which signifies to imprecate evil on any one. The command, therefore, is that, so far from wishing or praying that evil may overtake our perse- cutors and enemies, we must sincerely desire and pray for their good.
(15) Rejoice with them that do rejoice^ and weep with them that weep. Love produces not only the forgiveness of enemies, but a general sympathy in the joys and sorrows of our fellow men, and especially of our fellow Christians. The disposition here enjoined is the very oppo- site of a selfish indiflference to any interests but our own. The gospel requires that we should feel and act under the impression that all men are brethren, that we have a common nature, a common Father, and a common destiny. How lovely is genuine sympathy ! How much like Christ is the man who feels the sorrows and joys of others, as though they were his own !
(16) Be of the same mind one towards another ; mind not high things, tut condescend to men of low estate. Be not luise in your own conceits. The phrase used by the apostle expresses the general idea of concord, unanimity; whether of opinion or feeling depends on the context; see
2 Cor. 13 : 11. Phil. 2 : 2. Rom. 15 : 5. Here the latter idea is the pro- minent 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.
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 ch. 8:5. Col.
3 : 2. But condescend to men of lovj estate. The general idea expressed by these two clauses is obviously this, ' Be not high-minded, but humble.' The precise meaning of the latter, however, is a matter of much doubt. The word rendered condescend properly means, in the passive or middle voice, to allow one'^s self to he carried along with others, influenced by them, as in Gal. 2 : 13, " Insomuch that Barnabas also was (allowed himself to be) carried away with their dissimulation." And 2 Pet. 3 : 17, " Beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness." Many retain this sense of the word here, and con- sider the exhortation to be, 'not to withdraw themselves from their un- fortunate brethren, but to allow themselves to be carried along with them before the judgment seat, or into their various trials.' But this seems to be pressing the meaning of the word, in this case, too far, as this in- terpretation is not suitable to the context. Others, therefore, understand the word in an unusual sense, it is true, but still in one nearly allied to the other meaning, viz. to associate with .• ' Do not be aspiring, but asso- ciate with the lowly.' This gives a perfectly good sense, and one con- sistent with the context. The Greek commentators and our translators express much the same idea, ' Do not be high-minded, but condescend to the lowly,' i. e. sympathize with them, put yourselves on a par with