Romans 12:5Meaning & Commentary from the Church Fathers

The first is that we are members of one another, not only the lesser of the greater, but also the greater of the lesser. The second is that we all make up one body. Rather, one should say that he presented three reasons, since he proved that one gracious gift has been communicated to all. Therefore do not think much of yourself, for everything you have received was given to you by God. You did not acquire it by yourself. For this reason, when the Apostle touched on spiritual gifts, he did not say that one received more and another less. How did he describe the gifts? As different. He says: “Having gifts” (Rom 12:6), not greater and lesser, but “different.” What does it matter if the same thing has not been entrusted to you, since you belong to the same body? The Apostle begins by speaking about a gift and ends his discourse with words about almsgiving, diligence, and advocacy. Since some of the Romans were naturally virtuous but did not have the gift of prophecy, he proves that being virtuous is also a gift. It is even much greater than the gift of prophecy, as he proved in the Epistle to the Corinthians. The former draws a reward after it, while the latter is without recompense, and everything in it is gift and grace.

Among the gifts, the Apostle places the prophetic gift first. Then he places church ministry, that of bishops, presbyters, and deacons. After that come teaching and other particular gifts. There were probably many such gifts in the first Roman Church, as in the other churches of that glorious time.

According to St. John Chrysostom, “When the Apostle intends to describe the virtues separately, he begins with humility, as though from the head. He counsels a man not to think more highly than he ought to think. He prescribes humility, the mother of every good thing, in this imitating his Teacher.

“As Christ, when He went up the mountain to offer moral teaching, began with a word on humility and laid this foundation, ‘Blessed are the poor in spirit’ (Mt 5:3), so Paul also passes from dogmatic truths to moral teaching. Although he has given a lesson on virtue in general, he begins with humility.

“By calling humility temperance, that is, sound-mindedness, the Apostle showed that the immodest, that is, the one without humility, is not sound in mind. He is headstrong, disorderly, and acts more senselessly than any madman.

“Since many of the Romans and Corinthians fell into high-mindedness because of spiritual gifts, notice how the Apostle brings to light the cause of this sickness and gradually turns it aside. After saying that one must think with sober-mindedness, he added: ‘according as God has dealt to each the measure of faith,’ here calling the spiritual gift faith.

“By the word ‘dealt’ he both consoled the man who had received the lesser gift and humbled the one who used the greater gift. Thus every good thing has its beginning in God.

“Why do you think highly of yourself? Do not all of us, great and small, make up one body? And if, in relation to the Head, we are one body and members one of another, why do you tear yourself away by high-mindedness? Why are you ashamed of your brother?

“As he is your member, so you are his member, and in this respect you are equal in honor. Therefore do not think much of yourself. Everything you have received was given to you by God. You did not acquire it by yourself.

“For this reason, when the Apostle touched on spiritual gifts, he did not say that one received more and another less. How did he name the gifts? Different. To humble the proud, he affirms that this is given by God. But to encourage the careless, he adds that men themselves lay the first foundation” (cf. 1 Cor 12:31 and 12:11).

Concerning the ministry mentioned in verse 7, blessed Theophylact observes: “There is a ministry and a special gift, such as the ministry of the seven deacons. But here, under the name of ministry, understand every spiritual work in general. Whatever ministry you have received, he says, remain in fulfilling it. Do not seek something greater, and do not exalt yourself over another, but be content with what you have received.”

“By teaching,” according to blessed Theodoret, “is meant the interpretation of the divine doctrines. By exhortation is meant persuasion toward virtue. By prophecy the Apostle means not only foreknowledge of the future, but also knowledge of hidden things.”

Concerning almsgiving, St. John Chrysostom observes: “It is not enough to show mercy. One must do this not sparingly and not with grief. Or rather, not only without grief, but with a cheerful and joyful spirit. One can be magnanimous even in poverty, and mean-spirited amid riches.

“Therefore the Apostle requires simplicity in giving, cheerfulness in mercy, and diligence in ruling. He wants us to help those in need not only with money, but also with words, deeds, bodily labor, and everything else.”

It is evident that the Apostle set out this comparison especially to support the second side of not thinking beyond what is proper. That is, one must not be pretentious, must not seek what is above oneself, but must know one’s own measure and do one’s own work. Yet the first side is also present, since such pretensions cannot exist without thinking of oneself beyond measure. Therefore it is not inappropriate that our interpreters see in these verses a continuation of the apostolic instruction on humble-mindedness. “Why do you think highly of yourself? Do not all of us, great and small, make up one body? And when, in relation to the Head, we are one body, and members one of another, why do you tear yourself away by arrogance? Why are you ashamed of your brother? As he is your member, so you are his member. In this respect you are equal in honor” (Chrysostom).