Rom 12:6-8 | Barnes | STEP | Verse 6. Having then gifts . All the endowments which Christians have are regarded by the apostle as gifts . God has conferred them; and this fact, when properly felt, tends much to prevent our thinking of ourselves more highly than we ought to think, . For the use of the word rendered gifts , see , etc. It may refer to natural endowments, as well as to the favours of grace; though in this place it refers doubtless to the distinctions conferred on Christians in the churches. Differing . It was never designed that all Christians should be equal. God designed that men should have different endowments. The very nature of society supposes this. There never was a state of perfect equality in anything; and it would be impossible that there should be, and yet preserve society. In this, God exercises a sovereignty, and bestows his favours as he pleases, injuring no one by conferring favours on others; and holding me responsible for the right use of what I have, and not for what may be conferred on my neighbour. According to the grace . That is, the favour , the mercy that is bestowed on us. As all that we have is a matter of grace, it should keep us from pride; and it should make us willing to occupy our appropriate place in the church. True honour consists not in splendid endowments, or great wealth and office. It consists in rightly discharging the duties which God requires of us in our appropriate sphere. If all men held their talents as the gift of God; if all would find and occupy in society the place for which God designed them, it would prevent no small part of the uneasiness, the restlessness, the ambition, and misery of the world. Whether prophecy . The apostle now proceeds to specify the different classes of gifts or endowments which Christians have, and to exhort them to discharge aright the duty which results from the rank or office which they held in the church. The first is prophecy. This word properly means, to predict future events ; but it also means, to declare the Divine will; to interpret the purposes of God; or to make known in any way the truth of God, which is designed to influence men. Its first meaning is to predict or foretell future events; but as those who did this were messengers of God, and as they commonly connected with such predictions instructions and exhortations in regard to the sins, and dangers, and duties of men, the word came to denote any who warned, or threatened, or in any way communicated the will of God; and even those who uttered devotional sentiments or praise. The name in the New Testament is commonly connected with teachers . , "There were in the church at Antioch certain prophets and teachers, as Barnabas," etc.; , "And Judas and Silas, being prophets themselves," etc.; , "A certain prophet named Agabus." In , prophets are mentioned as a class of teachers immediately after apostles. "And God hath set some in the church, first apostles, secondarily prophets , thirdly teachers," etc. The same class of persons is again mentioned in . In this place they are spoken of as being under the influence of revelation : "Let the prophets speak two or three, and let the other judge, if anything be revealed to another that sitteth by, let the first hold his peace. And the spirits of the prophets are subject to the prophets." , "Covet to prophesy , and forbid not to speak with tongues." In this place endowments are mentioned under the name of prophecy , evidently in advance even of the power of speaking with tongues. Yet all these were to be subject to the authority of the apostle, . In , they are mentioned again in the same order: "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers," etc. From these passages the following things seem clear in relation to this class of persons: (1.) They were an order of teachers distinct from the apostles, and next to them in authority and rank. (2.) They were under the influence of revelation, or inspiration, in a certain sense. (3.) They had power of controlling themselves, and of speaking or keeping silence as they chose. They had the power of using their prophetic gifts as we have the ordinary faculties of our minds; and of course of abusing them also. This abuse was apparent also in the case of those who had the power of speaking with tongues, , etc. (4.) They were subject to the apostles. (5.) They were superior to the other teachers and pastors in the church. (6.) The office or the endowment was temporary , designed for the settlement and establishment of the church; and then, like the apostolic office, having accomplished its purpose, to be disused, and to cease, from these remarks, also, will be seen the propriety of regulating this office by apostolic authority; or stating, as the apostle does here, the manner or rule by which this gift was to be exercised. According to the proportion . This word (αναλογιαν) is nowhere else used in the New Testament. The word properly applies to mathematics, ( Schleusner ,) and means the ratio or proportion which results from comparison of one number or magnitude with another. In a large sense, therefore, as applied to other subjects, it denotes the measure of anything . With us it means analogy , or the congruity or resemblance discovered between one thing and another, as we say there is an analogy or resemblance between the truths taught by reason and revelation. (See Butler's Analogy .) But this is not its meaning here, It means the measure , the amount of faith bestowed on them; for he was exhorting them to "think soberly, according as God hath dealt to every man the measure of faith ." The word faith here means, evidently, not the truths of the Bible elsewhere revealed; nor their confidence in God; nor their personal piety; but the extraordinary endowment bestowed on them by the gifts of prophecy. They were to confine themselves strictly to that; they were not to usurp the apostolic authority, or to attempt to exercise their peculiar office; but they were to confine themselves strictly to the functions of their office according to the measure of their faith, i.e. the extraordinary endowment conferred on them. The word faith is thus used often to denote that extraordinary confidence in God which attended the working of miracles, etc., . If this be the fair interpretation of the passage, then it is clear that the interpretation, which applies it to systems of theology , and which demands that we should interpret the Bible so as to accord with the system, is one that is wholly unwarranted. It is to be referred solely to this class of religious teachers, without reference to any system of doctrine, or to anything which had been revealed to any other class of men; or without affirming that there is any resemblance between one truth and another. All that may be true, but it is not the truth taught in this passage. And it is equally clear that the passage is not to be applied to teachers now, except as an illustration of the general principle that even those endowed with great and splendid talents are not to over-estimate them, but to regard them as the gift of God; to exercise them in subordination to his appointment; and to seek to employ them in the manner, the place, and to the purpose that shall be according to his will. They are to employ them in the purpose for which God gave them; AND FOR NO OTHER . (s) "according to the grace"

Romans 12:6-8

Verse 6. Having then gifts. All the endowments which Christians have are regarded by the apostle as gifts. God has conferred them; and this fact, when properly felt, tends much to prevent our thinking of ourselves more highly than we ought to think, Rom 12:3. For the use of the word rendered gifts, see Rom 1:11, 5:15,16, 6:23, 11:29, 1Cor 7:7, 12:4,9,28, etc. It may refer to natural endowments, as well as to the favours of grace; though in this place it refers doubtless to the distinctions conferred on Christians in the churches.

Differing. It was never designed that all Christians should be equal. God designed that men should have different endowments. The very nature of society supposes this. There never was a state of perfect equality in anything; and it would be impossible that there should be, and yet preserve society. In this, God exercises a sovereignty, and bestows his favours as he pleases, injuring no one by conferring favours on others; and holding me responsible for the right use of what I have, and not for what may be conferred on my neighbour.

According to the grace. That is, the favour, the mercy that is bestowed on us. As all that we have is a matter of grace, it should keep us from pride; and it should make us willing to occupy our appropriate place in the church. True honour consists not in splendid endowments, or great wealth and office. It consists in rightly discharging the duties which God requires of us in our appropriate sphere. If all men held their talents as the gift of God; if all would find and occupy in society the place for which God designed them, it would prevent no small part of the uneasiness, the restlessness, the ambition, and misery of the world.

Whether prophecy. The apostle now proceeds to specify the different classes of gifts or endowments which Christians have, and to exhort them to discharge aright the duty which results from the rank or office which they held in the church. The first is prophecy. This word properly means, to predict future events; but it also means, to declare the Divine will; to interpret the purposes of God; or to make known in any way the truth of God, which is designed to influence men. Its first meaning is to predict or foretell future events; but as those who did this were messengers of God, and as they commonly connected with such predictions instructions and exhortations in regard to the sins, and dangers, and duties of men, the word came to denote any who warned, or threatened, or in any way communicated the will of God; and even those who uttered devotional sentiments or praise. The name in the New Testament is commonly connected with teachers. Acts 13:1, "There were in the church at Antioch certain prophets and teachers, as Barnabas," etc.; Acts 15:32, "And Judas and Silas, being prophets themselves," etc.; Acts 21:10, "A certain prophet named Agabus." In 1Cor 12:28,29, prophets are mentioned as a class of teachers immediately after apostles. "And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers," etc. The same class of persons is again mentioned in 1Cor 14:29-32,39. In this place they are spoken of as being under the influence of revelation: "Let the prophets speak two or three, and let the other judge, if anything be revealed to another that sitteth by, let the first hold his peace. And the spirits of the prophets are subject to the prophets." 1Cor 14:39, "Covet to prophesy, and forbid not to speak with tongues." In this place endowments are mentioned under the name of prophecy, evidently in advance even of the power of speaking with tongues. Yet all these were to be subject to the authority of the apostle, 1Cor 14:37. In Eph 4:11, they are mentioned again in the same order: "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers," etc. From these passages the following things seem clear in relation to this class of persons:

(1.) They were an order of teachers distinct from the apostles, and next to them in authority and rank.

(2.) They were under the influence of revelation, or inspiration, in a certain sense.

(3.) They had power of controlling themselves, and of speaking or keeping silence as they chose. They had the power of using their prophetic gifts as we have the ordinary faculties of our minds; and of course of abusing them also. This abuse was apparent also in the case of those who had the power of speaking with tongues, 1Cor 14:2,4,6,11, etc.

(4.) They were subject to the apostles.

(5.) They were superior to the other teachers and pastors in the church.

(6.) The office or the endowment was temporary, designed for the settlement and establishment of the church; and then, like the apostolic office, having accomplished its purpose, to be disused, and to cease, from these remarks, also, will be seen the propriety of regulating this office by apostolic authority; or stating, as the apostle does here, the manner or rule by which this gift was to be exercised.

According to the proportion. This word (αναλογιαν) is nowhere else used in the New Testament. The word properly applies to mathematics, (Schleusner,) and means the ratio or proportion which results from comparison of one number or magnitude with another. In a large sense, therefore, as applied to other subjects, it denotes the measure of anything. With us it means analogy, or the congruity or resemblance discovered between one thing and another, as we say there is an analogy or resemblance between the truths taught by reason and revelation. (See Butler's Analogy.) But this is not its meaning here, It means the measure, the amount of faith bestowed on them; for he was exhorting them to Rom 12:3 "think soberly, according as God hath dealt to every man the measure of faith." The word faith here means, evidently, not the truths of the Bible elsewhere revealed; nor their confidence in God; nor their personal piety; but the extraordinary endowment bestowed on them by the gifts of prophecy. They were to confine themselves strictly to that; they were not to usurp the apostolic authority, or to attempt to exercise their peculiar office; but they were to confine themselves strictly to the functions of their office according to the measure of their faith, i.e. the extraordinary endowment conferred on them. The word faith is thus used often to denote that extraordinary confidence in God which attended the working of miracles, etc., Mt 17:20, 21:21, Lk 17:6. If this be the fair interpretation of the passage, then it is clear that the interpretation, which applies it to systems of theology, and which demands that we should interpret the Bible so as to accord with the system, is one that is wholly unwarranted. It is to be referred solely to this class of religious teachers, without reference to any system of doctrine, or to anything which had been revealed to any other class of men; or without affirming that there is any resemblance between one truth and another. All that may be true, but it is not the truth taught in this passage. And it is equally clear that the passage is not to be applied to teachers now, except as an illustration of the general principle that even those endowed with great and splendid talents are not to over-estimate them, but to regard them as the gift of God; to exercise them in subordination to his appointment; and to seek to employ them in the manner, the place, and to the purpose that shall be according to his will. They are to employ them in the purpose for which God gave them; AND FOR NO OTHER.

(s) "according to the grace" 1Pet 4:10,11 Verse 7. Or ministry, (διακονιαν). This word properly means service of any kind, Lk 10:40. It is used in religion to denote the service which is rendered to Christ as the Master. It is applied to all classes of ministers in the New Testament, as denoting their being the servants of Christ; and it is used particularly to denote that class who, from this word, were called deacons, i.e. those who had the care of the poor, who provided for the sick, and who watched over the external matters of the church. In the following places it is used to denote the ministry, or service, which Paul and the other apostles rendered in their public work, Acts 1:17,25; Acts 6:4, 12:25, 20:24, 21:19, Rom 11:13, 15:31, 2Cor 5:18, 6:3, Eph 4:12; 1Timm 1:12. In a few places this word is used to denote the office which the deacons fulfilled, Acts 6:1, 11:29, 1Cor 16:15, 2Cor 11:8. In this sense the word deacon (διακονος) is most commonly used, as denoting the office which was performed in providing for the poor, and administering the alms of the church. It is not easy to say in what sense it is used here. I am inclined to the opinion that he did not refer to those who were appropriately called deacons, but to those engaged in the office of the ministry of the word; whose business it was to preach, and thus to serve the churches. In this sense the word is often used in the New Testament, and the connexion seems to demand the same interpretation here.

On our ministering. Let us be wholly and diligently occupied in this. Let this be our great business, and let us give entire attention to it. Particularly the connexion requires us to understand this as directing those who ministered not to aspire to the office and honours of those who prophesied. Let them not think of themselves more highly than they ought, but be engaged entirely in their own appropriate work.

He that teacheth. This word denotes those who instruct, or communicate knowledge. It is clear that it is used to denote a class of persons different, in some respects, from those who prophesied and from those who exhorted. But in what this difference consisted is not clear. Teachers are mentioned in the New Testament in the grade next to the prophets, Acts 13:1, 1Cor 12:28,29, Eph 4:11. Perhaps the difference between the prophets, the ministers, the teachers, and the exhorters, was this--that the first spake by inspiration; the second engaged in all the functions of the ministry, properly so called, including the administration of the sacraments; the teachers were employed in communicating instruction simply, teaching the doctrines of religion, but without assuming the office of ministers; and the fourth exhorted, or entreated Christians to lead a holy life, without making it a particular subject to teach, and without pretending to administer the ordinances of religion. The fact that teachers, are so often mentioned in the New Testament, shows that they were a class by themselves. It may be worthy of remark, that the churches in New England had, at first, a class of men who were called teachers. One was appointed to this office in every church, distinct from the pastor, whose proper business it was to instruct the congregation in the doctrines of religion. The same thing exists substantially now in most churches, in the appointment of Sunday-school teachers, whose main business it is to instruct the children in the doctrines of the Christian religion. It is an office of great importance to the church; and the exhortation of the apostle may be applied to them: that they should be assiduous, constant, diligent in their teaching; that they should confine themselves to their appropriate place; and should feel that their office is of great importance in the church of God; and remember that this is his arrangement, designed to promote the edification of his people. Verse 8. He that exhorteth. This word properly denotes one who urges to the practical duties, of religion, in distinction from one who teaches its doctrines. One who presents the warnings and the promises of God, to excite men to the discharge of their duty. It is clear that there were persons who were recognised as engaging especially in this duty, and who were known by this appellation, as distinguished from prophets and teachers. How long this was continued there is no means of ascertaining; but it cannot be doubted that it may still be expedient, in many times and places, to have persons designated to this work. In most churches this duty is now blended with the other offices of the ministry.

He that giveth. Margin, "imparteth." The word denotes the person whose office it was to distribute; and probably, designates him who distributed the alms of the church, or him who was the deacon of the congregation. The connexion requires that this meaning should be given to the passage; and the word rendered giveth may denote one who imparts or distributes that which has been committed to him for that purpose, as well as one who gives out of his private property. As the apostle is speaking here of offices in the church, the former is evidently that which is intended. It was deemed an important matter among the early Christians to impart liberally of their substance to support the poor, and provide for the needy, Acts 2:44-47, 4:34-37, 5:1-11, Gal 2:10, Rom 15:26, 2Cor 8:8, 9:2,12. Hence it became necessary to appoint persons over these contributions, who should be especially charged with the management of them, and who would see that they were properly distributed, Acts 6:1-6. These were the persons who were denominated deacons, Php 1:1, 1Timm 3:8,12. Hence it became necessary to appoint persons over these contributions, who should be especially charged with the management of them, and who would see that they were properly distributed, Acts 6:1-6. These were the persons who were denominated deacons, Php 1:1 1Ti 3:8,12

With simplicity. See Mt 6:22, "If thine eye be single," etc.; Lk 11:34. The word simplicity (απλοτης)is used in a similar sense to denote singleness, honesty of aim, purity, integrity, without any mixture of a base, selfish, or sinister end. It requires the bestowment of a favour without seeking any personal or selfish ends; without partiality; but actuated only by the desire to bestow them in the best possible maimer to promote the object for which they were given, 2Cor 8:2, 9:11,13, 1:12, Eph 6:5, Col 3:22. It is plain that when property was entrusted to them, there would be danger that they might be tempted to employ it for selfish and sinister ends, to promote their influence and prosperity; and hence the apostle exhorted them to do it with a single aim to the object for which it was given. Well did he know that there was nothing more tempting than the possession of wealth, though given to be appropriated to others. And this exhortation is applicable not only to the deacons of the churches, but to all who in this day of Christian benevolence are entrusted with money to advance the kingdom of the Lord Jesus Christ.

He that ruleth. This word properly designates one who is set over others, or who presides or rules, or one who attends with diligence and care to a thing. In 1Thes 5:12, it is used in relation to ministers in general: "And we beseech you, brethren, to know them which labour among you, and are over you in the Lord." 1Timm 3:4,5,12, it is applied to the head of a family, or one who diligently and faithfully performs the duty of a father: "One that ruleth well his own house." 1Timm 5:17, it is applied to "elders" in the church: "Let the elders that rule well," etc. It is not elsewhere used except in Tit 3:8,14, in a different sense, where it is translated "to maintain good works." The prevailing sense of the word, therefore, is to rule, to preside over, or to have the management of. But to what class of persons reference is had here, and what was precisely their duty, has been made a matter of controversy, and it is not easy to determine. Whether this refers to a permanent office in the church, or to an occasional presiding in their assemblies convened for business, etc., is not settled by the use of the word. It has the idea of ruling, as in a family, or of presiding, as in a deliberative assembly; and either of these ideas would convey all that is implied in the original word. Comp. 1Cor 12:28.

With diligence. This word properly means haste, (Mk 6:25; Lk 1:39) but it also denotes industry, attention, care. 2Cor 7:11, "What carefulness it wrought in you;" 2Cor 7:12, "That our care for you in the sight of God," etc.; Rom 8:7,8, (Gr.) Heb 6:11. It means here, that they should be attentive to the duties of their vocation, mid engage with ardour in that which was committed to them to do.

He that sheweth mercy. It is probable, says Calvin, that this refers to those who had the care of the sick and infirm, the aged and the needy; not so much to provide for them by charity, as to attend on them in their affliction, and to take care of them. To the deacons was committed the duty of distributing alms, but to others that of personal attendance This can hardly be called an office, in the technical sense; and yet it is not improbable that they were designated to this by the church, and requested to perform it. There were no hospitals and no almshouses. Christians felt it their duty to show personal attention to the infirm and the sick; and so important was their office, that it was deemed worthy of notice in a general direction to the church.

With cheerfulness. The direction given to those who distributed alms was to do it with simplicity, with an honest aim to meet the purpose for which it was entrusted to them. The direction here varies according to the duty to be performed. It is to be done with cheerfulness, pleasantness, joy; with a kind, benign, and happy temper. The importance of this direction to those in this situation is apparent. Nothing tends so much to enhance the value of personal attendance on the sick and afflicted, as a kind and cheerful temper. If anywhere a mild, amiable, cheerful, and patient disposition is needed, it is near a sick bed and when administering to the wants of those who are in affection. And whenever we may be called to such a service, we should remember that this is indispensable. If moroseness, or impatience, or fretfulness is discovered in us, it will pain those whom we seek to benefit, embitter their feelings, and render our services of comparatively little value. The needy and infirm, the feeble and the aged, have enough to bear without the impatience and harshness of professed friends. It may be added, that the example of the Lord Jesus Christ is the brightest which the world has furnished of this temper. Though constantly encompassed by the infirm and the afflicted, yet he was always kind, and gentle, and mild, and has left before us exactly what the apostle meant when he said, "he that showeth mercy, with cheerfulness." The example of the good Samaritan is also another instance of what is intended by this direction. Comp. 2Cor 9:7. This direction is particularly applicable to a physician.

We have here an account of the establishment, the order, and the duties of the different members of the Christian church. The amount of it all is, that we should discharge with fidelity the duties which belong to us in the sphere of life in which we are placed; and not despise the rank which God has assigned us; not to think of ourselves more highly than we ought; but to act well our part, according to the station where we are placed, and the talents with which we are endowed. If this were done, it would put an end to discontent, ambition, and strife, and would produce the blessings of universal peace and order.

(1) "giveth" or, "imparteth" (2) "simplicity" or, "liberally" (t) "that ruleth" Ps 111 (u) "cheerfulness" 2Co 9:7