Expositor's Bible Commentary Commentary Romans 12:7

"or ministry, [let us give ourselves] to our ministry; or he that teacheth, to his teaching;" — Romans 12:7 (ASV)

“We have different gifts [GK 5922].”

Paul is not referring to gifts in the natural realm, but to those functions made possible by a specific enablement of the Holy Spirit granted to believers (though, of course, such a gift may build on one’s natural gift). The variety in gifts should be understood from the standpoint of the needs of the Christian community, which are many, as well as from the desirability of giving every believer a share in ministry. With his eye still on the danger of pride, Paul reminds his readers that these new capacities for service are not native to those who exercise them but come from divine grace (cf. also 1 Corinthians 12:6; Ephesians 4:7; 1 Peter 4:10).

Although Paul has spoken of different gifts, he does not proceed to give an exhaustive list (cf. 1 Corinthians 12:27–28). Rather, he emphasizes the need for exercising the gifts and for exercising them in the right way—“in proportion to [one’s] faith.” He uses this specific expression only in connection with prophesying, but there is no reason to suppose it is not intended to apply to the other items as well. What is meant by this phrase (v.6)? The most satisfactory explanation is that “faith” retains the subjective force it has in v.3 and that the whole phrase has the same thrust as “measure of faith” there. A prophet is not to be governed by emotions (1 Corinthians 14:32) or by love of speaking (1 Corinthians 14:30) but by dependence on the Spirit of God.

Paul does not define “prophesying” (GK 4735) here, but if we are to judge from the earlier reference to it in 1 Corinthians 14:3, 31, the nature of that gift is primarily the communication of revealed truth that both convicts and builds up the hearers. This gift is prominent in the other listings of gifts (1 Corinthians 12:28; Ephesians 4:11), where prophets are second only to apostles. That Paul says nothing of apostles in this passage may be a hint that no apostle, Peter included, had anything to do with the founding of the Roman church.

“Serving” is a broad term. The Greek word diakonia (GK 1355) is sometimes used of the ministry of the word to unbelievers (Acts 6:4; 2 Corinthians 5:18), but the gifts in this passage seem intentionally restricted in their exercise in the body of Christ. Despite its place between prophesying and teaching, the narrower meaning of service as ministration to the material needs of believers is probable here (such as that provided by deacons). It may be compared to the gift of “those able to help others” (1 Corinthians 12:28).

The gift of “teaching” (Gk 1436) is mentioned next. It differs from prophesying in that it was not characterized by ecstatic utterance as the vehicle for revelation given by the Spirit (cf. 1 Corinthians 14:6, where it is paired with knowledge). Probably the aim in teaching was to give help in the area of Christian living rather than formal instruction in doctrine, even though it must be granted that the latter is needed as a foundation for the former. Paul himself gives a notable example of teaching in vv.9–21. His considerable use of the OT in this section suggests that early Christian teachers were largely dependent on it for their instruction.

“Encouraging” (paraklesis; GK 4155) has a variety of meanings; only the context can indicate whether to render it “encouragement” (Acts 15:31), “exhortation” (1 Timothy 4:13), or “comfort.” Assuredly some encouragement could be included, but exhortation seems to be the dominant meaning here.

“Contributing to the needs of others” has to do with spontaneous private benevolence (cf. 1Jn 3:17-18). This is not intended as a repetition of serving (v.7), thus favoring the view that the latter activity belongs to the public distribution of aid by the church to its needy. The only doubt concerning this interpretation resides in the word “generously,” which KJV rightly translates as “simplicity” (i.e., with singleness of heart, free of mixed motives). That wrong motivation can enter into giving is shown by the account of the sin of Ananias and Sapphira in Ac 5.

“Leadership” (GK 4613) translates a word that means to stand before others, so the idea of governing derives readily from it (cf. 1 Thessalonians 5:12; 1 Timothy 3:4–5; 1 Timothy 5:17). This gift should be carried out “diligently.” Even in church life some people are tempted to enjoy the office rather than use it as an avenue for service.

“Showing mercy” (GK 1796) does not pertain to the area of forgiveness or sparing judgment. Rather, it has to do with ministering to the sick and needy. This is to be done in a cheerful, spontaneous manner that convey blessing rather than engender self-pity.