Roma 1:11

1:11 For I long to see you, so that I may impart to you some spiritual gift ¹  to strengthen you,

Roma 1:1

Salutation

1:1 From Paul, ²  a slave ³  of Christ Jesus, ⁴  called to be an apostle, ⁵  set apart for the gospel of God. ⁶ 

1 Korintus 12:1-31

Spiritual Gifts

12:1 With regard to spiritual gifts, ⁷  brothers and sisters, ⁸  I do not want you to be uninformed. ⁹  12:2 You know that when you were pagans you were often led astray by speechless idols, however you were led. 12:3 So I want you to understand that no one speaking by the Spirit of God says, “Jesus is cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit.

12:4 Now there are different gifts, but the same Spirit. 12:5 And there are different ministries, but the same Lord. 12:6 And there are different results, but the same God who produces all of them in everyone. 12:7 To each person the manifestation of the Spirit is given for the benefit of all. 12:8 For one person is given through the Spirit the message of wisdom, and another the message of knowledge according to the same Spirit, 12:9 to another faith by the same Spirit, and to another gifts of healing by the one Spirit, 12:10 to another performance of miracles, to another prophecy, and to another discernment of spirits, to another different kinds of tongues, and to another the interpretation of tongues. 12:11 It is one and the same Spirit, distributing as he decides to each person, who produces all these things.

Different Members in One Body

12:12 For just as the body is one and yet has many members, and all the members of the body – though many – are one body, so too is Christ. 12:13 For in one Spirit we were all baptized into one body. Whether Jews or Greeks or slaves ¹⁰  or free, we were all made to drink of the one Spirit. 12:14 For in fact the body is not a single member, but many. 12:15 If the foot says, “Since I am not a hand, I am not part of the body,” it does not lose its membership in the body because of that. 12:16 And if the ear says, “Since I am not an eye, I am not part of the body,” it does not lose its membership in the body because of that. 12:17 If the whole body were an eye, what part would do the hearing? If the whole were an ear, what part would exercise the sense of smell? 12:18 But as a matter of fact, God has placed each of the members in the body just as he decided. 12:19 If they were all the same member, where would the body be? 12:20 So now there are many members, but one body. 12:21 The eye cannot say to the hand, “I do not need you,” nor in turn can the head say to the foot, “I do not need you.” 12:22 On the contrary, those members that seem to be weaker are essential, 12:23 and those members we consider less honorable we clothe with greater honor, and our unpresentable members are clothed with dignity, ¹¹  12:24 but our presentable members do not need this. Instead, God has blended together the body, giving greater honor to the lesser member, 12:25 so that there may be no division in the body, but the members may have mutual concern for one another. 12:26 If one member suffers, everyone suffers with it. If a ¹²  member is honored, all rejoice with it.

12:27 Now you are Christ’s body, and each of you is a member of it. 12:28 And God has placed in the church first apostles, second prophets, third teachers, then miracles, gifts of healing, helps, gifts of leadership, different kinds of tongues. 12:29 Not all are apostles, are they? Not all are prophets, are they? Not all are teachers, are they? Not all perform miracles, do they? 12:30 Not all have gifts of healing, do they? Not all speak in tongues, do they? Not all interpret, do they? ¹³  12:31 But you should be eager for the greater gifts.

And now I will show you a way that is beyond comparison. ¹⁴ 

[1:11]  ¹ sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.

[1:1]  ² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³ tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s “slave” or “servant” is to be found in the Old Testament scriptures. For someone who was Jewish this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁴ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ⁵ tn Grk “a called apostle.”

[1:1]  ⁶ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[12:1]  ⁷ tn Grk “spiritual things.”

[12:1]  ⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[12:1]  ⁹ tn Grk “ignorant.”

[12:13]  ¹⁰ tn See the note on the word “slave” in 7:21.

[12:23]  ¹¹ tn Grk “have greater propriety (or decorum, presentability).”

[12:26]  ¹² tc ‡ Before μέλος (melos, “member”) the great majority of witnesses read ἕν (Jen, “one”; א² C D F G Ψ 0285 33 1881 Ï latt sy), while the most important of the Alexandrian mss omit it (Ì⁴⁶ א* A B 1739). The addition of ἕν appears to be motivated by its presence earlier in the verse with μέλος and the parallel structure of the two conditional clauses in this verse, while little reason can be given for its absence (although accidental oversight is of course possible, it is not likely that all these witnesses should have overlooked it). NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[12:30]  ¹³ sn The questions in vv. 29-30 all expect a negative response.

[12:31]  ¹⁴ tn Grk “a still more excellent way.” In this context the phrase has an elative rather than a comparative sense, however.