Romans 12:16

τὸ αὐτὸ εἰς ἀλλήλους φρονοῦντες : here the Apostle returns to his own grammar (or disregard of grammar), and holds to it till Romans 12:19, when he changes to the imperative (μὴ δότε) with which he concludes (Romans 12:21 μὴ νικῶ, νίκα). τὸ αὐτὸ φρονεῖν, Romans 15:5, is a favourite expression, best explained by reference to Philippians 2:2; Philippians 4:2; 2 Corinthians 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, Matthew 7:12. The negatives which follow introduce explanatory clauses: they forbid what would destroy the unanimity of love. μὴ τὰ ὑψηλὰ φρονοῦντες : see on Romans 12:3 above and Romans 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. Galatians 2:13, 2 Peter 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. Proverbs 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.