Thomas Aquinas Commentary Romans 12:4-13

"For even as we have many members in one body, and all the members have not the same office: so we, who are many, are one body in Christ, and severally members one of another. And having gifts differing according to the grace that was given to us, whether prophecy, [let us prophesy] according to the proportion of our faith; or ministry, [let us give ourselves] to our ministry; or he that teacheth, to his teaching; or he that exhorteth, to his exhorting: he that giveth, [let him do it] with liberality; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. Let love be without hypocrisy. Abhor that which is evil; cleave to that which is good. In love of the brethren be tenderly affectioned one to another; in honor preferring one another; in diligence not slothful; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing stedfastly in prayer; communicating to the necessities of the saints; given to hospitality." — Romans 12:4-13 (ASV)

1. After this admonition, the Apostle gives a reason based on the mystical body’s likeness to a natural body. He first addresses three things in a natural body: first, its unity, when he says, for as in one body; second, the multiplicity of members, when he says, we have many members, for the human body is an organism consisting of various members; third, the variety of functions, when he says, all the members do not have the same act. For the variety of members would serve no purpose unless they were assigned to different functions.

2. Then he compares these three aspects to the mystical body of Christ, which is the Church: he made him the head over all things for the Church, which is his body (Ephesians 1:22).

   In this regard, he addresses three things.

   First, he addresses the number of members, that is, of believers, when he says, so we, being many. As it is written, a man once gave a great banquet and invited many (Luke 14:16); and, many are the children of the desolate (Isaiah 54:1).

   For although they are few compared to the unfruitful multitude of the damned, according to Matthew, narrow is the way that leads to life, and few there are who find it (Matthew 7:14), yet absolutely speaking, they are many: after this he looked, and behold, a great multitude which no man could number (Revelation 7:9).

3. Second, he addresses the unity of the mystical body when he says, we are one body: that he might reconcile us both to God in one body through the cross (Ephesians 2:16).

   This mystical body has a spiritual unity through which we are united to one another and to God by faith and love: there is one body and one spirit (Ephesians 4:4). And because the Spirit of unity flows into us from Christ—anyone who does not have the Spirit of Christ does not belong to him (Romans 8:9)—he adds, in Christ, who unites us to one another and to God by His Spirit whom He gives us: that they may be one even as we are one (John 17:22).

4. Third, he addresses the variety of functions, which is rooted in mutual benefit, when he says, and every one members one of another.

   For any given member has its own function and power. Therefore, insofar as the function and power of one member aids another, it is said to be the other’s member. Thus, the foot is called the eye’s member, insofar as it carries the eye, and the eye is called the foot’s member, insofar as it directs the foot: the eye cannot say to the hand: I have no need of you (1 Corinthians 12:21).

   Likewise, in the mystical body, one who has received the gift of prophecy needs the one who has received the gift of healing, and so on for the others. Therefore, as long as each believer uses the grace given to him to help another, he becomes the other’s member: bear one another’s burdens (Galatians 6:2); as each has received a gift, employ it for one another (1 Peter 4:10).

5. Then when he says, having gifts, he explains in more detail the previous general admonition to use grace in a sober and moderate way. First, he lays out the variety of graces: we are, I say, members one of another, not because of the same grace, but by having different gifts. This is not due to different merits but according to the grace given to us: each has his own special gift from God, one of one kind and another of another (1 Corinthians 7:7); he called his servants and gave to each his goods, and to one he gave five talents, to another two, and to another only one (Matthew 25:14).

6. Second, he addresses the use of different graces, and first regarding the knowledge of divine things, saying: if prophecy, the one among us who has it should use it according to the rule of faith.

7. Prophecy is a kind of vision arising from the divine revelation of things that are distant. Hence it is said in 1 Samuel: he who is now called a prophet was formerly called a seer (1 Samuel 9:9). Among matters distant from our knowledge, some are distant by their very nature, such as future contingents, which are not knowable because their causes are not determined. But divine matters are distant from our knowledge not because of their own nature—for they are knowable in the highest degree, because God is light and there is no darkness in him (1 John 1:5)—but because of the weakness of our intellect, which is related to the most evident matters as the eye of an owl is to sunlight. And because something is said to be a certain way in a truer sense when it is so in its own right rather than because of something else, future contingents are said to be, in a truer sense, distant from our knowledge. For this reason, they are the proper subject of prophecy: surely the Lord God does nothing without revealing his secret to his servants the prophets (Amos 3:7). But prophecy in a general sense includes the revelation of any secret things.

   This gift of prophecy existed not only in the Old Testament but in the New as well: I will pour out my spirit on all flesh: your sons and daughters shall prophesy (Joel 2:28). In the New Testament, those who explained prophetic statements were also called prophets, because Sacred Scripture is explained in the same Spirit in which it was written: I shall pour out teaching like prophecy .

8. The gift of prophecy, like all the other charismatic graces, is ordained for the building up of faith: to each is given the manifestation of the Spirit for the common good (1 Corinthians 12:7); It was declared, that is, the doctrine of faith, by the Lord, while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit (Hebrews 2:3–4). Consequently, prophecy should be used according to the rule of faith, that is, not in vain but so that faith may be strengthened, not opposed, by it: if a prophet arises among you and says ‘let us go after other gods,’ you shall not listen to the words of that prophet (Deuteronomy 13:1–3), because he is not prophesying in proportion to the faith.

9. In regard to administering the sacraments he adds, or ministry, in ministering; that is, if one has received the grace or office of the ministry, such as the bishop or priest who are called God’s ministers—you shall be called the priests of the Lord, the ministers of our God (Isaiah 61:6)—let him perform his office diligently in ministering: fulfill your ministry (2 Timothy 4:5).

10. Second, he addresses matters related to human affairs in which one person can help another: first, regarding knowledge, both speculative and practical.

    With respect to speculative knowledge he says, or he who teaches, that is, whoever has the office or grace of teaching, should use it in teaching, that is, teach diligently and faithfully: behold, you have taught many (Job 4:3); go, therefore, and teach all nations (Matthew 28:19).

    With respect to practical knowledge he says, he who exhorts, that is, has the office and grace of exhorting, should use it in exhorting: our appeal does not spring from error or uncleanness, nor is it made with guile (1 Thessalonians 2:3); declare these things; exhort with all authority (Titus 2:15).

11. Then he mentions those gifts that pertain to external works in which a person sometimes helps another by giving a gift. In this regard he says, he who contributes, that is, has the power and grace to contribute, should do this in simplicity, namely, with no evil ulterior motive, such as enticing people to evil with gifts, and with no intention of obtaining much more from the small amount given: a stupid man’s gift will bring you no advantage, his eyes look for seven times as much in return. He gives little and criticizes harshly ; the simplicity of the just shall guide them (Proverbs 11:3).

    Sometimes one helps another because he has authority over him. In regard to this he says, he who rules, that is, has been entrusted with the office of a leader, should use that office in carefulness (with diligence): obey your leaders and submit to them; for they are keeping watch over your souls, as men who will have to give an account (Hebrews 13:17); my anxiety for all the churches (2 Corinthians 11:28).

    Again, sometimes one helps another by alleviating his misery. In regard to this he says, he who does acts of mercy, that is, has the means and a merciful heart, should do this in cheerfulness, doing it gladly: not reluctantly or under compulsion, for God loves a cheerful giver (2 Corinthians 9:7); in every gift make your countenance cheerful .

12. Then when he says, let love be without dissimulation (hypocrisy), he shows how to use a gift which is common to all, namely, charity.

    First, he states what pertains to charity in general. Second, he discusses charity toward special classes of persons, at communicating to the necessities of the saints.

    With respect to the first, he does three things:

    1. He describes the qualities of charity as it exists in the one possessing it.
    2. He describes the qualities of charity toward one’s neighbor, at loving one another with the charity of brotherhood.
    3. He describes the qualities of charity toward God, at in carefulness, not slothful.

13. In regard to the qualities of charity, he teaches three things.

    1. First, that charity should be true. Hence he says, let love be without dissimulation, so that it consists not in word or outward appearance but in a genuine affection of the heart and in effective works: let us not love in word or speech, but in deed and in truth (1 John 3:18); nothing can compare to a faithful friend .
    2. Second, he teaches that love should be pure when he says, hating evil. Love is pure when a person does not consent to his friend's evil, but loves him in such a way that he hates his vices: it does not rejoice at wrong, but rejoices in the truth (1 Corinthians 13:6); I hate the double-minded (Psalms 119:113).
    3. Third, he teaches that love should be honorable when he says, cleaving to good (clinging to what is good), so that one adheres to another because of their virtuous goodness: always seek to do good to one another and to all (Galatians 4:18). This is fair love, about which it is said: I am the mother of fair love .

14. Then when he says, loving one another with the charity of brotherhood, he shows how charity should be shown to one’s neighbor.

    And first as regards inner affection, when he says, loving one another with the charity of brotherhood; that is, so that through charity we not only love the brethren but even love the very charity by which we love them and are loved by them. For if we regard charity as such a great treasure, we will not allow it to be dissolved so easily: let brotherly love continue (Hebrews 13:1); if a man offered for love all the wealth of his house, it would be utterly scorned (Song of Solomon 8:7).

15. Second, with respect to its outward effect, he says, with honor anticipating one another. Three things are designated here.

    1. First, that a person should hold their neighbor in reverence. This pertains to the very notion of honor, for no one can truly love a person he despises: in humility, count others better than yourselves (Philippians 2:3). This is realized when one considers his own shortcomings and the good qualities of his neighbor.

       Under the heading of honor is included not only reverence but also the provision of necessities, for when it is commanded in Exodus, honor your father and your mother (Exodus 20:12), the provision of necessities is also commanded. This is clear from the fact that our Lord in Matthew rebuked the Pharisees for violating this precept by hindering children from helping their parents (compare to Matthew 15:3 and following).

    2. Second, it designates that the effect of love should be shown mutually; that is, a person should desire not only to receive benefits but also to grant them: let not your hand be stretched out to receive and clenched when it is time to give ; in dividing by lot, give and take .

    3. Third, he designates that the effect of love should be prompt and swift, when he says, anticipating, so that one should anticipate a friend in doing favors: every friend declares his friendship .

16. Then when he says, in carefulness, he shows the qualities surrounding charity’s love of God.

    First, he starts with reason’s attentiveness when he says, in carefulness, not slothful, when it is a question of worshiping God: he has shown you, O man, what is good; and what does the Lord require of you, and he continues, but to walk carefully with your God? (Micah 6:8); do your best to present yourself to God as one approved (2 Timothy 2:15).

17. Second, the affections, when he says, be fervent in the spirit, namely, in loving God.

    Being fervent comes from an abundance of heat; hence it is called fervor of spirit, because the whole person is fervent toward God on account of the abundance of his love: Apollos, being fervent in spirit, spoke and taught accurately the things concerning Jesus (Acts 18:25); do not quench the Spirit (1 Thessalonians 5:19).

18. Third, the outward homage when he says, serving the Lord, namely, with the worship of latria, which is paid to God alone: the Lord your God shall you adore and him alone shall you serve (Deuteronomy 6:13); serve the Lord with fear (Psalms 2:11).

    Or according to another text, serving the time, meaning that we should perform our service of God at the fitting time: there is a time and an opportunity for every affair (Ecclesiastes 8:6).

19. Fourth, the reward of serving when he says, rejoicing in hope, namely of a reward which is the enjoyment of God: I am your shield; your reward shall be very great (Genesis 15:1); we rejoice in our hope of sharing the glory of God (Romans 5:2). But hope rejoices a person because of its certainty, yet it afflicts him because of its delay: hope deferred makes the heart sick (Proverbs 13:12).

20. Fifth, the difficulty a person endures in the service of God when he says, in tribulation, which you endure for God, be patient: tribulation produces patience (Romans 5:3).

21. Sixth, in light of all this, he says, constant in prayer, which indicates continuance in prayer: we ought always to pray and not lose heart (Luke 18:1); pray constantly (1 Thessalonians 5:17).

    For by prayer, diligence is aroused in us and fervor kindled, we are stimulated to serve God, the joy of hope is increased, and we win help in tribulation: in my distress I called on the Lord and he answered me (Psalms 120:1).

22. Then when he says, communicating to the necessities of the saints, he discusses charity with regard to certain particular persons.

    First, as regards the needy; second, as regards enemies, at bless those who persecute you (Romans 12:14).

23. Concerning the first, he does two things.

    First, he urges in general that the benefits of charity be given to the needy, when he says, communicating to the necessities of the saints. Three things should be noted here: first, that alms be given out of charity to the poor and needy: let him labor, doing honest work with his hands, so that he may be able to give to others in need (Ephesians 4:28).

    Second, that upright and saintly persons should be helped before others; hence he says, to the necessities of the saints: give to the good man; refuse the sinner . This does not mean that sinners should not be helped in their needs, but that they should not be helped in a way that nourishes sin. Yet it is more useful to help the just, because such an alms is fruitful not only for the giver but also from the prayers of the recipient: make friends for yourselves by means of unrighteous mammon, so that when it fails they may receive you into the eternal habitations (Luke 16:9), namely, by their prayers.

24. Then he urges hospitality when he says, pursuing hospitality, because the other works of mercy are included in this one. For a host offers not only his home as a shelter, but provides for other needs as well: do not neglect to show hospitality to strangers (Hebrews 13:2); practice hospitality ungrudgingly to one another (1 Peter 4:9).