Romans 12:16

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.)

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

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.

‘Be of the same mind one toward another.’ It is interesting to notice how frequently the Apostle in many of his letters exhorts to mutual harmonious relations. For instance, in this very Epistle he invokes ‘the God of patience and of comfort’ to grant to the Roman Christians ‘to be of the same mind with one another according to Christ Jesus,’ and to the Corinthians, who had their full share of Greek divisiveness, he writes, ‘Be of the same mind, live in peace,’ and assures them that, if so, ‘the God of love and peace will be with them’; to his beloved Philippians he pours out his heart in beseeching them by ‘the consolation that is in Christ Jesus, and the comfort of love, and the fellowship of the Spirit-’ that they would ‘fulfil his joy, that they be of the same mind, having the same love, being of one accord, of one mind’; whilst to the two women in that Church who were at variance with one another he sends the earnest exhortation ‘to be of the same mind in the Lord,’ and prays one whom we only know by his loving designation of ‘a true yokefellow,’ to help them in what would apparently put a strain upon their Christian principle. For communities and for individuals the cherishing of the spirit of amity and concord is a condition without which there will be little progress in the Christian life.

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.

‘Set not your mind on high things, but condescend to things that are lowly.’ The contrast here drawn between the high and the lowly makes it probable that the latter as well as the former is to be taken as referring to ‘things’ rather than persons. The margin of the Revised Version gives the literal rendering of the word translated ‘condescend.’ ‘To be carried away with,’ is metaphorically equivalent to surrendering one’s self to; and the two clauses present two sides of one disposition, which seeks not for personal advancement or conspicuous work which may minister to self-gratulation, but contentedly fills the lowly sphere, and ‘the humblest duties on herself doth lay.’ We need not pause to point out that such an ideal is dead against the fashionable maxims of this generation. Personal ambition is glorified as an element in progress, and to a world which believes in such a proverb as ‘devil take the hindmost,’ these two exhortations can only seem fanatical absurdity. And yet, perhaps, if we fairly take into account how the seeking after personal advancement and conspicuous work festers the soul, and how the flower of heart’s-ease grows, as Bunyan’s shepherd-boy found out, in the lowly valley, these exhortations to a quiet performance of lowly duties and a contented filling of lowly spheres, may seem touched with a higher wisdom than is to be found in the arenas where men trample over each other in their pursuit of a fame ‘which appeareth for a little time, and then vanisheth away.’ What a peaceful world it would be, and what peaceful souls they would have, if Christian people really adopted as their own these two simple maxims. They are easy to understand, but how hard they are to follow.

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.

In this final clause the Apostle, in some sense, repeats the maxim with which he began the series of special exhortations in this chapter. He there enjoined ‘every one among you not to think of himself more highly than he ought to think’; here he deals with one especial form of such too lofty thinking, viz. intellectual conceit. He is possibly quoting the Book of Proverbs {Pro 3:7}, where we read, ‘Be not wise in thine own eyes,’ which is preceded by, ‘Lean not to thine own understanding; in all thy ways acknowledge Him’; and is followed by, ‘Fear the Lord and depart from evil’; thus pointing to the acknowledgment and fear of the Lord as the great antagonist of such over-estimate of one’s own wisdom as of all other faults of mind and life. It needs not to point out how such a disposition breaks Christian unity of spirit. There is something especially isolating in that form of self-conceit. There are few greater curses in the Church than little coteries of superior persons who cannot feed on ordinary food, whose enlightened intelligence makes them too fastidious to soil their dainty fingers with rough, vulgar work, and whose supercilious criticism of the unenlightened souls that are content to condescend to lowly Christian duties, is like an iceberg that brings down the temperature wherever it floats. That temper indulged in, breaks the unity, reduces to inactivity the work, and puts an end to the progress, of any Christian community in which it is found; and just as its predominance is harmful, so the obedience to the exhortation against it is inseparable from the fulfilling of its sister precepts. To know ourselves for the foolish creatures that we are, is a mighty help to being ‘of the same mind one toward another.’ Who thinks of himself soberly and according to the measure of faith which God hath dealt to him will not hunger after high things, but rather prefer the lowly ones that are on a level with his lowly self.

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.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

12:16 All three exhortations in this verse use the Greek word phroneō (think). Paul addresses the need for right Christian thinking when it comes to our relationships with other Christians. • Live in harmony: Literally Think the same things. • Don’t be too proud: Literally Don’t think arrogant things.

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

Rom 12:16. Τοῖς ταπεινοῖς, to lowly things [Engl. V. “to men of low estate”]) Neuter, for the phrase high things precedes.—συναπαγόμενοι, being [suffering yourselves to be] carried along with) the verb has the force of the middle voice, by which voluntary συγκατάβασις, 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.—μὴ γίνεσθε φρόνιμοι παρʼ ἑαυτοῖς) Pro 3:7, LXX, μὴ ἴσθι φρόνιμος παρὰ σεαυτῷ [comp. Rom 11:25.]

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

Rom_12:16. These participles are also to be understood imperatively by supplying ἔσεσθε (comp. on Rom_12:9), and not to be joined to Rom_12:15, nor yet to μὴ γίνεσθε φρόν. παρʼ ἑαυτ.

τὸ αὐτὸ εἰς ἀλλ. φρονοῦντες] characterizes the loving harmony, when each, in respect to his neighbour (εἰς, not ἐν as in Rom_15:5), has one and the same thought and endeavour. Comp. generally Rom_15:5; Php_2:2; Php_4:2; 2Co_13:11. According to Fritzsche, τὸ αὐτό 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.

μὴ τὰ ὑψηλὰ φρονοῦντες] not aiming at high things,a warning against ambitious self-seeking. Comp. Rom_11:20; 1Ti_6:7.

τοῖς ταπεινοῖς] is neuter (Fritzsche, Reiche, Köllner, Glöckler, 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 ταπεινά ought to have for the Christian a force of attraction, in virtue of which he yields himself to fellowship with them (συν), 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 τὰ ὑψηλά, others have taken τοῖς ταπειν. as masculine,some of them understanding ταπεινός of inferior rank, some of humble disposition, some blending both meaningswith very different definitions of the sense of the whole, e.g. Chrys.: εἰς τὴς ἐκείνων εὐτέλειαν κατάβηθι, συμπεριφέρου, μὴ ἁπλῶς τῷ φρονήματι συνταπεινοῦ, ἀλλὰ καὶ βοήθει καὶ χεῖρα ὀρέγου κ.τ.λ.; similarly Erasmus, Luther, Estius, and others; Grotius (comp. Ewald): modestissimorum exempla sectantes; Rückert (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.

συναπαγ.] 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.

φρόνιμοι παρʼ ἑαυτ.] 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 ἐν ἑαυτ., Rom_11:25.

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 12:16 . τὸ αὐτὸ εἰς ἀλλήλους φρονοῦντες : 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 ( μὴ δότε ) with which he concludes (Rom 12:21 μὴ νικῶ , νίκα ). τὸ αὐτὸ φρονεῖν , 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 εἰς ἀλλήλους 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. μὴ τὰ ὑψηλὰ φρονοῦντες : see on Rom 12:3 above and Rom 11:21 . Selfish ambition in the Church is fatal to perfect mutual consideration, τοῖς ταπεινοῖς συναπαγόμενοι . Elsewhere in the N.T. (seven times) ταπεινὸς 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 συναπάγεσθαι in both these places is due not to itself, but to the context. The contrast with τὰ ὑψηλὰ leads others to take τοῖς ταπεινοῖς 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”. μὴ γίνεσθε φρόνιμοι κ . τ . λ . 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 τὸ αὐτὸ εἰς ἀλλήλους φρονεῖν .

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

Rom_12:16

Be of the same mind one towards another; mind not high things, but condescend to men of low estate. Be not wise in your own conceits. The phrase (τὸ αὐτὸ φρονεῖν) used by the apostle expresses the general idea of concord, unanimity; whether of opinion or feeling depends on the context; see 2Co_13:11; Phi_2:2; Rom_15:5. Here the latter idea is the prominent one. Be of the same mind, i.e. be united in feeling, interests, and object, let there be no discord or disagreement. This idea is then amplified in the following clauses; do not be aspiring, but be humble. Ambition and contempt for lowly persons or pursuits, are the states of mind most inconsistent with that union of heart by which all Christians should be united. Quocirca illud τὸ αυτὸ non intelligo idem quod alii de nobis sentiunt, sed idem quod nos de nobis ipsi sentimus, vel quod alios de nobis sentire postulamus. De Brais. Erasmus and others understand this clause to mean, Think of others as well as you do of yourselves (nemo putet alium se minorem.) But this gives too restricted a sense, and is no better suited to the context than the common interpretation given above. The command is, that we should be united; feeling towards others as we would have them feel towards us.

Mind not high things, i.e. do not aspire after them, do not desire and seek them; see the use of the Greek word here employed in Rom_8:5; Col_3:2, (τὰ ἄνω φρονεῖτε), But condescend to men of low estate. The general idea expressed by these two clauses is obviously this, Be not high-minded, but humble. The precise meaning of the latter clause, however, is a matter of much doubt. The word (συναπάγω) rendered condescend properly means, in the passive or middle voice, to allow ones self to be carried along with others, i.e. influenced by them, as in Gal_2:13, In so much that Barnabas also was (allowed himself to be) carried away with their dissimulation. And 2Pe_3:17, Beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness. With the dative of a person, συναπάγεσθαι means to be carried along with him; with the dative of a thing, it means to be carried along by it. Philipi. If ταπεινοῖς be here taken as masculine, one sense is, allow yourselves to be carried along with the lowly, i.e. to associate with them, and share their condition. If it be taken as neuter, to correspond with the τὰ ὑψηλά in the first clause, then the meaning is, allow yourselves to be carried along together by lowly things: i.e. instead of being concerned about high things, let lowly things occupy and control you. So Calvin: Non arroganter de vobis sentientes sed humilibus vos accommodantes. Vocem humilibus in neutro genere accipio, ut antithesis ita compleatur. Hic ergo damnatur ambitio, et quae sub magnanimitatis nomine se insinuat animi elatio: siquidem praecipua fidelium virtus moderatio est, vel potius submissio, quae honorem semper malit aliis ceder quam praeripere. Most modern commentators concur in this view of the passage. In either way the general sense is the same. The thing forbidden is ambition; the thing enjoined is lowliness of mind.

Be not wise in your own conceit. This precept is intimately connected with the preceding, since ambition and contempt for lowly persons and pursuits generally arise from overweening self-estimation. No species of pride is more insidious or more injurious than the pride of intellect, or a fancied superiority to those around us, which leads to a contempt of their opinions, and a confident reliance upon ourselves. The temper which the gospel requires is that of a little child, docile, diffident, and humble; see Rom_11:25; Pro_3:7; Isa_5:21.

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

Be not puffed up, with opinion of your own wisdom.

There is nothing that doth so much break concord as ambition, when as every man loatheth a base estate, and seeketh ambitiously to be aloft.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Be--"Being"

of the same mind one toward another--The feeling of the common bond which binds all Christians to each other, whatever diversity of station, cultivation, temperament, or gifts may obtain among them, is the thing here enjoined. This is next taken up in detail.

Mind not--"not minding"

high things--that is, Cherish not ambitious or aspiring purposes and desires. As this springs from selfish severance of our own interests and objects from those of our brethren, so it is quite incompatible with the spirit inculcated in the preceding clause.

but condescend--"condescending"

to men of low estate--or (as some render the words), "inclining unto the things that be lowly." But we prefer the former.

Be not wise in your own conceits--This is just the application of the caution against high-mindedness to the estimate we form of our own mental character.

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 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 συναπαγομενοι, which we translate condescend, from συν, together, and απαγω, 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, παρ εαυτοις, 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.

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

16. Not thinking arrogantly of yourselves, 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.

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.

(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 “condescend”—of 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 Keble’s 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.

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

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 Liberté, Fraternité, Égalité.

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.

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 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 Pro 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.

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

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.

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 of the same mind ... - This passage has been variously interpreted. “Enter into each other’s 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 - συναπαγομενοι 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 ταπεινοις 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.

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

Condescending to the humble, in the spirit of charity and sweetness. See Luke ii. 48. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

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

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Mind not high things - Desire not riches, honour, or the company of the great.

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

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

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.

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

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.]

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.

16. Be of the same mind, etc. Let there be harmony; a spirit of concord. Mind not high things. Do not seek for official or social distinction. Obedience to this would eliminate caste from the church. Condescend to things that are lowly. So reads the Revision. Instead of seeking pre-eminence, we are to walk in lowly spirit like our Savior. Be not wise in your own conceits. Conceited and opinionated as the result.

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.

16. τὸ αὐτὸ …, maintain that mutual agreement with each other which is the basis of peace; cf. Rom 15:5; 2Co 13:11; Php 2:2; Php 4:2.

μὴ τὰ ὑψ. A potent source of danger to peace. τὰ ὑψ. φρ. = ὑπερφρονεῖν, Rom 12:3, Rom 11:21; 1Ti 6:17; cf. ὑπερήφανος, Jas 4:6; 1Pe 5:5; here it refers to the estimate of self in comparison with other men; in all other passages of an overweening estimate of self in relation to GOD.

τοῖς ταπεινοῖς, always masc. in N. T. and O. T., exc. Psa 137:6 (where Heb. suggests persons), in contrast with ὕψος, Luk 1:52; Jas 1:9. The antithesis to τὰ ὑψηλὰ. has led some commentators to take it as neut. here. But, against this, is not only biblical use, but the context; masc. gives a better expansion of τὸ αὐτὸ κ.τ.λ., and better suits the verb συναπαγ.

συναπαγόμενοι. No real |[252] to this use is given: Gal 2:13; 2Pe 3:17 pass. Chrys. gives συμπεριφέρου συμπεριέρχου; cf. Field, ad loc[253] = put yourselves on a level with, accommodate yourselves to. S. H. (though preferring the neuter) qu. Tyn. Cov. Genev., ‘make yourselves equal to them of the lower sort.’ Rhem., ‘consenting to the humble.’

[252] | parallel to

[253] ad loc. ad locum

μὴ γίνεσθε φρ. παρ’ ἑ. Pro 3:7; with parallel clause ἐπὶ σῇ σοφίᾳ μὴ ἐπαίρου = avoid self-conceit; cf. Rom 11:25.

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.

16.] Having (the participial construction is resumed, as in ver. 9) the same spirit towards one another, i.e. actuated by a common and well-understood feeling of mutual allowance and kindness.

μὴ τὰ ὑψ.] It is a question, whether τοῖς ταπεινοῖς 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 τὰ ὑψηλὰ φρονοῦντες, the ὑψηλά are necessarily subjective, the lofty thoughts of the man. But in τοῖς ταπεινοῖς συναπαγόμενοι the adj. is necessarily objective; some outward objects with which the persons exhorted are συναπάγεσθαι. And those outward objects are defined, if I mistake not, by the τὸ αὐτὸ εἰς ἀλλήλους φρονοῦντες. 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 συναπ., see reff. and compare Zosimus, Hist. v. 6, cited by Tholuck, καὶ αὐτὴ ἡ Σπάρτη συναπήγετο τῇ κοινῇ τῆς Ἑλλάδος ἁλώσει. The insertion of the seemingly incongruous μὴ γίνεσθε … ἑαυτοῖς is sufficiently accounted for by reference to ch. 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.

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

16. τὸ αὐτὸ … φρονοῦντες, ‘being harmonious in your relations towards one another’: cf. 15:5; 2Co 13:11; Php 2:2; Php 4:2. The great hindrance to this would be having too high an estimation of oneself: hence the Apostle goes on to condemn such pride.

μὴ τὰ ὑψηλὰ φρονοῦντες: cf. 11:20; 1Co 13:5 ‘Love vaunteth not itself, is not puffed up,’ shows how St. Paul is still carrying out the leading idea of the passage.

τοῖς ταπεινοῖς: prob. neuter; ‘allow yourself to be carried along with, give yourself over to, humble tasks:’ ‘consentinge to meke thingis,’ Wic. The verb συναπάγειν means in the active ‘to lead along with one,’ hence in the passive, ‘to be carried away with,’ as by a flood which sweeps everything along with it (Lightfoot on Gal 2:13; cf. 2Pe 3:17), and hence ‘to give oneself up to.’

The neuter seems best to suit the contrast with τὰ ὑψηλά and the meaning of the verb; but elsewhere in the N. T. ταπεινός is always masculine, and so many take it here: ‘make yourselves equall to them of the lower sorte,’ Tyn. Cov. Genev. ‘Consentinge to the humble,’ Rhen. So Chrys.: ‘That is, bring thyself down to their humble condition, ride or walk with them; do not be humbled in mind only, but help them also, and stretch forth thy hand to them.’

μὴ γίνεσθε φρόνιμοι παρʼ ἑαυτοῖς: taken apparently from Pro 3:7 μὴ ἴσθι φρόνιμος παρὰ σεαυτῷ. Cf. Origen non potest veram sapientiam Dei scire, qui suam stultitiam quasi sapientiam colit.

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

Condescend to men of low estate [τοις ταπεινοις συναπαγομενοι] . 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 [απο] from these by the current of your Christian sympathy along with [συν] things which are humble."

In your own conceits [παρ εαυτοις] . 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.

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