The intimate fellowship that would grow out of such exercise of kind offices must have been a power to encourage greatly the labourers for Christ. As they dwelt together, hours not given to public ministrations would be spent in private converse, and would knit the members together, and forward the common work. As St. Paul writes to Philemon, who appears to have been eminent in good offices, the hearts of the saints were refreshed by this godly intercourse. In friendly communion the love of all would wax warmer, zeal become more earnest, the weak would be strengthened, and the strong grow stronger.
_According as each hath received a gift, ministering it among yourselves, as good stewards of the manifold grace of God._ The close connexion between _gifts_ and _grace_ is better marked in the Greek than it can be in the English. The χαρίσματα are bestowed upon us by the χάρις of God. But every word in the sentence is full of force. Each hath received a gift. None can plead his lack of faculty; none can claim exemption from the duty of ministering; none is so poor but he has something that he can lay out for the brethren. All have time; all have kind words: the least can give, what is the best of gifts, a good example. But what we have is not our own; it is received: and humility would teach us to believe that God has bestowed on us the powers which we are best fitted, by place and opportunities, to use in His service. None can say of any gift, "It is all my own; I may do with it as I please." God has set the world about us full of His exchangers. The poor, the feeble, the doubting, the fearful--these are God's bankers, with whom we may put out our gifts to usury. And Himself is the security for all that we deposit thus: "Inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me." Hence we live under the responsibility of stewardship. And every man's gift is given to profit withal (πρὸς τὸ συμφέρον, 1 Cor. xii. 7). The Greek implies that it must be shared with others. Nor can any of us make it a profit to himself till he have found the way to make it profitable to his brethren.
That he may give more precision to his counsel, the Apostle proceeds to speak of gifts under two heads into which they are naturally divided. First come those which St. Paul (Rom. xii. 6-8) ranges under the head of prophecy, embracing therein teaching and exhortation likewise: _If any man speaketh, speaking as it were oracles of God_. The first Christian preachers must have gained their knowledge of the life and teaching of Jesus by listening to the narratives of the twelve, and must have gone forth to give their teaching orally. The training of those who were appointed to minister in the various places whither the apostolic missions penetrated must have been of the same kind. In those first years there was work to be done which would seem more important than the writing of a Gospel history. When such preachers published to the congregations what they had learnt of the Master's lessons, their sermons would be orally given, and though conveying the same instruction, would be liable to constant modifications of words. It was from such oral teaching that the variations found in the Gospel narratives probably had their origin. The preachers gave the spirit, and as nearly as possible the text, of what they had been taught. Perhaps by memoranda or otherwise, they would refresh their knowledge of the apostolic words, so as to adhere as much as might be to what they had first received. The word λόγια--oracles--which the Apostle here employs, seems intended to remind such preachers and teachers that they now, as the Jews of old, had received "living oracles" (Acts vii. 38), words by which spiritual life was conveyed, to deliver to the Church. Those of them who were Jews would call to mind how God's prophets had constantly prefaced their message with "Thus saith the Lord" or concluded it with the Divine accrediting, "I am the Lord"; and that the Christian prophet must bear in mind that he is only an ambassador, and must abide by his commission, if he would speak with authority, that as a steward he must ever think of the account to be some day given of the "oracles of God" (Rom. iii. 2) with which he was entrusted, and must "handle aright the word of truth" (2 Tim. ii. 15). For all such is St. Peter's admonition, _If any man speaketh, speaking as it were oracles of God_.