Study of Romans 12:7-9

Verse 7. Or ministry, (\~diakonian\~). This word properly means service of any kind, Luke 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; Romans 11:13; 15:31; 2 Corinthians 5:18; 6:3; Ephesians 4:12; 1 Timothy 1:12. In a few places this word is used to denote the office which the deacons fulfilled, Acts 6:1; 11:29; 1 Corinthians 16:15; 2 Corinthians 11:8. In this sense the word deacon (\~diakonov\~) 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; 1 Corinthians 12:28,29; Ephesians 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; Galatians 2:10; Romans 15:26; 2 Corinthians 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, Philippians 1:1; 1 Timothy 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 Matthew 6:22, "If thine eye be single," etc.; Luke 11:34. The word simplicity (\~aplothv\~)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, 2 Corinthians 8:2; 9:11,13; 1:12; Ephesians 6:5; Colossians 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 1 Thessalonians 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." 1 Timothy 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." 1 Timothy 5:17, it is applied to "elders" in the church: "Let the elders that rule well," etc. It is not elsewhere used except in Titus 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. 1 Corinthians 12:28.

With diligence. This word properly means haste, (Mark 6:25; Luke 1:39) but it also denotes industry, attention, care. 2 Corinthians 7:11, "What carefulness it wrought in you;" 2 Corinthians 7:12, "That our care for you in the sight of God," etc.; Romans 8:7,8, (Gr.) Hebrews 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. 2 Corinthians 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" Psalms 111
{u} "cheerfulness" \\2Co 9:7\\

Verse 9. Let love. The apostle proceeds to specify the duties of Christians in general, that they might secure the beauty and order of the church. The first which he specifies is love. This word here evidently refers to benevolence, or to good-will toward all mankind. In Romans 12:10, he specifies the duty of brotherly love; and there can be no doubt that he here refers to the benevolence which we ought to cherish towards all men, A similar distinction is found in 2 Peter 1:7, "And to brotherly kindness add charity," i.e., benevolence, or good will, and kind feelings to others.

Without dissimulation. Without hypocrisy. Let it be sincere and unfeigned. Let it not consist in words or professions only, but let it be manifested in acts of kindness and in deeds of charity, 1 John 3:18, Comp. 1 Peter 1:22. Genuine benevolence is not that which merely professes attachment, but which is evinced by acts of kindness and affection.

Abhor that which is evil. The word abhor means, to hate; to turn from; to avoid. The word evil here has reference to malice, or unkindness, rather than to evil in general. The apostle is exhorting to love, or kindness; and between the direction to love all men, and the particular direction about brotherly love, he places this general direction to abhor that which is evil--that which is evil in relation to the subject under discussion, that is, malice or unkindness. The word evil is not unfrequently used, in this limited sense, to denote some particular or special evil, Matthew 5:37,39, etc. Comp. \\Ps 34:14 2Ti 2:19 Ps 97:10 1Th 5:22\\.

Cleave to that which is good. The word rendered cleave to denotes, properly, the act of gluing, or uniting firmly by glue. It is then used to denote a very firm adherence to an object; to be firmly fitted to it. There it means, that Christians should be firmly attached to that which is good, and not separate or part from it. The good here referred to is particularly that which pertains to benevolence --to all men, and especially to Christians. It should not be occasional only, or irregular; but it should be constant, active, decided.

{v} "dissimulation" 1 Peter 1:22
{w} "that which is evil" Psalms 34:14

Verse 10. Be kindly affectioned. The word here used occurs nowhere else in the New Testament. It properly denotes tender affection, such as that which subsists between parents and children; and it means, that Christians should have similar feelings towards each other, as belonging to the same family, and as united in the same principles and interests. The Syriac renders this, "Love your brethren, and love one another." Comp. 1 Peter 2:17.

With brotherly love. Or, in love to the brethren. The word denotes the affection which subsists between brethren. The duty is one which is often presented in the New Testament, and which our Saviour intended should be regarded as a badge of discipleship. See Barnes " :", "By this shall all men know that ye are my disciples, if ye have love one to another;" John 15:12,17; Ephesians 5:2; 1 Thessalonians 4:9; 1 Peter 1:22; 1 John 2:7,8; 3:11,23; 4:20,21. The apostle Paul in this place manifests his peculiar manner of writing, he does not simply enjoin brotherly love, but he adds that it should be kindly affectioned. It should be with the tenderness which characterizes the most endearing natural relationship. This he expresses by a word which is made for the occasion, (\~filostorgoi\~) blending love with natural affection, and suffering it to be manifest in your intercourse with one another.

In honour. In showing or manifesting respect or honour. Not in seeking honour, or striving after respect, but in showing it to one another.

Preferring one another. The word preferring means going before, leading, setting an example. Thus in showing mutual respect and honour, they were to strive to excel; not to see which could obtain most honour, but which could confer most, or manifest most respect. Comp. 1 Peter 5:5; Ephesians 5:21. Thus they were to be studious to show to each other all the respect which was due in the various relations of life; children to show proper respect to parents, parents to children, servants to their masters, etc.; and all to strive, by mutual kindness, to promote the happiness of the Christian community. How different this from the spirit of the world; the spirit which seeks not to confer honour, but to obtain it; which aims not to diffuse respect, but to attract all others to give honour to us. If this single direction were to be obeyed in society, it would put an end at once to no small part of the envy, and ambition, and heart-burning, and dissatisfaction of the world. It would produce contentment, harmony, love, and order in the community; and stay the progress of crime, and annihilate the evils of strife, and discord, and malice. And especially, it would give order and beauty to the church. It would humble the ambition of those who, like Diotrephes, love to have the preeminence, (3 John 1:9) and make every man willing to occupy the place for which God has designed him, and rejoice that his brethren may be exalted to higher posts of responsibility and honour.

{x} "affectioned" 1 Peter 2:17
{1} "brotherly love" or, "in the love of the brethren"

Verse 11. Not slothful. The word rendered slothful refers to those who are slow, idle, destitute of promptness of mind and activity. Comp. Matthew 25:26.

In business, (\~th spoudh\~). This is the same word which, in Romans 12:88, is rendered diligence. It properly denotes haste intensity, ardour of mind; and hence it also denotes industry, labour. The direction means, that we should be diligently occupied in our proper employment. It does not refer to any particular occupation, but is used, in a general sense, to denote all the labour which we may have to do; or is a direction to be faithful and industrious in the discharge of all our appropriate duties. Comp. Ecclesiastes 9:10. The tendency of the Christian religion is to promote industry.

(1.) It teaches the value of time.

(2.) Presents numerous and important things to be done.

(3.) It inclines men to be conscientious in the improvement of each moment.

(4.) And it takes away the mind from those pleasures and pursuits which generate and promote indolence. The Lord Jesus was constantly employed in filling up the great duties of his life; and the effect of his religion has been to promote industry wherever it has spread, both among nations and individuals. An idle man and a Christian are names which do not harmonize. Every Christian has enough to do to occupy all his time; and he whose life is spent in ease, and in doing nothing, should doubt altogether his religion. God has assigned us much to accomplish; and he will hold us answerable for the faithful performance of it. Comp. John 5:17; 9:14; 1 Thessalonians 4:11; 2 Thessalonians 3:10,12. All that would be needful to transform the idle, and vicious, and wretched, into sober and useful men, would be to give to them the spirit of the Christian religion. See the example of Paul, Acts 20:34,35.

Fervent. This word is usually applied to water, or to metals so heated as to bubble, or boil. It hence is used to denote ardour, intensity, or, as we express it, a glow--meaning intense zeal, Acts 18:25.

In spirit. In your mind or heart. The expression is used to denote a mind filled with intense ardour in whatever it is engaged. It is supposed that Christians would first find appropriate objects for their labour, and then engage in them with intense ardour and zeal.

Serving. Regarding yourselves as the servants of the Lord. This direction is to be understood as connected with the preceding, and as growing out of it. They were to be diligent and fervid, and in doing so were to regard themselves as serving the Lord, or to do it inobedience to the command of God, and to promote his glory. The propriety of this caution may easily be seen.

(1.) The tendency of worldly employments is to take off the affections from God.

(2.) Men are prone to forget God when deeply engaged in their worldly employments. It is proper to recall their attention to him.

(3.) The right discharge of our duties in the various employments of life is to be regarded as serving God. He has arranged the order of things in this life to promote employment. He has made industry essential to happiness and success; and hence to be industrious, from proper motives, is to be regarded as acceptable service of God.

(4.) He has required that all such employments should be conducted with reference to his will and to his honour, 1 Corinthians 10:31; Ephesians 6:5; Colossians 3:17,22-24; 1 Peter 4:11. The meaning of the whole verse is, that Christians should be industrious, should be ardently engaged in some lawful employment, and that they should pursue it with reference to the will of God, in obedience to his commands, and to his glory.

{z} "fervent" Acts 20:34,35
{a} "in spirit" Colossians 4:12
{b} "serving the Lord" Hebrews 12:22