Rejoice with them that do rejoice, and weep with them that weep.
Jump to: Alford • Barnes • Bengel • Benson • BI • Calvin • Cambridge • Chrysostom • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Exp Grk • Gaebelein • GSB • Gill • Gray • Haydock • Hastings • Homiletics • ICC • JFB • Kelly • KJT • Lange • MacLaren • MHC • MHCW • Meyer • Newell • Parker • PNT • Poole • Pulpit • Sermon • SCO • Teed • TTB • VWS • WES • TSK
EXPOSITORY (ENGLISH BIBLE)Rejoice with them that do rejoice.—The feeling of sympathy is perhaps more under the control of the will than might be supposed. It becomes so, however, not so much by isolated efforts as by a conscious direction given to the whole life. The injunction in this verse is one of those that have been perhaps most fully carried out in modern times. It has entered into the social code, and belongs as much to the gentleman as the Christian. The danger, therefore, is that the expression of sympathy should be unreal and insincere. This will be prevented by the presence of the Christian motive.Romans 12:4-5, that the church is one; that it has one interest; and therefore that there should be common sympathy in its joys and sorrows. Or, enter into the welfare of your fellow-Christians, and show your attachment to them by rejoicing that they are made happy; compare 1 Corinthians 12:26, "And whether .... one member be honored, all the members rejoice with it." In this way happiness diffuses and multiplies itself. It becomes expanded over the face of the whole society; and the union of the Christian body tends to enlarge the sphere of happiness and to prolong the joy conferred by religion. God has bound the family of man together by these sympathies, and it is one of the happiest of all devices to perpetuate and extend human enjoyments.
Weep ... - See the note at John 11:35. At the grave of Lazarus our Saviour evinced this in a most tender and affecting manner. The design of this direction is to produce mutual kindness and affection, and to divide our sorrows by the sympathies of friends. Nothing is so well suited to do this as the sympathy of those we love. All who are afflicted know how much it diminishes their sorrow to see others sympathizing with them, and especially those who evince in their sympathies the Christian spirit. How sad would be a suffering world if there were none who regarded our griefs with interest or with tears! if every sufferer were left to bear his sorrows unpitied and alone! and if all the ties of human sympathy were rudely cut at once, and people were left to suffer in solitude and unbefriended! It may be added that it is the special duty of Christians to sympathize in each other's griefs:
(1) Because their Saviour set them the example;
(2) Because they belong to the same family;
(3) Because they are subject to similar trials and afflictions; and,
with them that weep—What a beautiful spirit of sympathy with the joys and sorrows of others is here inculcated! But it is only one charming phase of the unselfish character which belongs to all living Christianity. What a world will ours be when this shall become its reigning spirit! Of the two, however, it is more easy to sympathize with another's sorrows than his joys, because in the one case he needs us; in the other not. But just for this reason the latter is the more disinterested, and so the nobler.1 Corinthians 12:26,27; Because we are members one of another, therefore, if one member suffer, all the members suffer with it; and if one member be honoured, all the members rejoice with it. Examples hereof we have in Luke 1:58 2 Corinthians 11:29: see Hebrews 13:3.
and weep with them that weep; so Christ, as he rejoiced with them that rejoiced, at the marriage in Cana of Galilee, wept with them that wept, with Mary at the grave of Lazarus. The design of these rules is to excite and encourage sympathy in the saints with each other, in all conditions inward and outward, and with respect to things temporal and spiritual; in imitation of Christ their great high priest, who cannot but be touched with the infirmities of his people; and as founded upon, and arising from, their relation to each other, as members of the same body; see 1 Corinthians 12:26;Rejoice with them that do rejoice, and weep with them that weep.
EXEGETICAL (ORIGINAL LANGUAGES)Romans 12:15. Χαίρειν] i.e. χαίρειν ὑμᾶς δεῖ, infinitive, as a briefly interjected expression of the necessary behaviour desired. See on Php 3:16. On the subject-matter, comp. Sir 7:34. Rightly Chrysostom brings into prominence the fact that κλαίειν κ.τ.λ., γενναίας σφόδρα δεῖται ψυχῆς, ὥστε τῷ εὐδοκιμοῦντι μὴ μόνον μὴ φθονεῖν, ἀλλὰ καὶ συνήδεσθαι.Romans 12:15. χαίρειν μετὰ χαιρόντων κ.τ.λ. The infinites give the expression the character of a watchword (see Hofmann in Weiss). For the grammar see Winer, 397, n. 6. To weep with those that weep is easier than to rejoice with those who rejoice. Those who rejoice neither need, expect, nor feel grateful for sympathy in the same degree as those who weep.15. Rejoice, &c.] On this beautiful and precious precept, cp. 1 Corinthians 12:26; and see the Lord’s example, at Cana and at Bethany. St Paul himself knew how to practise his own precept. (2 Corinthians 2:2-4.)Romans 12:15. Χαίρειν, rejoice) the infinitive for the imperative, a thing not unfrequent among the Greeks, and here a gentle mode of expression [moratus, indicative of ἦθος, a feeling, viz. here the avoidance of the authoritative Imperative]. I exhort is understood, taken from Romans 12:1. Laughter is properly opposed to weeping, but in this passage as in 1 Corinthians 7:30, joy is used, not laughter, which is less suitable to Christians in the world.Verses 15-17. - Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another (denoting mutual good feeling and unanimity of sentiment; not, of course, agreement in opinion on all subjects). Mind not high things, but condescend to (literally, being led away with) men of low estate. It is a question whether τοῖς ταπεινοῖς should not be understood as neuter, so as to correspond with τὰ ὐψηλὰ; the meaning thus being that, instead of being ambitious, we should let ourselves be drawn willingly to the lowlier spheres of usefulness to which we may be called. The main objection to this view is that the adjective ταπεινὸς is not elsewhere applied to things, but to persons. Be not wise in your own conceits. Recompense to no man evil for evil. Provide (in the sense of take forethought for) things honest (or fair, or honourable) in the sight of all men. This is a citation from Proverbs 3:4, where the LXX. has, Προνοοῦ καλὰ ἀνώπιον Κυριόυ καὶ ἀνθρώπων. We are not only to do what we know to be right in the sight of God, but also to have regard to the view that will be taken of our conduct by other men; we must not give any just cause for our good being evil spoken of (cf. ver. 16 and 1 Peter 2:12).
LinksRomans 12:15 Interlinear
Romans 12:15 Parallel Texts
Romans 12:15 NIV
Romans 12:15 NLT
Romans 12:15 ESV
Romans 12:15 NASB
Romans 12:15 KJV
Romans 12:15 Bible Apps
Romans 12:15 Parallel
Romans 12:15 Biblia Paralela
Romans 12:15 Chinese Bible
Romans 12:15 French Bible
Romans 12:15 German Bible