Study of ROMANS 12:3-6

Verse 3. 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 con- formed to the world.

Through the grace. Through the favour, or in virtue of the favour of the apostolic of[ice. By the authority that is conferred on me to declare the will of God as an apostle. See Barnes "Romans 1:5". See also Galatians 1:6,15; 2:9; Ephesians 3:8; 1 Timothy 1:14.

Not to think, etc. 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 office, 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 office. 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 men, but by their Christian attainments. There is no sin to which men are more prone than an inordinate self-valuation and pride. Instead of judging by that which 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 fact, that God has given it, will be itself one of the most effectual promoters of humility and right feeling. Men 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 a 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 Mark 16:16. Comp. Hebrews 11; Romans 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 men may possess them.

(2.) God will judge us in the day of judgment by our attachment to Christ and his cause, (Matthew 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.

{o} "more highly" Romans 11:20
{1} "to think soberly" "to sobriety"

Verse 4. For. This word here denotes a further illustration or proof of what he had just before said. The duty to which he was exhorting the Romans was, not to be unduly exalted or elevated in their own estimation. In order to produce proper humility, he shows them that God has appointed certain orders or grades in the church; that all are useful in their proper place; that we should seek to discharge our duty in our appropriate sphere; and thus that due subordination and order would be observed. To show this, he introduces a beautiful comparison drawn from the human body. There are various members in the human frame; all useful and honourable in their proper place; and all designed to promote the order, and beauty, and harmony of the whole. So the church is one body, consisting of many members, and each is fitted to be useful and comely in its proper place. The same comparison he uses with great beauty and force in 1 Corinthians 12:4-31; also Ephesians 4:25 Ephesians 5:30. In that chapter the comparison is carried out to much greater length, and its influence shown with great force.

Many members. Limbs, or parts; feet, hands, eyes, ears, etc., 1 Corinthians 12:14,15.

In one body. Constituting one body; or united in one, and making one person. Essential to the existence, beauty, and happiness of the one body or person.

The same office. The same use or design; not all appointed for the same thing; one is to see, another to hear, a third to walk with, etc., 1 Corinthians 12:14-23.

{q} "many members" 1 Corinthians 12:4,12

Verse 5. So we, being many. We who are Christians, and who are numerous as individuals.

Are one body. Are united together, constituting one society or one people, mutually dependent, and having the same great interests at heart, though to be prompted by us according to our peculiar talents and opportunities. As the welfare of the same body is to be promoted in one manner by the feet, in another by the eye, etc., so the welfare of the body of Christ is to be promoted by discharging our duties in our appropriate sphere, as God has appointed us.

In Christ. One body, joined to Christ, or connected with him as the head. Ephesians 1:22,23, "And gave him to be head over all things to the church, which is his body." Comp. John 15:1-7. This does not mean that there is any physical or literal union, or any destruction of personal identity, or anything particularly mysterious or unintelligible. Christians acknowledge him as their head, i. e. their Lawgiver; their Counsellor, Guide, and Redeemer. They are bound to him by peculiarly tender ties of affection, gratitude, and friendship; they are united in him, i.e. in acknowledging him as their common Lord and Saviour. Any other union than this is impossible; and the sacred writers never intended that expressions like these should be explained literally. The union of Christians to Christ is the most tender and interesting of any in this world, but no more mysterious than that which binds friend to friend, children to parents, or husbands to their wives. Comp. Ephesians 5:23-33.

And every one members one of another. Comp. 1 Corinthians 12:25,26. That is, we are so fitted as to be mutually dependent; each one is of service to the other; and the existence and office of the one is necessary to the usefulness of the other. Thus the members of the body may be said to be members one of another; as the feet could not, for example, perform their functions, or be of use, if it were not for the eye; the ear, the hand, the teeth, etc., would be useless if it were not for the other members, which go to make up the entire person. Thus in the church, every individual is not only necessary in his place as an individual, but is needful to the proper symmetry and action of the whole. And we may learn here,

(1.) that no member of the church of Christ should esteem himself to be of no importance. In his own place he may be of as much consequence as the man of learning, wealth, and talent may be in his.

(2.) God designed that there should be differences of endowments of nature and of grace in the church; just as it was needful that there should be differences in the members of the human body.

(3.) No one should despise or lightly esteem another. All are necessary. We can no more spare the foot or the hand than we can the eye; though the latter may be much more curious and striking as a proof of Divine skill. We do not despise the hand or the foot any more than we do the eye; and in all we should acknowledge the goodness and wisdom of God. See these thoughts carried out in 1 Corinthians 12:21-25.

{r} "one body in Christ" Ephesians 1:23.

Verse 6. Having then gifts. All the endowments which Christians have are regarded by the apostle as gifts. God has conferred them; and this fact, when properly felt, tends much to prevent our thinking of ourselves more highly than we ought to think, Romans 12:3. For the use of the word rendered gifts, see Romans 1:11; 5:15,16; 6:23; 11:29; 1 Corinthians 7:7; 12:4,9,28, etc. It may refer to natural endowments, as well as to the favours of grace; though in this place it refers doubtless to the distinctions conferred on Christians in the churches.

Differing. It was never designed that all Christians should be equal. God designed that men should have different endowments. The very nature of society supposes this. There never was a state of perfect equality in anything; and it would be impossible that there should be, and yet preserve society. In this, God exercises a sovereignty, and bestows his favours as he pleases, injuring no one by conferring favours on others; and holding me responsible for the right use of what I have, and not for what may be conferred on my neighbour.

According to the grace. That is, the favour, the mercy that is bestowed on us. As all that we have is a matter of grace, it should keep us from pride; and it should make us willing to occupy our appropriate place in the church. True honour consists not in splendid endowments, or great wealth and office. It consists in rightly discharging the duties which God requires of us in our appropriate sphere. If all men held their talents as the gift of God; if all would find and occupy in society the place for which God designed them, it would prevent no small part of the uneasiness, the restlessness, the ambition, and misery of the world.

Whether prophecy. The apostle now proceeds to specify the different classes of gifts or endowments which Christians have, and to exhort them to discharge aright the duty which results from the rank or office which they held in the church. The first is prophecy. This word properly means, to predict future events; but it also means, to declare the Divine will; to interpret the purposes of God; or to make known in any way the truth of God, which is designed to influence men. Its first meaning is to predict or foretell future events; but as those who did this were messengers of God, and as they commonly connected with such predictions instructions and exhortations in regard to the sins, and dangers, and duties of men, the word came to denote any who warned, or threatened, or in any way communicated the will of God; and even those who uttered devotional sentiments or praise. The name in the New Testament is commonly connected with teachers. Acts 13:1, "There were in the church at Antioch certain prophets and teachers, as Barnabas," etc.; Acts 15:32, "And Judas and Silas, being prophets themselves," etc.; Acts 21:10, "A certain prophet named Agabus." In 1 Corinthians 12:28,29, prophets are mentioned as a class of teachers immediately after apostles. "And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers," etc. The same class of persons is again mentioned in 1 Corinthians 14:29-32,39. In this place they are spoken of as being under the influence of revelation: "Let the prophets speak two or three, and let the other judge, if anything be revealed to another that sitteth by, let the first hold his peace. And the spirits of the prophets are subject to the prophets." 1 Corinthians 14:39, "Covet to prophesy, and forbid not to speak with tongues." In this place endowments are mentioned under the name of prophecy, evidently in advance even of the power of speaking with tongues. Yet all these were to be subject to the authority of the apostle, 1 Corinthians 14:37. In Ephesians 4:11, they are mentioned again in the same order: "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers," etc. From these passages the following things seem clear in relation to this class of persons:

(1.) They were an order of teachers distinct from the apostles, and next to them in authority and rank.

(2.) They were under the influence of revelation, or inspiration, in a certain sense.

(3.) They had power of controlling themselves, and of speaking or keeping silence as they chose. They had the power of using their prophetic gifts as we have the ordinary faculties of our minds; and of course of abusing them also. This abuse was apparent also in the case of those who had the power of speaking with tongues, 1 Corinthians 14:2,4,6,11, etc.

(4.) They were subject to the apostles.

(5.) They were superior to the other teachers and pastors in the church.

(6.) The office or the endowment was temporary, designed for the settlement and establishment of the church; and then, like the apostolic office, having accomplished its purpose, to be disused, and to cease, from these remarks, also, will be seen the propriety of regulating this office by apostolic authority; or stating, as the apostle does here, the manner or rule by which this gift was to be exercised.

According to the proportion. This word (\~analogian\~) is nowhere else used in the New Testament. The word properly applies to mathematics, (Schleusner,) and means the ratio or proportion which results from comparison of one number or magnitude with another. In a large sense, therefore, as applied to other subjects, it denotes the measure of anything. With us it means analogy, or the congruity or resemblance discovered between one thing and another, as we say there is an analogy or resemblance between the truths taught by reason and revelation. (See Butler's Analogy.) But this is not its meaning here, It means the measure, the amount of faith bestowed on them; for he was exhorting them to Romans 12:3 "think soberly, according as God hath dealt to every man the measure of faith." The word faith here means, evidently, not the truths of the Bible elsewhere revealed; nor their confidence in God; nor their personal piety; but the extraordinary endowment bestowed on them by the gifts of prophecy. They were to confine themselves strictly to that; they were not to usurp the apostolic authority, or to attempt to exercise their peculiar office; but they were to confine themselves strictly to the functions of their office according to the measure of their faith, i.e. the extraordinary endowment conferred on them. The word faith is thus used often to denote that extraordinary confidence in God which attended the working of miracles, etc., Matthew 17:20; 21:21; Luke 17:6. If this be the fair interpretation of the passage, then it is clear that the interpretation, which applies it to systems of theology, and which demands that we should interpret the Bible so as to accord with the system, is one that is wholly unwarranted. It is to be referred solely to this class of religious teachers, without reference to any system of doctrine, or to anything which had been revealed to any other class of men; or without affirming that there is any resemblance between one truth and another. All that may be true, but it is not the truth taught in this passage. And it is equally clear that the passage is not to be applied to teachers now, except as an illustration of the general principle that even those endowed with great and splendid talents are not to over-estimate them, but to regard them as the gift of God; to exercise them in subordination to his appointment; and to seek to employ them in the manner, the place, and to the purpose that shall be according to his will. They are to employ them in the purpose for which God gave them; AND FOR NO OTHER.

{s} "according to the grace" 1 Peter 4:10,11