Romans 12:7-8
7. Or ministry, let us wait on—"be occupied with."
our ministering—The word here used imports any kind of service, from the dispensing of the word of life (Ac 6:4) to the administering of the temporal affairs of the Church (Ac 6:1-3). The latter seems intended here, being distinguished from "prophesying," "teaching," and "exhorting." or he that teacheth—Teachers are expressly distinguished from prophets, and put after them, as exercising a lower function (Ac 13:1; 1Co 12:28, 29). Probably it consisted mainly in opening up the evangelical bearings of Old Testament Scripture; and it was in this department apparently that Apollos showed his power and eloquence (Ac 18:24).8. Or he that exhorteth—Since all preaching, whether by apostles, prophets, or teachers, was followed up by exhortation (Ac 11:23; 14:22; 15:32, &c.), many think that no specific class is here in view. But if liberty was given to others to exercise themselves occasionally in exhorting the brethren, generally, or small parties of the less instructed, the reference may be to them.
he that giveth—in the exercise of private benevolence probably, rather than in the discharge of diaconal duty. with simplicity—so the word probably means. But as simplicity seems enjoined in the next clause but one of this same verse, perhaps the meaning here is, "with liberality," as the same word is rendered in 2Co 8:2; 9:11. he that ruleth—whether in the Church or his own household. See 1Ti 3:4, 5, where the same word is applied to both. with diligence—with earnest purpose. he that showeth mercy, with cheerfulness—not only without grudging either trouble or pecuniary relief, but feeling it to be "more blessed to give than to receive," and to help than be helped.1 Timothy 6:2
2. And—rather, "But." The opposition is between those Christian slaves under the yoke of heathen, and those that have believing masters (he does not use the phrase "under the yoke" in the latter case, for service under believers is not a yoke). Connect the following words thus, "Let them (the slaves) not, because they (the masters) are brethren (and so equals, masters and slaves alike being Christians), despise them (the masters)."
but rather, &c.—"but all the more (so much the more: with the greater good will) do them service because they (the masters) are faithful (that is, believers) and beloved who receive (in the mutual interchange of relative duties between master and servant; so the Greek) the benefit" (English Version violates Greek grammar). This latter clause is parallel to, "because they are brethren"; which proves that "they" refers to the masters, not the servants, as TITTMANN takes it, explaining the verb in the common sense (Lu 1:54; Ac 20:35), "who sedulously labor for their (masters') benefit." The very term "benefit" delicately implies service done with the right motive, Christian "good will" (Eph 6:7). If the common sense of the Greek verb be urged, the sense must be, "Because they (the masters) are faithful and beloved who are sedulously intent on the benefiting" of their servants. But PORPHYRY [On Abstinence, 1.46] justifies the sense of the Greek verb given above, which also better accords with the context; for otherwise, the article "the," will have nothing in the preceding words to explain it, whereas in my explanation above "the benefit" will be that of the slaves' service. These things teach— (1Ti 4:11; Tit 2:15).