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Exegetical and Hermeneutical Commentary of Romans 12:3

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For I say, through the grace given unto me, to every man that is among you, not to think [of himself] more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.

3. the grace given unto me ] His qualifications as an Apostle; inspired authority as the Lord’s messenger and interpreter. See Rom 1:5, Rom 15:15-16. Cp. also 1Co 3:10 ; 1Co 15:10; Gal 2:9; Eph 3:2; Eph 3:7-8; for parallels more or less exact to this phrase in this connexion.

not to think think soberly ] In the Gr. there is a forcible “play on words” here, making an almost epigram. The verbs are, the simple verb “to think,” and two of its compounds meaning respectively “to overween” and “to be sober-thoughted.” Lit. not to over-think beyond what it behoves him to think, but to think so as to come to sober-thinking. The special direction to be taken by this “sober-thinking” was the recognition by each Christian of the limits of his own gifts, the reality of the gifts of others, and the position of the individual as only a part of the great community; as well as the ever-important fact that “gifts,” whether many or few, are the sovereign bounty of God.

hath dealt ] Lit. did deal, or distribute; on the admission of each soul to His grace and service. Same word as 1Co 7:17 ; 2Co 10:13.

the measure of faith ] Cp. Eph 4:7, where (see Rom 12:11) the context is similar to this. There, however, the word “ grace ” is used where “ faith ” is used here; and “faith” here is not quite easy of explanation. In this Epistle the special aspect of faith ( trust in God and His word) as justifying has been consistently in view, rather than its aspect (Heb 11:1) as laying hold upon invisible realities in general. Here, therefore, it seems best to seek for a reference as consistent as possible with that of the rest of the Epistle, and one also which shall harmonize with the phrase in Rom 12:6 below; q.v. We explain the present passage then as follows: “ Faith ” here means specially acceptance of Christ, revealed as the Propitiation: but that acceptance is also, ipso facto, the entrance on bondservice to God, (see e.g. Rom 6:18🙂 therefore the gift of faith is here mentioned as involving the idea of the allotment of consequent duties and functions also to the various believers with their various capacities. Faith, in the Divine plan, is the grand qualification for service, (because it is the appointed instrument of reconciliation;) and it is therefore the sphere, so to speak, in which all true service is to be done.

In this view, we may paraphrase the passage before us: “even as God distributed the sovereign gift of faith, (Eph 2:7-8,) the gift of the power to ‘believe unto justification,’ to each of you, with a view in each case to the various tasks and services of the life of faith.”

See further on Rom 12:6.

Fuente: The Cambridge Bible for Schools and Colleges

For I say – The word for shows that the apostle is about to introduce some additional considerations to enforce what he had just said, or to show how we may evince a mind that is not conformed to the world.

Through the grace – Through the favor, or in virtue of the favor of the apostolic office. By the authority that is conferred on me to declare the will of God as an apostle; see the note at Rom 1:5; see also Gal 1:6, Gal 1:15; Gal 2:9; Eph 3:8; 1Ti 1:14.

Not to think … – Not to over-estimate himself, or to think more of himself than he ought to. What is the true standard by which we ought to estimate ourselves he immediately adds. This is a caution against pride; and an exhortation not to judge of ourselves by our talents, wealth, or function, but to form another standard of judging of ourselves, by our Christian character. The Romans would probably be in much danger from this quarter. The prevailing habit of judging among them was according to rank, or wealth, or eloquence, or function. While this habit of judging prevailed in the world around them, there was danger that it might also prevail in the church. And the exhortation was that they should not judge of their own characters by the usual modes among people, but by their Christian attainments. There is no sin to which people are more prone than an inordinate self-valuation and pride. Instead of judging by what constitutes true excellence of character, they pride themselves on that which is of no intrinsic value; on rank, and titles, and external accomplishments; or on talents, learning, or wealth. The only true standard of character pertains to the principles of action, or to that which constitutes the moral nature of the man; and to that the apostle calls the Roman people.

But to think soberly – Literally, to think so as to act soberly or wisely. So to estimate ourselves as to act or demean ourselves wisely, prudently, modestly. Those who over-estimate themselves are proud, haughty, foolish in their deportment. Those who think of themselves as they ought, are modest, sober, prudent. There is no way to maintain a wise and proper conduct so certain, as to form a humble and modest estimate of our own character.

According as God hath dealt – As God has measured to each one, or apportioned to each one. In this place the faith which Christians have, is traced to God as its giver. This act, that God has given it, will be itself one of the most effectual promoters of humility and right feeling. People commonly regard the objects on which they pride themselves as things of their own creation, or as depending on themselves. But let an object be regarded as the gift of God, and it ceases to excite pride, and the feeling is at once changed into gratitude. He, therefore, who regards God as the source of all blessings, and he only, will be an humble man.

The measure of faith – The word faith here is evidently put for religion, or Christianity. Faith is a main thing in religion. It constitutes its first demand, and the Christian religion, therefore, is characterized by its faith, or its confidence, in God; see Mar 16:17; compare Heb. 11; Rom. 4. We are not, therefore, to be elated in our view of ourselves; we are not to judge of our own characters by wealth, or talent, or learning, but by our attachment to God, and by the influence of faith on our minds. The meaning is, judge yourselves, or estimate yourselves, by your piety. The propriety of this rule is apparent:

(1) Because no other standard is a correct one, or one of value. Our talent, learning, rank, or wealth, is a very improper rule by which to estimate ourselves. All may be wholly unconnected with moral worth; and the worst as well as the best people may possess them.

(2) God will judge us in the day of judgment by our attachment to Christ and his cause Matt. 25; and that is the true standard by which to estimate ourselves here.

(3) Nothing else will secure and promote humility but this. All other things may produce or promote pride, but this will effectually secure humility. The fact that God has given all that we have; the fact that the poor and obscure may have as true an elevation of character as ourselves; the consciousness of our own imperfections and short-comings in the Christian faith; and the certainty that we are soon to be arraigned to try this great question, whether we have evidence that we are the friends of God; will all tend to promote humbleness of mind and to bring down our usual inordinate self-estimation. If all Christians judged themselves in this way, it would remove at once no small part of the pride of station and of life from the world, and would produce deep attachment for those who are blessed with the faith of the gospel, though they may be unadorned by any of the wealth or trappings which now promote pride and distinctions among men.

Fuente: Albert Barnes’ Notes on the Bible

Rom 12:3

For I say to every man.

., not to think of himself more highly than he ought to think.

Needful counsel

I. We must not think too highly of ourselves, especially of–

1. Our knowledge (Jer 9:23; 1Co 8:1). We know little either in–

(1) Naturals, of which we know but few, and then largely by conjectures.

(2) Spirituals. We know but little of God (Hos 4:1; Jer 9:3); of Christ (1Co 2:2); of our souls; of our estate as to God (2Co 13:5); as to the world to come, and all knowledge we owe to God (Mat 11:25).

2. Our gifts.

(1) None can perform their duty aright (Ecc 7:20; 2Co 3:5).

(2) What gifts we have we are bound to God for (1Co 4:7).

(3) We can do no good with it without God (Joh 15:5; 1Co 3:6).

3. Our graces.

(1) Few have all.

(2) Those we have are imperfect (Php 3:11-13).

(a) Love to God (Mat 22:37).

(b) Faith in Christ (Luk 17:5).

(c) Repentance of sin (2Co 7:10).

(d) Justice to our neighbour (Mat 7:12).

(e) Charity to the poor (1Co 16:2; 2Co 9:6).

(3) If we think too highly of them, they are no true graces (Mat 11:29; 1Ti 1:15; Eph 3:8).

II. What cause, then, is there not to be proud–

1. Of strength (Jer 9:23),

(1) Wherein the beasts excel us.

(2) Whereof we may any moment be deprived (Isa 2:22).

2. Of riches.

(1) Which cannot make us happy.

(2) But keep us from happiness (Mat 19:23; Mat 19:26).

(3) Which we must part with before we can be eternally happy.

3. Honours.

(1) Which depend on the thoughts of others.

(2) May deprive us of true honours (Joh 12:43).

III. Study humility.

1. Towards God (Mic 6:8; Isa 57:17; Isa 66:2). Considering–

(1) How many sins you are guilty of (Psa 19:12).

(2) How many you are defiled with (Isa 1:5-6).

2. Towards men. Consider–

(1) You know not but they are better and more dear to God than yourselves (Rom 14:3-4; Php 2:3).

(2) If you excel them in some things, they may excel you in others (Rom 12:4).

(3) The more proud you are, the less cause have you to be proud; pride causing–

(a) Division among men (Pro 13:10).

(b) Separation from God (1Pe 5:5). (Bp. Beveridge.)

Church membership and ministry

I. In the work of mutual ministry within the Church there is something:for every member to perform. The appeal is to every man that is among you. The Church is one body in Christ, every one being a member of some kind, and having his proper office. Every member, organ, nerve, vein, bone, ligament has its proper function in the natural body; and as soon as any one fails, there ensues that disturbance of the harmonic activity which we call disease. In the Church, Christ is the Head, the Centre of life, intelligence, and authority, and His Holy Spirit the organic principle. But every individual believer has his own proper sphere of influence and activity for the general good (Eph 4:15-16). If he neglects that ministry, not only will he himself suffer damage or excision, but the body also will suffer loss thereby.

II. In order that every man may do his own proper work, he must form a sober, practical estimate of his own ability. The work must be thoughtfully done. But the thought, to be productive, must be sober. The worker is admonished not to be high-minded above that which he ought to he minded, but to be so minded as to be sober-minded. For–

1. If a man thinks more highly of himself than he ought to think, he will probably despise the service to which the Master has called him, and seek to undertake work for which be has not the adequate powers. This will, in all likelihood, be marred, and himself humiliated, while that will fall to more worthy hands. All such aspiring persons world do well to ponder the warning words (Mar 10:43-45). In Christs Church the surest way towards honourable promotion is that of prompt, earnest, humble service in that which is close at hand.

2. If a man under-estimates his ability, and thinks that he can do nothing, or nothing of profit to the Master, then he will do nothing, and the Church will lose his service and he will lose his reward (Mat 25:14-30; Luk 19:12-27). Therefore–

3. The apostle supplies a standard for the measurement of thought in the work of self-estimation. Let every man think soberly, according as God has dealt to every man the measure of faith–i.e., the confidence which a man has in Christ, and in himself by the grace of Christ, that he has competent ability for service. The man who has faith in himself generally succeeds; while a better man, if full of doubt and hesitation, fails. I must not so under-estimate my gifts as to decline any service; for some power has most certainly been imparted. But I must not attempt service for which I am unfit in the fanatical confidence that I shall obtain supernatural aid. Nor need I stand in doubt as to whether or not I have a Divine call to the work; the ability and opportunity ought to be sufficient.

III. The service, and the spirit and manner in which it should be discharged (Rom 12:6-8).

1. The ministry of the Word: he that prophesieth, teacheth, exhorteth. The New Testament prophet was pre-eminently the preacher: and he must preach or prophesy according to the proportion of faith. But there are those who are not called to this ministry, who can nevertheless speak words of warning, exhortation, or comfort, either in the intercourse of daily life, the prayermeeting, or the village sanctuary; and any Church which does not encourage these gifted ones is sadly defective. There are others again who, though neither apt to exhort, nor able to preach, have, notwithstanding, the gift of teaching. They can instruct in the Sabbath school. Let none of these neglect the gift that is in him. Let none ambitiously aspire to an office for which he is not equal; and, on the other hand, let none refuse to employ his one talent because he has not more and higher gifts.

2. There is also the ministry of finance and benevolence. That the apostle here speaks of the official diaconate is morally certain, because that it is mentioned in the midst of other offices which are expressly specified as such (1Co 12:28-30). To them, therefore, would fall the work of superintending and directing the active charities of the Church. He who gave would be, not the disburser of, but the contributor to, the relief fund; and he who showed mercy might be either a person appointed to the special work of relieving the sick and poor, or one who engaged in the good work out of his own impulse. These ministries; though not confined to official persons, were sanctioned by the properly appointed officers. Conclusion: Warning may be here given against two evils.

1. That of those who render very small, if any, service to the cause of Christ, but who criticise those who do. This is a crying evil, and a Christian ought to be ashamed of it.

2. That of over-estimating some particular department of service. (W. Tyson.)

Measurements of manhood

When persons are under the influence of wine, they often entertain the most extravagant notions of themselves, of which they are heartily ashamed when they come to their sober reason. And it is this figure latent that the apostle employs. Think not extravagantly well of yourselves. Form an estimate that is reasonable and in accordance with fact.

I. These words assume that men should have some opinion of their own character and worth, but that they are liable to faulty estimates. It is impossible not to have some opinion of ones self. And the only question is, whether it shall be an idea shaped according to good rules and through right influences, or whether it shall be casually left to chance feeling.

1. There be those who say that the best way to think of yourself is not to think at all; and there is a sense in which this is true. Men may think too much of themselves, on the one hand, and too little on the other. But these dangers do not take away the wisdom of attempting a correct judgment of ourselves. There is a duty of self-knowledge, for otherwise how shall one know whether he be following the commands of his Master, or simply the impulses of his own selfish nature? How shall there be aspiration? Is it needful for the husbandman to know the extent of his territory, and which part is rich and which part is poor, and is spiritual husbandry to be founded in pretentious ignorance? You are commanded to think in conformity with facts and things as they exist. Not that we should carry self-consciousness with us every hour, and attempt to keep our hand upon the pulse of the heart or of the life. Yet one may come to a general estimate that shall be the foundation of all the processes of moral culture which he is to follow out.

2. The measurements of feeling are to be avoided; and yet those are, in many instances, the only estimates which men make. If one be constitutionally proud, he thinks a hundred times better of himself than anybody else thinks of him. It is said that greatness of mind is inconsistent with vanity; but many men of eminent genius have been men of pre-eminent vanity.

3. The estimate of those qualities which suit our circle, and which reflect from it upon ourselves, is a false way of measuring. This is not having any knowledge of yourselves, but is simply knowing when you are pleased, without any regard to moral condition.

4. The measurement of ourselves simply in executive functions furnishes a very imperfect knowledge of what we really are. Men may have the most exaggerated ideas of their excellence or weakness who simply think of themselves as factors in society, as business men, etc. Skill is certainly a matter which a man ought not to be ashamed of, and which a man may sometimes well be proud of; but judging simply from this view is not enough. It is not wrong for a man to know whether he is a good lawyer or not. It is not necessary to humility that a man who stands second to none at the bar should say of himself, I always feel myself to be a very poor lawyer! A man has a right, and it is his duty, to think of himself as he is. This estimate is not incompatible with true humility. Indeed, it is indispensable to true humility. If God has given a man great power, must he make believe that he does not carry power? Must Milton, in order to be modest, believe that he did not speak in immortal numbers?

5. Men make a false estimate in judging of themselves also by selecting the best things in the best moods, and slurring over the rest. We select those excellencies which are apparent, and we usually exaggerate them. And we are inclined to omit co-ordinate qualities. If a man be strong, there are a thousand inflections of feeling which are not taken account of. He may be strong, but not gentle. A man has a blunt lip, and calls it honesty, fidelity to the truth. But where are the co-ordinate qualities of meekness, gentleness and love? The virtues which we have not we do not usually require of ourselves. We leave out of view, too, the great evil tendencies which exist in us. Our characters are dressed for inspection, as apples are when they are sent to market. There are all sorts in the middle of the barrel, and the best ones are put on the top to face off with. We deceive ourselves, not only by arranging our good qualities in the most favourable manner, but by heightening their colour a little. You have seen apple-women take a cloth and rub their apples until every one of them shines, and put them in the most tempting aspects. And do not men do the same thing with their good qualities? If there is a speck, that is turned round inside; but you will find it out after you have bought the apple and cut it. I do not say that a man should make everything put on its worst face. I say simply this: Let every man think of himself as he ought to think. A man may think himself to be far better than he is by judicious selection. I have seen my garden when the season was empty of flowers, and yet, by a skilful garnering from this nook and that, I could gather a handful of flowers that would lead to the supposition that the garden was in its summer glory. A man may select good qualities in himself and make up a bouquet of his fancy, which shall make it seem as though it were a paradise there, by a judicious picking and arranging. But the great mistake which men make is that of selecting only the secondary elements of their character, and leaving out the primary ones. A symmetrical whole is very seldom thought of in self-estimation.

II. No man knows how to measure himself who has failed to understand where true manhood is–where the diameter is–where the equator is. And this is what the apostle gives us: I say to every man to think soberly, according as God hath dealt to every man the measure of faith.

1. It is where the spiritual elements dwell in man, at that point where he understands and touches the divine, that you must measure him. You must measure, not your animal-hood, but your manhood. Now, if we over-reach our fellow-men, if we use them for our own purposes, we think ourselves strong and great men. But the feeling is malign and satanic. That only is Divine which seeks others happiness, if need be at ones own expense. He who knows what conscience, faith, love, patience, and gentleness are, knows something about himself. And everybody is ignorant of himself who has not an estimate which is founded upon the gauge of these qualities.

2. Nor should we leave out the relation of man to the world to come. For a man may be very strong as regards this life, and very weak as regards the other life. And as we are here to prepare for the life to come, he misses his manhood and the significance of it who only lives for a time and is unfit to live for the spiritual and eternal. It is painful to think how much the grave strains out of that which men do and earn in this life. It is the work of mens hands that they are proud of mostly. But you shall take through the shadowy door nothing but what is spiritual; and how much of that have you to take through? If you were to efface from many men that which makes them great in influence in the day in which they live, then millionaires might come out paupers. And only he can measure himself aright who knows how much of himself he can carry through and beyond. The last shall be first, and the first last.

3. Let every man, then, measure himself, not according to his vanity, but as under the eye of God. Let one think of himself as an heir of immortality; let him believe himself to be a son of God; and then let him apply to himself the measures which belong to this transcendent conception of life and of character. Measuring yourselves thus, you will not think of yourselves, more highly than you ought to. This is true humility. It is humility to think, not that you are less than somebody else, but that you are less than you ought to be. (H. W. Beecher.)

The notion of pride stated, and the pretensions to it examined

1. It is a common observation that however forward men may be to repine at the unequal portion which God has allotted them of worldly blessings, yet they are generally well satisfied with their share of inward endowments: it being as hard to meet with a person who humbly thinks he has too little sense and merit, as it is to find one who fancies he has too great riches and honours. What makes men uneasy in their circumstances is that they are continually setting to view the bright side of themselves and the dark side of their condition in life; the first to find out their own grievances, and the last to discern their own faults and follies. Whereas if they took a contrary method they would perceive that God had been kinder to the worst of men than the very best of men could deserve.

2. Among the many imputations which we are willing to fasten upon these whom we have an aversion to, that of pride is, I think, one of the most common. Now, if we would examine the innermost recesses of the mind, I doubt we should often find that our own pride is the cause why we tax others with it. Men elate with the thoughts of their own sufficiency are ever imagining that others are wanting in their regard to them, and therefore very apt to conclude that pride must be the cause why they withhold from them that respect which they have an unquestioned right to in their own opinion.

I. The notion of pride. Our happiness, as well as knowledge, arises from sensation and reflection, and may be reduced to these two articles, viz., that of pleasing sensations, and that of agreeable thoughts. Now as to a desire of indulging the former without check or control, are owing lust, drunkenness, and intemperance; so from a desire of indulging the latter beyond measure, pride takes its original. It does not consist, in the bare consciousness that we have some accomplishments, as, for instance, good sense, beauty, great abilities; but in that exultation of mind which is frequent upon that consciousness, unallayed by self-dissatisfaction arising from a survey of our sins and frailties. The difference between humility and pride consists in this, that the humble man, whatever talents he is possessed of, considers them as so many trusts reposed in him by God, which are so far from raising his pride that they excite his caution; as knowing that to whom much is given, of him much will be required; whereas the proud values himself as if he were not only the subject but the author of the good qualities, and so makes an idol of himself, instead of adoring and thanking God for them. Pride, then, is the thinking too highly of ourselves. To obviate mistakes it will be necessary to observe that pride is not merely to think favourably of ourselves; for then indeed pride, as some late authors have maintained, would be an universal vice, everybody being more or less biassed in his own favour. But pride is to think so favourably of ourselves as to exclude a modest diffidence of ourselves, and a salutary sense of the number of human frailties, the imperfection of our virtues, the malignity of our crimes, and our dependence on God for everything good in us and for us.

II. The unreasonableness of this vice. Are we proud of riches? Riches cannot alter the nature of things, they cannot make a man worthy that is worthless in himself; they may command an insipid complaisance, a formal homage, and ceremonious professions of respect, and teach a servile world to speak a language foreign to their hearts; but where a largeness of soul is wanting they can never procure grateful sentiments and an undissembled love, the willing tribute of a generous heart to merit only. Do we value ourselves upon our power? No; what is remarked by somebody or other is a great truth, viz., that there is no good in power, but merely the power of doing good. Upon our worldly prudence? Those who are acquainted with history know how often the best-laid designs have proved abortive. Are you proud of your distinguished virtue? He who is proud of distinguished abilities, learning, and wealth, is not the less able, learned, and wealthy, because he is proud of them. But he who is proud of distinguished virtue ceaseth to be virtuous by his being so. For the man that is pleased with any degree of virtue, merely because it is uncommon, would be sorry if what he values himself upon as a singular mark of distinction should become common, and all mankind should rise to the same eminence as himself in morality. Now this temper argues a want of benevolence, and consequently of virtue. But if human virtue affords no just grounds for pride, much less does human knowledge, which bears no proportion to our ignorance. The greatest and the least objects equally baffle bur inquiries. True knowledge is one of the strongest fences against pride. When good sense and reason speak, they come like their great Author, God, in the still small voice, without any empty voice or loquacity, or overbearing pretensions. And those who keep the best sense within seldom hang out the sign of knowledge. Men of this stamp will own their entire ignorance in many things and their imperfect knowledge in all the rest. Whereas the ignorant are sometimes positive in matters quite above their sphere, and, like some creatures, are the bolder for being blind. In a word, the ingenuous will confess the weakness of their reason, and the presumptuous betray it by their being so. After all, what signifies all the learning in the world without a just discernment and penetration? And what is the result of our penetration but that we see through the littleness of almost everything, and our own especially? That we discern, and are disgusted with, several follies and absurdities which are hid from persons of a slower apprehension? So that our superior sagacity resembles the pretended second-sightedness of some people, by which they are said to see several uncomfortable and dismal objects which escape the rest of the world. Some may perhaps value themselves upon the strength of their genius, the largeness of their heart, even as the sand upon the seashore, and the brightness of their parts. Alas! the strength of the passions, and the quickness of the appetites, generally keep pace with the brightness of the imagination. And hence it comes to pass that those who have, with an uncommon compass of thought, inculcated excellent rules of morality in their writings have sometimes broke through them all in their practice: the brightness of their parts enabling them to lay down fine precepts, and the strength of their passions tempting them to transgress them. To a man of strong sensations every delight that is gentle seems dull, and everything but what is high seasoned flat and tasteless. The consequence of which is, that, disdaining common blessings, and not able to enjoy himself without something out of the usual road, he overleaps these bounds which confine meaner mortals, and precipitates himself into an endless train of inconveniences. But let us suppose, what is not a very common case, that a brightness of imagination and a well-poised judgment are happily united in the same person; yet the brightest genius, the greatest man that ever lived may say, O my God! that I live, and that I please, if ever I please, is owing to Thee. May it be, then, my uppermost view to do Thy pleasure, from whom I have the ability to please. Dost thou value thyself upon popular applause and a great name? Think how many that have made a distinguished figure in the world are dead and unregarded as if they never had been, their deaths unlamented, their vacancy filled up, their persons missed no more than a drop of water when taken from the whole ocean. And is it worth our while to strive to please a vain fantastic world which will soon disregard us and think itself full as well without us, instead of laying out our endeavours to please that Almighty Being whose inexhaustible power and goodness will make His servants happy to all eternity? (J. Seed, M.A.)

Self-appreciation

1. Whatever is important is difficult. And it is exceedingly important and difficult to every man to take a right estimate of himself.

2. The cause of this difficulty is–

(1) That a mans mind is too near a mans mind for a mans mind to see it clearly:

(2) That in this court the judge, the witness, and the person examined are all one and the same. Note–

I. Two great dangers.

1. Of over-estimating ourselves.

(1) A man lives so much with himself and in himself.

(2) Or is so fond of comparing himself with certain persons whom he likes to select for that purpose.

(3) Or is so apt to compare himself with what he used to be.

(4) Or is always seeing himself so entirely as a certain little loving circle sees him.

(5) Or takes himself at the measure of what he is always hoping and intending to be.

(6) Or has unworthy standards of what a man ought to be.

(7) Or is always so fixing his eyes on his good parts, and intentionally turning away from his bad ones.

2. Of depreciating ourselves. Many, no doubt, do this simply in affectation. They think proudly, while they speak humbly. But besides these, there are others who think of themselves in a way that–

(1) Is not true.

(2) Brings with it much depression and distress.

(3) Often incapacitates them for the very work which God sets them to do.

(4) This darkens the grace of God in them, and His purposes are frustrated.

II. The text steers us between these two rocks.

1. Before God we are, all of us, utterly bad. There is nothing in us that comes up to His standard. The memory of the past is one great humiliation; the sense of the present is all conscious weakness; the anticipation of the future is overwhelming every man who sees only himself.

2. But we should come to a false conclusion if we rested here. In every one who is born of God there are now two natures. The old one is there to abase and confound all, to drive all to Jesus Christ. In this new nature there are numberless degrees. Either God has been pleased by His sovereignty to give to one man more than He has seen fit to give to another; or some have cultivated them more than others have; and so it comes to pass that there are real distinctions between man and man.

(1) Now, with these distinctions God tells us that it is so far from being a proud or wrong thing that one man should be conscious that he has more than another, that no man can take a true view of himself, or be prepared for his duties in life, unless he takes it; because every man is to think soberly–i.e., accurately–of himself, according as God hath dealt to every man the measure of faith. We have all different degrees of everything in life. We have different degrees of stature, beauty, wealth, and intellectual gifts; and it would be utterly silly if a clever or rich man pretended to be ignorant of his superiority in these respects. Why then should it be less so with a mans spiritual possessions? Is not one man greater in his spiritual possessions than another? And are they not all equally the gifts of God?

(2) And here I must put in a caution. We are never told to gauge other mens states, or to gauge ourselves in comparison to other mens states; but to gauge ourselves. Of course, it is impossible to do this altogether without reference to our fellow-creatures, for every man in this world is what he is comparatively to another; but we must not do it for the sake of comparison with a fellow-creature.

(3) Every mans view of himself, then, is to be according to the facts of the case, neither degrading himself too low nor vaunting himself too high; but thinking of himself what he really is, and just as God has been pleased to make him.

E.g.

(1) Your mind, perhaps, has been raising the question whether you are a child of God. Now you must not think there is any virtue in saying, Oh! I am so bad! I cannot be a child of God! You should examine the matter with a calm judgment. When you find some proofs in favour of one view, and some in favour of the other, then prayerfully, and with the Bible in your hand, set the one over against the other, and make your decision just as you would deal with any matter of business.

(2) Or you want to know whether you are entitled to a particular promise, as, e.g., Blessed are the pure in heart, for they shall see God. Does that mean a person absolutely without any evil thoughts or passions? Or does it mean one who is under the purifying influence of grace, who strives after purity, who is pure in Christ. Then how is it with me in this? Can I appropriate it?

(3) Or supposing you have a distinct opportunity now opening to you. You must not at once put it away and say, Oh, no! I am not called to that work. You must consider with yourself, Is this a providential opening? What degree of knowledge and what degree of spiritual strength will it take? Have I so much? If not, can I obtain it? Has God been preparing me for this work, and this work for me?

(4) To guide you in such-like investigations, the apostle gives one rule–to think according to the measure of faith. It is not, Judge of yourselves according to your attainments, but the measure of faith; because everything that is good in a mans heart is faith, and every other good thing, being proportioned to the faith we have, is the measure of everything that a man has or can attain, and so becomes the measure of the man–i.e., is the man. (J. Vaughan, M.A.)

Presumption and ambition

I. The spirit of presumption consists in thinking ourselves adorned with accomplishments which we have not, in magnifying those which we have, and in preferring ourselves to others on account of these qualities, real or imaginary.

1. The first character of presumption is to imagine ourselves endued with virtues and good qualities, of which we have not the substance, but only the shadow and the false appearance. Of all the blessings which are bestowed upon the good, there is none perhaps more expedient, or more to be requested of God, than a spirit of impartiality with respect to ourselves, together with that accurate discernment, that care to distinguish between real probity and the false appearance of it, and that caution not to be imposed upon by hypocrisy and dissimulation, which we usually exert when we scan the actions and the pretensions of other people.

2. The second character of presumption is the magnifying those good qualities which we have. And here presumption is the more dangerous, because it is not the mere effect of extravagant fancy, but hath some foundation, something real, to trust to and to build upon. It is a common observation in the learned world, that a mans genius and skill can only be estimated when his thoughts and his inventions are laid before the public; and that many a person who hath been cried up beyond measure by his friends and dependents, or by party zeal, hath fallen short of expectation. The same remark holds true in the moral qualities of the heart and mind. Hath a man resolutely exposed himself to dangers in a just cause? He is, then, a man of courage. Hath he rejected the tempting opportunities of growing great and rich by dishonest methods? He is a man of integrity. Is he uniformly just, equitable, charitable, modest, and temperate? and doth he behave himself to others as his relation to them, his station and situation require? Then may it be truly said that his virtues are real.

3. A third character of presumption is to ascribe to the qualities which we possess an eminence and an excellence that belong not to them. In general, all the qualities of mind and body, and all the external advantages which are commonly called gifts of fortune, all these are so far valuable as they are useful to ourselves and others, and no farther; so that, by being misapplied, they become pernicious.

II. Ambition is the natural effect of presumption, and may be called a desire to obtain the rewards, which we think to be due to us.

1. The first object of ambition is glory, esteem, reputation; and, in the desire of these things, there seems to be nothing irregular and vicious. To despise them may be a kind of stupid brutality. But there are excellent rules to be observed on this occasion.

(1) We must never prefer the esteem of men to the approbation of God.

(2) Nothing is truly glorious unless it be truly good and conformable to the will of God. Then, though men condemn us, our conscience supports us. But if God condemns us, human applause can make us no amends.

(3) When virtue is attended with disgrace, we must despise such contempt, and not be deterred by it from our duty.

(4) We must not love virtue for the bare sake of reputation and human esteem: Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven.

2. The second object of ambition is an honourable rank and station, and places of power, trust, and profit.

(1) No man should set his heart overmuch upon rising and bettering his condition, because it is ten times more probable that he shall be disappointed than that he shall succeed.

(2) No man should highly value any temporal advantages, because they are temporal, and because there are higher objects which demand our more serious attention.

(3) No man should desire eminent stations without comparing his strength with the burden, and having reason to hope that he shall be able to acquit himself as the laws of God and man require.

(4) No man should be puffed up with power and prosperity, because it is a dangerous state and an envied state. (J. Jortin, D.D.)

A true ideal

A man who looks up all the time is never a great man to himself. Are you a poet? Then do not get poetasters to read and say, I write better poems than they do, and therefore I am a better poet. Read Milton, read Shakespeare, read Homer. Go to the old Englishmen of immortal thought, whose drums and trumpets have sounded clear down through the ages to this day. Go to the grandest and noblest of our thinkers and writers, sit in council with them, and then see if you are not a dwarf, a pigmy. It will make you humble to have high ideals. But a man who for ever measures himself by pigmies and dwarfs, and thinks he is better than they–what is he but a mountebank among pigmies and dwarfs? A true ideal tends to cure the conceit of men, and to rank them. Says the apostle, Let every man think of himself as he ought to think, soberly, according as God hath dealt to every man the measure of faith. The measure of faith? What is faith? It is the sight of invisible excellence. It is the sight of noble qualities unseen. It is the sight of ideal grandeur. Let every man measure himself by that conception, and then think of himself as he ought to think; let him think of himself as lowly, and poor, and needy; and he may well call out for help and for grace. (H. W. Beecher.)

Odiousness of conceit

Conceit is a very odious quality. It loses a man more friends and gains him more enemies than any other foible, perhaps vice, in the world. It makes him harsh to his inferiors and disrespectful to his betters. It causes him to live at right angles with the world. It makes him believe that he alone is in the right; it warps his opinions in all things, makes him viciously sceptical, and robs him of the most glorious inheritance of faith, while it distorts his hope and totally destroys his charity. (Gentle Life.)

Conceit, ignorance of

A certain worthy of our acquaintance, being out of a situation, made application to a friend to recommend him to a place, and remarked that he would prefer a somewhat superior position, for you know, Tomkins, said he, I am not a fool, and I aint ignorant. We would not insinuate that the brother was mistaken in his own estimate, but the remark might possibly excite suspicion, for the case is similar to that of a timid pedestrian at night alone, hurrying along a lonesome lane, when a gentleman comes out of the hedge just at the turning by Deadmans Corner, and accosts him in the following reassuring language, I aint a garrotter, and I never crack a fellows head with this here life-preserver. The outspoken self-assertion of the brother quoted above is but the expression of the thought of the most, if not all of us. I am not a fool, and I aint ignorant, is the almost universal self-compliment, which is never out of season; and this is the great barrier to our benefiting by good advice, which we suppose to be directed to the foolish and ignorant world in general, but not to our elevated selves. The poet did not say, but we will say it for him, All men think all men faulty but themselves. It would be a great gain to us all if we had those elegant quizzing glasses of ours silvered at the back so that the next time we stick them in our eyes, in all the foppery of our conceit, we may be edified and, let us hope, humbled, by seeing ourselves. (C. H. Spurgeon.)

Self-knowledge

1. Destroys pride.

2. Encourages humility.

3. Promotes the glory of God.

4. Is only acquired through grace. (J. Lyth, D.D.)

Self-knowledge, importance of

He (Socrates) did occupy himself with physics early in his career. In after life he regarded such speculations as trivial. I have not leisure for such things, he is made to say by Plato; and I will tell you the reason: I am not yet able, according to the Delphic inscription, to know myself, and it appears to me very ridiculous, while ignorant of myself, to inquire into what I am not concerned in.

Self-knowledge, value of

To know ones self to be foolish is to stand upon the doorstep of the temple of wisdom: to understand the wrongness of any position is half-way towards amending it; to be quite sure that our self-confidence is a heinous sin and folly, and an offence against God, and to have that thought burned into us by Gods Holy Spirit, is going a great length towards the absolute casting our self-confidence away, and the bringing of our souls in practice, as well as in theory, to rely wholly upon the power of Gods Holy Spirit. (C. H. Spurgeon.)

Pride, the result of ignorance

The prouder a man is, the more he thinks he deserves; and the more he thinks he deserves, the less he really does deserve. A proud man–the whole world is not big enough to serve him. The little he gets he looks upon with contempt because it is little. The much that he does not get he regards as evidence of the marvellous inequality of things in human life. He walks a perpetual self-adulator, expecting until experience has taught him not to expect, and then he goes for ever murmuring at what he looks upon as partiality in Gods dealings with men. Such men are like old hulks that make no voyages, and leak at every seam. They are diseased with pride. They have the craving appetite of dyspepsia in their disposition. (H. W. Beecher.)

But to think soberly.—

Humility, Christian

I. Its nature includes–

1. A just estimate of ourselves.

2. A due esteem for others.

3. A constant recognition of Divine grace.

II. Its source. Consciousness–

1. Of dependence upon others.

2. That our gifts are but a small part of the fulness of the body of Christ.

III. Its evidence. In the–

1. Ready.

2. Patient.

3. Faithful consecration of our ability to the service of the Church. (J. Lyth, D.D.)

Humility and knowledge

I believe the first test of a truly great man is his humility. I do not mean by humility doubt of his own power or hesitation of speaking his opinions, but a right understanding of the relation between what he can do and say and the rest of the worlds sayings and doings. All great men not only know their business, but usually know that they know it, and are not only right in their main opinions, but they usually know that they are right in them, only they do not think much of themselves on that account. Arnolfo knows he can build a good dome at Florence; Albert Durer writes calmly to one who has found fault with his work, It cannot be better done; Sir Isaac Newton knows that he has worked out a problem or two that would have puzzled anybody else; only they do not expect their fellow-men, therefore, to fall down and worship them. They have a curious under-sense of powerlessness, feeling that the greatness is not in them, but through them; that they could not do or be anything else than God made them; and they see something Divine and God-made in every other man they meet, and are endlessly, foolishly, incredibly merciful. (J. Ruskin.)

According as God hath dealt to every man the measure of faith.–

The measure of faith

The water we draw from a well depends upon the size of the bucket; God provides us with the bucket as well as the water in the well of salvation. Or, again, gifts may be compared to the air we breathe, and faith to the lungs, by which we inhale and exhale; then the strength of the lungs would be represented by the measure of faith. (C. Neil, M.A.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 3. Through the grace given unto me] By the grace given St. Paul most certainly means his apostolical office, by which he had the authority, not only to preach the Gospel, but also to rule the Church of Christ. This is the meaning of the word, , in Eph 3:8: Unto me who am less than the least of all saints is this grace given – is conceded this office or employment immediately by God himself; that I should preach among the Gentiles the unsearchable riches of Christ.

Not to think – more highly] , Not to act proudly; to arrogate nothing to himself on account of any grace he had received, or of any office committed to him.

But to think soberly] . The reader will perceive here a sort of paronomasia, or play upon words: , from , the mind, signifies to think, mind, relish, to be of opinion, c. and from , sound, and , the mind, signifies to be of a sound mind; to think discreetly, modestly, humbly. Let no man think himself more or greater than God has made him; and let him know that what ever he is or has of good or excellence, he has it from God; and that the glory belongs to the giver, and not to him who has received the gift.

Measure of faith.] . It is very likely, as Dr. Moore has conjectured, that the , faith, here used, means the Christian religion; and the measure, the degree of knowledge and experience which each had received in it, and the power this gave him of being useful in the Church of God. See Ro 12:6.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Before he exhorted to a holy life in general, now he comes to more particular exhortations.

I say; i.e. I enjoin and command; see Gal 5:16. I do not only beseech you, as Rom 12:1, but I also require you, as one that hath authority.

Through the grace given unto me:. {see Rom 1:5} See Poole on “Rom 1:5“.

To every man that is among you; more particularly, to him that hath any particular gift or office in the church.

Not to think of himself more highly than he ought to think; i.e. not to be drunk with a proud and overweening conceit of himself, his own wisdom, ability, &c.

But to think soberly, or modestly; let him contain himself within bounds, and not take upon him what doth not belong to him; let him not contemn others, and pretend to more than he hath. There is an elegant paronomasia in the Greek, which our language cannot reach.

According as God hath dealt to every man the measure of faith: faith here is put for the knowledge of God and Christ, and all other spiritual gifts and graces bestowed upon the faithful; these are called faith, because they are given with faith, and exercised by faith: of these, God deals to every man his measure or portion; not all gifts to one, nor the same gift to every one in the same measure or proportion: see Rom 12:6; Eph 4:7.

Fuente: English Annotations on the Holy Bible by Matthew Poole

3. For I sayauthoritatively

through the grace given untomeas an apostle of Jesus Christ; thus exemplifying his ownprecept by modestly falling back on that office which both warrantedand required such plainness towards all classes.

to every man that is amongyou, not to think, &c.It is impossible to convey in goodEnglish the emphatic play, so to speak, which each word here has uponanother: “not to be high-minded above what he ought to beminded, but so to be minded as to be sober-minded” [CALVIN,ALFORD]. This is merely astrong way of characterizing all undue self-elevation.

according as God hath dealtto every man the measure of faithFaith is here viewed as theinlet to all the other graces, and so, as the receptive faculty ofthe renewed soulthat is, “as God hath given to each hisparticular capacity to take in the gifts and graces which He designsfor the general good.”

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

For I say, through the grace given unto me,…. The Ethiopic version reads, the grace of God: and so two of Stephens’s copies. By which the apostle intends, not that internal grace which was wrought in his soul; nor the Gospel of the grace of God, which he preached; nor the gifts of grace, which qualified him for that service; but the grace of apostleship, or that authoritative power, which he, as the apostle, received from Christ to say, command, give orders and instructions to churches, and particular persons:

to every man that is among you: every member of the church, in whatsoever state or condition, whether in office or not; of whatsoever abilities or capacity, having gifts, whether more or less; the manifestation of the Spirit being given to everyone to profit with, for his own and the good of others:

not to think [of himself] more highly than he ought to think; that is, either not to arrogate to himself what does not belong to him, and detract from others, who may have equal, if not superior, abilities to him; or not to glory in what he has, as if he had not received it, and as if it was altogether owing to his own sagacity, penetration, diligence, and industry; or not to search into things too high for him that are out of his reach, and beyond his capacity; though this is not to be understood as discouraging a search into the Scriptures of truth, the more difficult parts of it, and the more knotty points of controversy; but as forbidding inquiry into things not lawful to be searched into, or, if lawful, as requiring such a scrutiny to be made with modesty, and an humble dependence on superior light and assistance, and a discovery of it with humility and lowliness of mind;

but to think soberly, according as God hath dealt to every man the measure of faith: such ought to consider that what gifts, abilities, light, and knowledge they have, they have then, not of themselves, but from God; that they have not all faith, and all knowledge, or do not know the whole of the faith of the Gospel only a measure of it, which is dealt out, divided, and parted to every man, some having a greater degree of evangelical light than others; and that all have some, but none all. The Syriac version renders it, “faith in measure”; one of Stephens’s copies reads, “the measure of grace”; see Eph 4:7.

Fuente: John Gill’s Exposition of the Entire Bible

Not to think of himself more highly than he ought to think ( ‘ ). Indirect negative command after (I say). Play on the two infinitives , to think, and (old verb from , over-proud, here only in N.T.) to “over-think” with ‘ (beyond what) added. Then another play on and (old verb from , sober-minded), to be in one’s right mind (Mark 5:15; 2Cor 5:13). Self-conceit is here treated as a species of insanity.

A measure of faith ( ). Accusative case, the object of the verb . Each has his gift from God (1Cor 3:5; 1Cor 4:7). There is no occasion for undue pride.

To each man (). Emphatic position before (as) and emphasizes the diversity.

Fuente: Robertson’s Word Pictures in the New Testament

Not to think, etc. The play upon fronein to think and its compounds is very noticeable. ” Not to be high – minded (hyperphronein) above what he ought to be minded (phronein), but to be minded (phronein) unto the being sober – minded (sophronein). See on 1Pe 4:7.

The measure of faith [ ] . An expression which it is not easy to define accurately. It is to be noted : 1. That the point of the passage is a warning against an undue self – estimate, and a corresponding exhortation to estimate one’s self with discrimination and sober judgment.

Rom 12:2That Paul has a standard by which self – estimate is to be regulated. This is expressed by wJv as, according as. 3. That this scale or measure is different in different persons, so that the line between conceit and sober thinking is not the same for all. This is expressed by ejmerisen hath imparted, distributed, and eJkastw to each one. 4. The character of this measure or standard is determined by faith. It must be observed that the general exhortation to a proper self – estimate is shaped by, and foreshadows, the subsequent words respecting differences of gifts. It was at this point that the tendency to self – conceit and spiritual arrogance would develop itself. Hence the precise definition of faith here will be affected by its relation to the differing gifts in ver. 6. Its meaning, therefore, must not be strictly limited to the conception of justifying faith in Christ, though that conception includes and is really the basis of every wider conception. It is faith as the condition of the powers and offices of believers, faith regarded as spiritual insight, which, according to its degree, qualifies a man to be a prophet, a teacher, a minister, etc.; faith in its relation to character, as the only principle which develops a man’s true character, and which, therefore, is the determining principle of the renewed man’s tendencies, whether they lead him to meditation and research, or to practical activity. As faith is the sphere and subjective condition of the powers and functions of believers, so it furnishes a test or regulative standard of their respective endowments and functions. Thus the measure applied is distinctively a measure of faith. With faith the believer receives a power of discernment as to the actual limitations of his gifts. Faith, in introducing him into God ‘s kingdom, introduces him to new standards of measurement, according to which he accurately determines the nature and extent of his powers, and so does not think of himself too highly. This measure is different in different individuals, but in every case faith is the determining element of the measure. Paul, then, does not mean precisely to say that a man is to think more or less soberly of himself according to the quantity of faith which he has, though that is true as a fact; but that sound and correct views as to the character and extent of spiritual gifts and functions are fixed by a measure, the determining element of which, in each particular case, is faith.

Fuente: Vincent’s Word Studies in the New Testament

SERVICE, V. 3-8

1) “For I say, through the grace given unto me,” (Lego gar dia tes charitos tes dotheises moi) “For I say (express myself) through the grace doled out to me”; Since it was thru “grace given to him” that he spoke, it was not by assumption, or presumption. This gift of grace to Paul imposed on him an obligation to share its benefits humbly with others, Rom 15:15.

2) “To every man that is among you,” (panti to onti en humin) “To everyone among you all”; To himself, ever person is in a sense about the most important person he knows; and if he is so important, he needs the grace to help others, for true grace reaches out to and for others, Gal 2:9; 2Co 8:9; Tit 3:10-11.

3) “Not to think of himself more highly than he ought to think,” (me huperphronein par’ ho dei phronein) “Not to have high, elevated, or conceited thoughts beyond what it behooves him to think”; Self -exaltation, egotism, conceit, and selfishness of will are temperaments of mood unbecoming to Christian grace and contradictory to the manner of life of Jesus Christ, Php_2:3-5; Rom 9:20; 2Co 3:5.

4) “But to think soberly,” (alla -phronein eis to sophronein) “But to think toward sober-mindness”; to think fairly, humbly, justly, righteously, 1Co 4:6-7; Php_4:8-9.

Christians should deny, but not undervalue themselves, be humble, but not base or vulgar, Mat 20:26-28.

5) “According as God hath dealt to every man the measure of faith,” (hekasto hos ho theos emerisen metron pisteos) Humility should characterize the behavior of every Christian and church member, without regards to his talents or gifts of faith and grace. For none in Christ has occasion in himself to boast, 1Co 3:10; 1Co 12:7-9; 1Co 12:11; Grace and faith are given by Christ to every person, according to his need, Php_4:19. Grace, faith, and positions of responsibility are given to each for service use to his fellowman, 1Co 9:22-23.

Fuente: Garner-Howes Baptist Commentary

3. For I say, through the grace, etc. If you think not the causal particle superfluous, this verse will not be unsuitably connected with the former; for since he wished that our whole study should be employed in investigating the will of God, the next thing to this was, to draw us away from vain curiosity. As however the causal particle is often used redundantly by Paul, you may take the verse as containing a simple affirmation; for thus the sense would also be very appropriate.

But before he specifies his command, he reminds them of the authority which had been given to him, so that they might not otherwise attend to his voice than if it was the voice of God himself; for his words are the same, as though he had said, “I speak not of myself; but, as God’s ambassador, I bring to you the commands which he has entrusted to me.” By “ grace ” (as before) he means the Apostleship, with respect to which he exalts God’s kindness, and at the same time intimates, that he had not crept in through his own presumption, but, that he was chosen by the calling of God. Having then by this preface secured authority to himself, he laid the Romans under the necessity of obeying, unless they were prepared to despise God in the person of his minister.

Then the command follows, by which he draws us away from the investigation of those things which can bring nothing but harassment to the mind, and no edification; and he forbids every one to assume more than what his capacity and calling will allow; and at the same time he exhorts us to think and meditate on those things which may render us sober-minded and modest. For so I understand the words, rather than in the sense given by [ Erasmus ] , who thus renders them, “Let no one think proudly of himself;” for this sense is somewhat remote from the words, and the other is more accordant with the context. The clause, Beyond what it behooves him to be wise, shows what he meant by the former verb ὑπερφρόνειν , to be above measure wise; that is, that we exceed the measure of wisdom, if we engage in those things concerning which it is not meet that we should be anxious. (381) To be wise unto sobriety is to attend to the study of those things by which you may find that you learn and gain moderation.

To every one as God has distributed, etc. ( Unicuique ut divisit Deus .) There is here an inversion of words, instead of — As to every one God has distributed (382) And here a reason is given for that sober-minded wisdom which he had mentioned; for as distribution of graces is various, so every one preserves himself within the due boundaries of wisdom, who keeps within the limits of that grace of faith bestowed on him by the Lord. Hence there is an immoderate affectation of wisdom, not only in empty things and in things useless to be known, but also in the knowledge of those things which are otherwise useful, when we regard not what has been given to us, but through rashness and presumption go beyond the measure of our knowledge; and such outrage God will not suffer to go unpunished. It is often to be seen, with what insane trifles they are led away, who, by foolish ambition, proceed beyond those bounds which are set for them. (383)

The meaning is, that it is a part of our reasonable sacrifice to surrender ourselves, in a meek and teachable spirit, to be ruled and guided by God. And further, by setting up faith in opposition to human judgment, he restrains us from our own opinions, and at the same time specifies the due measure of it, that is, when the faithful humbly keep themselves within the limits allotted to them. (384)

(381) “ Ne supra modum sapiat,” so the Vulgate and [ Beza ]; μὴ ὑπερθρόνειν, “ ne supra modum de se sentiat — let him not think immoderately of himself,” [ Mede ]; “not to arrogate to himself,” [ Doddridge ]; “not to overestimate himself,” [ Stuart ]. This and the following clause may be thus rendered, “not to think highly above what it behooves him to think,” that is, of himself. Then what follows may admit of this rendering, “but to think so as to think rightly,” or modestly, ( εἰς τὸ σωφρόνειν.) The last verb occurs elsewhere five times; thrice it means “to be of a sane mind,” Mar 5:15; and twice it means “to act prudently,” Titus 2:6; 1Pe 4:7; or, it may be, in the last passage, “to live temperately.” As it refers here to the mind, it must mean such an estimate of one’s self as is sound, just, and right, such as becomes on who is sound and sane in his mind. Pride is a species of insanity; but humility betokens a return to a sane mind: and an humble estimate of ourselves, as Professor [ Hodge ] observes, is the only sound, sane, and right estimate. — Ed.

(382) We find a similar transposition in 1Co 3:5. — Ed.

(383) “It is better,” says [ Augustine ], “to doubt respecting hidden things, than to contend about things uncertain.” — Ed.

(384) The expression “the measures of faith,” μέτρον πίστεως, is differently explained. Some, as [ Beza ] and [ Pareus ], consider “faith” here as including religion or Christian truth, because faith is the main principle, “as God has divided to each the measure of Christian truth or knowledge.” Others suppose with [ Mede ], that “faith” here is to be taken for those various gifts and endowments which God bestowed on those who believed or professed the faith of the gospel; “as God has divided to each the measure of those gifts which come by faith, or which are given to those who believe.” The last view is most suitable to the context. We may, however, take, “faith” here for grace, and consider the meaning the same as in Eph 4:7. The subject there is the same as here, for the Apostle proceeds there to mention the different offices which Christ had appointed in his Church. — Ed.

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES

Rom. 12:3.Those who possess special gifts must be humble and seek a sober mind.

MAIN HOMILETICS OF THE PARAGRAPH.Rom. 12:3

Self-glorified and God-dishonoured.Self-help is a very good book, well written, containing useful information, and inculcating wise lessons; but it is to be read with caution. The very title may mislead. Self-help must not be divorced from divine help. Self-dependence and self-confidence are needful if the battle of modern existence is to be successfully fought, if prizes are to be won and trophies gathered in the closely contested arena of modern days. And yet self-dependence must not override God-dependence; self-confidence must be the wholesome product of confidence in the Creator; self-confidence must not degenerate into presumption. A man must think soberly and justly of himself, and not place an undue estimate on his faculties and his achievements.

I. An undue self-estimate is a source of atheism.Samosatenus is reported to have put down the hymns which were sung for the glory of God, and caused songs to be sung in the temple to his own honour. Professedly a theist, practically an atheist. We sing Let the Creators praise arise with our mouths, but in our hearts we sing, Let our own praises be celebrated! While we think of the atheists who do not worship our God, let us also think of the practical atheism of which we are too often guilty. The atheist exalts the creature above the Creator, and continues the process until the Creator is supposed to be non-existent. The creature exalted is really self. Every atheist is indeed one who is given to an exaggerated self-importance. His thoughts run out pleasantly upon the track of his own perfections. The thought of his own greatness minifies the thought of any other greatness; he brings himself to such a pass that he cannot brook the idea of a superior. Self-importance leads to self-deception and to general deception, and he vainly fancies that God will cease to exist if he thinks of Him as non-existent, if he arrays shallow syllogisms to prove that there is no God.

II. An undue self-estimate is a source of scepticismThe sceptic should be one who looks about; but it is to be feared that the sceptic, as we now employ the word, is one whose external looking about is dimmed by the gaze being turned inward. The vision is introspective instead of latospective, if we may coin a word, though we should be as careful of coining words as of coining money. The sceptic is too often a vain-glorious person; latusut in Circo spatiere, that you may stalk proudly along. He professes to examine, but prejudice and self-importance conduct and colour the examination. He is wiser in his own conceit than seven men that can render a reason. Ajax in Sophocles says: Others think to overcome with the assistance of the gods, but I hope to gain honour without them. How many hope to gain honour by boasting of their scepticism, agnosticism, and their difficulty of believing and receiving time-worn creeds! They are wiser than the ancients, and their greater wisdom is shown in their no-knowledge and no certain beliefs. The ancients were constructive; the moderns are destructive. Surely the work of construction is nobler than that of destruction. The moderns destroy, and leave only unsightly ruins to tell of their greatness and their wisdom.

III. An undue self-estimate is a source of bigotry.The narrow-minded man is in all ages the bigot. And the man must be narrow whose views are bounded by that little circle of which self is both the centre and the circumference. The man who considers only self has no patience with the different views of other people. His doxy is orthodoxy, and all other and different doxy is heterodoxy. We rail against papal infallibility, but there is a pope in every mans nature. The errors of Roman Catholicism are the outcome of the errors of humanity. The inquisition is not destroyed. Bigotry stalks abroad with disdainful mien and fattens on self-esteem. The Christian bigot denounces the unchristian sceptic, and the latter in turn denounces the former. But bigotry treads the hall of science as well as kneels in the temple of religion. Whenever a man is found who thinks of himself more highly than he ought to think, there is the bigot either in embryo or in full development.

IV. An undue self-estimate is a source of God-dishonouring and of Christ-degrading.All sin is a dishonour done to God, and an undue estimate of self is sin and is the prolific source of other sins. Nebuchadnezzar and his Babylon are typical. We all have our Babylons. They are just as baneful, though they are only ideal. The material Babylon was harmful because of the ideal Babylon. It was the mind-building which led to the boasting kings downfall. He was his own architect and mason, and built a house which proclaimed his folly and procured his disaster. Self dishonours God and degrades Christ, at least strives to dishonour and degrade. Whence the offence of the cross? Self is the stumbling-stone and the true rock of offence. Self crucifies Christ afresh. Self must be dethroned before Christ can be enthroned. The dethronement of self is its true enthronement and enrichment.

V. An undue self-estimate is a source of modern display.We too often desire to excel in order that we may be glorified. Display is our word. Show, pomp, and glitter are our ambitions. Even art, science, and literature are prostituted to the desire of making a sensation. Envy takes possession, if other selves are exalted above our own selves. Impatience is shown if our purposes are crossed and our projects defeated. Let self have its proper place and sphere, but let it not blot all the glory and nobility out of existence. Think soberly and wisely, and then life will flow evenly and sweetly along like some clear stream through a charming landscape.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Text

Rom. 12:3-16. For I say, through the grace that was given me, to every man that is among you, not to think of himself more highly than he ought to think; but so to think as to think soberly, according as God hath dealt to each man a measure of faith. Rom. 12:4 For even as we have many members in one body, and all the members have not the same office: Rom. 12:5 so we, who are many, are one body in Christ, and severally members one of another. Rom. 12:6 And having gifts differing according to the grace that was given to us, whether prophecy, let us prophesy according to the proportion of our faith; Rom. 12:7 or ministry, let us give ourselves to our ministry; or he that teacheth, to his teaching; Rom. 12:8 or he that exhorteth, to his exhorting: he that giveth, let him do it with liberality; he that ruleth, with diligence; he that showeth mercy, with cheerfulness.

Rom. 12:9 Let love be without hypocrisy. Abhor that which is evil; cleave to that which is good. Rom. 12:10 In love of the brethren be tenderly affectioned one to another; in honor preferring one another; Rom. 12:11 in diligence not slothful; fervent in spirit; serving the Lord; Rom. 12:12 rejoicing in hope; patient in tribulation; continuing stedfastly in prayer; Rom. 12:13 communicating to the necessities of the saints; given to hospitality. Rom. 12:14 Bless them that persecute you; bless, and curse not. Rom. 12:15 Rejoice with them that rejoice; weep with them that weep. Rom. 12:16 Be of the same mind one toward another. Set not your mind on high things, but condescend to things that are lowly. Be not wise in your own conceits.

316.

What is the responsible part of man?

317.

How can we be in fashion with Christ?

318.

The Christian is trying to prove something. What is it?

REALIZING ROMANS, Rom. 12:3-16

517.

What is the grace of Rom. 12:3?

518.

We are not to think of ourselves highly, but rather soberly. Explain.

519.

God has granted to each man a measure of faith. I thought faith came by hearing, and hearing of the Word of God. (Cf. Rom. 10:17) In what sense are both of these ideas correct?

520.

There are persons, some of them in the dark, who are prejudiced against God for making them the way they are. This is tragically wrong. Explain why.

521.

We all have some God-given office to hold in his body. Is this the thought of Rom. 12:4-5?

522.

We are not only members of the body of Christ, the church, but of one another. Explain this thought.

523.

Prophecy is a gift. How could the ministry be a gift? Are these natural or supernatural gifts?

524.

It would seem from Rom. 12:8 that exhorting was a separate function or office in the Roman church. Should it be so today?

525.

How could giving be a gift of God? Are we not all to give?

526.

Is showing mercy a gift? Some of these gifts are present in the church today. Designate which ones.

527.

What are some of the masks worn by those who are insincere in love?

528.

What a wonderful quality is hate when directed toward evil. Explain the word abhor in Rom. 12:9.

529.

We are to be glued to that which is good. In a very practical way show how this is done.

530.

If we fulfilled the injunction of Rom. 12:10, would we be accused of emotionalism? Explain why.

531.

In an everyday example, show how we could in honor prefer one another.

532.

Isnt Rom. 12:11 a contradiction? How could a person be diligent and slothful at the same time?

533.

What spirit is meant in Rom. 12:11?

534.

The sense of service for the Lord escapes us many times; as a result, we begin to serve ourselves or one another. What is the outcome?

535.

What plus factor must be present in our hearts if we practice the blessed trinity of Rom. 12:12? Cf. Rom. 8:28.

536.

Please remember as you read Rom. 12:13 that you are not the recipient but the giver. Do the saints of today have needs we can meet? How would you define hospitality? How are we to consider these words: as suggestions, or ideals, or commands?

537.

Just how can we practice blessing those that persecute us? Give an example.

538.

Many times we are too busy to have a sincere interest in the happiness or sorrow of others. When we fail to do this, who do we fail? Can we be like Christ without this interest?

539.

Is Paul suggesting a loss of individuality in Rom. 12:16? What is he saying?

Paraphrase

Rom. 12:3-16. Also, by the apostolical authority which is given to me, I command every one among you, without exception, not to have an higher opinion of himself, nor a lower opinion of others, than he ought to have, but to think of both justly, so as always to behave wisely in his own station, without aspiring after offices in the church which he is not fit for; and to employ himself in the duties of his station and office, according as to each God has distributed his measure of spiritual gifts.

Rom. 12:4 These gifts are necessarily different, both in their nature and dignity, (Rom. 12:6.) For, as in one body we have many members, but all these members have not the same office in the body;

Rom. 12:5 So we, the many disciples of Christ, are but one body, or religious society, under the government of Christ; consequently we are all members of one another, receiving edification and comfort from each other.

Rom. 12:6 Having then spiritual gifts, differing according to the offices assigned us in the church; if our gift be prophecy, let us prophesy only according to the extent of our inspiration, without adding to or taking from the revelations made to us, or meddling with subjects not revealed to us:

Rom. 12:7 Or if our gifts fit us for the stated ministry of the word, let us be diligent in preaching, not disheartened by dangers: or if ones gifts fit him for teaching the ignorant, let him be diligent in teaching such:

Rom. 12:8 Or if they fit him for exhorting, let him employ himself in exhortation. He whose gifts fit him for distributing the churchs alms, let him do it with honesty, disinterestedness, and impartiality: he whose gifts fit him for presiding, let him do with assiduity and prudence: he whose gifts qualify him for taking care of the sick, the afflicted, the imprisoned, and of widows and orphans, let him perform these services with cheerfulness.

Rom. 12:9 Let your professions of love be real: abhor every evil action: adhere closely to a virtuous course of life.

Rom. 12:10 In love to one another as brethren in Christ, show that kindness of affection which near relations bear to one another. In every honorable action, go before, and leading on one another.

Rom. 12:11 In caring for each other, be not slothful. In spirit be fervent, when ye serve the Lord in the ordinary duties of religion, or in spreading the gospel.

Rom. 12:12 Rejoice in hope of eternal life. Be patient in affliction. And as the best consolation in trouble, continue earnest in prayer, although your prayers be not immediately answered.

Rom. 12:13 Communicate your riches, for relieving the necessities of the brethren. Practise hospitality to strangers, especially those driven from their homes by persecution.

Rom. 12:14 Bless them who persecute you: bless them by praying God to bless them, but never curse them.

Rom. 12:15 Rejoice with them who are in prosperity, and grieve with them who are in adversity: these things are acceptable both to God and man.

Rom. 12:16 Be of the same hospitable, forgiving, sympathizing disposition towards one another, as towards strangers and persecutors. Do not aspire after the grandeur of this life; nor affect the company of those who are in high stations: rather associate with men who are weaned from the world. And be not puffed up with an opinion of your own wisdom, lest it make you despise instruction.

Summary

We should not be high-minded because we are gifted, but we must be right-minded, that we may place a proper estimate upon everything, especially upon gifts, our own as well as those of others. If we have a gift, we must exercise it, neither being proud of it, nor looking down upon others as inferiors because they have a less shining gift. Whatever we are best qualified to do, that we must do, and nothing else. This alone gives success.
Our love must be unfeigned, for otherwise it is hypocrisy. It is not enough that we simply oppose evil; we must abhor it. We must cling to what is good at every cost. Our love for the brotherhood must be very tender, while in the matter of showing esteem, we must be examples to one another. In serving the Lord, we must be full of zeal, and fervent in spirit. In affliction, we must be patient, constant in prayer, and full of hope. We are to share each others wants, lovingly caring for strangers in our homes. We must bless even our persecutors, and never curse them. We are not to pattern after proud ways and high life, but evince a preference for lowly ways and meek life.

Comment

Duties to those within the church. Rom. 12:3-16

Paul was inspired, and his utterances came by divine inspiration, but he was not so blessed of God because he deserved it. He had such a ministry through the unmerited favor of God. We should heed his words as the words of God, and all the more so when we see reflected in the life of the inspired spokesman the very truths he seeks to impart. The church at Rome was graced with a number of spiritual gifts. There were men in the congregation who had the gift of prophecy (Rom. 12:6); evidently some had the gift of supernatural wisdom or knowledge (Rom. 12:7; cf. 1Co. 12:8.) Others were ministering (Rom. 12:7 a) and still others exhorting (Rom. 12:7 b). They were ministering and exhorting only by Gods power and wisdom. There was a strong temptation to misuse these gifts, particularly in the area of pride. Let us put ourselves in their place. If we were blessed with the gift of prophecy, would we not consider such a power the greatest blessing of our lives? Would it not be a strong temptation to convince every other member of the church that what we had received from God was indeed high and holy? Find ten men and women with this same idea, and there will be confusion and collision!

What is here said of spiritual gifts is also applicable to the ordinary places of service in the church today.

A clear renewed mind will reveal reality. Sober judgment will be made and sound decisions formed. In the exercise of the supernatural gifts, faith on the part of the one gifted had to be exercised. For example: Peter and John could not heal the lame man at the beautiful gate without faith (Act. 3:1-10), but it was not the faith of the lame man but of Peter and John (cf. Act. 3:16). The measure of faith had reference to the power exercised by those possessing the gifts. The expression, according as God hath dealt to each man a measure of faith, would seem to refer to the gift itself. It does so only in the sense that sometimes the result is put for the cause. The result was the exercise of the gift; the cause was the faith of the gifted. The faith, too, was a gift of God.

In Rom. 12:4-5, the human body as compared to the spiritual one is discussed. This passage is not the first time Paul uses such a comparison, nor the last one. (cf. 1Co. 12:12-27) There is perfect unity through diversity in the human body. The hidden, though inevitable, conclusion is that such is only true because there is a unified response to the one head. In the spiritual body, the church, Christ is the head (Eph. 1:22-23). There should be that perfect willingness on the part of each one to count the other better than himself and as necessary as himselfno one indispensable and yet all doing what none other can do. When we realize that our proper relationship to the head depends upon our proper relationship to, every other member of the body, we will work together without high-mindedness.

319.

Pauls words are all the more meaningful to us because of his life. Why?

320.

Why was instruction concerning the proper use of spiritual gifts necessary?

321.

Why are we admonished to think soberly?

Note, please, the attitudes to be adopted by those who exercise their gifts, as in Rom. 12:6-8. The gifts differ, but not the source. The expressions differ, but not the purpose. Each is to be used to its fullest extent, but with no attempt to control the use of another of Gods gifted ones. There are seven areas of services here mentioned. In four of them we can see a need for special supernatural gifts: in prophecy, in ministry, in teaching and in exhorting, but not in the remaining three. We conclude, therefore, that the admonition is both specific and general. To those who are divinely blessed, as well as to those who serve without such needed aid, do it with all that in you is without thought of comparison with others. He that giveth evidently refers to those who have of this worlds means and yet love the Lord. They are to give with liberality, perhaps realizing how rare such a person is and how needed is the gift. The rulers are doubtless the elders of the churches. Idleness or indifference will not produce an elder who rules well. A real word of emphasis needs to be sounded on he that showeth mercy, or perhaps better translated, he that showeth pity, It is easy enough to show pity or mercy to someone who is ill or shut-in the first time or the second or third visit, but how is our cheerfulness after the 100th call on the same unfortunate one? It should be the same as the attitude we expect from God when we ask him to attend to our needs (and many times the same ones) the 100th time.

In Rom. 12:9-13 are a list of attributes to be found in the life of a genuine Christian. Let us not love in word, but in deed and in truth. If we pretend in our love, it is only a pretense to man; God is not deceived. In our relationship to one another, our motives and purposes should be transparent.

It is not enough to pronounce a definition of evil; we must have an aggressive opposition to it. Within our inmost beings we must hate sin. It is fully as necessary to speak out against evil as it is to speak up for righteousness. This marks a very vital aspect of our relationship to Christ and God. If our emotions are not involved in our religion, we worship in vain. Intellectual assent to right and wrong will never accomplish Gods will in our lives. There must be within us an emotional response to Gods will, or we simply do not love the Lord.

322.

What is the meaning of the expression measure of faith?

323.

Why does Paul use the figure referring to the human body?

324.

In what sense are we all essential yet not indispensable?

325.

Both to those with supernatural aid and to those without what was the word of admonition?

We are to be glued to what is good. We are to adhere with all our hearts to the good. How many Christians are truly lovers of good? Too many are grey instead of white in their conception of good and evil. As a result, there is no conviction in either direction. We can be sure they are in the power of Satan.

In our love for each of Gods family, we should have no mere polite acceptance of one another. Must we always find some attribute of loveliness in someone before we can love them? If our Lord had so waited, we would all be lost. Let us love one another with a true feeling of the family relationship for Jesus sake.
In honor preferring one another could also be translated, setting an example for one another. Let us challenge (provoke) one another to love and good works. If he can do it for Christ, so can I, is the thought here.
In the care of the needs of one another do not be negligent. What a reproach this is to the average church! We do not even know the needs of one another, physically or spiritually; if we do, many times we do nothing about it. Its the job of the preacher, or, Let the elders take care of that, is often heard. Here it is enjoined upon all.
In zeal be boiling over. Someone defined zeal as communicated feeling. We love the Lord and one another, but our love is of no help to others or to our Lord until it is communicated.
Serving the Lord: never for an instant should we lose the sense of serving him, as a slave to a worthy Master.
Here is a trinity of triumph for every Christian: (1) the hope of heaven; (2) the providence of God; (3) steadfast prayer. These qualities must become a veritable part of us. The factual knowledge that, on the basis of the death of Christ, we have the hope of glory is not at all enough. There must be the eagerness of a pilgrim going home, the joy of a true child at a family reunion. We can and will be patient with complete abandon in any and all tribulation. All things work together for good to them who love God and are called according to his purpose. All our hope and trust must be undergirded with constant, fervent prayer.

326.

Who are those who rule?

327.

Why is it difficult to show mercy with cheerfulness?

328.

How do our emotions become a vital part of our religion?

329.

What is the meaning of in honor preferring one another?

When one suffers, all suffer. We come to the aid of one another as a loving brother or sister. When a brother in the flesh is seriously ill, how concerned we become. What of the ills of the spirit and the flesh of our brothers in the Lord?
Moses E. Lard translates the next phrase, keeping on in love for strangers. This was an Old Testament practice. It should indeed be the practice of each and every one as a Christian. Perhaps this could have reference to Christians who are strangers, but it should not stop there.
Continuing the list of those wonderful qualities of a true child of God: Bless the persecutors, bless and curse not. This was the admonition and practice of our Lord. Oh, that we might practice it today with those who misunderstand us and despitefully use us! A genuine feeling of good will toward those who are unfriendly to us is the only Christian attitude.
Verse fifteen contains a real barometer of our spirituality, showing how we can sympathetically share the joys and the sorrows of others when we have the mind of Christ. He bore our sorrows and carried our griefs. How this is needed today!

Let there be no distinction of persons is the admonition of Rom. 12:16 b. There are natural preferences that develop among brethren. The Christian, and especially any leader of Gods flock, cannot allow such personality traits to cause him to show a distinction to the extent of slighting one and honoring another.

Condescend is a meaningful and strong word: Be carried away by (or condescend to) the things that are lowly. Not only things but people are involved in this. It should be our desire to be hidden as much as possible by the work we do. No task or person should be too small or menial in the service of Christ.

Be not wise in your own eyes. This is not an admonition concerning wisdom alone. Paul here says we should manifest our wisdom or sound judgment before God and men rather than before the mirror. The estimate we hold of our wisdom should be one of true humility, seen in the light of our mistakes and lack of knowledge.

330.

Is Paul suggesting that all are responsible for the needs of others?

331.

Define zeal.

332.

How can we bless our persecutors?

333.

Give the trinity of triumph for the Christian.

334.

How can we tell whether we have the mind of Christ?

335.

The Christian should be carried away with something. What is it?

336.

What is the meaning of being wise in our own eyes?

Fuente: College Press Bible Study Textbook Series

(3) Having thus stated the broad principle which is to govern the conduct of the Christian, the Apostle now goes on to apply it to certain details, and, first, his object is to secure that temper in the members of the Roman Church which will best enable them to act with union and efficiency.

Through the grace given unto mei.e., in virtue of his apostolic authority.

To every man that is among you.A rather more pointed expression than simply to you all, to each one of you severally and individually.

Not to think of himself . . .There is a play upon words in this phrase, and those which follow, which is not preserved, and can hardly be preserved, in the English. Not to be high-minded beyond that which he ought to be minded, but to be minded unto sober-mindedness. Our words, to be minded, high-minded, &c., very nearly express the sense of the Greek, which is to have the thoughts and feelings habitually turned in a certain direction. This is brought out with emphatic repetition in the phrase to be minded unto the being sober-minded, i.e., to keep sobriety of mind constantly in view as the object or ideal towards which all the thoughts and feelings converge.

According as God hath dealt to every man.The standard of action which each Christian ought to propose to himself should be in proportion to the amount of his faith as given to him by God. He who has the strongest faith may assume the highest standard, and offer himself for the highest offices, and so on down the scale. It is, however, essential that the estimate which each man puts upon the strength of his own faith, should be thoroughly single-minded and sincere, nor biased by self-love. The Apostle assumes that this will be the case.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

II. THE CYCLE OF CHRISTIAN DUTIES, SPRINGING FROM THIS FAITH.

1. Duties as to the unity of the Church are the following two , Rom 12:3-16 :

1. A Tempered Filling each one’s Official or Charismatic Place in the Church Unity , Rom 12:3-8 .

3. I say The apostle’s frequent phrase of apostolic authority in this epistle.

Through the grace Of inspired apostleship, the highest position, both official and charismatic, in the young Church.

Every man Official or unofficial. He considers the official first, and the both classes together in 9-21.

More highly To the peace and unity of every Church nothing is more hostile than the over self-esteem by which individuals become arrogant, assuming, and contentions for personal opinions and rank. The special charisms or gifts of the apostolic age did not secure the very possessors of them from these disturbing qualities. Hence the apostle’s striking comparison of even the charismatic Church to a living body where every limb spontaneously and contentedly performs its own part for the corporate interest. The apostle’s play upon the Greek words and can perhaps be no better rendered into English than by Alford, as follows: “Not to be high minded above that which he ought to be minded, but to be so minded as to be sober minded.” Doubtless the unique word methods of Paul were adopted for the purpose of arresting the attention and impressing the memory.

Measure of faith The measure of endowing and qualifying faith.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘For I say, through the grace that was given me, to every man that is among you, not to think of himself more highly than he ought to think; but so to think as to think soberly, according as God has dealt to each man a measure of faith.’

The consequence of being transformed by the renewing of our mind is that we begin to look at everything differently. The arrogance of this world is replaced by a new humility, as we recognise that we have moved into a different sphere. Thus the Christian is circumspect in his attitude and behaviour towards his brothers and sisters in Christ, recognising in all humility his great need to serve God only up to the level of his faith. Great gifts do not make great Christians unless they are exercised in accordance with true faith given by God. If our gifts are not utilised in total dependence on God then they can be a hindrance rather than a benefit.

So Paul exhorts them as one to whom Apostleship has been granted (Rom 1:5), an Apostleship accompanied by the gracious activity of God in guiding his thinking. He himself is acting according to his measure of faith. And he warns that the members of the body are to be wary of having too high an opinion of themselves. Rather they are to make a sober assessment of what gifts they have been given and what part they are to play, under God’s guidance, in the maintenance of the body, in accordance with the faith that God has given to each one of them. The criterion is to be, not their natural gifts, but their level of faith and dependence on God.

It is noteworthy that he does not see them as being controlled by the leadership, but as having a certain autonomy as they consider the part they are to play in the body of Christ. There was an element of freedom in their exercising of their gifts. We can compare the same situation in 1 Corinthians 12-14. Nevertheless freedom brings responsibility, so they are to ensure that they act within God’s enabling. It would, no doubt, be seen by Paul as something to be watched over by the ‘overseers (episkopoi), but the Spirit could override the overseers.

Fuente: Commentary Series on the Bible by Peter Pett

Each Member Is To Play His Appropriate Part In Building Up Christ’s Body (12:3-8).

In Rom 11:16-24 God was seen as ministering to His people in establishing and building up the olive tree which represented Messiah and His people, with branches removed or added according to His purpose. Now we see the manward side of that operation as the branches themselves, the members who are one body in Christ (as they were one in the Messiah as the olive tree), are to cooperate in supplying the needs of all the members (branches), maintaining the health of the body (the olive tree), each being careful to recognise his own position in the scheme of things.

Fuente: Commentary Series on the Bible by Peter Pett

The proper use of God’s gifts of mercy:

v. 3. For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith.

v. 4. For as we have many members in one body, and all members have not the same office,

v. 5. so we, being many, are one body in Christ, and every one members one of another.

v. 6. Having, then, gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;

v. 7. or ministry, let us wait on our ministering; or he that teacheth, on teaching;

v. 8. or he that exhorts, on exhortation; he that giveth, let him do it with simplicity; he that rules, with diligence; he that showeth mercy, with cheerfulness.

The general exhortation of the first verses St. Paul now carries out in detail by specializing and applying its content to actual situations in the lives of the believers. In this section he speaks of the special gifts of grace which find their application in congregational life. Every Christian having received some such gift, it is the will of God that he apply it, that he give practical proof of it in the business of the Church. Paul makes this admonition through the grace which had been given him, by virtue of his apostleship, chap. 15:15; Eph 3:7-8, which enables him to speak with authority; the ordinary and extraordinary gifts which he had thus received qualified him for his duties and gave authority to his instructions.

And his very first instruction concerns a very grievous nuisance and sin which was often found, and is found today, in such as possess certain gifts in the Church: That he should not think more of himself than he ought to think, but to think with the object of being modest. And this the apostle says to every one of them, to each one as God dealt out the measure of faith. The special gifts of grace which God at all times has given to the members of His Church in some measure, such as executive ability, fitness and skill in teaching, an aptitude for simple and clear exposition of Scriptures, and others, have ever been coveted and exercised by some Christians for purposes of self-exaltation. And therefore Paul says to every one of them, no matter who he is and what position he may hold, that he should not hold an opinion of himself which exceeded the measure of Christian modesty. A Christian may be partly or fully conscious of some gift in the Church which the Lord has given him. But this consciousness must not result in self-glorification. Simple, sane modesty and humility must characterize the Christian’s judgment of his abilities and of his work in the kingdom of God. And this he should do, because, in the first place, his special gift comes from God, is a free present of His grace; and, secondly, this gift is connected with faith, since God has dealt out to every Christian his measure of faith, of firmness, trust, confidence in God, 1Co 12:9. If a Christian is to apply his special gift of grace properly, then a certain measure of confidence is necessary, the conviction that God requires certain work of him, that he must serve God and the congregation of God with his gift, and that he possesses the proper cheerfulness to this end. The apostle, of course, does not speak of the strange self-delusions, according to which people imagine themselves to be called for positions for which they have neither fitness nor ability, and rely entirely upon their own perverted judgment. He expressly warns against such delusions and self-exaltation.

This warning against high-mindedness and his admonition to modest-mindedness the apostle now substantiates with the fact: For just as we in one body have many members, but all the members have not the same function, thus we, being many, have one body in Christ, but every one members of another, vv. 1:4-5; Corinthians 12:12; Eph 4:15-16; Col 1:18. The human organism has many members; but these are not all alike, differing, rather, very decidedly in function or business, and yet serving the body, each in his own sphere and in his own special way. And in the same way we many, all we Christians together, form the body of Christ, the communion of saints, but individually, so far as our individual relation is concerned, we are members one of another, and can therefore serve the body properly only by working in unison, guided by the mind and Spirit of God. The apostle thus, in this figure, intends to show that the diversity of offices and gifts among Christians, far from being inconsistent with their union as one body in Christ, rather is necessary to the perfection and usefulness of the body. In supplementing and serving one another, all the believers are serving Christ.

The apostle now continues his thought by showing that we, who have such varied gifts, should now also use them in accordance with the purpose of God, in a way agreeing with His will. The gifts of grace found in the Christians are many and various, but their end and object is the same, to serve the Lord, not to serve their own advantage. If one has the gift of prophecy, let him use it according to the analogy of faith. If we take prophecy to mean here the special gift of the apostolic age, as an extraordinary exposition of divine truth, then the admonition of the apostle means to say that all such exposition must agree with the inspired Word and bring out the confidence of faith. But since prophecy in this passage probably refers to the explanation of Scripture at all times, with the gifts as they have been given to many members of the New Testament Church, the words could be transcribed: All exposition of Scriptures at all times must follow the analogy of faith, of saving faith. As this faith is based entirely and alone upon the inspired Word of God, and never follows reason or philosophy, so Bible explanation which really merits the name never goes at its task with preconceived notions and ideas, with a system of doctrine to which the Scripture-passages must be fitted by hook or by crook, but it draws the truth out of Scriptures, it rests upon the Bible alone, 1Co 2:13.

The apostle continues: If we have a service or office, let us pay attention to that service. All offices in the Church are tributary to the great service of the preaching of the Word, but there are many forms of this service. No matter, however, what peculiar vocation any person might have in the church, or congregation, no matter for what special work he may have received endowments, he should attend to it gladly, modestly, without intruding into the sphere of others or envying them their superior endowments. This applies first to such as hold the office of teachers in the congregation, no matter in what form: If one is a teacher, let him attend to his teaching. If God has called any person to be a preacher for the public proclamation of the Word, or a teacher for the instruction of the children and youth in the way of salvation, then the work of that office should engage his attention, herein he should be active and accomplish something under the blessing of God, for the benefit of the congregation and of all the members. If anyone is an exhorter, let him attend to his exhorting. If any Christian has received the special gift of applying the Word of God in the various circumstances of life, the meeting of the congregation or that of any body in the service of the congregation will give him plenty of opportunity to make use of this talent and thus to be of service to the Lord. And, in general, the apostle writes: If one gives, imparts, some of his richer blessings to the poorer in this world’s goods or to such as are in need or want, let him do so in sincerity, with the single and undivided purpose to be of service, and not to raise a monument to himself or to get praise and honor from men. If anyone rules, occupies a position of distinction as a leader or superintendent of any church-work, he should perform his work with zeal, never debase it by treating it as a sinecure, and by being given to inertness and carelessness, but always devoting to it full attention. If anyone shows mercy, let him do so with a prompt mind. The sick and afflicted among the brethren and sisters should be given the mercy, the active sympathy of the others, not with grudging uncharitableness, but in the spirit which rejoices in the opportunity of being able to help others, which always shows a compassionate, smiling countenance at the prospect of alleviating suffering of every kind.

Fuente: The Popular Commentary on the Bible by Kretzmann

Rom 12:3. For I say, &c. “I say and give it in charge:” So signifies, Act 15:24. Instead of Not to think of himself more highly, Doddridge reads, after Raphelius, Not to arrogate to himself above what, &c. Instead of measure of faith, some copies have it of grace; but either of them expresses the same thing; that is, gifts of the Spirit. See the next note.

Fuente: Commentary on the Holy Bible by Thomas Coke

Rom 12:3 . The exhortation now passes on to single duties , amongst which that of humility and modesty , generally (Rom 12:3-5 ), and in respect of the individual in particular (Rom 12:6-8 ), is the first the first, too, compliance with which was indispensable to a prosperous life of the church. And Paul must have known how very necessary this same injunction was in the Roman community.

] for . The special requirement which he is now to make serves in fact by way of confirmation to the general exhortation of Rom 12:2 . As to in the sense of enjoining , see on Rom 2:22 .

. . ] Paul does not command , but by means of, i.e. in virtue of the divine grace bestowed on him . It is thus that he characterizes and how at once truly and humbly! (1Co 15:10 ) his apostleship . Comp. Rom 15:15 ; 1Co 3:10 ; Eph 3:7-8 . This was given to him ( ), not in common with Christians generally ( , Rom 12:6 ).

] to every one in your community; none among you is to be exempt from this exhortation; not: to every one who thinks himself to be something among you (Koppe, Baumgarten-Crusius).

. . . .] not loftily-minded ought the Christian to be, going beyond the standard-rule of that disposition which is conformable to duty ( .); but his disposition should be such as to have wise discretion (1Pe 4:7 ) for its aim (comp. Hom. Il . xxiii. 305: , Eur. Phoen . 1135: ). Paronomasia . Comp. Plat. Legg . x. p. 906 B: , Eur. Heracl . 388: ; and see Wetstein.

] depends on (comp. 1Co 3:5 ; 1Co 7:17 , and on Rom 11:31 ), not on (Estius, Kllner) which view makes the already said to be once more repeated, and, on the other hand, deprives of its essential definition. designates the scale according to which each one ought , and this scale is different in persons differently furnished with gifts, so that for one the boundary, beyond which his ceases to be , is otherwise drawn than it is for another. The regulative standard, however, Paul expressly calls the measure of faith , which God has assigned. This is the subjective condition (the objective is the divine ) of that which every one can and ought to do in the Christian life of the church. According, namely, as faith in the case of individual Christians is more or less living, practical, energetic, efficacious in this or that direction, whether contemplative, or manifesting itself in the outer life, in eloquence and action, etc., they have withal to measure their appointed position and task in the church. He, therefore, who covets a higher or another standpoint and sphere of activity in the community, and is not contented with that which corresponds to the measure of faith bestowed on him, evinces a wilful self-exaltation, which is without measure and not of God not that spirit wherein the Christian consists, the , . . . The is therefore to be taken throughout in no other sense than the ordinary one: faith in Christ , of which the essence indeed is alike in all, but the individually different degrees of strength (comp. 1Co 13:2 ), and peculiarities of character in other respects (Rom 12:4 ff.), constitute for individuals the in quantitative and qualitative relation. Comp. Eph 4:7 . This likewise holds in opposition to Hofmann, who with violence separates . from , and takes it as an accusative of apposition, like . , Rom 12:1 ; holding to be the genitive of quality, which distinguishes the measure within which the thinking of the Christian is confined, from that which the natural man sets up for himself. Comp., in opposition to this strange separation, 2Co 10:13 , and in opposition to this artificial explanation of the genitive, 2Co 10:13 ; Eph 4:7 ; Eph 3:16 ; Plat. Theaet . p. 161 E: . Soph. El . 229: . Eur. Ion , 354: . Pind. Isthm . i. 87: .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1906
SOBRIETY OF MIND ENJOINED

Rom 12:3. For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.

IN order to obtain just views of any passage of Scripture, we must pay the strictest attention to the context. It is by the context that the precise import of the words before us must be determined. It sometimes happens, however, that the misconstruction of a single wordby which I mean, the taking of a word in its more common acceptation, when it is used by the inspired writer in a more peculiar sensewill involve the whole passage in the greatest obscurity. The word translated for is generally used to introduce a reason for something immediately preceding: but in my text, as in many other parts of the Apostles writings, I apprehend it means moreover; for the Apostle is passing on to a subject unconnected with that which he had spoken of in the preceding words, except merely as he descends from a general exhortation to the mention of some particulars. Having recommended, in the two preceding verses, the cultivation of general piety, as the proper improvement to he made of all the doctrines which he had before established, he descends to some particulars, which, in the state of the Roman Church at that time, he deemed of peculiar importance. There were at Rome, as well as at Corinth, many who were possessed of miraculous gifts: and some were ready to value themselves too highly on account of those gifts; forgetting that they had received them from God, and that, not for their own aggrandizement, but for the benefit of the Church to which they belonged. It should seem that these gifts were put forth by a special exercise of faith; and that persons were enabled to exercise them at those seasons, and in those degrees to which they were prompted by a special communication of faith to their souls [Note: Compare 1Co 13:2. Jam 5:15. Mat 17:20.]. The meaning therefore of our text is, Pride not yourselves on any gifts which you possess; but thankfully acknowledge God as the author of them, and improve them humbly for his glory. In this view, the words before us are precisely similar to that more enlarged statement which the Apostle gives in his First Epistle to the Corinthians [Note: ver. 6. with 1Co 12:4-11.]; and the word faith, in our text, is equivalent to that expression in the Epistle to the Ephesians: To every one of us is grace given, according to the measure of the gift of Christ [Note: Eph 4:7.].

But, as miraculous gifts have long since ceased, and as the caution in my text is equally applicable to gifts of every kind, I shall take this more enlarged view of the words, and consider,

The caution here given

It is well known that gifts, of whatever kind they be, are too commonly made an occasion of pride
[It is difficult for any one to possess any particular quality, whether of mind or body, and not feel a measure of self-admiration and self-preference on account of it. How great a snare to a persons own mind superior beauty is, is well known: and so is every other bodily endowment, in proportion as it is admired by the world at large. Talent, too, will puff up the possessor of it with a conceit of his importance, and cause him to arrogate to himself a more than ordinary homage from those around him. And glad should we be if the same kind of conceit were never founded on attainments of a moral or religious nature: but it is a fact, that morality itself is made, by almost all who possess it, a ground for self-preference, and that, too, even before God himself; insomuch, that persons who have been preserved from great and flagrant transgressions, treat almost with contempt the provisions of the Gospel, from a conceit, that they need not to humble themselves like a poor publican, but that they may justly expect from God some peculiar favour on account of their own inherent righteousness. This was the habit of the Apostles mind, previous to his conversion; and it is that which is at this day the greatest obstacle to the conversion of thousands. Even spiritual gifts, too, are often, through the suggestions of our great adversary, made occasions of self-preference and self-complacency; when every sentiment which the Gospel contains has a direct tendency to humble us in the dust.]

But modesty and sobriety should, under all circumstances, regulate our self-esteem
[We are all members of one body: and, whatever gifts we possess, they are bestowed by God for the good of the whole. The kind and measure of them are determined by the Donor himself; and the person possessing them has no more right to pride himself upon them, than the eye or ear has to arrogate to itself any merit above the hand or foot. All that any man has to do, is, to improve his talents for the good of the whole, precisely as the various members of our body do. The eye sees not for itself; nor does the ear hear for itself; nor does the hand or foot consult its own exclusive welfare in its motions and acts. So we, having gifts differing according to the grace that is given to us, must employ them all for the ends for which they have been bestowed. Whether our gift be of a higher or lower order, we are not to concern ourselves about that, either in a way of self-elevation or of self-depression; but we must diligently, according to our ability, improve it, to the glory of God, and the edification of his Church and people.]
To every one of you, therefore, I address the caution in our text
[There is no one who does not need it: there is no one who has not occasion for it: there is no one who has not, in his own conceit at least, something whereof to glory, and something which gives him an ideal superiority over others of his own rank, and age, and circumstances. But, in all, pride is alike hateful, and alike unreasonable: for, granting that we do differ from others, what have we that we have not received? And, if we have received it, how absurd is it to glory as if we had not received it [Note: 1Co 4:7.]!]

But that this caution may be laid to heart, I will proceed to point out,

II.

The importance of it

This is marked with very peculiar force in the passage before us. In the preceding verses, where the Apostle had exhorted the Roman converts to piety in a general view, he had addressed them as Brethren, and used the language of entreaty; but in the text, where he particularizes the duty of humility, he assumes the authority of an Apostle, and in a most solemn way lays the strictest injunctions upon every individual amongst them [Note: When he says, Through the grace that is given unto me, he refers to his apostolic office: Rom 1:5.]. And the very terms he uses are so strong, so marked, so peculiar, as scarcely to be capable of being translated into any other language, and such as were admirably calculated to make the deepest impression on their minds [Note: Mark the repetition of the word . .].

Attend, then, carefully to this injunction,

For your own honour

[Nothing renders a man more contemptible than vanity: it invariably defeats its own ends, and sinks us in the estimation of all whose applause we covet. But, independent of that, the more we arrogate to ourselves, the less will people be disposed to concede to us: and, if they cannot refuse us some degree of credit on those points wherein we excel, they will be sure to search out some faults to put into the balance against it; so that, on the whole, we shall be gainers to as small an amount as possible. On the other hand, modesty gives effect to all our other excellencies: and the more meekly we bear our honours, the more liberal will even the most envious of our rivals be in the bestowment of them. To prefer others in honour before ourselves [Note: ver. 10 and Php 2:3.], is the way to disarm their hostility, to allay their jealousies, to conciliate their regard; so that, even if we had no better object in view than the advancement of ourselves in the estimation of man, we should seek it, not by self-conceit and self-preference, but by sobriety in self-estimation, and by modesty in our whole deportment. To this effect, the wisest of men has taught us, To seek our own glory, is not glory [Note: Pro 25:27.]: on the contrary, when pride cometh, then cometh shame: but with the lowly is wisdom [Note: Pro 11:2.].]

For the honour of God

[It is an insult to God to make his gifts a pedestal for the exaltation of self. You will remember, that he complains of his people of old, because they appropriated his corn, and his wine, and his oil, to the honouring of others who were his rivals in their esteem [Note: Hos 2:5; Hos 2:8-9.]. And this is the very thing which every man does, who takes to himself the honour of those gifts which have been conferred upon him by God. And how indignant Jehovah is at such treatment, we may see in his expostulations with Sennacherib: I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. For he saith, By the strength of my hands I have done it, and by my wisdom; for I am prudent; and I have removed the bounds of the people, and have robbed their treasures; and I have put down their inhabitants, like a valiant man: and my hand hath found, as a nest, the riches of the people; and, as one gathereth eggs that are left, have I gathered all the earth: and there was none that moved the wing, or opened the mouth, or peeped. Now, hear Jehovahs reply to this soliloquy: Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood [Note: Isa 10:12-15.]. Tell me, I pray you, what would you have been above the beasts, if God had not endowed you with reason? or, what had you differed from the meanest of the human race, if God had not made you to differ? Your distinctive powers afford you ground enough for gratitude; but none for self-applause: and if, like Herod, you take to yourselves the credit which your ignorant or partial friends may accord to you, like Herod you shall become monuments of Gods just and fiery indignation. You may not be eaten up with worms in this life: but you shall surely bear his displeasure in the world to come. God is a jealous God: and his glory will he not give to another [Note: Exo 20:5. Isa 42:8.]. From him does every good and perfect gift proceed [Note: Jam 1:17.]; and to him must all the glory of it be ascribed: He that glorieth, must glory only in the Lord [Note: Jer 9:23 and 1Co 4:7.].]

For the benefit of your own souls

[Seest thou a man wise in his own conceit? there is more hope of a fool than of him [Note: Pro 26:12.]. To what purpose will you possess gifts, if they prove only a curse unto you? But such they really are, to all who pride themselves in them: for God scorneth the scorners; but giveth grace unto the lowly [Note: Pro 3:34. with 1Pe 5:5.]. If your talents be improved for God, they will bring from him a recompence proportioned to the increase [Note: Mat 25:20-21.]. Thus, both here and in the eternal world, will you be gainers, if with meekness and modesty you employ for God the blessings he has imparted to you. To every one, then, that is among you, I say,]

Consider your gifts as conferred on you by God

[Never, for a moment, lose sight of this truth. Let Him be acknowledged, in every bounty of his providence, and in every blessing of his grace. There is no need that you should be blind to what God has done for you, or wrought in you: but, if at any time you are constrained to say, I laboured more abundantly than they all, be sure to add immediately, Yet not I; but the grace of God that was with me [Note: 1Co 15:10.].]

Improve them diligently, for the glory of his name

[Forget yourselves altogether. Moses saw not his own glory, when it shone; though it was so resplendent, that none of his brethren could sustain the sight. O that you also might be so intent on the work assigned you, as to have your attention wholly taken from yourselves! Consider only what talent you possess, and what improvement can be made of it: and if you find that God has given you a capacity for great and arduous services, be willing to undertake them, whatever difficulties they may be attended with, and whatever self-denial may be required for the performance of them. On the contrary, if you have but one talent, wrap it not in a napkin, but improve it for your God. Let it be said of every one amongst you, He hath done what he could [Note: Mar 14:8.]. Then, whether your powers be great or small, you shall be approved of your God, and hear him at last say unto you, Well done, good and faithful servant, enter thou into the joy of thy Lord.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

3 For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.

Ver. 3. But to think soberly ] Gr. , to be wise to sobriety. Socrates made no distinction between wisdom and sobriety, non distinguebat. (Xenoph.) We shall be sober, if we take not that upon us that we have not, nor brag of that which we have. There is an elegancy in the original that cannot be rendered.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

3 21 .] Particular exhortations grounded on and expanding the foregoing general ones . This is expressed by the , which resumes , and binds to what has preceded. And first, an exhortation to humility in respect of spiritual gifts , Rom 12:3-8 .

Fuente: Henry Alford’s Greek Testament

3. ] , a mild expression for ‘I command:’ enforced as a command by . . ‘by means of my apostolic office,’ of the grace conferred on me to guide and exhort the Church:’ reff.

., a strong bringing out of the individual application of the precept. , . , . . , . . , . . , . . . Chrys. Hom. xx. p. 603.

. . . .] There is a play on the words , , and , which can only be clumsily conveyed in another language: ‘not to be highminded, above that which he ought to be minded, but to be so minded, as to be soberminded.’ Wetst. quotes from Charondas in Stobus, Sentent. xlii., , and from Thucyd. ii. 62, , , .

But must not be taken, with Calvin, ‘admonet ut eatantum cogitemus et meditemur, qu nos sobrios et modestos reddere potuerunt:’ the thoughts implied in it being, thoughts of one’s self.

] = (reff.), not ( ) , .

is the receptivity of , itself no inherent congruity, but the gift and apportionment of God. It is in fact the subjective designation of , Rom 12:6 . But we must not say, that (Ewb.) “faith, in this passage, means those gifts or graces which the Christian can only receive through faith :” this is to confound the receptive faculty with the thing received by it, and to pass by the great lesson of our verse, that this faculty is nothing to be proud of, but God’s gift.

Fuente: Henry Alford’s Greek Testament

Rom 12:3-8 . The duties of members of the Church as such: avoidance of self-exaltation, and mutual service in the measure of the gift bestowed on each. : the indicates that “humility is the immediate effect of self-surrender to God” (Gifford). . . . Paul illustrates in his own person, in giving this advice, the rule he is laying down for the Church. He speaks “through the grace given him,” and therefore without presumption; but he does speak, and so puts his wisdom and love at the service of the Church. : everybody in the Church needed this word. To himself, every man is in a sense the most important person in the world, and it always needs much grace to see what other people are, and to keep a sense of moral proportion. : here only in N.T., but a common word. : beyond the mind or habit of thought one ought to have. For this use of see Rom 14:5 , Luk 13:2 , Heb 1:9 . : to cherish a habit of thought tending to sobriety of mind. is described by Jos., Macc. 2 f., as giving man dominion not only over bodily but also over those of the soul, such as , , , , . These are precisely the qualities to which Paul opposes it here. and its cognates are favourite words with Paul: what they all suggest is the importance to character, especially to Christian character, of the prevailing mood of the mind the moral temper, as it might be called. It should always tend to sobriety; but he gives a special rule for it in . is governed by : its place makes it emphatic. Cf. 1Co 3:5 . Whatever the characteristic of any individual may be, it is due to the discriminating act of God in measuring out faith to him in greater or less degree. Taken in connection with what precedes, the idea seems to be: There are various degrees of self-estimation proper, for God gives one more and another less; but all are fundamentally regulated by humility, for no one has anything that he has not received. 1Co 4:7 .

Fuente: The Expositors Greek Testament by Robertson

Romans

SOBER THINKING

Rom 12:3 .

It is hard to give advice without seeming to assume superiority; it is hard to take it, unless the giver identifies himself with the receiver, and shows that his counsel to others is a law for himself. Paul does so here, led by the delicate perception which comes from a loving heart, compared with which deliberate ‘tact’ is cold and clumsy. He wishes, as the first of the specific duties to which he invites the Roman Christians, an estimate of themselves based upon the recognition of God as the Giver of all capacities and graces, and leading to a faithful use for the general good of the ‘gifts differing according to the grace given to us.’ In the first words of our text, he enforces his counsel by an appeal to his apostolic authority; but he so presents it that, instead of separating himself from the Roman Christians by it, he unites himself with them. He speaks of ‘the grace given to me ,’ and in Rom 12:6 of ‘the grace given to us .’ He was made an Apostle by the same giving God who has bestowed varying gifts on each of them . He knows what is the grace which he possesses as he would have them know; and in these counsels he is assuming no superiority, but is simply using the special gift bestowed on him for the good of all. With this delicate turn of what might else have sounded harshly authoritative, putting prominently forward the divine gift and letting the man Paul to whom it was given fall into the background, he counsels as the first of the social duties which Christian men owe to one another, a sober and just estimate of themselves. This sober estimate is here regarded as being important chiefly as an aid to right service. It is immediately followed by counsels to the patient and faithful exercise of differing gifts. For thus we may know what our gifts are; and the acquisition of such knowledge is the aim of our text.

I. What determines our gifts.

Paul here gives a precise standard, or ‘measure’ as he calls it, according to which we are to estimate ourselves. ‘Faith’ is the measure of our gifts, and is itself a gift from God. The strength of a Christian man’s faith determines his whole Christian character. Faith is trust, the attitude of receptivity. There are in it a consciousness of need, a yearning desire and a confidence of expectation. It is the open empty hand held up with the assurance that it will be filled; it is the empty pitcher let down into the well with the assurance that it will be drawn up filled. It is the precise opposite of the self-dependent isolation which shuts us out from God. The law of the Christian life is ever, ‘according to your faith be it unto you’; ‘believe that ye receive and ye have them.’ So then the more faith a man exercises the more of God and Christ he has. It is the measure of our capacity, hence there may be indefinite increase in the gifts which God bestows on faithful souls. Each of us will have as much as he desires and is capable of containing. The walls of the heart are elastic, and desire expands them.

The grace given by faith works in the line of its possessor’s natural faculties; but these are supernaturally reinforced and strengthened while, at the same time, they are curbed and controlled, by the divine gift, and the natural gifts thus dealt with become what Paul calls charisms . The whole nature of a Christian should be ennobled, elevated, made more delicate and intense, when the ‘Spirit of life that is in Christ Jesus’ abides in and inspires it. Just as a sunless landscape is smitten into sudden beauty by a burst of sunshine which heightens the colouring of the flowers on the river’s bank, and is flashed back from every silvery ripple on the stream, so the faith which brings the life of Christ into the life of the Christian makes him more of a man than he was before. So, there will be infinite variety in the resulting characters. It is the same force in various forms that rolls in the thunder or gleams in the dewdrops, that paints the butterfly’s feathers or flashes in a star. All individual idiosyncrasies should be developed in the Christian Church, and will be when its members yield themselves fully to the indwelling Spirit, and can truly declare that the lives which they live in the flesh they live by the faith of the Son of God.

But Paul here regards the measure of faith as itself ‘dealt to every man’; and however we may construe the grammar of this sentence there is a deep sense in which our faith is God’s gift to us. We have to give equal emphasis to the two conceptions of faith as a human act and as a divine bestowal, which have so often been pitted against each other as contradictory when really they are complementary. The apparent antagonism between them is but one instance of the great antithesis to which we come to at last in reference to all human thought on the relations of man to God. ‘It is He that worketh in us both to will and to do of His own good pleasure’; and all our goodness is God-given goodness, and yet it is our goodness. Every devout heart has a consciousness that the faith which knits it to God is God’s work in it, and that left to itself it would have remained alienated and faithless. The consciousness that his faith was his own act blended in full harmony with the twin consciousness that it was Christ’s gift, in the agonised father’s prayer, ‘Lord, I believe, help Thou mine unbelief.’

II. What is a just estimate of our gifts.

The Apostle tells us, negatively, that we are not to think more highly than we ought to think, and positively that we are to ‘think soberly.’

To arrive at a just estimate of ourselves the estimate must ever be accompanied with a distinct consciousness that all is God’s gift. That will keep us from anything in the nature of pride or over-weening self-importance. It will lead to true humility, which is not ignorance of what we can do, but recognition that we, the doers, are of ourselves but poor creatures. We are less likely to fancy that we are greater than we are when we feel that, whatever we are, God made us so. ‘What hast thou that thou didst not receive? Now, if thou didst receive it, why dost thou glory, as if thou hadst not received it?’

Further, it is to be noted that the estimate of gifts which Paul enjoins is an estimate with a view to service. Much self-investigation is morbid, because it is self-absorbed; and much is morbid because it is undertaken only for the purpose of ascertaining one’s ‘spiritual condition.’ Such self-examination is good enough in its way, and may sometimes be very necessary; but a testing of one’s own capacities for the purpose of ascertaining what we are fit for, and what therefore it is our duty to do, is far more wholesome. Gifts are God’s summons to work, and our first response to the summons should be our scrutiny of our gifts with a distinct purpose of using them for the great end for which we received them. It is well to take stock of the loaves that we have, if the result be that we bring our poor provisions to Him, and put them in His hands, that He may give them back to us so multiplied as to be more than adequate to the needs of the thousands. Such just estimate of our gifts is to be attained mainly by noting ourselves at work. Patient self-observation may be important, but is apt to be mistaken; and the true test of what we can do is what we do do.

The just estimate of our gifts which Paul enjoins is needful in order that we may ascertain what God has meant us to be and do, and may neither waste our strength in trying to be some one else, nor hide our talent in the napkin of ignorance or false humility. There is quite as much harm done to Christian character and Christian service by our failure to recognise what is in our power, as by ambitious or ostentatious attempts at what is above our power. We have to be ourselves as God has made us in our natural faculties, and as the new life of Christ operating on these has made us new creatures in Him not by changing but by enlarging our old natures. It matters nothing what the special form of a Christian man’s service may be; the smallest and the greatest are alike to the Lord of all, and He appoints His servants’ work. Whether the servant be a cup-bearer or a counsellor is of little moment. ‘He that is faithful in that which is least, is faithful also in much.’

The positive aspect of this right estimate of one’s gifts is, if we fully render the Apostle’s words, as the Revised Version does, ‘so to think as to think soberly.’ There is to be self-knowledge in order to ‘sobriety,’ which includes not only what we mean by sober-mindedness, but self-government; and this aspect of the apostolic exhortation opens out into the thought that the gifts, which a just estimate of ourselves pronounces us to possess, need to be kept bright by the continual suppression of the mind of the flesh, by putting down earthly desires, by guarding against a selfish use of them, by preventing them by rigid control from becoming disproportioned and our masters. All the gifts which Christ bestows upon His people He bestows on condition that they bind them together by the golden chain of self-control.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Rom 12:3-8

3For through the grace given to me I say to everyone among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith. 4For just as we have many members in one body and all the members do not have the same function, 5so we, who are many, are one body in Christ, and individually members one of another. 6Since we have gifts that differ according to the grace given to us, each of us is to exercise them accordingly: if prophecy, according to the proportion of his faith;7if service, in his serving; or he who teaches, in his teaching; 8or he who exhorts, in his exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.

Rom 12:3 Rom 12:1-2 accentuate the need for a “new mind.” In Rom 12:3 there is a fourfold play on the word “think.” In The Zondervan Study Guide Commentary, Romans, Bruce Corley and Curtis Vaughan make this observation:

“Exaggerated thinking. . .proper thinking. . .purposeful thinking. . .sober thinking” (p. 138).

This characterization is helpful.

This verse, like Rom 11:13-24, may reflect

1. the tension in the church of Rome between believing Jews and believing Gentiles

2. the fact that Paul wrote Romans from Corinth (at the end of his third missionary journey), where he encountered arrogant, self-flaunting believers

“For through the grace given to me” This is an aorist passive participle. The grace came from God in a past, complete event (i.e., the Damascus road encounter). In this context “grace” related to spiritual giftedness (cf. Rom 15:15; 1Co 3:10; 1Co 15:10; Gal 2:9; Eph 3:7-8), not the gift of righteousness (cf. Romans 4). This refers to Paul’s conversion and call to be apostle to the Gentiles (cf. Act 9:15; Rom 1:1; Rom 1:5; Gal 1:15-16; Gal 2:7-8; Eph 3:1-2; Eph 3:8; 1Ti 2:7; 2Ti 4:17).

“I say to everyone among you” The warning of Rom 12:3 is for all Christians, not just leaders.

“not to think more highly of himself” See Special Topic: Paul’s Use of Huper Compounds at Rom 1:30.

“as God has allotted to each” This is an aorist active indicative. Believers do not choose their spiritual gifts (cf. 1Co 7:17; 1Co 12:11; Eph 4:7). They are given by the Spirit at salvation for the common good (cf. 1Co 12:7). The gifts of the Spirit are not merit badges which exalt the individual, but servant towels so that each believer may serve the body of Christ, the church.

“a measure of faith” This referred to one’s ability to function effectively in their spiritual giftedness (cf. Rom 12:6). To be healthy, spiritual giftedness must be exercised by means of the fruit of the Spirit (cf. Rom 12:9-12; Gal 5:22-23). The gifts are the ministries of Jesus divided among His followers, while the fruit is the mind of Christ. Both are necessary for effective ministry.

Rom 12:4 This is a common metaphor in Paul’s writings. The human body’s interdependence describes the church’s giftedness (cf. 1Co 12:12-27; Eph 1:23; Eph 4:4; Eph 4:12; Eph 4:16; Eph 5:30; Col 1:18; Col 1:24; Col 2:19). Christianity is corporate and individual!

Rom 12:5 “we, who are many, are one body in Christ” This verse emphasizes believers’ unity and diversity. This is the tension of spiritual giftedness within the church. The love chapter of 1 Corinthians 13 discusses the tension of the diversity of giftedness (cf. 1 Corinthians 12, 14). Christians are not in competition, but in Great Commission cooperation!

Rom 12:6-8 These verses form one sentence in Greek with two participles but no main verb. It is usually translated as a third person imperative, “let us use.”

Rom 12:6 “gifts. . .grace” The terms “gifts” (charismata) and “grace” (charis) have the same Greek word root, which means “freely given.” See note at Rom 3:24. The gifts of the Spirit are listed in 1 Corinthians 12; Romans 12; Ephesians 4 and 1 Peter 4. The lists and their order are not identical, therefore, they must be representative, not exhaustive. The Bible never informs believers how to identify their spiritual gift(s). The best non-biblical Christian wisdom on this issue is found in the principles contained in the InterVarsity Press’ booklet by Paul Little called Affirming the Will of God. These same guidelines for knowing God’s will function in knowing one’s area of effective service. Apparently knowing that believers are gifted is more important than identifying how they are gifted or which specific gift they have been given.

“if” This is eite (cf. Rom 12:6-7 [twice], 8), which is translated “if. . .if” or “whether. . .whether” in meaning. It is followed by no verb in this verse (cf. 1Co 3:22; 1Co 8:5; 2Co 5:10), but often is followed by a present indicative (cf. 1Co 12:26; 2Co 1:6) and is, therefore, a first class conditional sentence, which assumes the existence of these spiritual gifts.

“prophecy” This does not relate to OT prophecy as revelatory (inspired) messages from God. In the OT prophets wrote Scripture (inspiration). In the NT it is the act of proclaiming God’s truth. It can also involve prediction (cf. Act 11:27-28; Act 21:10-11). The focus is not on new content but explaining the gospel message and how it applies today. There is a fluidity in the term. It can refer to a function exercised by believers, (cf. 1Co 14:1; 1Co 14:39) and a specific spiritual gift (cf. 1Co 12:28; 1Co 14:29; Eph 4:11). This same fluidity can be seen in Paul’s Corinthian letters which were written about the same time (cf. 1Co 12:10; 1Co 12:12; 1Co 13:8; 1Co 14:1; 1Co 14:5; 1Co 14:29; 1Co 14:39).

SPECIAL TOPIC: NEW TESTAMENT PROPHECY

“according to the proportion of his faith” This relates directly to Rom 12:3, “as God has allotted to each a measure of faith” (cf. Eph 4:7). It must also relate to the larger context which has to do with how believers use their giftedness. This relates to believers’ attitudes, motives, and energy in functioning in their God-given personal ministries, which are basically the fruit of the Spirit listed in Gal 5:22-23.

Rom 12:7

NASB “if service”

NKJV, NRSV”or ministry, let us use it in our ministry”

TEV”if it is to serve, we should serve.”

NJB”if administration, then use it for administration”

Modern translations differ because there is no exact English equivalent to this Greek term (diakonia). It can mean (1) practical service or (2) administration (cf. Act 6:1; 1Co 12:5; 1Co 12:28). The Analytical Greek Lexicon Revised by Harold K Moulton, defines it as “a function, ministry, or office” in Rom 12:7; 1Co 12:5; Col 4:17; 2Ti 4:5″ (p. 92). The contextual focus is on helping other believers.

“teachers. . .teaching” This gift (didask) is listed in 1Co 12:28; 1Co 14:26. It is linked with prophets in Act 13:1 and with pastors in Eph 4:11. The early church saw these as gifted people functioning in overlapping ways. Preaching, prophesying, evangelizing, and teaching all proclaim the gospel, but with different emphases and methodologies.

Rom 12:8 “exhorts. . .exhortation” This term (parakale) is related to teaching (cf. 1Ti 4:13). Possibly it is the skill by which truth is applied to life. It then would relate to Eph 4:15-16 “speaking the truth in love. . .the body building itself up in love.”

“he who gives, with liberality” See Special Topic following.

SPECIAL TOPIC: GENEROUS/SINCERE (HAPLOTES)

“he who leads, with diligence” This refers to Christian leadership, either itinerant or local.

“he who shows mercy, with cheerfulness” This refers to helping the sick and needy. There should be no distinction between the doctrinal preaching and social concerns of the believing community. They are two sides of one coin. There is no “social gospel,” just gospel!

DISCUSSION QUESTIONS TO Rom 12:1-8

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What is involved in presenting your body as a living sacrifice (Rom 12:1)?

2. Does every believer have a spiritual gift (Rom 12:3-8; 1Co 12:7)? If so, does he or she pick which one they want?

3. What is the purpose of spiritual gifts?

4. Is there an exhaustive list of gifts in the Bible?

5. How does one identify his gift?

CONTEXTUAL INSIGHTS TO Rom 12:9-21

A. This section could best be entitled “Christian Guidelines for Interpersonal Relationships.” This is a practical discussion of love (cf. Matthew 5-7; 1 Corinthians 13 and 1Jn 3:18; 1Jn 4:7-21).

B. Romans 12 is very similar in content and structure to 1 Corinthians 12-13. Immediately after the discussion of spiritual gifts comes a warning about pride and an emphasis on practical lifestyle love.

C. The context deals with

1. our relations with other Christians (cf. Rom 12:9-13). This is also discussed in detail in Rom 14:1 to Rom 15:13 and in 1Co 8:11 ff; 1Co 10:23-33

2. our relations with unbelievers or even more probably, other Christians with whom there is a conflict (cf.ROMANS 12:14-21). This section seems to reflect Jesus’ Sermon on the Mount (cf. Matthew 5-7).

3. this division of the passage is somewhat artificial because these areas (relationships) overlap

D. This passage is dominated by ongoing, lifestyle commands (present active imperatives, cf. Rom 12:4 [thrice], 16, 20 [twice], 21 [twice] and by present active participles used in the sense of imperatives seventeen times). Salvation is a free gift of the grace of God through the finished work of Christ and the wooing of the Spirit, but once received, it is a costs-everything commitment and lifestyle! Calling Jesus “Lord” is not a metaphor (cf. Luk 6:46)!

E. This passage also has several present participles used in the sense of imperatives with the negative particle which usually means to stop an act already in process, Rom 12:14; Rom 12:16 (twice), 17, 19 and 21. Christians were already living out of bounds! In one sense sin can be defined as taking God’s gifts beyond their God-given bounds.

F. Christianity must be “open”- open-minded, open-handed, open-hearted and open-doored (cf. James 2).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

through. Greek. dia. App-104. Rom 12:1.

grace. Greek. charis App-184.

man = one.

think . . . more highly = think overweeningly. Greek. huperphroneo. Only here.

than = in comparison with (Greek. para. App-104) what.

soberly = unto (Greek. eis) the being sober. Greek. sophroneo. Here, Mar 5:15. Luk 8:35. 2Co 5:13. Tit 2:6. 1Pe 4:7.

hath dealt = imparted.

every = each.

faith. Greek. pistis. App-150.

Fuente: Companion Bible Notes, Appendices and Graphics

3-21.] Particular exhortations grounded on and expanding the foregoing general ones. This is expressed by the , which resumes, and binds to what has preceded. And first, an exhortation to humility in respect of spiritual gifts, Rom 12:3-8.

Fuente: The Greek Testament

Rom 12:3. ) Flacius explains; I distinctly declare [edico]. This word adds the meaning of an imperative, to the subsequent affectionate [morat, i.e., having . end.] exhortation.-, for) He shows what the will of God intends.- , through the grace) Paul himself affords an example, , of the sobriety, which he commends; lest, by this form of expression, , I distinctly declare [ordain], which Christ alone could have used absolutely, he should seem rashly to prescribe things so difficult to others, comp. Rom 12:6.-) to each one, who is among you, of your rank, a believer.- , among you) there were many reasons, why the Romans might think that they might exalt themselves, and they afterwards did so.-) ought, according to truth and duty.-) to think, and thence, to act.-) the particle limits.[129]-, to every man) No man ought to hold himself up as the only rule, according to which he tries others, and he ought not to think that others should be entirely such as he is, and should do the same things and in the same way as he does.-) as, and not more, Rom 12:5; but yet not less, Rom 12:6-7; therefore , but [and on the other hand: not then, as Engl. Vers.] is used, Rom 12:6.-, measure) Both faith and the measure [proportion given] of faith is the gift of God.-, of faith) from which the rest of the gifts flow (Cluverus); and that, too, those gifts that sanctify and do service [even sanctifying and administrative gifts flow from faith]. Faith is the source of them all, and the rule to regulate us in their very use. Of faith, which has been treated of ch. 1, and following chap. [Love follows, Rom 12:9.-V. g.]

[129] , to use moderation) , an excellent virtue among those that are spiritual.-V. g.

Fuente: Gnomon of the New Testament

Rom 12:3

For I say, through the grace that was given me,-The grace given to Paul of which he speaks is the knowledge bestowed upon him by the Spirit, which enabled him to do the work of an apostle.

to every man that is among you, not to think of himself more highly than he ought to think;-By the knowledge and wisdom bestowed on him he warned that no one should place too high an estimate upon the spiritual gift bestowed upon him or his own natural ability. By so doing he would injure himself, the cause of Christ, and the world. Christ warned against the same thing when he cautioned his disciples not to take the chief seats when bidden to a feast, but the lowest, and declared that every one that exalteth himself shall be humbled; and he that humbleth himself shall be exalted. (Luk 14:11). If a man is modest and humble in his deportment, others will honor him. The humblest members of society are more needful to the comfort and well-being of society than the most wealthy and learned. The welfare and well-being of a community are more dependent upon the cook, butcher, and day laborer than upon the most learned and eloquent man or the most fashionable and refined woman in society.

but so to think as to think soberly,-[To think soberly is to form and manifest a right estimate of ourselves and of our gifts and the reality of the gifts of others. A right estimate can never be other than a very humble one, since whatever there is of good in us is not of ourselves, but of God.]

according as God hath dealt to each man a measure of faith.-This cannot mean the faith produced by hearing the word of God (Rom 10:17), in the exercise of which one becomes a son of God (Gal 3:26-27); but it means the faith in each one qualifying him for receiving and using aright the gifts which God gave for the instruction, the rule, the confirmation, the direction, and the extension of the church in the apostolic age. This faith was given in different measures or proportions, according to the wise determination of God. This is the faith to which Jesus alluded when he said: If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. (Mat 17:20). And Paul alludes to it when he said: If I have all faith, so as to remove mountains, but have not love, I am nothing. (1Co 13:2). [But what Paul here calls attention to is not the nature and strength of this faith, but that, in all its degrees, it is a gift of God; and being a divine gift, no one can boast of it, as if it were one of the faculties of his own mind.]

Fuente: Old and New Testaments Restoration Commentary

grace

Grace (imparted). Rom 12:3; Rom 12:6; Rom 15:15; Rom 6:1; 2Pe 3:18.

Fuente: Scofield Reference Bible Notes

I say: Rom 12:6-8, Rom 1:5, Rom 15:15, Rom 15:16, 1Co 3:10, 1Co 15:10, Gal 2:8, Gal 2:9, Eph 3:2, Eph 3:4, Eph 3:7, Eph 3:8, Eph 4:7-12, Col 1:29, 1Ti 1:14, 1Pe 4:11

not to: Rom 11:20, Rom 11:25, Pro 16:18, Pro 16:19, Pro 25:27, Pro 26:12, Ecc 7:16, Mic 6:8, Mat 18:1-4, Luk 18:11, 1Co 4:7, 1Co 4:8, 2Co 12:7, Gal 6:3, Phi 2:3-8, Col 2:13, Jam 4:6, 1Pe 5:5, 3Jo 1:9

soberly: Gr. to sobriety, 1Ti 2:9, 1Ti 2:15, Tit 2:2, Tit 2:4, Tit 2:6, Tit 2:12, 1Pe 1:13, 1Pe 4:7, 1Pe 5:8

according: Rom 12:6, Joh 3:34, 1Co 4:7, 1Co 12:7-11, 2Co 12:13, Eph 4:7, Eph 4:13, Eph 4:16

Reciprocal: Num 12:2 – hath he not Jdg 8:3 – God Mat 14:28 – bid Luk 8:18 – seemeth to have Luk 9:46 – General 1Co 3:5 – even 1Co 4:6 – that ye 1Co 7:17 – as God 1Co 12:16 – is it 1Co 12:18 – as it 1Co 14:37 – any 2Co 5:13 – sober Rev 3:17 – I am

Fuente: The Treasury of Scripture Knowledge

HUMILITY

I say to every man who is among you, not to think of himself more highly than he ought to think.

Rom 12:3

Humility is the pre-eminent Christian virtue. Pagan teachers required their followers to be brave, just, and true, but over all as a sort of guard Christianity sets humility.

I. What is humility?Humility is different from contrition. The man convinced of sin is contrite. There is no one of us who does not know the humility which comes of contrition. But Christian humility is not of necessity connected with repentance and contrition. It is a habit of the mind as bravery is. It is a feature of character as generosity is. Our Lord had not sinned and yet He was humble, and His humility was consistent with a dignity which awed the crowd, with a bravery which impressed His judges, and with a daring which feared no results. The Roman officer was humble. Christian humility is not the servile attitude of a Uriah Heep; it is not the cringing fear of the discovered wrongdoer; it is not the repentance of the proud; it is not the dependence of the man who has no place in the world. Humility is the lowly and true estimate of self; it is acceptance of the place appointed by God, whether it be in the front or the rear; it is simple acquiescence in Gods order to suffer or to act without thought of rights or of reputation. It is the emptiness of self which God fills. Humility is the courtliness of soul, the secret of beauty among men. It is also the secret of progress.

II. Two obstacles hinder the growth of society towards peace and happiness.

(a) One is pride. Because each nation thinks highly of itself, and will not forgo its rights over weak or subject races, the hopes of peace are lowered. Because employers are supercilious and workmen arrogant, wealth is wasted. Because class is suspicious of class, because brother will not forgive brother, there is sorrow and unrest. Pride bars human progress.

(b) But there is perhaps another obstacle which is even more fatal than pride. It is the self-complacency of good people. Christian congregations see with undisturbed minds the long line of their degraded, starved brethren waiting for food; they are content that children should be born and die in sunless courts; they read unmoved of suicides, of disgraceful trials, and of equally disgraceful extravagances. They may, indeed, as individuals, be able to do nothing, but it is their complacency which damps other actions and creates a cold atmosphere in which nothing grows. It is not, it has been truly said, the antagonism of the selfish and wicked so much as the glacier-like apathy of the good which hinders social reform. Good people think too highly of themselves to learn the truth.

III. How can men learn humility?

(a) Meditate on God. Meditate on the Power in Whose grasp all men and all nature lie. Watch the miracle of the spring; stand under the stars, look up, and be humble. Meditate on the purpose of God manifest in history, His purpose of progress as through the ages the human race is led from height to height, ever growing in knowledge, in righteousness and love. Survey the onward march of mankind and go softly. Meditate on the Presence Which enters mans heart as ever self goes out calling on each human being to co-operate to increase peace and goodwill, holding before each one who surrenders himself great hopes and great ideals, making each one ashamed of desertion, ashamed of cowardice, ashamed of selfishness. Commune with Him Who, being good, loving, and lowly, is ascended to the King of kings and Lord of lords. Commune with the Christ you worship and be still. The man who meditates on Gods power and Gods love cannot be jealous, self-assertive, boastful, proud, or complacent. Let us think of God and learn humility.

(b) Consider the social body, the nation, the community of which you are members. Thinkers and doers, students and labourers, statesmen and tradesmen, soldiers and sailors all work together. No one individual however rich, no workman however skilled, no one class could live by itself. Each honest Englishman does his own work, and each one lives by means of others work. Consider further that each one doing his own work is helping to create a whole, a city, a nation, an empire which itself is to be an image of Christ, our England, every nation to be on earth, to be as one which God serveth, to be humble, to co-operate with God in the increase of love.

Rev. Canon Barnett.

Illustration

Abraham Lincoln may be accepted as one who in this latter day has accomplished great things. He is among the nation-makers. He was brave, sagacious, loyal, vigorous; but readers of his life are most struck by his freedom from self-regard. He felt no malice, he asserted no rights, and took no vengeance, yet he controlled mighty passions, and in the midst of war sowed the seeds of peace.

Fuente: Church Pulpit Commentary

2:3

Rom 12:3. -The grace given unto Paul was the favor of inspiration. That authorized him to make the following statements. To think more highly means esteeming oneself overmuch; being “vain and arrogant.” Think soberly or moderately concerning one’s talents or natural gifts. We know the apostle means such gifts for chapter 1:11 shows this church did not then possess any miraculous or spiritual gifts. Measure of faith means that God-given natural capacity to absorb the instruction in the word of God (the source of faith, chapter 10:17), thus becoming able to try out in practice the particular talent or talents that one has.

Fuente: Combined Bible Commentary

Rom 12:3. For I say, The special requirement which he is now to make serves in fact by way of confirmation to the general exhortation of Rom 12:2 (Meyer).

Through the grace that was given to me. He thus refers to his apostleship (see marginal references); humbly making an appeal for the humility he enjoins.

To every man that is among you; applying the precept to each and all without exception.

Not to think of himself, etc. There is a play upon words in the original which it is difficult to reproduce in English: Alford renders not to be highminded, above that which he ought to be minded, but to be so minded as to be sober-minded.

But to think so as to think soberly, or, so as to be sober-minded. Some would render, but to be so disposed as to be sober minded; but the reference to thought of ones self is preferable. The aim of ones self-knowledge should be wise discretion. Practically self-esteem leads to indiscretion.

According as God, etc. This clause qualifies the last one: to think so as, etc.

To each one the measure of faith. The article is wanting before measure, but as it refers to the particular measure in each case, we must supply it, or strengthen it into his measure. Faith is here subjective, as usual; and the entire phrase points to the individual Christians receptivity of grace of the Spirit, itself no inherent congruity, but the gift and apportionment of God. It is in fact the subjective designation of the grace which is given us; Rom 12:6 (Alford). This clause prepares the way for the specifications which follow (Rom 12:6-8) which show that the measure of faith is different in degree in different cases, and adapted to peculiarities of character. Since this standard is as God hath dealt to each one, there is no room for thinking too highly of ourselves.

Fuente: A Popular Commentary on the New Testament

The apostle having exhorted to an holy life in general, ver. 1 and to a spiritual renovation of mind, in order to it, ver. 2 comes now to a close exhortation to more particular duties; the first of which is modesty and true humility of mind.

This he recommends especially to such who bear any public office in the church, and had received some peculiar and special gifts to fit and furnish them for the discharge of that office.

St. Paul here particularly enjoins them, by virtue of his apostolic office, to watch against pride, and haughtiness of mind, not to think themselves, according to the truth, and to the degree of faith and wisdom given unto them of God; plainly intimating, that such as are exalted to a degree of eminence in the church above others, are in great danger of the sin of pride, which it is their duty to watch and pray against, and to be found in the exercise of that humility and lowliness of mind, which is so greatly ornamental to their persons and profession: Let not any man think of himself more highly than he ought to think, but let him think soberly.

Fuente: Expository Notes with Practical Observations on the New Testament

Rom 12:3. For I say As if he had said, You must be renewed, in order that you may walk as it is your indispensable duty and great privilege to do. He proceeds to show what that will of God is, which he had just spoken of: through the grace which is given to me He chiefly means, given him as an inspired apostle, whereby he was qualified and authorized to direct the believers at Rome, in their duty in general, and in the exercise of their gifts, and the execution of their offices in particular. And he modestly mentions the grace of God as the source of his authority and qualifications for this office, lest he should seem to forget his own direction; to every one that is among you To all and each of you, who profess Christianity at Rome: well would it have been if the Christians there had always remembered his advice! Not to think of himself more highly than he ought to think On account of any special gift conferred on him, or any public office assigned him in the church; not to be lifted up with pride on account of it, or of his own wisdom or understanding, so as to arrogate to himself, or take upon him, more authority than he ought. But to think soberly To think of himself, of his gifts or office, with modesty and humility; according as God hath dealt to every man the measure of faith From which all other gifts and graces flow. And surely, as if he had said, When you consider it is God who hath given all, there will appear little reason to magnify yourselves on any distinguishing share of his bounty, which any one may have received; especially when you remember that this distribution is made not only, or chiefly, for your own sakes, but out of regard to the good of the whole. From the apostolic caution and advice here given, we may infer that irregularities in the exercise of spiritual gifts had taken place, or were likely to take place, at Rome as at Corinth, 1Co 12:14, at Philippi, Php 2:3, and Thessalonica, 1Th 5:19-20. These the apostle endeavoured to correct, or prevent, by the excellent rules prescribed in this passage.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Twenty-fifth Passage (12:3-21). The Life of the Believer as a Member of the Church.

The notion of consecration is still the prevailing one in this passage. This consecration is realized in life: 1st, in the form of humility (Rom 12:3-8); 2d, in that of love (Rom 12:9-21)

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

[Having defined the faith-life as sacrificial and sanctified, the apostle next points out the principal virtues which it must manifest in the several spheres of its activities. The first sphere is the church, and the first virtue enjoined therein is humility.] For I say [“For” is epexigetical; i. e., it introduces matter which further explains or elucidates the nature of the required living sacrifice; viz., that the Christian must humble himself. “I say” is mildly imperative], through [by right or authority of] the grace [the apostleship in Christ– Rom 1:5; Rom 15:15-16; Eph 3:7-8] that was given me, to every man that is among you [As apostle to the Gentiles, Paul divided his duties into evangelistic and didactic. In discharge of the former he founded churches, and in fulfillment of the latter we find him here instructing a church which he did not found. He addresses his instruction to each member without exception, and though his words in this section are more particularly meant for the more gifted, they also have the man with one talent in mind, and make allowance for no drones in the hive. “Among you” means “in your community”–Meyer], not to think of himself more highly than he ought to think; but so to think as to think soberly [It is evident that Paul anticipated a spirit of presumption among the Christians at Rome, by reason of their spiritual gifts, like that which he rebuked at Corinth (1 Cor 12 and 14). It is well known that for the guidance, edification, etc., of the church, and for the converting of the world, spiritual gifts abounded among Christians in that age, and many of these were markedly supernatural or miraculous. These latter were well calculated to excite a false pride in the vainglorious pagans, so recently converted to Christ. As such pride is contrary to the spirit of Christ, and prompts the one yielding to it to save his life for the ends of ambition, rather than to offer it as a living sacrifice on the altar of service, Paul first sets himself to correct it, by commanding each to give to himself that sober, fair self-inspection which will correct overestimates of self and underestimates of one’s neighbor], according as God hath dealt to each man a measure of faith. [Here was another check to pride. Sober thought would remind the proud and puffed up that the miraculous gifts were not of their own acquiring, but were gifts of God, and were therefore matters for gratitude rather than for vainglory (comp. 1Co 4:6-7; 1Co 12:11); stewardships to be carefully and conscientiously administered for the benefit of the church and not for selfish display and aggrandizement. “Measure of faith” is an expositor’s puzzle. As saving faith is belief in testimony, it is the product of a man’s own action, and God does not deal it out, or give it to any one. If he did, how could he consistently condemn men for the lack of it (Mar 16:16), or how could he exhort men to believe (Joh 20:27)? But even those whose theological errors permit them to look upon faith as a gift, are still in a quandary, for Paul is evidently talking about measure of gifts, and not measure of saving faith, and the passage parallels 1Co 12:11; Eph 4:7 . Barnes says that faith here means religion. Hodge, hitting nearer truth, says that faith is used metonymically for its effects; viz., the various graces or gifts mentioned: “that which is confided to any, and equivalent to gift.” Brown declares that it is “the receptive faculty of the renewed soul, the capacity to take gifts.” Godet assigns it “the capacity assigned to each man in the domain of faith.” These, and many similar passages which might be quoted, show that expositors are forced to recognize that faith here is employed in a very unusual sense, which is near akin to miraculous gifts. Now, as sound exegesis compels us to distinguish between the natural, perpetual gift of the Holy Spirit, bestowed upon every penitent believer at his baptism, and that miraculous gift which descended on the apostles at Pentecost and on the house of Cornelius, which passed away in the apostolic age; so we would here distinguish between natural, saving faith which is the possession of each Christian to this present hour, and miraculous faith, or faith which had power to work miracles, which was unquestionably dealt out as here described, so that different miraculous powers were displayed by different Christians. It was of this faith that Jesus spoke at Mat 17:20; Luk 17:6; for had he meant the saving faith now possessed by us, it is evident that none of us possess a mustard-seed measure of it. This special, divinely bestowed (comp. Luk 17:5), miraculous faith also vanished with the apostolic age.]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

Rom 12:3-21. In the Christian Temper, modesty is the first desideratum.

Rom 12:3. I tell everyone that is among you not to be high-minded above a right mind, but to be of a mind to be sober-minded (Sp.). This is the mind as temper, disposition (so in Rom 8:5-7), not as intellect (Rom 12:2). A modest temper comes from appreciating other mens gifts. Measure of faith, as the sequel shows, means faith in the variety of its apportioned manifestations.

Rom 12:4 f. For Christians form in Christ a single body with many members, of widely diverse functions (pp. 646, 812); 1Co 12:12-31* expounds this passage.

Rom 12:6 a. These functions are so many grace-gifts (charisms, the word of Rom 1:11, Rom 5:15, etc., cf. Charismata in ERE), differing according to the grace that was given usincluding the writer (Rom 12:3).

Rom 12:6 b Rom 12:8. The chief charisms (cf. 1Co 12:4-11) are prophecy, ministry, etc.an unsystematic enumeration, indicating no formal organisation. The proportion of faith in prophesying relates not to symmetry of doctrine, but to heart-faith as regulating utterance (cf. Rom 10:10)conviction controlling inspiration. Ministry, which in contrast with prophecy, etc., signifies service in deed (cf. Rom 13:4, 2Co 8:4, Act 12:25), and teaching, exhortation, demand concentration on the business in hand. The distributor, the man with a surplus for the needy (cf. Eph 4:28, 1Ti 6:17), must think only of the recipients benefit (contrast Mat 6:2). He who takes the lead (that ruleth) imports here leadership in beneficence (cf. Tit 3:8; Tit 3:14). Cheerfulness in the dispenser of mercy doubles the kindness (cf. 2Co 9:7).

Rom 12:9. The last-named offices spring from love, which is to be without simulation (cf. 2Co 6:6), as cherished by men loathing evil, etc.

Rom 12:10-12. Loves fine flower is love to (Christian) brethren, marked by tender (family) affection and the wish of each to see the other honoured rather than himself; cf. Php 2:3, Mat 20:25-28.In your diligence (as in Rom 12:8) not falteringbe rather boiling in spirit, since you serve the Lord (cf. Col 3:22-24). In your hope rejoicing, in your affliction enduringan echo of Rom 5:3-5; in prayer stedfastly persevering (cf. Col 4:2, Eph 6:18, Act 11:4)the souls resort in trouble.

Rom 12:13 resumes the topic of Rom 12:8 : imparting to the needs of the saints (cf. Rom 15:25), making an occupation of hospitality (cf. Heb 13:2, 1Pe 4:9, 3Jn 1:5)a grace much in requisition at Rome.

Rom 12:14 : almost in the words of Jesus (Luk 6:27 f.); the sympathy of Rom 12:15 requires a selflessness sometimes wanting in the consciously forgiving.

Rom 12:16. Harmonious in your relations toward one another (ICC)the Greek phrase of Rom 15:5, Php 2:2; Php 4:2. Harmony of mind precludes minding high things (cf. Rom 12:3; Rom 12:10; Rom 11:21); pride and ambition destroy fraternity, which consents with (mg.; same verb in Gal 2:13, 2Pe 3:17) the lowly, i.e. falls in with their ways.The above faults centre in self-conceit, censured once more (cf. Rom 12:3), in words drawn from Pro 3:7.

Rom 12:17-21. A group of rules bearing on Retaliation, provoked in Christians by frequent wrongs; cf. Rom 12:14, 1Th 5:15, etc. Taking forethought for what is honourable comes from Pro 3:4 (LXX), advising prudent avoidance of offence, in accordance with the next injunction: If possible, so far as lies in you, keeping peace with all; give no cause of quarrel on your side.Yield place to the anger of God; if avenging must be, leave it to Him, for Scripture declares this His prerogative. Follow the advice of Pro 25:21 f. and heap coals of fire on the enemy, by kindling in him shame and self-reproach. In short, conquer evil by good (Rom 12:21).

Fuente: Peake’s Commentary on the Bible

SECTION 39 VARIETY OF GIFTS

CH. 12:3-8

For I say, through the grace given to me, to everyone there is among you, not to think extravagantly, beyond what one must needs think, but so to think as to think soberly, as to each one God has divided a measure of faith. For, just as in one body we have many members but the members have not all the same action, so we, the many, are one body in Christ; but individually members one of another. Moreover, having gifts of grace different according to the grace given to us, whether prophecy, let it be according to the proportion of our faith; or ministry, let us be found in our ministry; or he that teaches, in his teaching; or he that exhorts, in his exhortation; he that gives away, let him do it with singleness of heart; he that takes the lead, with earnestness; he that shows mercy, with cheerfulness.

Rom 12:3. A reason for seeking to know the will of God, viz. that we may thus obtain a correct and humble estimate of ourselves.

The grace given to me: Rom 12:6; Rom 15:15; Eph 3:2; Eph 3:7-8 : cp. Rom 1:5; 1Co 15:10. All good in Paul is through Gods undeserved favour: consequently His grace is the channel through which he speaks to his readers.

I say to everyone: an emphatic warning, needed by all.

Think: same word as mind in Rom 8:5-7.

Think-extravagantly: cp. Rom 12:16; Rom 11:20.

One must needs think: not surpassing the estimate which facts compel us to make. All beyond this is extravagant thought.

So as to think-soberly: our aim being to form a reasonable estimate of what we are and can do. Notice the word think, denoting mental activity, and its compounds, four times in this verse.

As to each one etc.: a standard of self-measurement.

Faith: assurance that Gods words will come true: see note under Rom 4:25. A mans faith determines his spiritual rank. Paul reminds his readers that each one has a measure of faith. That God has divided it to each, implies that faith in its various degrees is His gift. It is so because evoked in us by His promise and by influences leading us to accept it. Yet faith is none the less mans own free surrender to these influences. It is therefore both our own mental act and Gods gift. The measure of faith includes both the strength of our assurance and the amount of truth embraced by it. Paul thinks here, as Rom 12:4-8 prove, of faith as producing various capacities for Christian service, in part supernatural capacities. Probably God first revealed to a man His purpose to give him some special endowment, and made the endowment conditional on his belief of this special revelation. By these special revelations and influences leading men to believe them God allotted to each a degree of faith. This special belief was but a particular development of the faith by which each one accepted the general Gospel preached to all. Any self-conceit prompted by special capacity for usefulness is destroyed by remembrance that our spiritual stature is measured simply by the degree of our faith; and that this faith is Gods gift to us, a gift possessed in some degree by all Christians.

Rom 12:4-5. Further exposition of the foregoing words, as a reason against high thoughts, and especially of the emphasis word to-each-one.

In one body: an all-important metaphor, peculiar in the Bible to Paul: see note under 1Co 12:30.

Members: as in Rom 6:13, a passage already recalled by Rom 12:1.

The same action: the eye, ear, hand, work in totally different ways.

The many: as in Rom 5:15; Rom 5:19.

In Christ: in consequence of our inward union with Christ, we stand in a relation to each other similar to that of the various members of a human body. All high thoughts of self imply under-estimate of others: but we shall not under-estimate those bound to us by a tie of common interest similar to that of the various members of a living body. Same argument in 1Co 12:12-31.

Members one of another: same word and similar argument in Eph 4:25.

Rom 12:6-8. Practical application of the foregoing metaphor.

Gifts-of-grace: same word in Rom 1:11; Rom 5:15-16; Rom 6:23; Rom 11:29. It is used here and in 1Co 1:7; 1Co 7:7; 1Co 12:4-31; 1Ti 4:14; 2Ti 1:6; 1Pe 4:10 as a technical term for capacities for various kinds of Christian work analogous to the various capacities of the different parts of the human body, viewing these as given to us by the undeserved favour of God.

Grace given: as in Rom 12:3.

Different: cp. 1Co 12:4. That I have one faculty and my neighbour has another, is a gift to him and to me of the undeserved favour and infinite wisdom of God. Therefore, to boast over the less brilliant faculties of others, is to question the wisdom of Him who chose for, and gave to, each the powers he possesses.

Rom 12:6-8. Practical and detailed application of the foregoing general statement.

Prophecy: an extraordinary gift which made a man the mouthpiece of God: so Exo 4:16; Exo 7:1. See note under 1Co 14:40.

Proportion: literally analogy, one thing answering to another: cognate verb in Heb 12:3. The prophet must make his words to the people correspond to Gods word to him, so far as by faith he comprehends it. He must say no more and no less than he believes that God has said to him. If he speak thus, the strength and compass of the prophets faith will be the measure of his prophecy.

Ministry: honourable service by one man for another, like that of the Prime Minister and ministers of religion. Same word in Rom 11:13; Rom 15:31; Luk 10:40; Act 1:17; Act 1:25; Act 6:1; Act 6:4; 1Co 12:5; 1Co 16:15, etc. Cognate noun in Rom 13:4; Rom 15:8; Rom 16:1; Mat 20:26; Mat 22:13; Mat 23:11; Joh 2:5; Joh 2:9 : cognate verb in Rom 15:25; Mat 4:11; Mat 8:15; Mat 20:28; Mat 25:44; Joh 12:26. The same word is also a technical term for the lower of the two kinds of regular church-officers mentioned in the New Testament: Php 1:1; 1Ti 3:8; 1Ti 3:13. As thus used, we transliterate it deacon. It is unfortunate that the same Greek word requires the two English renderings minister and deacon. In Rom 12:7, the mention of other kinds of work suggests that the word denotes the regular office of a deacon, i.e.

apparently one who attended to the material interests of the Church. A close parallel in 1Pe 4:11.

He that teaches: see under 1Co 12:28.

Exhorts: same word in Rom 12:1; see note. It is distinct from teaching: so 1Ti 6:2; 1Ti 4:13. Many can rouse to action and endurance those to whom they cannot impart knowledge.

Money to give away is a gift of Gods grace, and a capacity for usefulness. Paul warns us against the great danger in all generosity, a mixed motive.

He that takes the lead: either as a regular church-officer or in some special Christian enterprise. The success of any combined effort depends so much on the energy of its leaders that a special obligation to earnestness rests upon them.

Mercy: any kind of help to those in distress: so Rom 9:15-16; Rom 9:18; Rom 11:30-32.

With cheerfulness: making the objects of our kindness feel that it is a pleasure to us to help them.

Fuente: Beet’s Commentary on Selected Books of the New Testament

12:3 {3} For I {g} say, through the grace given unto me, to every man that is among you, not {h} to think [of himself] more highly than he ought to think; but to think {i} soberly, according as God hath dealt to every man the measure of {k} faith.

(3) Thirdly, he admonishes us very earnestly that every man keep himself within the bounds of his calling, and that every man be wise according to the measure of grace that God has given him.

(g) I charge.

(h) That he does not please himself too much, as those do who persuade themselves they know more than they actually do.

(i) We will be sober if we do not take that upon us which we do not have, and if we do not brag of that which we do have.

(k) By faith he means the knowledge of God in Christ, and the gifts which the Holy Spirit pours upon the faithful.

Fuente: Geneva Bible Notes

B. Conduct within the church 12:3-21

Every Christian has the same duty toward God, namely, dedication (Rom 12:1-2). Nevertheless the will of God for one Christian will differ from His will for another concerning life and ministry within the body of Christ (Rom 12:3-21).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. The diversity of gifts 12:3-8

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Paul began this pericope with a reminder of his apostolic authority. He probably did so because what he was about to say required personal application that would affect the conduct of his readers. The Romans had not met Paul personally so he urged them to receive his teaching humbly. A humble attitude was also important as they evaluated and exercised the individual abilities that God had given each of them (cf. 1Pe 4:10). Paul had had experiences with Christians, who were proud because of their spiritual gifts, in Corinth where he wrote this epistle (cf. 1Co 12:14-31; 1Co 13:4; 1Co 4:12; 1Co 4:20).

The main point of this entire paragraph (Rom 12:3-8) is that Christians should not think more highly of ourselves than we should but use sober judgment in evaluating ourselves.

"Humility is the direct effect of consecration, because pride is, and ever has been, the great enemy of true righteousness." [Note: Griffith Thomas, St. Paul’s Epistle . . ., p. 331.]

The faith in view in this verse and in Rom 12:6 seems to refer to one’s ability to view and use his or her gifts as abilities that God has given. It also involves trusting in God to work through us to bring blessing to others. Such a view of oneself in relation to his or her gifts is sound judgment because it is consistent with reality. The "measure of faith" does not refer, then, to how much faith one can muster up but to the amount of faith that God has given each Christian. This amount varies from believer to believer. We can see this in that it is easier for some Christians to trust God than it is for others to do so. Spiritual gifts do not reflect the worth of the person who has them. For example, a person who has gifts that enable him or her to minister effectively to large crowds of people should not conclude that he or she is a superior Christian.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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