Romans 12:10

Rom_12:10

Be kindly affectioned one to another with brotherly love.

Duties of Christians to each other

1. All men ought to love each other as men because brethren by Adam. The world is one common family, split up by sin, but to be united again by Christian love.

2. All Christians ought to love each other, because begotten by one Spirit. Grace has done little for those who indulge in the same feelings as unregenerate worldlings.

3. All Christian Churches ought to love each other because under the rule of the same King. Alas, how little do we see of this! Paul lays down three rules for the guidance of Christians towards each other.

I. Be kindly affectioned. The worlds morality says, Take care of self. Paul teaches the reverse. Scoffers say that many moral men are better than professors. Not better than true professors. And besides, the world must remember that it is indebted to Christianity for its high-toned morality. Christianity has developed the spirit of disinterestedness and self-sacrifice in the world. The affection of the text is not the sympathy, assistance and respect which prevail among moral men, but an affection begotten of love to God.

II. In brotherly love. What more beautiful than a harmonious family--defending each others characters, and caring for each others wants. This--only purer, brighter, more fervent--should be seen in the Church. Each Christian should defend his brother, help the weak, and regard all with unbounded charity. Brotherly love avoids saying or doing anything that would offend the modesty or honour of a brother.

III. In honour preferring one another. In love and honour outdoing each other. Taking the lead, showing the example in giving honour. How often we strive to outdo each other in getting honour! If there must be contention, let it be an honest strife who shall be most humble and useful. We should in honour prefer one another because--

1. We know ourselves best. We know our evil hearts, and looking into them, we can easily believe that others are better and more deserving.

2. It would curb uncharitable thought, and uncharitable speech.

3. It would tend to the cultivation of the grace of humility.

Lessons:

1. Cherish no evil towards a brother. No Church can prosper which is not united by the love of God.

2. Resentment is almost sure to beget resentment.

3. He that would be the most honoured must be the most humble. (J. E. Hargreaves.)

Kindly affection and brotherly love

The words in the original are more strong and specific than in our translation. The being kindly affectioned is expressed by a term which means the love of kindred, or by some called instinctive; and which is far more intense than the general good liking that obtains between man and man in society, or than ordinary friendship. And, to stamp upon it a still greater peculiarity and force, brotherly love is added to it--an affection the distinction of which from that of charity is clearly brought out by Peter (1:7), And to brotherly kindness add charity--the same with brotherly love in the original; and as distinct from general love or charity in the moral, as the magnetic attraction is from the general attraction of gravity in the material world. This more special affinity which binds together the members of the same family; and even of wider communities, as when it establishes a sort of felt brotherhood, an esprit de corps, between citizens of the same town, or inhabitants of the same country, or members of the same profession, and so originates the several ties of consanguinity or neighbourhood or patriotism--is nowhere exemplified in greater force than among the disciples of a common Christianity, if theirs be indeed the genuine faith of the gospel. It is in fact one of the tests or badges of a real discipleship (1Jn_3:14). It gives rise to that more special benevolence which we owe to the household of faith (Gal_6:10), as distinguished from the common beneficence which we owe unto all men, and which stood so visibly forth in the first ages among the fellow-worshippers of Jesus as to have made it common with observers to say, Behold how these Christians love each other. (T. Chalmers, D.D.)

Kindly affection and brotherly love

I. Wherein are we to express our affection to one another?

1. In desiring one anothers good (1Ti_2:1).

2. In rejoicing in one anothers prosperity (Rom_12:15).

3. In pitying one anothers misery (Rom_12:15; Isa_63:9).

4. In forgiving one anothers injuries (Mat_6:14-15).

5. In helping one anothers necessities (1Jn_3:17-18).

II. Why so kindly affectioned.

1. We are commanded to do it (Joh_13:34).

2. No other command can be performed without this (Rom_13:10).

3. Neither can we love God without it (1Jn_3:17).

4. This is true religion (Jam_1:27).

5. Because we are all brethren--

(1) In Adam as to the flesh (Act_22:1).

(2) In Christ as to the Spirit (1Co_15:58; Php_1:14).

Conclusion: Be kindly affectioned to all persons. Objections:

1. They are wicked.

(1) Thou canst not say that they are more wicked than thyself (1Ti_1:15).

(2) They may be saved, and thou lost (Mat_7:1).

(3) Thou art to hate their sins, yet love them (Psa_99:8).

2. They wronged me.

(1) Thou knowest not but their iniquity was thy good, as in Josephs brethren.

(2) Thou hast injured God (Mat_6:14-15).

(3) Their sins cannot absolve thee from thy duty.

3. But they are still my enemies. Then thou hast a special command to love them (Mat_5:44; Mat_5:46). (Bp. Beveridge.)

Kindness, words of: their influence

Good words do more than hard speeches, as the sunbeams, without any noise, will make the traveller cast off his cloak, which all the blustering winds could not do, but only make him bind it closer to him. (Abp. Leighton.)

Brotherly love

All men are objects of Gods compassion; and we are required to approve ourselves His children by manifesting a like spirit of love towards all men (Lev_19:18; Luk_10:25-37). But as a man, while cherishing affection for every man, is required also to have special affection or his country, near kindred, and very specially his parents, wife, and children; so a Christian is required to cultivate a peculiar affection towards his fellow-Christians.

I. The ground or reason of this special brotherly affection. Their common special relationship to God and through Him to each other. They are all the children of God by faith in Christ Jesus. The model for this love is the example furnished by Him who is the Firstborn among many brethren (Joh_15:12-13; 1Jn_3:16; Eph_4:32; Eph_5:1-2). The special reasons are--

1. The worlds hatred (Joh_15:18-19; Mar_10:28-30). It was doubtless in anticipation of the manifestation of this affection.

2. The more effectual advancement of Christs kingdom in the world (Joh_13:31-35; Joh_17:11-21).

3. That the mutual oversight and care necessary to promote each others spiritual perfection might be ensured (Php_2:4; 1Th_5:14; Heb_10:24; Col_3:16; Gal_5:13).

II. Its special characteristics.

1. Kindly or family affection. The word φιλόστοργος expresses properly the strong natural affection between parents and children. Love here is within a sacred enclosure, being more conscious of a common interest, and more profoundly affected by the joy or grief, the success or failure of any one within the circle. On this account it is more jealous of the character and reputation of its objects, because of the consciousness that anything disreputable on the part of one brings discredit, on the whole. It is also more sensitive, because of its greater intensity, being painfully alive to things which outside that sacred circle would hardly be considered worthy of notice.

2. Emulousness to take the lead in showing respect to the brethren. In honour preferring one another (Php_2:3). The apostles meaning is not that, in respect to honour, we are to strive to excel or to anticipate each other; although of course there is a sphere for legitimate rivalry. And as every one may lawfully covet earnestly the best gifts, so every one ought to endeavour so to excel in all goodness. But it is more agreeable to the context to render, In yielding, or giving honour to each other, taking the lead, i.e., Let every one of you so love the brethren as to set an example of true Christian courtesy. (W. Tyson.)

Brotherly love

I. It is possible to be in some measure kindly affectioned one to the other, without having that love of which the apostle speaks. There is a natural affection in mans heart--the love of parents and children, brothers and sisters. This affection may often be seen strongly in those who are strangers to true religion.

II. How greatly is this affection exalted when grafted with a higher principle of Christian love. The grace of God does not destroy natural affection, but increases and purifies.

1. It springs from higher and purer motives--from love to God and a sincere endeavour to obey the command of Christ, that we should love one another.

2. It aims at higher ends--the glory of God, and the spiritual good of those we love.

3. It gives more entire confidence one with another.

4. It is more certain, more steady.

5. It spreads wide. While it seeks first the happiness of those most near and dear, it embraces also all who are of the household of faith.

III. The ways in which this affection wilt show itself.

1. In the honourable preference of one another; in lowliness of mind, esteeming others better than ourselves.

2. In a constant kindness, obligingness, and courteousness; teaching us to avoid everything which is grating and painful to the feelings of others.

3. In bearing and forbearing much, and in readily forgiving.

4. In giving faithful counsel, and, if need be, faithful reproof to others.

5. In praying for others.

IV. Scriptural examples, to practise it.

1. Joseph.

2. Jonathan for David. (E. Blencowe, M.A.)

In honour preferring one another.

I. The honour done to others.

1. An acknowledgment of what is excellent in others.

(1) Authority (1Pe_2:17).

(2) Superiority.

(3) Virtue (Pro_12:26).

2. Expressed by outward signs (Gen_42:6; Act_26:25).

II. How are we to prefer one before another?

1. By having modest thoughts of ourselves (Pro_26:12).

2. By having a just esteem of others excellencies (1Pe_2:17).

3. By accounting all others better than ourselves (Php_2:3; Isa_65:5).

III. Why should we do so? It will--

1. Preserve peace.

2. Avoid confusion.

3. Manifest ourselves Christians. (Bp. Beveridge.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

12:10 genuine affection: Literally brotherly love. Christians are to love each other with the mutual love and commitment that are found within a healthy family.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 12:10. Φιλόστοργοι, kindly affectioned) στοργὴ, the spiritual love of brethren.—προηγούμενοι, [Engl. V. preferring] anticipating, or leading the way in doing honour to one another) if not always in gesture and actions, at least always in the judgment of the mind. That will be so, if we rather consider the good qualities of others and our own faults. These are the social virtues of the saints [homileticæ. Or perhaps, “their virtues are a kind of living sermon to the world.”] The Talmudists say: whosoever knows, that his neighbour has been in the habit of saluting him, should anticipate him by saluting him first.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_12:10. Τῇ φιλαδελφ] In respect of (in point of) brotherly love (love towards fellow-Christians, 1Th_4:9; Heb_13:1; 1Pe_1:22; 2Pe_1:7). On its relation to ἀγάπη, comp. generally Gal_6:10.

φιλόστοργοι] fondly affectionate; an expression purposely chosen, because Christians are brothers and sisters, as the word is also in classical Greek the usual one for family affection. Comp. also Cicero, ad Att. xv. 17.

τῇ τιμῇ] in the point of moral respect and high estimation.

προηγούμενοι] not: excelling (Chrysostom, Morus, Köllner), nor yet: anticipating (Vulgate, Theophylact, Luther, Castalio, Wolf, Flatt), but, in correspondence with the signification of the word: going before, as guides, namely, with the conduct that incites others to follow. Without the support of usage Erasmus, Grotius, Heumann, Koppe, and Hofmann take προηγεῖσθαι as equivalent to ἡγεῖσθαι ὑπερέχοντας (Php_2:3), se ipso potiores ducere alios, which would be denoted by ἡγεῖσθαι πρὸ ἑαυτῶν ἄλλ. (Php_2:3). In Greek it does not elsewhere occur with the accusative, but only with the dative (Xen. Cyr. ii. 1. 1; Arist. Plut. 1195; Polyb. xii. 5. 10) or genitive of the person (Xen. Hipp. 4. 5; Herodian, vi. 8. 6.; Polyb. xii. 13. 11); with the accusative only, as in Xen. Anab. vi. 5. 10, προηγ. ὁδόν.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 12:10 . τῇ φιλαδελφίᾳ = in point of brotherly love, i.e. , your love to each other as children in the one family of God. Cf. 1Th 4:9 , Heb 13:9 , 1Pe 1:22 , 2Pe 1:7 , 1Pe 3:8 . ἀδελφὸς in the apostolic writings does not mean fellow-man, but fellow-Christian; and φιλαδελφία is the mutual affection of the members of the Christian community. In this they are to be φιλόστοργοι , “tenderly affectioned”. The moral purity required in Rom 12:9 is not to be the only mark of Christian love; since they are members of one family, their love is to have the characters of strong natural affection ( στοργή ); it is to be warm, spontaneous, constant. τῇ τιμῇ ἀλλήλους προηγούμενοι : “in honour preferring one another”. This, which is the rendering of both our English versions, is a good Pauline idea (Phi 2:3 ), but gives προηγούμενοι a meaning not found elsewhere. Hence others render: “in showing honour i.e. , to those whose χαρίσματα entitle them to respect in the Church giving each other a lead”: each, so to speak, being readier than the other to recognise and honour God’s gifts in a brother. In this sense, however, προηγούμενοι would rather take the genitive (see Liddell and Scott, who seem, nevertheless, to adopt this rendering); and probably the former, which involves only a natural extension of the meaning of the word, is to be preferred.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Rom_12:10

Be kindly affectioned one to another, with brotherly love, in honor preferring one another. As to brotherly love, be kindly affectioned one towards another. This exhortation seems to have special reference to Christians. The word (φιλόστοργος) used by the apostle, expresses properly the strong natural affection between parents and children (στοργή), but is applied also to tender affection of any kind. Here, no doubt, the idea is, that Christians should love each other with the same sincerity and tenderness as if they were the nearest relatives.

In honor preferring one another. This passage, thus translated, cannot be understood otherwise than an exhortation to humility; and such is the interpretation generally given to it. But the word (προηγεῖσθαι) rendered to prefer, never occurs in that sense elsewhere. It means properly, to go before, to lead; and then, figuratively, to set an example. And the word translated honor, may mean deference, respect, and even kindness, (observantia et omnia humanitatis officia quae aliis debemus. Schleusner.) The sense of the clause may then be, as to respect and kindness (τιμῇ) going before each other, or setting an example one to another. This interpretation, which is given by most of the recent commentators, is not only better suited to the meaning of the words, but also to the context. The Vulgate translates, Honore invicem praevenientes, and Luther, Einer komme dem Andern mit Ehrerbietung zu vor. It is not only an injunction of politeness, but that in all acts of respect and kindness we should take the lead. Instead of waiting for others to honor us, we should be beforehand with them in the manifestation of respect.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Be, &c.--better, "In brotherly love be affectionate one to another; in [giving, or showing] honor, outdoing each other." The word rendered "prefer" means rather "to go before," "take the lead," that is, "show an example." How opposite is this to the reigning morality of the heathen world! and though Christianity has so changed the spirit of society, that a certain beautiful disinterestedness and self-sacrifice shines in the character of not a few who are but partially, if at all under the transforming power of the Gospel, it is only those whom "the love of Christ constrains to live not unto themselves," who are capable of thoroughly acting in the spirit of this precept.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. Be kindly affectioned one to another with brotherly love] It is difficult to give a simple translation of the original: τῃ φιλαδελφιᾳ εις αλληλους φιλοστοργοι. The word φιλαδελφια signifies that affectionate regard which every Christian should feel for another, as being members of the same mystical body: hence it is emphatically termed the love of the brethren. When William Penn, of deservedly famous memory, made a treaty with the Indians in North America, and purchased from them a large woody tract, which, after its own nature and his name, he called Pennsylvania, he built a city on it, and peopled it with Christians of his own denomination, and called the city from the word in the text, φιλαδελφια, PHILADELPHIA; an appellation which it then bore with strict propriety: and still it bears the name.

The word φιλοστοργος, which we translate kindly affectioned, from φιλος and στοργη, signifies that tender and indescribable affection which a mother bears to her child, and which almost all creatures manifest towards their young; and the word φιλος, or φιλεω, joined to it, signifies a delight in it. Feel the tenderest affection towards each other, and delight to feel it. "Love a brother Christian with the affection of a natural brother."

In honour preferring one another] The meaning appears to be this: Consider all your brethren as more worthy than yourself; and let neither grief nor envy affect your mind at seeing another honoured and yourself neglected. This is a hard lesson, and very few persons learn it thoroughly. If we wish to see our brethren honoured, still it is with the secret condition in our own minds that we be honoured more than they. We have no objection to the elevation of others, providing we may be at the head. But who can bear even to be what he calls neglected? I once heard the following conversation between two persons, which the reader will pardon my relating in this place, as it appears to be rather in point, and is worthy of regard. "I know not," said one, "that I neglect to do any thing in my power to promote the interest of true religion in this place, and yet I seem to be held in very little repute, scarcely any person even noticing me." To which the other replied: "My good friend, set yourself down for nothing, and if any person takes you for something it will be all clear gain." I thought this a queer saying: but how full of meaning and common sense! Whether the object of this good counsel was profited by it I cannot tell; but I looked on it and received instruction.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

10. With brotherly love, etc. By no words could he satisfy himself in setting forth the ardor of that love, with which we ought to embrace one another: for he calls it brotherly, and its emotion στοργὴν, affection, which, among the Latins, is the mutual affection which exists between relatives; and truly such ought to be that which we should have towards the children of God. That this may be the case, he subjoins a precept very necessary for the preservation of benevolence, — that every one is to give honor to his brethren and not to himself; for there is no poison more effectual in alienating the minds of men than the thought, that one is despised. But if by honor you are disposed to understand every act of friendly kindness, I do not much object: I however approve more of the former interpretation. For as there is nothing more opposed to brotherly concord than contempt, arising from haughtiness, when each one, neglecting others, advances himself; so the best fomenter of love is humility, when every one honors others.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(10) With brotherly love.—Better translated as in the margin, In love of the brethren (fellow Christians) be kindly affectioned. The word for “kindly affectioned” is specially used of the family relation, and is, therefore, appropriately applied to the brotherhood of the Christian family.

Preferring one another.—Rather, perhaps, anticipating one another. The Christian is to take the initiative, and show honour or respect to others without waiting for them to show it to him.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. Be kindly, &c.] Lit. In point of your brotherly love [be] affectionate to one another. The word rendered “kindly-affectioned” has special reference to family affection; and probably our Translators had this in view, and used “kindly” in its strict sense; “of the kind,” “of the stock, or family.”—For “brotherly-love” cp. 1Th_4:9; Heb_13:1; 1Pe_1:22; 1Pe_3:8; 2Pe_1:7.—See Isaac Taylor’s Saturday Evening for an admirable Essay on “The Family Affection of Christianity.” We quote a line or two of the summary; “Christian affection has the permanence it derives from an indissoluble bond; the vigour given it by a participation in sufferings and reproaches; and the depth it receives from the prospect of an unbounded futurity.”

in honour] Lit. in point of the honour; the honour due from each to all.—Cp. Php_2:3; 1Pe_2:17; 1Pe_5:5.—Spiritual religion is, in its proper nature, the noblest school of courtesy; habituating the man to the refining power of the Divine presence, and constantly rebuking the self-regard which is the essence of discourtesy.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Be kindly affectioned one to another with brotherly love,.... This is one branch of that love, before advised to, which should be unfeigned, and without guile and deceit. The objects of this grace are "brethren", not in such sense as all the descendants of Adam are, or men of the same country be, or as such who are born of the same parents in a natural sense are; to each of whom love is due under their respective characters and relations: but such who are so in a spiritual sense, who are born of God, are of his household, belong to his family, are the brethren of Christ, and one another; and are either members of the same church, incorporated together in the same church state, or at least members of Christ, and of the church universal. Now love to these should be kind, tender, and affectionate, reciprocal and mutual; such should love one another; there should be no love wanting on either side; and it ought to be universal, and reach to all the saints, though of different gifts, light, knowledge and experience, or whether high or low, rich or poor; and should show itself by bearing one another's burdens, bearing with, and forbearing each other, forgiving one another, and by edifying one another in their most holy faith, and praying with, and for one another.

In honour preferring one another; saints should think honourably of one another, and entertain an honourable esteem of each other; yea, should esteem each other better thou themselves; and not indulge evil surmises, and groundless jealousies of one another, which is contrary to that love that thinks no evil. They should speak honourably of each other in Christian company, and discourage that evil practice of whisperings, backbitings, and innuendos; they should treat each other with honour and respect in their common conversation, and especially when met together as a church of Christ. They should go before each other in giving honour, and showing respect, as the word signifies: they should set each other an example; and which also may be taken into the sense of the word, should prevent one another, not waiting until respect is shown on one side to return it again. Nor does this rule at all break in upon that order that should subsist, and be maintained in bodies civil and ecclesiastical, which requires superior honour to be given to persons according to their character, office, and station in which they are.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 Be kindly affectioned one to another with brotherly love; in honour preferring one another;

Ver. 10. Be kindly affectioned] As natural brethren and more. Arctior eat copula cordis quam corporis. We are brethren in Adam according to the flesh, in and by Christ according to the Spirit.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Be kindly affectioned - The word used here occurs no where else in the New Testament. It properly denotes tender affection, such as what subsists between parents and children; and it means that Christians should have similar feelings toward each other, as belonging to the same family, and as united in the same principles and interests. The Syriac renders this, “Love your brethren, and love one another;” compare 1Pe 2:17.

With brotherly love - Or in love to the brethren. The word denotes the affection which subsists between brethren. The duty is one which is often presented in the New Testament, and which our Saviour intended should be regarded as a badge of discipleship; see the note at Joh 13:34-35, “By this shall all people know that ye are my disciples, if ye have love one to another;” Joh 15:12, Joh 15:17; Eph 5:2; 1Th 4:9; 1Pe 1:22; 1Jo 2:7-8; 1Jo 3:11, 1Jo 3:23; 1Jo 4:20-21. The apostle Paul in this place manifests his unique manner of writing. He does not simply enjoin brotherly love, but he adds that it should be kindly affectioned. It should be with the tenderness which characterizes the most endearing natural relationship. This he expresses by a word which is made for the occasion (φιλοστοργοὶ philostorgoi), blending love with natural affection, and suffering it to be manifest in your contact with one another.

In honour - In showing or manifesting respect or honor. Not in seeking honor, or striving after respect, but in showing it to one another.

Preferring one another - The word “preferring” means going before, leading, setting an example. Thus, in showing mutual respect and honor, they were to strive to excel; not to see which could obtain most honor, but which could confer most, or manifest most respect; compare 1Pe 1:5; Eph 5:21. Thus, they were to be studious to show to each other all the respect which was due in the various relations of life; children to show proper respect to parents, parents to children, servants to their masters, etc.; and all to strive by mutual kindness to promote the happiness of the Christian community. How different this from the spirit of the world; the spirit which seeks, not to confer honor, but to obtain it; which aims, not to diffuse respect, but to attract all others to give honor to us. If this single direction were to be obeyed in society, it would put an end at once to no small part of the envy, and ambition, and heartburning, and dissatisfaction of the world. It would produce contentment, harmony, love, and order in the community; and stay the progress of crime, and annihilate the evils of strife, and discord, and malice. And especially, it would give order and beauty to the church. It would humble the ambition of those who, like Diotrephes, love to have the pre-eminence 3Jo 1:9, and make every man willing to occupy the place for which God has designed him, and rejoice that his brethren may be exalted to higher posts of responsibility and honor.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Be kindly affectioned one to another; Christians ought to have such affection one to another, as parents have to their children, and as all creatures have to their young: so much the word here used imports.

In honour preferring one another: this clause is expounded by Phi 2:3. It is exemplified in Abraham, Gen 13:9. Most desire preference and honour before others, which is contrary to the good counsel in this text. Some read it, prevent one another; do not tarry till others honour you, but do you go before them in this expression of brotherly love, and be examples to them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

In brotherly love (filadelfia) be kindly affectioned (filostorgoi) one to another (filadelfia , expressing the love of Christians for each other, is a special form or manifestation of general aaph . In it there should be ever the warmth of family affection, storgh); in honour preferring one another; literally, according to the proper sense of prohgoumenoi , taking the lead of each other in honour i.e., in showing honour, rather than equivalent to allhlouv hgoumenoi uperecontav eautwn in Php_2:3.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

In honour preferring one another - Which you will do, if you habitually consider what is good in others, and what is evil in yourselves.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

10. “In brotherly love be kindly affectionate toward one another, in honor preferring one another.” This is a positive commandment of God that we are not only to be kind toward one another in brotherly love, but delight to honor one another, oblivious to our own honor. Timee, “honor,” also means financial remuneration. Hence, we see that forgetting all about our honor and recompense we are to simply look after others, trusting God so far as ourselves are concerned.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

In love of the brethren be tenderly affectioned one to another; in honor preferring one another ["tenderly affectioned" is a word compounded of philos, loving, and stergos, which is from stergeoo, to feel natural affection, as an animal for its offspring, a parent for its child, a near relative for his close kin. Its use here indicates that the church tie should rival that of the family. Christians should love each other "as natural brethren, and more. More close are the ties of the heart than of the body. We are brethren in Adam according to the flesh, in and by Christ according to the Spirit" (Trapp). "Preferring" means going before; hence guiding, setting an example. In matters of giving reverence, respect, and causing people to be held high in public estimation, Christians are to strive to outdo each other. The idea is that each should be more eager to confer honors than to obtain them. "Nothing," says Chrysostom, "tends so much to make friends as endeavoring to overcome one's neighbor in doing him honor." "The Talmudists," according to Bengel, "say, Whoever knows that his neighbor has been accustomed to salute him, should anticipate his salutation"];

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

10. With brotherly love. The brotherhood of the saints was not a name only, but a real tie of tenderness and love; and each, in the spirit of true brotherhood, was to seek the honor of his Christian brother.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

10–21. Note the remarkable coordination of participles, adjectives, infinitives (15), and imperatives. All should be translated by the imperative; cf. Moulton, pp. 180 f., 222; cf. 1Pe 2:18; 1Pe 3:1; 1Pe 3:7-8 f., Rom 4:8 f.; cf. Col 3:16-17; 2Co 9:11; 2Co 9:13; Eph 4:2-3; Heb 13:1-5. The participles are all durative in action, implying habits. So the imperatives, except δότε, Rom 12:19, which implies a single act once for all. The negatives with participles and imperatives follow the general rule of μὴ with the present imperative and imply the giving up of former habits; cf. Moulton, p. 122 f. All are instances of the σωφροσύνη which is the result of the μεταμόρφωσις.

10. τῇ φιλαδελφίᾳ. Cf. 1Th 4:9; 1Pe 1:22 (in LXX[245] only in 4 Macc.). A recognised duty, therefore liable to formalities; this must be provided against by an eager feeling of affection as to real members of a family.

[245] LXX. the Septuagint Version of the Old Testament

φιλόστοργοι. Always of family affection; so 2Ma 9:21 alibi Polyb. alibi

τῇ τιμῇ. Cf. Rom 13:7; Joh 4:44; 1Ti 6:1; Heb 3:3; 1Pe 3:7, of respect paid by man to man.

ἀλλήλους προηγούμενοι. We have to choose between (1) an unparalleled construction = giving each other a lead; this requires the genitive: (2) an unparalleled sense ‘each considering another superior to himself.’ Even if we take (1) the proper meaning would be ‘taking the lead of each other,’ which is the opposite of the evident sense. (2) assumes that the compound follows the sense of ἡγεῖσθαι = to hold, consider, τινὰ τοιοῦτον, the only sense in which the simple verb is used in N. T. except in the participle. This is supported by Php 2:3 and Theodoret’s παραχωρείτω δὲ ἕκαστος τῶν πρωτείων τῷ πέλας. Chrys. wavers: (1) τὸ σπουδάζειν τῇ τιμῇ νικᾷν τὸν πλησίον; (2) λέγει οὐ τιμᾶτε ἀλλὰ προηγεῖσθε; and although no parallel to this sense of the compound can be found, it is possible and suits the context.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10.] in brotherly love (dat. of the respect or regard in which), affectionate.

φιλόστ.] properly of love of near relations; agreeing therefore exactly with φιλαδελφία.

προηγούμενοι] “invicem prævenientes,” latt. μὴ μένε φιλεῖσθαι παρʼ ἑτέρου, ἀλλʼ αὐτὸς ἐπιπήδα τούτῳ καὶ κατάρχου, Chrys.: similarly Syr., Theophyl., Erasm., Luther:—or, = ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν, Php 2:3; so Origen, Theodoret, Grot.: or, as in ref. 2 Macc. ‘setting an example to,’ ‘going before,’ which however does not seem to apply here, unless we render τῇ τιμῇ, ‘in yielding honour:’ ‘in giving honour: anticipating one another’ (so Stuart).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

10. τῇ φιλαδελφίᾳ, ‘love of the brethren’; as contrasted with ἀγάπη, which is universal, φιλαδελφία represents affection for the brethren; that is, for all members of the Christian community, cf. 2Pe 1:7. Euthym.-Zig. ἀδελφοί ἐστε κατὰ τὴν αὐτὴν διὰ τοῦ βαπτίσματος ἀναγέννησιν καὶ διὰ τοῦτο ἀνάγκην ἔχετε φιλαδελφίας.

φιλόστοργοι: the proper term for strong family affection. Euthym.-Zig. τουτέστι θερμῶς καὶ διαπύρως φιλοῦντες. ἐπίτασις γὰρ φιλίας ἡ στοργή, καὶ τῆς στοργῆς πάντως αὔξησις ἡ φιλοστοργία.

τῇ τιμῇ κ.τ.λ.: cf. Php 2:3 ‘in lowliness of mind each accounting other better than himself.’ The condition and the result of true affection are that no one seeks his own honour or position, and every one is willing to give honour to others. The word προηγούμενοι is somewhat difficult; naturally it would mean ‘going before,’ ‘preceding,’ and so it has been translated, (1) ‘in matters of honour preventing one another,’ being the first to show honour: so Vulg. invicem praevenientes; or (2) ‘leading the way in honourable actions’: ‘Love makes a man lead others by the example of showing respect to worth or saintliness,’ Liddon; or (3) ‘surpassing one another’: ‘There is nothing which makes friends so much, as the earnest endeavour to overcome one’s neighbour in honouring him,’ Chrys.

But all these translations are somewhat forced, and are difficult, because προηγεῖσθαι in this sense never takes the accusative. It is, in fact, as admissible to give the word a meaning which it has not elsewhere, as a construction which is unparalleled. A comparison therefore of 1Th 5:13; Php 2:3 suggests that St. Paul is using the word in the quite possible, although otherwise unknown, sense of ἡγούμενοι ὑπερέχοντας. So apparently RV. (=AV.) ‘in honour preferring one another,’ and Vaughan.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Be kindly affectioned [φιλοστοργοι] . Only here in the New Testament. From stergw to love, which denotes peculiarly a natural affection, a sentiment innate and peculiar to men as men, as distinguished from the love of desire, called out by circumstance. Hence of the natural love of kindred, of people and king (the relation being regarded as founded in nature), of a tutelary God for a people. The word here represents Christians as bound by a family tie. It is intended to define more specifically the character of filadelfia brotherly love, which follows, so that the exhortation is "love the brethren in the faith as though they were brethren in blood" (Farrar). Rev., be tenderly affectioned; but the A. V., in the word kindly gives the real sense, since kind is originally kinned; and kindly affectioned is having the affection of kindred.

In honor preferring one another [τη τιμη αλληλους προηγουμενοι] . The verb occurs only here. It means to go before as a guide. Honor is the honor due from each to all. Compare Phi 2:3; 1Pe 2:17; 1Pe 5:5. Hence, leading the way in showing the honor that is due. Others render antcipating and excelling.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.