is envy; and not to grieve for his misfortunes is inhumanity. Let there be such a sympathy among
us as may at the same time adapt us to all kinds of feelings.
16.Not thinking arrogantly of yourselves,^395 etc. The Apostle employs words in Greek more
significant, and more suitable to the antithesis, “Not thinking,” he says, “of high things:” by which
he means, that it is not the part of a Christian ambitiously to aspire to those things by which he may
excel others, nor to assume a lofty appearance, but on the contrary to exercise humility and meekness:
for by these we excel before the Lord, and not by pride and contempt of the brethren. A precept is
fitly added to the preceding; for nothing tends more to break that unity which has been mentioned,
than when we elevate ourselves, and aspire to something higher, so that we may rise to a higher
situation. I take the term humble in the neuter gender, to complete the antithesis.
Here then is condemned all ambition and that elation of mind which insinuates itself under the
name of magnanimity; for the chief virtue of the faithful is moderation, or rather lowliness of mind,
which ever prefers to give honor to others, rather than to take it away from them.
Closely allied to this is what is subjoined: for nothing swells the minds of men so much as a
high notion of their own wisdom. His desire then was, that we should lay this aside, hear others,
and regard their counsels. Erasmus has rendered φρονίμους, arrogantes — arrogant; but the
rendering is strained and frigid; for Paul would in this case repeat the same word without any
meaning. However, the most appropriate remedy for curing arrogance is, that man should not be
over-wise in his own esteem.
Romans 12:17-19
- Nemini malum pro malo rependentes,
providentes bona coram omnibus hominibus. - Recompense to no man evil for evil.
Provide things honest in the sight of all men. - Si fieri potest, quantum est in vobis, cum
omnibus hominibus pacem habentes; - If it be possible, as much as lieth in you,
live peaceably with all men.
(^395) The first clause is omitted. The text of Calvin is, “Mutuo alii in alios sensu affecti;” ; “Itidem alii in
alios affecti — Feel alike towards on another,” Beza; “Be entirely united in your regards for each other,” Doddridge; “Be of the
same disposition towards one another,” Macknight. The verb means to think, or to feel, or to mind, in the sense of attending to,
or aspiring after a thing. It is used also in the next clause, evidently in the last sense, minding. There is no reason why its meaning
should be different here; it would then be, “Mind the same things towards one another,” that is, Do to others what you expect
others to do to you. It is to reduce to an axiom what is contained in the former verse. We may indeed give this version, “Feel
the same, or alike towards one another,” that is, sympathize with one another: and this would still be coincident in meaning with
the former verse; and it would be in accordance with the Apostle’s mode of writing.
But another construction has been given, “Think the same of one another,” that is, Regard one another alike in dignity and
privilege as Christians, without elevating yourselves, and viewing yourselves better than others. This would well agree with the
sentence which follows.
The two following clauses are thus given by Doddridge, “Affect not high things, but condescend to men of low rank,” —
and by Macknight, “Do not care for high things; but associate with lowly men.” The word , is not found in the New
Testament to be applied to things, but to persons. “Associate” is perhaps the best rendering of μ , which literally means
to withdraw from one party in order to walk with another: they were to withdraw from those who minded high things, and walk
or associate with the humble and lowly. “And cleave to the humble,” is the Syriac version. — Ed.