which they go.”
.] has not in itself, nor has it here, the bad sense: to be led astray along with , which it acquires in Gal 2:13 , 2Pe 3:17 , through the context .
.] wise according to your own judgment . Comp. Pro 3:7 ; Bernhardy, p. 256 f. One must not fall into that conceited self-sufficiency of moral perception , whereby brotherly respect for the perception of others would be excluded. Similar, but not equivalent, is ., Rom 11:25 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
16 Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.
Ver. 16. Be of the same ] This verse had been easy had not interpreters obscured it, as Origen observeth.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
16. ] Having (the participial construction is resumed, as in Rom 12:9 ) the same spirit towards one another , i.e. actuated by a common and well-understood feeling of mutual allowance and kindness.
.] It is a question, whether is neuter or masc. Certainly not necessarily neuter , as De W.: the Apostle’s antitheses do not require such minute correspondence as this. The sense then must decide. In , the are necessarily subjective , the lofty thoughts of the man . But in the adj. is necessarily objective ; some outward objects with which the persons exhorted are . And those outward objects are defined, if I mistake not, by the . This spirit towards one another is not to be a spirit of haughtiness, but one of community and sympathy, condescending to men of low estate , as E. V. admirably renders it. For ., see reff. and compare Zosimus, Hist. Rom 12:6 , cited by Tholuck, . The insertion of the seemingly incongruous is sufficiently accounted for by reference to ch. Rom 11:25 , where he had stated this frame of mind as one to be avoided by those whose very place in God’s church was owing to His free mercy. Being uplifted one against another would be a sign of this fault being present and operative.
Fuente: Henry Alford’s Greek Testament
Rom 12:16 . : here the Apostle returns to his own grammar (or disregard of grammar), and holds to it till Rom 12:19 , when he changes to the imperative ( ) with which he concludes (Rom 12:21 , ). , Rom 15:5 , is a favourite expression, best explained by reference to Phi 2:2 ; Phi 4:2 , 2Co 13:11 . The idea is that of loving unanimity, and the points to the active manifestation of this temper in all the mutual relations of Christians. “Let each so enter into the feelings and desires of the other as to be of one mind with him” (Gifford). It is a more abstract expression of the Golden Rule, Mat 7:12 . The negatives which follow introduce explanatory clauses: they forbid what would destroy the unanimity of love. : see on Rom 12:3 above and Rom 11:21 . Selfish ambition in the Church is fatal to perfect mutual consideration, . Elsewhere in the N.T. (seven times) is only found in the masculine, and so some would render it here: condescend to men of low estate; let yourself be carried along in the line of their interests, not counting such people beneath you. Cf. Gal 2:13 , 2Pe 3:17 . The bad connotation of in both these places is due not to itself, but to the context. The contrast with leads others to take as neuter: and so the R.V. has it, condescend to things that are lowly. Certainty on such points must always be personal rather than scientific; the first of the two alternatives impresses me as much more in harmony with the nature of the words used than the other. For the idea cf. Wordsworth’s sonnet addressed to Milton “and yet thy heart the lowliest duties on herself did lay”. . . . Pro 3:7 . Be not men of mind in your own conceit. It is difficult to put our judgment into a common stock, and estimate another’s as impartially as our own; but love requires it, and without it there is no such thing as .
Fuente: The Expositors Greek Testament by Robertson
Romans
STILL ANOTHER TRIPLET
Rom 12:16
We have here again the same triple arrangement which has prevailed through a considerable portion of the context. These three exhortations are linked together by a verbal resemblance which can scarcely be preserved in translation. In the two former the same verb is employed: and in the third the word for ‘wise’ is cognate with the verb found in the other two clauses. If we are to seek for any closer connection of thought we may find it first in this-that all the three clauses deal with mental attitudes, whilst the preceding ones dealt with the expression of such; and second in this-that the first of the three is a general precept, and the second and third are warnings against faults which are most likely to interfere with it.
I. We note, the bond of peace.
But it is to be carefully noted that such a spirit may co-exist with great differences about other matters. It is not opposed to wide divergence of opinion, though in our imperfect sanctification it is hard for us to differ and yet to be in concord. We all know the hopelessness of attempting to make half a dozen good men think alike on any of the greater themes of the Christian religion; and if we could succeed in such a vain attempt, there would still be many an unguarded door through which could come the spirit of discord, and the half-dozen might have divergence of heart even whilst they profess identity of opinion. The true hindrances to our having ‘the same mind one toward another’ lie very much deeper in our nature than the region in which we keep our creeds. The self-regard and self-absorption, petulant dislike of fellow-Christians’ peculiarities, the indifference which comes from lack of imaginative sympathy, and which ministers to the ignorance which causes it, and a thousand other weaknesses in Christian character bring about the deplorable alienation which but too plainly marks the relation of Christian communities and of individual Christians to one another in this day. When one thinks of the actual facts in every corner of Christendom, and probes one’s own feelings, the contrast between the apostolic ideal and the Church’s realisation of it presents a contradiction so glaring that one wonders if Christian people at all believe that it is their duty ‘to be of the same mind one toward another.’
The attainment of this spirit of amity and concord ought to be a distinct object of effort, and especially in times like ours, when there is no hostile pressure driving Christian people together, but when our great social differences are free to produce a certain inevitable divergence and to check the flow of our sympathy, and when there are deep clefts of opinion, growing deeper every day, and seeming to part off Christians into camps which have little understanding of, and less sympathy with, one another. Even the strong individualism, which it is the glory of true Christian faith to foster in character, and which some forms of Christian fellowship do distinctly promote, works harm in this matter; and those who pride themselves on belonging to ‘Free churches,’ and standing apart from creed-bound and clergy-led communities, are specially called upon to see to it that they keep this exhortation, and cultivate ‘the unity of the Spirit in the bond of peace.’
It should not be necessary to insist that the closest mutual concord amongst all believers is but an imperfect manifestation, as all manifestations in life of the deepest principles must be, of the true oneness which binds together in the most sacred unity, and should bind together in closest friendship, all partakers of the one life. And assuredly the more that one life flows into our spirits, the less power will all the enemies of Christian concord have over us. It is the Christ in us which makes us kindred with all others in whom He is. It is self, in some form or other, that separates us from the possessors of like precious faith. When the tide is out, the little rock-pools on the shore lie separated by stretches of slimy weeds, but the great sea, when it rushes up, buries the divisions, and unites them all. Our Christian unity is unity in Christ, and the only sure way ‘to be of the same mind one toward another’ is, that ‘the mind which was in Christ Jesus be in us also.’
II. The divisive power of selfish ambition.
It needs scarcely be noted that the temper condemned here destroys all the concord and amity which the Apostle has been urging in the previous clause. Where every man is eagerly seeking to force himself in front of his neighbour, any community will become a struggling mob; and they who are trying to outrun one another and who grasp at ‘high things,’ will never be ‘of the same mind one toward another.’ But, we may observe that the surest way to keep in check the natural selfish tendency to desire conspicuous things for ourselves is honestly, and with rigid self-control, to let ourselves be carried away by enthusiasm for humble tasks. If we would not disturb our lives and fret our hearts by ambitions that, even when gratified, bring no satisfaction, we must yield ourselves to the impulse of the continuous stream of lowly duties which runs through every life.
But, plainly as this exhortation is needful, it is too heavy a strain to be ever carried out except by the power of Christ formed in the heart. It is in His earthly life that we find the great example of the highest stooping to the lowest duties, and elevating them by taking them upon Himself. He did not ‘strive nor cry, nor cause His voice to be heard in the streets.’ Thirty years of that perfect life were spent in a little village folded away in the Galilean hills, with rude peasants for the only spectators, and the narrow sphere of a carpenter’s shop for its theatre. For the rest, the publicity possible would have been obscurity to an ambitious soul. To speak comforting words to a few weeping hearts; to lay His hands on a few sick folk and heal them; to go about in a despised land doing good, loved indeed by outcasts and sinners, unknown by all the dispensers of renown, and consciously despised by all whom the world honoured-that was the perfect life of the Incarnate God. And that is an example which His followers seem with one consent to set aside in their eager race after distinction and work that may glorify their names. The difficulty of a faithful following of these precepts, and the only means by which that difficulty can be overcome, are touchingly taught us in another of Paul’s Epistles by the accumulation of motives which he brings to bear upon his commandment, when he exhorts by the tender motives of ‘comfort in Christ, consolation of love, fellowship of the Spirit, and tender mercies and compassions, that ye fulfil my joy, being of the same mind, of one accord; doing nothing through faction or vainglory, but in lowliness of mind each counting other better than himself.’ As the pattern for each of us in our narrow sphere, he holds forth the mind that was in Christ Jesus, and the great self-emptying which he shrank not from, ‘but being in the form of God counted it not a prize to be on an equality with God, but, being found in fashion as a man, He humbled Himself, becoming obedient even unto death.’
III. The divisive power of intellectual self-conceit.
The exhortations of our text were preceded with injunctions to distribute material help, and to bestow helpful sympathy. The tempers enjoined in our present text are the inward source and fountain of such external bestowments. The rendering of material help and of sympathetic emotion are right and valuable only as they are the outcome of this unanimity and lowliness. It is possible to ‘distribute to the necessity of saints’ in such a way as that the gift pains more than a blow; it is possible to proffer sympathy so that the sensitive heart shrinks from it. It was ‘when the multitude of them that believed were of one heart and one soul’ that it became natural to have all things common. As in the aurora borealis, quivering beams from different centres stream out and at each throb approach each other till they touch and make an arch of light that glorifies the winter’s night, so, if Christian men were ‘of the same mind toward one another,’ did not ‘set their minds on high things, but condescended to things that were lowly, and were not wise in their own conceits,’ the Church of Christ would shine forth in the darkness of a selfish world and would witness to Him who came down ‘from the highest throne in glory’ to the lowliest place in this lowly world, that He might lift us to His own height of glory everlasting.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
Be . . . mind. i.e. Be in brotherly sympathy with.
mind. Greek. phroneo. See Rom 8:5.
toward. App-104.
high things. Compare Rom 12:3.
condescend = literally be carried away with. Greek. sunapagomai. Only here, Gal 1:2, Gal 1:13. 2Pe 3:17.
men . . . estate = the lowly (ones).
Be . . . conceits. Pro 3:7.
Be = Become.
wise = prudent. Greek. phronimos. Occurance: Rom 11:25.
Fuente: Companion Bible Notes, Appendices and Graphics
16.] Having (the participial construction is resumed, as in Rom 12:9) the same spirit towards one another, i.e. actuated by a common and well-understood feeling of mutual allowance and kindness.
.] It is a question, whether is neuter or masc. Certainly not necessarily neuter, as De W.: the Apostles antitheses do not require such minute correspondence as this. The sense then must decide. In , the are necessarily subjective, the lofty thoughts of the man. But in the adj. is necessarily objective; some outward objects with which the persons exhorted are . And those outward objects are defined, if I mistake not, by the . This spirit towards one another is not to be a spirit of haughtiness, but one of community and sympathy, condescending to men of low estate, as E. V. admirably renders it. For ., see reff. and compare Zosimus, Hist. Rom 12:6, cited by Tholuck, . The insertion of the seemingly incongruous is sufficiently accounted for by reference to ch. Rom 11:25, where he had stated this frame of mind as one to be avoided by those whose very place in Gods church was owing to His free mercy. Being uplifted one against another would be a sign of this fault being present and operative.
Fuente: The Greek Testament
Rom 12:16. , to lowly things [Engl. V. to men of low estate]) Neuter, for the phrase high things precedes.-, being [suffering yourselves to be] carried along with) the verb has the force of the middle voice, by which voluntary , condescension, is denoted. The proud think, that he, who is humble, is led away, but it is a good thing to be led away in this manner; so it was with David.- ) Pro 3:7, LXX, [comp. Rom 11:25.]
Fuente: Gnomon of the New Testament
Rom 12:16
Rom 12:16
Be of the same mind one toward another.-Be of the same kind, sympathizing spirit toward all, rich and poor, is the true spirit of Christ. [Be united in feeling, interests, and object; let there be no discord or disagreement.]
Set not your mind on high things,-Do not seek after exalted stations in life. [The human regard worth having is given for what one is rather than where he is.]
but condescend to things that are lowly.-Condescend to regard with favor and associate with men of low estate.
Be not wise in your own conceits.-Do not be puffed up with a sense of your own wisdom. Let every man think soberly of his own abilities. It is good to distrust self. Overconfidence in self leads to presumption, which is offensive to God and man. When men conceive the idea that they are wise, then they are unwilling to look to God for wisdom. They follow their own conceits. Hence, the Spirit said: For behold your calling, brethren, that not many wise after the flesh, not many mighty, not many noble, are called. (1Co 1:26). These classes all feel their earthly wisdom and greatness, and hence do not feel and realize the necessity of looking to and leaning upon the wisdom of God for guidance and help. This feeling not only hinders man from becoming a Christian, but if he should become one, it would hinder his trusting God after becoming one. The failure to trust God leads one to rely on the provisions of his own wisdom. Most of the failures in religion and in business come from too high an estimate of ones self. [This forbids that which would destroy unanimity and love. Selfish ambition in the church is fatal to perfect mutual consideration, especially if one acts as if he ought to be at the head of every business, and that nothing could be done if he was not consulted or employed about it.]
Fuente: Old and New Testaments Restoration Commentary
of the: Rom 15:5, Rom 6:2, 2Ch 30:12, Jer 32:39, Act 4:32, 1Co 1:10, Phi 1:27, Phi 2:2, Phi 2:3, Phi 3:16, Phi 4:2, 1Pe 3:8
Mind: Psa 131:1, Psa 131:2, Jer 45:5, Mat 18:1-4, Mat 20:21-28, Luk 4:6-11, Luk 22:24-27, 1Pe 5:3, 3Jo 1:9, Rev 13:7, Rev 13:8
condescend to men of low estate: or, be contented with mean things, Job 31:13-16, Job 36:5, Pro 17:5, Pro 19:7, Pro 19:17, Pro 19:22, Mat 6:25, Mat 6:26, Mat 11:5, Mat 26:11, Luk 6:20, Luk 14:13, Phi 4:11-13, 1Ti 6:6-9, Heb 13:5, Jam 2:5, Jam 2:6
Be not: Rom 11:25, Pro 3:7, Pro 26:12, Isa 5:21, 1Co 3:18, 1Co 4:10, 1Co 6:5, 1Co 8:2, Jam 3:13-17
Reciprocal: Job 11:12 – would Pro 3:5 – and Pro 4:3 – General Pro 23:4 – cease Pro 26:5 – conceit Pro 28:11 – his own conceit Eze 28:5 – thy great wisdom Joh 13:14 – ye also Rom 1:14 – both to Rom 11:20 – Be 1Co 4:8 – ye are full 1Co 8:1 – Knowledge 2Co 13:11 – be of one Gal 6:3 – if 1Ti 6:4 – He
Fuente: The Treasury of Scripture Knowledge
A MUCH-NEEDED PRECEPT
Set not your mind on high things, but condescend to things that are lowly.
Rom 12:16 (R.V.)
I. Here, in the text, is one of those precepts which, rightly understood, is one of the most practical we can set ourselves to master (in the formation of Christian character). The wording is taken advisedly from our New Version, which is nearer to the original than that of the Authorised Version, but nevertheless fails to convey its full meaning. Set not your mind on high things, but be carried away with the lowly (not condescend to men of low estate). That word condescend had no place in St. Pauls vocabulary; it is utterly alien from his thought. Condescension to men of low estate is an idea, not only abhorrent to his mind, but it is totally at variance with the spirit of Christianity. No such thing is contemplated in the Gospel as possible or permissiblethis patronage of inferiors, a self-conscious stooping on the part of the more fortunate, wealthy, or nobler-born, to the brother of low degree. There was only One Act of condescension which the Apostle knew, and that one act had made any other impossible and inconceivable. He knew of One Who had stooped from an infinite height, and, in the presence of that self-chosen humiliation of the Divine, all human condescension vanished. The Gospel is the great leveller, not indeed of earthly rank, but of proud hearts.
II. But it is more than doubtful whether St. Paul is here thinking about persons at all.The authors of our New Version have decided that he was not. Set not your minds on high things, but be swept away, or carried along by, things that are lowly. The word used signifies an irresistible pressure or fascination. In the mind of the man who used it, we cannot doubt to what it pointed. Surely to His example, Who for our sakes took up with the things that were lowly; Who deliberately declined what the world covets and admires, and cast in His lot with the needy, the nameless, and the homeless. It is this preference that has consecrated the humble side of life. If He, your Lord and Master, made so lowly a choice, St. Paul would say, then lowly things must attract you. You cannot despise what He accepted.
III. But how far does the Apostolic precept carry us?Is there no limit to the preference for lowly things? Are we to draw from the text a warning against all high aims in the work of life; does the Gospel condemn ambition in every form? Does it discourage that strong desire in the best of men to succeed? Assuredly not. On the contrary, Christianity, the religion of humility, sets our minds on the very highest things that can kindle the ambition of human hearts. Ours is described by St. Paul as a high calling, and we are bidden to rise to the full height of it. In the formation of character, in spiritual attainments, we have no leave to take up with the things that are lowly; we are urged to be ever adding grace to grace, to be growing from strength to strength, to leave the past behind, to press onward to the things that are before; to covet earnestly the best gifts (see also Php 4:8-9). He puts before us as objects of thought and endeavour all that is highest and noblest in the world. The Gospel of Christ, rightly understood, sanctions all effort to acquire the best things, and turn them to account by honest endeavour to appreciate the works and to interpret the thought of God.
Rev. Canon Duckworth.
Illustration
The Apostle in this chapter shows in detail what he means by the transformation (of life) referred to in the second verse. He pursues into every region of conduct that renewal of life and character for which he pleads, insisting upon love as its one all-sufficient inspiration. He sees no possibility of vital change save through recognition of the great truth of Christian brotherhood: We being many are one body in Christ, and every one members one of another. This is the cardinal doctrine of Pauline Christianity, this conviction of unity and variety of the one and the many in the Christian body. He proceeds to develop it, and to point out its manifold applications. He shows how it is to leaven all our views of obligation, to effect our fulfilment of everyday duty, to elevate our motives, to quicken our sense of responsibility for every gift and opportunity we enjoy; how, in a word, it is to inspire every part of the secret and personal life.
(SECOND OUTLINE)
SYMPATHY ONE WITH ANOTHER
Evidently, neither in Church nor State did God intend men to be upon a dead level. There are between those who constitute a Church real, substantial, heaven-ordained differences, of mental calibre, circumstances of birth and education, physical development, vocation, qualification, tastes, pursuits. How, in view of these, not only separating, but even repelling, forces, can the command here addressed to the members of a Christian community, to sympathise with one another, be practised?
I. The injunction is not that Christians agree in the one creed, or be like-minded in relation to some third object.It is not unanimity that is here enjoined, but agreement in our state of mind towards one another.
II. Mind here includes the feelings as well as the thoughts.The same word is translated set your affections, in the familiar exhortation, set your affections on things above.
III. The same reference teaches us that the word mind expresses the prevailing thoughts, and the strongest desires and affections.To mind the same thing mutually is to give our chief attention and take the liveliest interest in, some one thing found in each of us.
IV. It is evident that limits must be set to the meaning of the injunction before us, much narrower than what the grammatical sense would demand if we take the version in our translation.Otherwise it would teach anger, jealousy, and misapprehension. The Apostle, then, meant us to take the saying in a limited sense. Holiness, we see, is one limit. The law of apprehension is another. My thoughts and feelings towards a man should be according to the truth. Thus, by appreciating one anothers Christian character Christians are made of the same mind one to another, and drawn together by sympathy. Let not ambition make you blind to Christian worth, but recognise it, and honour it, and do homage to it wherever found. Acting thus, Christians will be of the same mind one toward another, and share in each others joys and sorrows. They will not trample on all conventionalities, or despise providential and social distinctions, but they will overcome them, so as to know each other, and bless each other as brethren in Christ.
Fuente: Church Pulpit Commentary
:16
Rom 12:16. Be of the same mind. Be interested in the same things that concern our brother. (See preceding verse.) Men is not in the original; the sentence denotes an interest in common or lowly things rather than craving that which is lofty. Own conceits is from the original terms that mean “yourselves.” The sentence means not to be conceited over one’s individual wisdom, being like Job’s friends to whom he said in irony, “Wisdom shall die with you” (Job 12:2).
Fuente: Combined Bible Commentary
Rom 12:16. Be of the same mind, etc. The participial form recurs, but the force is still imperative. This precept refers to concord in feeling, though not to the exclusion of corresponding thought and endeavor.
Mind not high things. The verb is the same as in the previous clause (lit, minding the same; minding not the high things). This may be taken as a general warning against ambition, or high things may refer to the distinctions which arise among Christians, whether social or official, and which are so naturally sought after. The latter view accords with the common rendering of the next clause.
But condescend to (be carried along by) men of low estate, or lowly things. It is difficult to decide whether the last phrase is masculine or neuter, the same form being used for both genders. Meyer accepts the latter and explains: yielding to that which is humble, to the claims and tasks which are presented to you by the humbler relations of life; he cites Pauls example, as tentmaker and sufferer. The neuter occurs in the previous clause, but the adjective is masculine in all other instances in the New Testament, and the next clause favors the reference to persons.
Be not wise in your own conceits. This is closely connected with the other precepts, for such self-sufficiency in judgment usually attends ambition, and serves to foster the aristocratic feeling, which, as Godet intimates, the Apostle opposes throughout this verse. Nothing destroys Christian fellowship more effectually than this conceit of wisdom.
Fuente: A Popular Commentary on the New Testament
These words, be ye of the same mind one towards another, are an exhortation to unity among Christians. This is threefold; an unity of the head, or an unity of judgment and opinion; an unity of the heart, or an unity in love and affection; and an unity of the tongue, which is an unity of expression.
Happy we! when in all these respects we are of the same mind one towards another.
Observe next, The hindrances of mutual concord and unity among Christians: and they are two,
1. Price, Mind not high things. 2. Arrogancy, Be not wise in your own conceits.
Mind not high things; that is, mind not preferment, nor riches, nor vain-glory, but be content with and thankful for a middle state and condition in the world; which is far more eligible and desirable than a state of riches, plenty, and abundance, as being less liable to temptations.
And be not wise in your own conceits; that is, entertain humble thoughts of your own knowledge, think it not greater than it is; take heed of an over-weening opinion of your own wisdom, as if you wanted neither divine assistance and guidance, nor yet the advice and counsel of your brethren. Man is naturally a proud creature; but more proud of the endowments of his mind, than of those that adorn his body.
Fuente: Expository Notes with Practical Observations on the New Testament
Be of the same mind one toward another. [A general repetition of the special command just given. Enter into the mind or feeling of your brother, whether in joy or sorrow. In the mental and sentimental sphere keep the Golden Rule with him.] Set not your mind on high things, but condescend to things that are lowly. [Luk 12:15 . This injunction also has loving concord for its object. Class distinctions, high positions, situations, social eminence, etc., are to be avoided as tending to sever your sympathies, interests and desires from your humble brethren. “The greatest enemy to concord is pride” (Tholuck). Christ was meek, and we should be like the Master. Avoid such things as lead one “to flatter the great, to court the rich, and be servile to the mighty” (Plumer). It is a question whether we should here read “lowly things,” or “lowly people.” Either reading is correct, and commentators are about equally divided on the point. Meyer, who favors the neuter, reads: “Yielding to that which is humble, to the claims and tasks which are presented to you by the humbler relations of life.” He illustrates by Paul’s following the trade of tentmaker. Against this, Gifford says: “The adjective tapeinos (lowly) is used in the New Testament frequently of persons, never of things. It is better, therefore, to follow the same usage here, and understand it of lowly persons as in the Authorized Version.” But Paul doubtless used the adjective in its fullest sense, combining both persons and things, making it, as it were, a double command; for he wished his readers to do all things needful to keep them in brotherly accord. If we keep in touch with the lowly, we must yield ourselves to be interested in their lowly affairs; and if we keep our hearts warm toward humble things, we will find ourselves in sympathy with humble people. So even if the command be made single, it will either way affect the double result of a double command, and without the double result either command would be insufficient. “Honor all your fellow-Christians, and that alike,” says Chalmers, “on the ground of their common and exalted prospects. When on this high level, do not plume yourselves on the insignificant distinctions of your superior wealth or superior earthly consideration of whatever sort.” Moreover, let your condescension be invisible; let it be so hid in love that no one, not even yourself, is conscious of its presence, for condescension without love is as spittle without healing– Joh 9:6] Be not wise in your own conceits. [Pro 3:7 . Setting our hearts on high things as our proper sphere, and despising lowly things as unworthy of our lofty notice, begets in us a false idea of our own importance and wisdom, and a conceited spirit full of pride and vanity. This is the besetting sin of those having large mental endowment–those whom the world counts wise. The culmination of this self-conceit is that spirit which even cavils at God’s precepts, and lightly criticizes and rejects his revelation. The proper spirit before God is childlike, teachable (Mat 18:1-4; Mar 10:15), and it is better to be wise in the sight of the all-wise God than to be a Solomon in your own foolish estimation. As conceit grows, love ebbs, and all loveless life is profitless (1Co 13:1-2). We now approach a sphere of duties relating to forbearance in persecution, and life-relations outside the church.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
16. Thinking the same thing toward one another, which only obtains when we all alike have the mind of Christ, carnality having been exterminated by the cleansing blood and the refining fire. Thinking not high things, but condescending to the humble. The safe place is down on the bottom, from which there is no falling. Lord, save us from the inflations of pride, vanity and egotism. Be not wise along with yourselves, i. e., do not be puffed up and exalted in your own estimation.
Fuente: William Godbey’s Commentary on the New Testament
Verse 16
Mind not high things; that is, they were not to set their hearts on what is high and honorable in the estimation of the world.
Fuente: Abbott’s Illustrated New Testament
12:16 [Be] of the same mind one toward another. Mind not high things, but condescend to men of {u} low estate. Be not {x} wise in your own conceits.
(u) There is nothing that disrupts harmony as much as seeking glory, when every man detests a base estate, and ambitiously seeks to be exalted.
(x) Do not be puffed up with an opinion of your own wisdom.
Fuente: Geneva Bible Notes
The first part of this verse means "Have equal regard for one another" (NEB). Feelings of superiority are neither realistic nor appropriate for those who owe all to God’s grace.