Romans 12:16Meaning & Commentary from the Church Fathers

Likewise, if you see someone weeping, do not consider him unworthy of comfort. If you see someone prospering, do not be ashamed to share his pleasure and rejoice with him. Think of him as you think of yourself. “Be of one mind among yourselves,” says the Apostle. For example, do you consider yourself an important man? Consider him the same. Do you suspect that he is insignificant and small? Pronounce the same judgment about yourself, and cast away every inequality. How can this be? If you lay aside haughtiness. Therefore the Apostle added, “Do not be high-minded, but associate with the humble.” That is, descend, adapt yourself, and accommodate yourself to his low estate. Do not merely share his humble feelings, but help him and give him your hand. Give not another’s hand, but your own, as a father cares for a son and a head for the body. The Apostle says the same elsewhere: “Remember the prisoners, as though bound with them” (Heb 13:3). By “the humble” here, the Apostle means not simply the humble-minded, but the lowly and despised. “Do not be wise in your own opinion,” that is, do not think yourselves sufficient for yourselves. Elsewhere Scripture says, “Woe to those who are wise in their own eyes and prudent before themselves” (Is 5:21). Therefore the Apostle again undermines haughtiness and casts down conceit and pride. Nothing so turns us away and separates us from other people as thinking that we are sufficient for ourselves. Therefore God has placed us in dependence upon one another. Though you are intelligent, you need another. If you think you do not need another, you have become more foolish and weaker than everyone. Whoever thinks this deprives himself of every help. If he sins in anything, he will seek no correction or excuse. He will anger God by his haughtiness and commit many sins. Often, very often, it happens that an intelligent man does not see what is fitting, while one less intelligent discovers what is needed. This happened with Moses and his father-in-law, with Saul and his servant, and with Isaac and Rebecca. Therefore do not consider it humiliating to need another. On the contrary, this exalts you more, makes you stronger, more distinguished, and more secure.

“Do not be wise in your own opinion.” That is, do not think that you can satisfy yourself in everything, and that you have no need of another’s counsel or of one who suggests what is fitting. Moses conversed with God, yet he needed the counsel of his father-in-law.

In the fear of God, he must imitate the Apostle, who says, “We cast down arguments and every high thing that exalts itself against the knowledge of God, and bring every thought captive to the obedience of Christ” (2 Cor 10:4-5).

The one is pride, the other chastity. The one is exacting toward neighbors, the other neglects nothing that is due. The one deprives even those adorned with virtue of their beauty, while the other adorns even the lowly. Therefore the one arouses hatred toward itself, the other admiration. The one is proclaimed worthy of condemnation, the other worthy of praise. Therefore try to root out the carnal mindset, that is, exactingness toward neighbors. In my judgment, humble-mindedness is the offspring of a soul that is lofty and soaring toward heaven. Pride is the offspring of a low and very base soul. Abraham, the lover of God, and the Pharisee confirm this. The first, delighting in conversation with God, called himself earth and ashes (Gen 18:27). The second, without any prompting, exalted himself, thought highly of himself, and attempted to prefer himself to the whole world (Lk 18:9-14).

After this they no longer have joy with one who rejoices, nor weeping with one who weeps, nor unity in prayer. Therefore below Saint Paul also prays: "May the God of patience and consolation grant you to be of the same mind toward one another in Christ Jesus, that with one accord and one mouth you may glorify the God and Father of our Lord Jesus Christ" (cf. Rom 15:5-6).

But it may also be understood thus: have the same thoughts about one another. Adapt yourselves to one another. Enter into one another with mind and heart, and do not set yourselves apart in anything.

Saint Chrysostom says: "What do the words mean, 'being of the same mind toward one another'? A beggar has come to your house. Be of one mind with him. Do not assume too lofty an appearance because you are rich.

"In Christ there is neither rich nor poor. Do not be ashamed of his outward clothing, but receive him according to his inward faith. If you see one weeping, do not consider him unworthy of consolation.

"If you see one prospering, do not be ashamed to share his pleasure and his feelings. As you think of yourself, so think also of him. For example, do you consider yourself a great man? Regard him as such also.

"Do you suspect that he is small and lowly? Pass the same judgment on yourself, and cast away every inequality. And how is this possible? It is possible if you put away haughtiness.

"Therefore the Apostle added, 'Do not be haughty in mind, but associate with the lowly.'"

"Do not be haughty in mind." Do not think highly of yourselves. Haughtiness gives birth to contempt for others and produces division.

The haughty man has already separated himself from others. But others, as soon as they notice haughtiness in someone, immediately separate themselves from him in heart.

Haughtiness is a poison that corrodes and dissolves communities. The Apostle everywhere arms himself against this evil, and especially among the Romans, for this evil was nearer to them than to others.

He had already spoken against this above. Now, "he again forbids the swelling of pride" (Blessed Theodoret).

"Again, as at the beginning of the discourse, he is greatly concerned for humility. The Romans, by reason of their place of residence and many other causes, were naturally filled with pride.

"Therefore the Apostle constantly strives to remove the disease and cast down conceit. Nothing so divides the body of the Church as arrogance" (Saint Chrysostom).

"To be haughty in mind is pride. The devil, becoming haughty in mind, fell away from God.

"Let there be no exaltation in the heart. Otherwise, by ascribing perfection to your own works, you may despise your brother as a sinner, while you yourself are already in sin by the very fact that you are exalted.

"Indeed, you are in a sin greater than every other. Indicating this, the Lord also said, 'Hypocrite, first take the beam out of your own eye, and then you will see clearly to remove the speck from your brother's eye' (cf. Lk 6:42).

"The one who exalts himself exalts himself as though sinless, and by this very thing he sins. For who is without sin? He becomes a sinner as soon as he begins to think highly and be proud.

"For this he falls under the wrath of God more than any other. Therefore the wise Solomon wrote, 'God resists the proud'" (cf. Prov 3:34) (Ambrosiaster).

"But associate with the lowly." The word "lowly" may also be taken in the sense of people humbled by condition and outward position.

So Saint Chrysostom says: "By the name of the lowly, the Apostle here means not simply the humble-minded, but the abased and despised." All our commentators take it so.

Blessed Theodoret expresses the Apostle's thought thus: "The Apostle lays down the law that we descend to those who, in human opinion, are humbled."

One must associate with them, enter into their needs, and personally satisfy them, without fearing that one will suffer any humiliation through this.

Saint Chrysostom says: "Descend to him, adapt yourself, conform yourself to his lowliness. Do not merely share his humble feelings, but help him by giving him a hand, not another's, but your own.

"Do this as a father cares for a son, and as the head cares for the body. The Apostle says the same elsewhere: 'Remember the prisoners, as though bound with them'" (Heb 13:3).

But under "lowly" one may also understand humble thoughts and feelings. The instruction will then be this: do not think highly of yourselves, but be guided by humble thoughts and feelings about yourselves.

Among the holy ascetics one often finds the lesson: always keep to the humblest or last part. If you walk with someone, lag a little behind.

If you enter an assembly, choose the last place. If a conversation is being held, either be silent or, if you must speak, speak last. If you choose an obedience, take the lowest.

So it is in everything. This is the surest path to acquiring true humility.

Such a thought appears in Ambrosiaster, who writes: "Associate with the lowly, that you may have grace with God."

"Do not be wise in your own opinion." Do not think that you yourself can consider and arrange everything well. Test your thoughts by counsel with others who are more experienced.

"Do all things with counsel," the Wise One taught even before (cf. Prov 31:4). This applies to worldly affairs, and still more to spiritual ones.

Blessed Theodoret expresses the Apostle's thought thus: "Do not be content with what you have devised yourselves, but receive counsel from others."

Saint Chrysostom interprets it thus: "Do not think that you can satisfy yourselves in everything. Scripture says elsewhere: 'Woe to those who are wise in their own eyes and prudent before themselves!' (cf. Is 5:21).

"Here again the Apostle undermines haughtiness and casts down conceit and pride. Nothing so turns us away and separates us from people as the thought that I can satisfy myself in everything.

"God has placed us in dependence on one another. Although you are intelligent, you need another. If you think you can manage without outside help, then you yourself are more foolish and senseless than anyone.

"Whoever thinks this deprives himself of outside help. If he sins in something, there is no one to correct him or excuse him.

"He will provoke God by his haughtiness and commit many sins. Often, very often, it happens that the intelligent man does not see what is needed, while the less intelligent discovers it.

"This happened with Moses and his father-in-law, with Saul and his servant, and with Isaac and Rebecca. Do not consider it humiliating to need another.

"On the contrary, this exalts you, makes you stronger and more distinguished, and gives you greater security."

Saint Abba Dorotheos teaches at length in his fifth Instruction how dangerous it is in the spiritual life to rely on one's own reason alone, and how saving it is to do everything here with counsel.

We refer anyone who wishes to learn about this in greater detail to that Instruction. But all the other ascetics also give many lessons on this.

They even devised a special phrase to designate this disease of the mind: to accept one's thoughts, or to believe one's own mind.

The chief danger is that the enemy hastens in and implants many things that seem good but are not. As he himself is transformed into an angel of light, so he knows how to give his thoughts a bright and plausible appearance.

In this way he leads one person from one seeming good to another. Then he brings him to evil that seems good, further on to real evil, and finally casts him into ruin.