Romans 12:3

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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 φρονειν and σωφρονειν 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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

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 Creator’s 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 scepticism—The 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 man’s 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 king’s 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.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

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.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

grace

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

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

12:3 by the faith God has given us: Or by the faith God has given you; or by the standard of our God-given faith. Whether Paul is referring to the amount of faith each of us has been given or to the Christian faith that we all hold in common, we need to assess ourselves accurately by this measure and not be vain about the abilities God has given us.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 12:3. Λέγω) Flacius explains; I distinctly declare [edico]. This word adds the meaning of an imperative, to the subsequent affectionate [moratæ, i.e., having ἦθος. end.] exhortation.—γὰρ, for) He shows what the will of God intends.—διὰ τῆς χάριτος, through the grace) Paul himself affords an example, σωφροσύνης, of the sobriety, which he commends; lest, by this form of expression, λέγω, 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.—ὄντι) to each one, who is among you, of your rank, a believer.—ἐν ὑμῖν, among you) there were many reasons, why the Romans might think that they might exalt themselves, and they afterwards did so.—δεῖ) ought, according to truth and duty.—φρονεῖν) to think, and thence, to act.—εἰς) the particle limits.[129]—ἙΚΆΣΤῼ, 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.—ὡς) as, and not more, Rom 12:5; but yet not less, Rom 12:6-7; therefore δὲ, but [and on the other hand: not then, as Engl. Vers.] is used, Rom 12:6.—μέτρον, measure) Both faith and the measure [proportion given] of faith is the gift of God.—πίστεως, 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] Σωφρονεῖν, to use moderation) σωφροσύνη, an excellent virtue among those that are spiritual.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

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 χαρίσματα in particular (Rom_12:6-8), is the firstthe 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.

γάρ] 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 λέγω in the sense of enjoining, see on Rom_2:22.

διὰ τῆς χάρ. τῆς δοθ. μοι] Paul does not command διʼ ἑαυτοῦ, but by means of, i.e. in virtue of the divine grace bestowed on him. It is thus that he characterizesand how at once truly and humbly! (1Co_15:10)his apostleship. Comp. Rom_15:15; 1Co_3:10; Eph_3:7-8. This χάρις was given to him (μοι), not in common with Christians generally (ὑμῖν, Rom_12:6).

παντὶ … ὑμῖς] 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).

μὴ ὑπερφρον. κ.τ.λ.] not loftily-minded ought the Christian to be, going beyond the standard-rule of that disposition which is conformable to duty (παρʼ ὃ δεῖ φρ.); but his disposition should be such as to have wise discretion (1Pe_4:7) for its aim (comp. Hom. Il. xxiii. 305: εἰς ἀγαθὰ φρονέων, Eur. Phoen. 1135: εἰς μάχην φρονεῖν). Paronomasia. Comp. Plat. Legg. x. p. 906 B: σωφροσύνη μετὰ φρονήσεως, Eur. Heracl. 388: τῶν φρονήματων … τῶν ἄγαν ὑπερφρόνων; and see Wetstein.

ἑκάστῳ ὡς] ἑκάστῳ depends on ἑμέρισε (comp. 1Co_3:5; 1Co_7:17, and on Rom_11:31), not on λέγω (Estius, Köllner)which view makes the already said παντὶ … ὑμῖν to be once more repeated, and, on the other hand, deprives ἐμέρισε of its essential definition. Ὡς designates the scale according to which each one ought φρονεῖν εἰς τὸ σωφρονεῖν, and this scale is different in persons differently furnished with gifts, so that for one the boundary, beyond which his φρονεῖν ceases to be εἰς τὸ σωφρονεῖν, 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 χάρις) 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 Godnot that spirit wherein the Christian μετριοφροσύνη consists, the φρονεῖν εἰς τὸ σωφρονεῖν, ἑκάστῳ ὡς κ.τ.λ. The πίστις 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 μέτρον πίστεως in quantitative and qualitative relation. Comp. Eph_4:7. This likewise holds in opposition to Hofmann, who with violence separates μέτρ. πίστεως from ἐμέρισε, and takes it as an accusative of apposition, like τὴν λογικ. λατρείαν ὑμῶν, Rom_12:1; holding πίστεως 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: μέτρῳ … τῆς σὐτοῦ σοφίας. Soph. El. 229: μέτρον κακότητος. Eur. Ion, 354: ἥβης μέτρον. Pind. Isthm. i. 87: κερδέων μ.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

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. λέγω γάρ : the γὰρ indicates that “humility is the immediate effect of self-surrender to God” (Gifford). διὰ τῆς χάριτος κ . τ . λ . 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. παντὶ τῷ ὄντι ἐν ὑμῖν : 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. μὴ ὑπερφρονεῖν : ὑπερφρονεῖν here only in N.T., but a common word. παρʼ ὃ δεῖ φρονεῖν : beyond the mind or habit of thought one ought to have. For this use of παρὰ see Rom 14:5 , Luk 13:2 , Heb 1:9 . φρονεῖν εἰς τὸ σωφρονεῖν : to cherish a habit of thought tending to sobriety of mind. σωφροσύνη is described by Jos., Macc. 2 f., as giving man dominion not only over bodily ἐπιθυμίαι but also over those of the soul, such as φιλαρχία , κενοδοξία , ἀλαζονεία , μεγαλαυχία , βασκανία . These are precisely the qualities to which Paul opposes it here. φρονεῖν 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 ἑκάστῳ ὡς ὁ θεὸς ἐμέρισεν μέτρον πίστεως . ἑκάστῳ is governed by ἐμέρισεν : 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 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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)

Vv. 3-8.

The natural tendency of man is to exalt himself. Here is the first point at which the will of God, discerned by the renewed mind of the believer, impresses on his conduct a completely opposite character to that of secular conduct. He recognizes the limit which God imposes on him, and modestly confines himself within it.

Vv. 3. “For I say, through the grace given unto me, to every man that is among you, not to aspire beyond that to which he ought to lay claim; but to aspire to regulate himself, according to the measure of faith which God hath allotted to every màn.”

It is with this that he who forms part of the church ought to begin, the sacrifice of himself; instead of seeking to make himself great, as is done in the world, he should aspire to moderate and control himself in conformity with the standard traced for him by the new type which he consults, the will of God. Thus we see how this verse should be joined to the preceding by the word for. It is an application which confirms the principle.

The authority with which Paul traces this line of conduct rests on the grace given unto him. This grace is that of the apostleship and of the light accompanying it. In virtue of his office, he has not only the gift of teaching the way of salvation, as he has done in the doctrinal part of this Epistle (chaps. 1-9). He has also that of marking out the true direction for moral action, as he proceeds to do in this practical part.

The term λέγω, I say, I declare, has a more marked character of authority than the I exhort of Rom 12:1. Religious impulse ought to be regulated by a higher authority. 1 Corinthians 12-14 shows the necessity of apostolical direction on that very point which is about to occupy us, that of spiritual gifts. It is not without reason that Paul here calls to mind his office; comp. Rom 1:1-7. Apostle to the Gentiles, he had the task not only of founding churches among them, but also of guiding them when founded. This charge Paul had, in virtue of his apostleship also, in relation to the church of Rome.

The expression: παντὶ τῷ ὄντι ἐν ὑμῖν, to every man that is among you, would be superfluous, if it were merely intended to denote the members of the church present at Rome. It is necessary to give the words: every man that is, a more special and forcible meaning: “Every man that is in office, engaged in ministry in some form or other among you; every one that plays a part int he life of the church.” See the enumeration which follows. Perhaps the apostle is led to use this expression by his own absence from Rome. He who with his apostolic gift is absent, addresses all those who, being present, can exercise an influence on the progress of the church, to say to them on what condition this influence shall be a blessed one.—῾Υπερφρονεῖν: “to aspire beyond one’s measure.” The measure of each man is denoted by the words: ὃ δεῖ φρονεῖν, that which he has a right to claim. In the believer’s case it consists in his wishing only to be that which God, by the gift committed to him, calls him to be. The gift received should be the limit of every man’s claim and action, for it is thereby that the will of God regarding him is revealed (Rom 12:2).

The following expression: φρονεῖν εἰς τὸ σωφρονεῖν, contains a sort of play on words: “to turn the φρονεῖν, the energy of the mind, into a σωφρονεῖν, to recognize its limits and respect them.” The man of the world enters into conflict with others, to exceed his measure, to make himself prominent, to rule. The Christian enters into conflict with himself, that he may gain self-rule and self-restraint. He aspires to continue within or return to his measure. Such is a wholly new type of conduct which appears with the gospel.

The rule of this voluntary limitation ought to be the measure of faith as it is imparted to each. Paul does not mean to speak of the quantity of faith which we possess; for this measure depends in part on human freedom. The genitive: of faith, should be regarded not as a partitive complement, but as denoting quality or cause: “the capacity assigned to each man in the domain of faith; the particular form of activity for which each has been fitted as a believer; the special gift which constitutes his appanage in virtue of his faith.” This gift, the measure of the action to which we are called, is a divine limit which the Christian’s renewed mind should discern, and by which he should regulate his aspirations in regard to the part he has to play in the church.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

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, etc. The apostle connects with the general exhortation contained in the preceding verses, and founds upon it, an exhortation to special Christian virtues. The first virtue which he enjoins upon believers is modesty or humility. This has reference specially to the officers of the church, or at least to the recipients of spiritual gifts. It is very evident from 1 Corinthians 12 and 14, that these gifts were coveted and exercised by many of the early Christians for the purpose of self-exaltation. They, therefore, desired not those which were most useful, but those which were most attractive; and some were puffed up, while others were envious and discontented. This evil the apostle forcibly and beautifully reproved in the chapters referred to, in the same manner that he does here, and much more at length. He showed his readers that these gifts were all gratuitous, and were, therefore, occasions of gratitude, but not grounds of boasting. He reminds his readers that the design for which these gifts were bestowed, was the edification of the church, and not the exaltation of the receiver; that, however diversified in their nature, they were all manifestations of one and the same Spirit, and were as necessary to a perfect whole as the several members of the body, with their various offices, to a perfect man. Having one Spirit, and constituting one body, any exaltation of one over the other was as unnatural as the eye or ear disregarding and despising the hand or the foot. As this tendency to abuse their official and spiritual distinctions was not confined to the Corinthian Christians, we find the apostle, in this passage, giving substantially the same instructions to the Romans.

Through the grace given unto me. The word grace in this clause is by many understood to mean the apostolic office, which Paul elsewhere speaks of as a great favor. Tantundem valent ejus verba acsi dixisset: Non loquor a me ipso, sed legatus Dei, quae mihi mandata ille injunxit, ad vos perfero. Gratiam (ut prius) vocat apostolatum, quo Dei bonitatem in eo commendet, ac simul innuat, se non irrupisse propria temeritate, sed Dei vocatione assumptum. Calvin. Compare Rom_1:5; Rom_15:15; Eph_3:2, Eph_3:8. But this is too limited; the word probably includes all the favor of God towards him, not merely in conferring on him the office of an apostle, but in bestowing all the gifts of the Spirit, ordinary and extraordinary, which qualified him for his duties, and gave authority to his instructions. Through, dia&, i.e. on account of, or out of regard to.

Not to think of himself more highly than he ought to think. The word to think is an inadequate translation of the Greek, (φρονεῖν,) in as much as the latter includes the idea of the exercise of the affections as well as of the intellect; see Rom_8:5; Col_3:2; Phi_3:19. To think of oneself too highly, is to be puffed up with an idea of our own importance and superiority.

But to think soberly, according as God hath dealt to every man the measure of faith. There is in the first member of this clause a beautiful paronomasia in the original (φρονεῖν εἰς τὸ σωφρονεῖν) which is lost in a translation. The word rendered soberly properly means to be of a sane mind; and then to be moderate or temperate. Paul speaks of one who over-estimates or praises himself as being beside himself; and of him who is modest and humble as being of a sane mind, i.e. as making a proper estimate of himself. For whether we be beside ourselves, it is to God; or whether we be sober, it is for your cause, 2Co_5:13, i.e. If we commend ourselves, it is that God may be honored; and if we act modestly and abstain from self-commendation, it is that you may be benefited. To think soberly, therefore, is to form and manifest a right estimate of ourselves, and of our gifts. 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.

The expression measure or proportion of faith, is variously explained. Faith may be taken in its usual sense, and the meaning of the clause be, Let every one think of himself according to the degree of faith or confidence in God which has been imparted to him, and not as though he had more than he really possesses. Or faith may be taken for what is believed, or for knowledge of divine truth, and the sense be, according to the degree of knowledge which he has attained. Or it may be taken for that which is confided to any, and be equivalent to gift. The sense then is, Let every one think of himself according to the nature or character of the gifts which he has received. This is perhaps the most generally received interpretation, although it is arrived at in different ways; many considering the word faith here as used metonymically for its effects, viz., for the various (χαρίσματα) graces, ordinary and extraordinary, of which it is the cause. This general sense is well suited to the context, as the following verses, containing a specification of the gifts of prophesying, teaching, ruling, etc., appear to be an amplification of this clause. The first mentioned interpretation is, however, most in accordance with the usual meaning of πίστις.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

I charge.

Thirdly he admonisheth us very earnestly, that every man keep himself within the bounds of his vocation, and that every man be wise according to the measure of grace that God hath given him.

That he please not himself too much, as they do, which persuade themselves they know more than indeed they do.

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

By faith he meaneth the knowledge of God in Christ, and the gifts which the holy Ghost poureth upon the faithful.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

For I say--authoritatively

through the grace given unto me--as an apostle of Jesus Christ; thus exemplifying his own precept by modestly falling back on that office which both warranted and required such plainness towards all classes.

to every man that is among you, not to think, &c.--It is impossible to convey in good English the emphatic play, so to speak, which each word here has upon another: "not to be high-minded above what he ought to be minded, but so to be minded as to be sober-minded" [CALVIN, ALFORD]. This is merely a strong way of characterizing all undue self-elevation.

according as God hath dealt to every man the measure of faith--Faith is here viewed as the inlet to all the other graces, and so, as the receptive faculty of the renewed soul--that is, "as God hath given to each his particular capacity to take in the gifts and graces which He designs for the general good."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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, η χαρις, 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] μη υπερφρονειν, 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] αλλα φρονειν εις το σωφρονειν. The reader will perceive here a sort of paronomasia, or play upon words: φρονειν, from φρην, the mind, signifies to think, mind, relish, to be of opinion, c. and σωφρονειν from σοος, sound, and φρην, 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.] μετρον πιστεως. It is very likely, as Dr. Moore has conjectured, that the πιστις, 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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. 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 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.

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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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 me—i.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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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. φρονειν εις το σωφρονειν, to be wise to sobriety. Socrates made no distinction between wisdom and sobriety, σοφιαν και σωφροσυνην 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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

To be wise unto sobriety. Not pretending to be more wise, or more knowing than you are. --- As God hath divided to every one the measure of faith. The sense by what follows is, that every one make the best use, for the glory of God, and the good of his neighbour, of the gifts and graces which he hath received together with the faith of Christ; i.e. of prophecy, or the gift of interpreting past prophecies, or of foretelling things to come, of exhorting, of ministering as to those functions which belong to the ministers of the gospel, &c. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

For I say, through the grace given unto me (the grace of apostleship to the Gentiles. (cf. Rom_1:5 Rom_15:15) He is about to warn against either neglecting or exceeding the special graces given to each person; and he may, perhaps, mean to imply here that he himself, in giving these admonitions, is exercising, without exceeding, his own special grace) to every man that is among you (this is emphatic. The pretensions to superiority of some at Corinth who possessed more showy gifts than others had shown how the admonition might need to be pressed on all; and in a community like that of the Romans there might well be a special tendency to assumption on the part of some), not to think of himself more highly than he ought to think; but to think soberly (rather, as in the Revised Version so to think as to think soberly, or, more literally, to be minded so as to be sober-minded), according as God hath dealt to every man the measure of faith. Why of faith? One might have expected the expression to be, "of grace," as in ver. 6, "according to the grace that is given to us;" or as in Eph_4:7, "according to the measure metron , as here of the gift of Christ." It seems to be because by faith we become receptive of the grace given to each of us. Hence the faith assigned by God to each is regarded as "the regulative standard; the subjective condition" (Meyer) of the several gifts or graces. Cf. also Mat_17:20 and 1Co_13:2, where miraculous powers are spoken of as dependent on the amount of faith. Tholuck explains thus: "Faith in an unseen Christ brings man into connection with a world unseen, in which he moves without distinctly apprehending it; and in proportion as he learns to look with faith to that world, the more is the measure of his spiritual powers elevated.

Vers. 3-5. Membership in Christ.

The great principles laid down at the outset of this chapter have to be followed out into practice. Paul shows how consecration and renewal are to manifest themselves in actual life, and how the will of God is to be practically proved. In so doing perhaps because he is writing to a Church, and not to an individual he first treats of the obligations of social Christianity, and shows how members of a brotherhood ought to act in their association with one another, in their Church-life. Yet he does not lose sight of the fact that a congregation, a community, is composed of individuals; accordingly, the message he delivers he delivers expressly to "every man that is among you." His first caution is against self-exaltation and self-praise; his first counsel is to unity and mutual consideration. This is very natural; for the early Christians were but few in number, and, being so decidedly distinguished from the world around, they were thrown very much into one another"s society, and their Christian life had both the advantages and dangers attaching to its social character.

I PRIDE IS CONDEMNED AND SOBRIETY OF JUDGMENT ENJOINED.

1. This was a necessary caution and admonition. It is a besetting temptation of human nature to think too highly of ourselves. Men are prone to exaggerate their own abilities and merits, and to extenuate their own faults; and, at the same time, alas! to depreciate the gifts and deserts of their neighbours, and to magnify their failings. It is the infirmity of selfishness, of self-importance, of self-glorification. In old times, the Christian moralists reckoned pride among the seven deadly sins. There was an additional reason for this apostolic caution in the case of the early Christians. There were imparted to many of them very remarkable and striking gifts, in some instances of a miraculous character. Within the boundary of these societies, these gifts were held in high esteem, and were often unduly prized and even coveted. The possessors of supernatural powers, gifts of tongues or of healing, may have been persons of no more than average Christian character, and may have been specially in danger of being puffed up by spiritual pride. Let it be remembered that there is scarcely any possession or endowment which may not furnish occasion for sinful pride.

2. There is a special propriety in modesty, in sobriety of judgment concerning ourselves. What we have we received from the Giver of every good gift, and every perfect boon. Our "measure of faith" he bestowed. Who, then, made us to differ? In fact, what are we, the best of us, but poor helpless sinners, saved by sovereign grace? The more we reflect, the more we shall see how unreasonable, indefensible, and absurd it is to indulge sentiments of self-importance and self-esteem. Humiliation and contrition are far more appropriate to all.

3. This is an admonition easy to misconstrue. Insincere professions of humility are repugnant to the Searcher of hearts; yet there is reason to believe that they are frequent. There is a "pride that apes humility" And there are those who need to be put upon their guard against undue depreciation of themselves and their abilities; such persons do little good, because they have a rooted conviction that they have no power for service. It is desirable, neither to neglect the one talent, nor to beast of the five.

4. We have an example of the virtue of sobriety in Paul"s own case. Even here, instead of commanding or dictating, he words his counsel modestly: "I say, through the grace given to me" Not that he doubted his apostolic authority, but that he disclaimed any personal merit or claim. For he could sincerely speak of himself as "the least of the apostles;" "not worthy to be called an apostle;" "less than the least of all saints." He, therefore, may justly be said to have enforced his precepts by his own personal, living example.

II MEMBERSHIP IN CHRIST IS SHOWN TO BE THE ROOT OF HUMILITY AND MUTUAL CONSIDERATION. How can we enough admire in the apostle his habit of laying the foundation of every duty and virtue in Christ? In order to think modestly of ourselves, and kindly and respectfully of our Christian brethren, we should bear in mind our common dependence upon the same Saviour, and our mutual relation one to another. The principle here stated was one very familiar to Paul"s mind; for it is propounded in several of his Epistles, and enforced with great beauty, and at some length, in the First Epistle to the Corinthians.

1. Christians are in common members of the Lord Christ. He is the Head; the Divine Personality, revealing himself through the body. He himself had taught this great and precious doctrine. "Abide in me," said Christ, "and I in you." He dwells in and inspires his body, the Church, by his own gracious and mighty Spirit. It is his presence that gives life and guidance, energy and blessing, to the body. Now, if this be so, surely it is obvious that to exalt ourselves and to despise others is inconsistent with such a relation. Can we regard with neglect, or with scorn, those whom the Lord terms members of his own mystical body?

2. There is diversity among the members of the spiritual body. As in the human frame, so in the Church, every member has its own office. In subsequent verses Paul explains what some of these offices are. It is an instructive thought, impressing lessons of modesty and mutual esteem, that Christ has a use for every one of us. Instead of fretting that you have not your neighbour"s gift, rather rejoice that he has it. Instead of thinking so much of your own work as to fill up the whole horizon of your vision with what is yours, turn an interested and kindly eye upon the ministry of your neighbour. Almost all men are prone to be one-sided. Receive inspired counsel: "Look every man also upon the things of others." There is room in the Church for the Christian scholar, the Christian philosopher, the Christian preacher, the Christian man of business, the Christian man of science, the Christian workman; for those who give themselves to healing, to education, to domestic life, to civil government, to social amelioration; in fact, there is room for all whom Christ has called and qualified for his own service. The great Maker has fashioned no two alike; let each be content to be himself to be just what the Lord of the body intended him to be.

3. There is unity and harmony among the members of Christ"s body. The inspired view is this: We cannot be all Christ"s without coming into relation with one another, very close and vital. Common dependence upon the Head creates mutual affections, and calls for mutual services. How destructive is this teaching of that pride, from which the apostle dissuades! The health of each member, and his efficiency for service, depends upon the condition of the other members of the spiritual organism and structure. It is not uniformity which is to be cultivated and expected; it is organic unity, which implies unity in diversity. Subordination to the one Head, the indwelling of the one Spirit, will produce this happy result. Thus are secured the growth of the body and the glory of Christ.

Vers. 3-8. Diversity and unity in the Church of Christ.

The subject of union among the various branches of the Church of Christ is one to which much attention has of late years been turned. The efforts of the Evangelical Alliance have been largely directed to secure a more brotherly relationship and more hearty co-operation between the different denominations of Christians. Some Christians desire an organic union of all sections of the Church, but the passage before us indicates that there may be outward diversity along with inward and real unity.

I DIVERSITY AND UNITY IN THE BODY. "We have many members in one body, and all members have not the same office" (ver. 4). There we have diversity. What diversity there is between the organs of hearing and seeing, tasting and touching, speaking and smelling! What a complex organism is that of heart and brain, and veins and arteries, and nerves and sinews! Yet there too we have unity. There is one body. One life throbs in all the parts.

II DIVERSITY AND UNITY IN THE CHURCH. "So we, being many, are one body in Christ, and every one members one of another" (ver. 5). There we have diversity. There is room for diversity in the Church of Christ for varied forms of worship, for varied views of doctrine, for varied methods of Church government. A dull uniformity is undesirable. "Acts of Uniformity" only made more diversity, and produced discord instead of unity. When the Church of England had no room for John Wesley, she only prepared the way for a larger secession from the ranks of her membership. So, too, in individual congregations, there is room for varied gifts and activities. There, also, we have unity. "One body, and every one members one of another." There is the unity of the Spirit, the unity that arises from the common bond of faith in Christ and love to him, of obedience to the same Divine law, and of the inspiring hope of the same heaven.

III TWO PRACTICAL LESSONS.

1. A lesson of humility. "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" (ver. 3). The recognition of the fact that there are varied gifts in the Church of Christ will prevent any one from being unduly proud of any gifts he may possess, or any work he may have done. All the members of the body have need of one another. There is a place for the humble and unlearned workers in the Church of Christ, just as much as for the wealthy and the cultured and the learned.

2. A lesson of concentration. Division of labour and concentration of individuals upon particular branches is one of the great principles of modern manufacturing and commerce. St. Paul applies the same principle to Christian work. "Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation; he that giveth, let him do it with liberality; he that ruleth, with diligence; he that showeth mercy, with cheerfulness." There are three special spheres of Christian work.

(1) Teaching. Under this head may be comprised what the apostle speaks of as "prophecy," "teaching," "exhortation." This is the work of ministers of the gospel, of professors in colleges, of teachers in daily schools and in Sunday schools. There could be no more important work than that of instructing others, moulding immortal souls, inspiring old and young with the power of great principles. When Socrates was asked why he did not commit to writing his philosophic opinions and teachings, his answer was,

"I write upon human souls. That writing will last eternally." How important that all who engage in any department of teaching should realize the abiding consequences of their work, and should devote their best energies to it!

(2) Ruling. There must of necessity be authority and discipline in the Christian Church. Impenitent offenders against Christian morality need to be excluded. Differences of opinion or quarrels between brethren need to be wisely considered, and breaches healed. How necessary that those who are placed in positions of authority should rule "with diligence," realizing their high responsibility to preserve the peace and maintain the purity of the Church of Christ!

(3) Giving. Under this head may be included not only what is here called "giving," but also those branches spoken of as "ministering" and "showing mercy." Christians who are not teachers or rulers ought at least to be givers. If they have money to give for Christ"s cause, let them give it, and give it, too, with liberality, in no selfish and in no niggard spirit. Every Christian can give something for the building up of the Church of Christ. We can give our time. We can give our attention to the poor, to the sick, to the stranger. Let Christians remember that in the natural body there are no useless or idle members. Each member has its own distinct function. So is it in the Christian Church. There is some special work for every one to do. C.H.I

Vers. 9-21 (omitting vers. 11 and 12, for which see below). The Christian"s duty to his fellow-men.

In these closing verses of this chapter the apostle sets before us the duty of a Christian man. It is a picture of what the Christian ought to be. What a world it would be if these precepts were carried out, if even every Christian was careful to observe them! Six features the apostle mentions which should characterize our dealings with others.

I SINCERITY. "Let love be without dissimulation" (ver. 9). Unreality, falsehood, insincerity, untruthfulness, these are prevalent evils in our day. They weaken all confidence between man and man. They destroy domestic peace, social intercourse, and commercial morality. Truthfulness and sincerity are much needed.

II DISCRIMINATION. "Abhor that which is evil; cleave to that which is good" (ver. 9). The spirit of indifference is another prevalent evil of our time. "Woe unto them that call evil good, and good evil." Dr. Arnold at Rugby, trying to elevate the standard of character there, found this difficulty indifference about evil. He said, "What I want to see in the school, and what I cannot find, is an abhorrence of evil; I always think of the psalm, "Neither doth he abhor that which is evil. We want more discrimination. The young especially need to discriminate in their friendships, and to choose the society of good men and good women.

III GENEROSITY. "Distributing to the necessity of saints" (ver. 13). In exercising generosity, God"s people, our brethren in Christ, should have the first claim upon us. But we are not to limit our attentions to them. "Given to hospitality," we shall show kindness to strangers, just because they are strangers and are away from home and friends. How truly the Christian religion teaches men consideration for others!

IV SYMPATHY. "Rejoice with them that do rejoice, and weep with them that weep" (ver. 15). Sympathy is a Christ-like quality. Sympathy for the perishing brought Jesus Christ to earth. Sympathy sent Henry Martyn to Persia, Adoniram Judson to Burmah, David Brainerd to the Red Indians, David Livingstone and Bishop Hannington to Africa. Sympathy led Mr. E. J. Mather to brave the dangers of the deep in order to do something for the temporal and spiritual welfare of the deep-sea fishermen of the North Sea. We want more sympathy for those near us for the poor, the sick, the suffering, the careless, at our own doors. We need to learn also how to sympathize with innocent enjoyment. The mission of the Christian Church is not a mission of amusement, but it can show that it does not frown upon, and can thoroughly enter into, the innocent pleasures and recreations of life. We are not only to "weep with them that weep," but also "rejoice with them that do rejoice.

V HUMILITY. "Mind not high things, but condescend to man of low estate. Be not wise in your own conceits." There is too mush pride even in the Church of Christ pride of rank, pride of wealth, pride of learning. The condition of things so severely satirized and rebuked in the second chapter of James is still too common in the Christian Church. The Church of Christ needs to condescend a little more than it does "to men of low estate." Christian ministers need to think more of the humbler members of their congregations, while they do not neglect the spiritual welfare of the rich. A little more of the humility of Christ would make the Church of Christ and. the ministers of religion more respected among the working classes and the poor.

VI PEACEFULNESS. "If it be possible, as much as lieth in you, live peaceably with all men" (ver. 18). This peaceful relation may be secured:

1. By not cherishing a vindictive spirit. "Recompense to no man evil for evil" (ver. 17). "Dearly beloved, avenge not yourselves" (ver. 19). Offenders against peace would do little harm if they did not find others only too ready to take offence. What an example is that of Cranmer!"To do him any wrong was to beget A kindness from him; for his heart was rich, Of such fine mould, that if you sowed therein The seed of hate, it blossomed charity.

2. By meeting enmity with kindness. "Bless them which persecute you: bless, and curse not" (ver. 14). "Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head." Your kindness will be like coals of fire to melt his hardened heart, just as Jacob"s prudent act of kindness, following on his prayer, turned away the anger of his injured brother Esau. So we may destroy our enemies, as the Chinese emperor is said to have done, by making them our friends. Thus we shall "overcome evil with good. C.H.I

Vers. 3-8. Christian humility.

The life of Christian consecration is now set forth in its practical bearings. We have life in the Church, including its attitude towards those that are without, (Ro 12) and life in the state (Ro 13). The life of members of the Church, as such, is set forth as controlled by two great vital principles: humility, as regards one"s self; love, as regards others. Here the grace of humility is insisted on, as regulating each one"s thoughts and work.

I First, we are to have a sober and proper estimate of ourselves and our aptitudes.

1. The tendency amongst men is to exalt themselves in their own thoughts as compared with others. An unholy rivalry of heart is easily possible even in the Christian brotherhood. We magnify our own importance out of all proportion to the actual place we fill. How contrary to the very initial requisite of the kingdom of heaven: "Blessed are the poor in spirit"! We must, on the contrary, think soberly. We must in all seriousness know ourselves and our place. We must indeed gauge and estimate our sanctified powers, but only that we may know to what holy purpose we shall put there "according to the capacity, in the realm of faith, which God has given us" (see Godet).

2. And so we must think of our various gifts, not as in rivalry, but as supplementing one another. The figure of the many members, and their diverse offices: so the body of Christ. Variety in unity: this the lesson taught us by God"s works, and by his constitution of human society in general; we Christians must learn the lesson, as teaching us that we all are "members one of another.

II Secondly, we are to give ourselves with all diligence to the fulfilment of our several works. We trench here upon the second principle. If humility teaches us to confine ourselves soberly to our own God-appointed labour, love teaches us to throw ourselves with holy zeal into such labour that the several members may all profit by our diligence. And the great truth brought out prominently here is that the cause of Christ is best advanced when each one does earnestly what he can do best. The apostle says, "Use your own sanctified gifts to the best of your ability, so will God be well-pleased, and your brethren and the world be blessed.

1. Prophecy: the spiritual insight that apprehends with increasing clearness God"s purposes of saving grace. Ministry: the official attention to financial and business matters of the Church, in which the "deacon" wins his good degree. Teaching: the assiduous inculcation of received truth, that the people of God may be built up in the faith. Exhorting: the earnest pleading with men, that their hearts may be won, or more fully won, to that which is Divine and good. Such the more official duties.

2. The more private and spontaneous duties are to be similarly performed. Giving: for some who are so favoured have it as their special work to hold in trust for others, and to bestow as they have opportunity, the good things of this world. Let this be with all liberality of heart. Ruling: there will be committees for such philanthropic work, and men of enterprise will have it as their special business to lead the way. Let this be with diligence, for success or failure will follow according to their devotion or halfheartedness. Showing mercy: some will have it for their work personally to dispense the help which perhaps the liberality of others affords. Let it be with a cheerfulness that shall make the blessing doubly blessed; let their presence be hailed everywhere as it were sunshine in the gloom.

Such is the principle of a true Christian humility, merging into love. The old Greek wisdom urged upon its students, "Know thyself." Our Christian faith inculcates the same lesson upon us. Not by our seeking to do others" work, but by our fulfilling, as best we may, our own, will the common weal be advanced. Yes, know thyself, and know thy Saviour; so shalt thou save thyself, and promote the salvation of the world. T.F.L.

A proper estimate of self.

The fount of knowledge and utterance is the "grace" of God. The apostle claims to be beard as one who, has received a message, not excogitated a thought, which it is his business to deliver and enforce. This is ever the prophet"s function, to announce the mind of God, and he needs continual "grace" to be faithful to the truth, not to hide nor to alter nor to add.

I IT IS NOT SELF-DEPRECIATION WHICH IS HERE COMMANDED. Aristotle"s dictum of right action is that virtuous behaviour lies in a mean between two extremes. And whilst not a sufficient account, this often serves as a ready criterion. Proper humility is not to be confounded with mock modesty and diffidence on the one hand, nor on the other hand with arrogance and pride. He acts injuriously to himself who, comparing himself with others, despises what he is and can do, because higher and larger gifts have been bestowed on his fellows. Such self-despising is ingratitude to God, and casts a slur on the Divine equity. We dare not make light of any post he enables us to fill, or of the simplest service he permits us to render. He who has dignified humanity, first by creating it "in his own image after his likeness," and then by the incarnation of his beloved Son, may expect in every man a certain reasonable degree of self-respect. And the apostle implies that there is a way in which each "ought think" of himself, ought to honour his position and abilities. Shall the lark refuse to trill forth melody in his upward flight because he cannot pour forth the luscious changeful notes of the nightingale? or the robin refuse to chirp merrily in the winter because he cannot undertake the long flight of the swallow? Shall the violet withhold its delicious fragrance because the sunflower is so conspicuously gorgeous? or the lofty elm not clap its hands in praise of God because of its nearness to the wide-spreading beech? That is not true humility, but scornful indolence, which buries its talent in the earth. Of a lowly beast of burden it was said, "The Lord hath need of him.

II IT IS UNDUE SELF-ESTEEM WHICH IS REPROVED. An immoderate estimate of our personal worth is unmindful of obvious facts. It forgets that God regards quality rather than quantity, and that all we possess we have received, even the ability to use our gifts, and by use to augment and perfect our capacity. We gain a humble estimate of our powers by coming into the society of truly great men. As we measure little hills by the sky-piercing mountains, so we may profitably turn our thoughts to the almighty and all-wise, the ever-living and holy God. And, to assist us in our judgments, his grace has sent a pattern of merit in the character and life of his Son, attempering the glory of the Most High to our weak vision, and allowing us to see Divine greatness humbling itself to the form of a servant and the death of a criminal. We have to own our imperfect rectitude when we place it side by side with the obedience and righteousness of Christ. As with a douche of cold water, is the most intoxicated with his own grandeur sobered into due modesty. Through pride the angels "kept not their first estate," and it is a favourite device of the tempter to allure men into a sense of self-sufficiency and importance. "Look unto the rock whence ye were hewn, and to the hole of the pit whence ye were digged." Wounded vanity prevents many a member of the Church from seeking to glorify a lowly position; the foot wants to be where the eye is, and the hand objects to serve the head. The elder brother loses the joy of the prodigal"s return. Remember that in the Saviours reckoning the widow"s offering far outweighed the costly contributions of the wealthy.

III THE RULE IS TO BE UNIVERSALLY APPLIED. I say to every man that is among you." Every man needs this regulation. The precepts and promises of Scripture addressed to all are only effective as each severally appropriates them. We are individualized in God"s sight, not lumped together in the mass. The danger lies at the door of each, and each must calculate his proper worth and position. We cannot do this for one another; to his own Master does each stand or fall Every Christian obtained some amount of faith. There are gradations in spiritual as in temporal life, and the rank of honour is according to the service rendered to the body to which we belong. But none is entirely destitute; let none, therefore, be despised or downhearted. All Christians are landed proprietors; an estate large or small is allotted to them to occupy and cultivate. The Spirit distributeth as he will. Our business is not to quarrel with the distribution, but to be diligent stewards of the deposit entrusted to our care. He that is faithful in little or in much shall be rewarded. Such a consideration abates envy and discontent, abolishes boasting and self-complacency. S.R.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And I say - He now proceeds to show what that will of God is. Through the grace which is given to me - He modestly adds this, lest he should seem to forget his own direction. To every one that is among you - Believers at Rome. Happy, had they always remembered this! The measure of faith - Treated of in the first and following chapters, from which all other gifts and graces flow.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

[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.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

3–5. For I say, through the grace given unto me. The grace given unto him, specially, was that of apostleship. See Rom. 1:5; 15:15; 1 Cor. 3:10. Not to think more highly, etc. A much needed exhortation. To be puffed up in one's own conceits is the end of progress. It is the humble who are exalted; those that hunger are filled. Think soberly. Let each one take a sober judgment of himself, of his powers, and duties. The measure of faith. That measure of faith which would enable one to exercise spiritual gifts. The verses that follow show that this is Paul's meaning. It is not the ordinary faith that saves the soul, but the extraordinary faith, which was accompanied in the first century by supernatural gifts, that is meant.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

because of the grace that was given to me

Here "grace" refers to God's choosing Paul to be an apostle and leader of the church. You can make this explicit in your translation. You can also translate this in an active form. AT: "because God freely chose me to be an apostle" (See: Assumed Knowledge and Implicit Information and Active or Passive)

that everyone who is among you should not think more highly of themselves than they ought to think

"that no one among you should think they are better than other people"

Instead, they should think in a wise way

"But you should be wise in how you think about yourselves"

just as God has given out to each one a certain amount of faith

Paul implies here that believers have different abilities that correspond to their faith in God. AT: "since God has given each of you different abilities because of your trust in him" (See: Assumed Knowledge and Implicit Information)

translationWords

grace

wise

faith

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

3–8. The connexion seems to lie in the emphasis just laid upon mind as the instrument of the formation of the new character. This leads to the charge to keep that mind in the attitude and quality proper to one who derives from GOD faith, by which he can use the given power, and in its use is bound by his relation to Christ and the other members of the body. These considerations (3) exclude all self-importance, enforce self-restraint, and (4–8) dictate the object, service in the one body, and therefore the quality and temper of mind in details of service.

3. γὰρ enforces the charge just given by a description of the right temper of mind for men in their circumstances.

διὰ τῆς χ., ‘on the authority of’; cf. 1; 1Th 4:2, and perhaps 1Ti 4:14; 2Ti 2:2: the accus. Rom 15:15 has a different suggestion.

τῆς χ. τῆς δοθ. μοι. Cf. Rom 1:5, Rom 15:15; 1Co 3:10; 1Co 15:10; Gal 2:9; Eph 3:2; Eph 3:7. His commission to preach the free favour of GOD to all, and his own share in this grace, authorise him to insist to every one of them upon its conditions; cf. Robinson, Eph., pp. 224 f. The aor. part. of course refers to his call.

παντὶ τῷ ὄντι ἐν ὑ. All Christians stand on the same level and under the same conditions, whatever their special gifts.

ὑπερφρονεῖν … φρονεῖν … σωφρονεῖν. φρονεῖν here describes the quality (as νοῦς the faculty), not the object or contents, of thought or mind; cf. Rom 11:21, Rom 12:16; 1Ti 6:17, and perhaps Php 2:5. In all other places it is used of the object or contents as in Mat 16:23 = Mar 8:33; Act 28:22: and freq. in S. Paul, ὑπερφρ. only here, φρονεῖν S. Paul only exc. ll.cc. σωφρονεῖν Pauline, exc. Mar 5:15 |[239] Lk., 1Pe 4:7. It is impossible to represent the play on words in English with the same epigrammatic point. The clue to the full thought is given by 1Co 2:16 and Php 2:5 f. The ‘mind’ of the Christian must reproduce, in his place and capacity, the ‘mind’ of Christ, of whom he is a member.

[239] | parallel to

παρ’ ὃ δεῖ φρονεῖν. Cf. the use of παρὰ with comparatives, Heb 1:4; Heb 3:3, and also Heb 1:9 alibi, infra Rom 14:5. δεῖ, as the subject of GOD’s mercies and gifts.

σωφρονεῖν = that sound habit of mind which holds to the realities of a man’s position, and does not err either by excess or defect: used of sanity, Mar 5:15; 2Co 5:13. εἰς τὸ = up to the point of. The elements of this σωφροσύνη are explicitly. stated in Eph 4:2. Comparing Rom 8:1, we may say that this σωφροσύνη consists in recognising the law of the new life.

ἑκάστῳ picks up the παντὶ and emphasises the distinctness of each in the common life: prob. governed by ἐμέρισεν, and transposed for emphasis.

ἐμέρισεν. I.e. at his call, in baptism = 1Co 7:17 only; cf. 2Co 10:13; Mar 6:41; Heb 7:2; μερισμὸς, Heb 2:4: the faith which is the condition of the reception of the Spirit in baptism is itself a gift of GOD.

μέτρον πίστεως. μέτρον does not = μέρος or μέρις, as most commentators take it; in N.T. it always has its proper significance of ‘a measuring instrument.’ Consequently the genitive must be a genitive of definition, a measuring instrument consisting in faith. The point is that faith was given to each as a measure by which to test his thinking of himself, to see whether it is true and sound thinking: faith is such a measure because it recognises the true relation of the man to GOD and his true position in the society of Christ; cf. Rom 14:23 n. So far as a man’s thinking of himself conforms to his faith, so far is it true and sound thinking (μέτρον is suggested by σωφρονεῖν). He will then think of himself as deriving all that he has from GOD, having nothing from himself, and therefore bound to serve GOD in all things and to claim nothing for himself: so his mind will be busy in that transformation which will be a presenting of a living offering to GOD. This thinking in faith will also show him his special call and aptitudes in the one body.

The usual interpretation makes μέτρον πίστεως = a specific measure or portion of faith: but this, besides the strain on the word μέτρον, involves serious difficulties, and practically forces commentators who adopt it to take πίστεως as equal to χάριτος.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

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

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

παντὶ τῷ ὄντι ἐν ὑμ.,—a strong bringing out of the individual application of the precept. οὐχὶ τῷ δεῖνι καὶ τῷ δεῖνι μόνον, ἀλλὰ καὶ ἄρχοντι κ. ἀρχομένῳ, κ. δούλῳ κ. ἐλευθέρῳ, κ. ἰδιώτῃ κ. σοφῷ, κ. γυναικὶ κ. ἀνδρί, κ. νέῳ κ. γέροντι. Chrys. Hom. xx. p. 603.

μὴ ὑπερφρ. κ.τ.λ.] There is a play on the words φρονεῖν, ὑπερφρονεῖν, and σωφρονεῖν, 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 Stobæus, Sentent. xlii., προσποιείσθω δὲ ἕκαστος τῶν πολιτῶν σωφρονεῖν μᾶλλον ἢ φρονεῖον,—and from Thucyd. ii. 62,—ἰέναι δὲ τοῖς ἐχθροῖς ὁμόσε, μὴ φρονήματι μόνον, ἀλλὰ καὶ καταφρονήματι.

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

ἑκάστῳ ὡς] = ὡς ἑκάστῳ (reff.), not (λέγω) ἑκάστῳ, ὡς.…

μέτρον πίστεως is the receptivity of χαρίσματα, itself no inherent congruity, but the gift and apportionment of God. It is in fact the subjective designation of ἡ χάρις ἡ δοθεῖσα ἡμῖν, ver. 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.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

3-8. Let every Christian be content with his proper place and functions. The society to which we belong is a single body with many members all related one to another. Hence the prophet should not strain after effects for which his faith is insufficient; the minister, the teacher, the exhorter, should each be intent on his special duty. The almsgiver, the person in authority, the doer of kindness, should each cultivate a spirit appropriate to what he does.

3. St. Paul begins by an instance in which the need of an enlightened mind is most necessary; namely, the proper bearing of a Christian in the community, and the right use of spiritual gifts.

διὰ τῆς χάριτος κ.τ.λ. gives emphasis by an appeal to Apostolic authority (cf. 1:5). It is not merely a question of the spiritual progress of the individual, for when St. Paul is speaking of that he uses exhortation (ver. 1), but of the discipline and order of the community; this is a subject which demands the exercise of authority as well as of admonition.

παντὶ τῷ ὄντι An emphatic appeal to every member of the Christian community, for every one (ἐκάστῳ) has some spiritual gift.

μὴ ὑπερφρονεῖν, ‘not to be high-minded above what one ought to be minded, but to direct one’s mind to sobriety.’ Notice the play on words ὑπερφρονεῖν ̣ ̣ ̣ φρονεῖν ̣ ̣ ̣ φρονεῖν ̣ ̣ ̣ σωφρονεῖν. The φρονεῖν εἰς τὸ σωφρονεῖν would be the fruit of the enlightened intellect as opposed to the φρόνημα τῆς σαρκός (8:6).

ἑκάστῳ is after ἐμέρισε, not in apposition to παντὶ τῷ ὄντι, and its prominent position gives the idea of diversity; for the order, cp. 1Co 7:17. ‘According to the measure of faith which God has given each man.’ The wise and prudent man will remember that his position in the community is dependent not on any merit of his own, but on the measure of his faith, and that faith is the gift of God. Faith ‘being the sign and measure of the Christian life’ is used here for all those gifts which are given to man with or as the result of his faith. Two points are emphasized, the diversity ἑκάστῳ ̣ ̣ ̣ μέτρον, and the fact that this diversity depends upon God: cf. 1Co 7:7 ἀλλʼ ἕκαστος ἴδιον ἔχει χάρισμα ἐκ Θεοῦ, ὁ μὲν οὕτως, ὁ δὲ οὕτως.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

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 [μετρον πιστεως] . 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.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.