How It Is Expressed in Life: The Gifts of Grace and the Members of One Body (Romans 12:3–6)

He places first here: aa) the general rule for this, namely: in the said spirit act among the believers according to the gifts you have received from God – having in view chiefly the persons who manage the community (verses 3–8).

To make this intelligible, he represents the community of Christians as like a body and says: the body is one, yet it has many members; each member has its own function, and all, doing their function, order and preserve the life of the body. So too we, the believers – we are one body in Christ the Lord, and each individually members of this body. To each is given his own gift, and in it is appointed his own function. Let each do this his function, indicated by God’s gift, and the spiritual well-being of all believers will flourish unhindered. This is indicated in verses 4–8. But as the heading for this whole lesson the Apostle puts the lesson of humility, which might be expressed thus: however great your gift, do not think too highly of yourself, and however small it may be, do not reach too high and do not take upon yourself what exceeds your strength (verse 3).

Aa) As managers of the community (Rom. 12:3–8)

Rom. 12:3. For I say, through the grace given to me, to everyone among you not to think of himself more highly than he ought to think; but to think soberly, according as God has distributed to each a measure of faith.

Desiring to teach humility, he reveals his own humility: “I say through the grace given to me.” My word to you is not mine, but the grace of God given to me inspires and compels me to set it before you. The grace given to holy Paul is the grace of Apostleship, which was expressed in the power to bind and loose – to establish all, prescribe rules and exact their fulfillment – and in this, that the Holy Spirit inspired the Apostles what to say to whom and when. It is scarcely likely that the Apostle in the words quoted had in view the first aspect of Apostolic grace; for the exercise of power does not dispose toward humility, but irritates the consciousness of one’s own dignity. Rather, he wished to express that “he does not authorize what is written, but the grace of the Spirit acting through him,” speaking as it were: I am an instrument of grace (blessed Theodoret); he would not of himself trouble you with this lesson, but the Spirit of God compels, whom I cannot resist. Holy Chrysostom says: “He said above: ‘I beseech you by the mercies of God,’ and now again he says: ‘I say through the grace given to me.’ See the meekness of the teacher, see the gentleness of his heart! For such exhortations and counsels he does not regard his own words sufficient, but in confirmation of them refers now to the mercy of God, now to grace. It is not from myself I present the word, he says, but from God. And he did not say: I persuade you by God’s wisdom, by God’s law – but: through grace – continually reminding of God’s benefits, so as to inspire greater gratitude and prove that grace itself requires the fulfillment of what is here spoken of.”

“To everyone among you.” “Not to this or that, but to all – to the ruler and the ruled, to the slave and the free, to the ignorant and the wise, to woman and man, to the young and the old; this is a universal law, for it is the Lord’s. Thus the Apostle offends no one with his word; he addresses the instruction to all, even to those who are not guilty (of the sin contrary to the instruction), so that the guilty might more readily receive this wisdom and correction” (holy Chrysostom).

“And what are you saying to me? ‘Not to think of himself more highly than he ought to think.’ He prescribes meekness, the mother of all good, imitating in this his Teacher. As Christ, ascending the mountain that he might present the moral discourse, began with the word of meekness and offered such a foundation: ‘Blessed are the poor in spirit’ (Mt. 5:3); so Paul too, in transitioning from doctrinal truths to moral ones, although he had presented the lesson on virtue in general (in verses 1 and 2), demanding from us a wonderful sacrifice, but intending to describe virtue severally, he begins with meekness, as with the head, and advises ‘not to think of himself more highly than he ought to think,’ for such is God’s will” (holy Chrysostom).

“Not to think of himself more highly,” μη ϋπερφρονεΐν, – to think beyond one’s measure – to think of oneself, which is the same as to be arrogant, to be proud of one’s gift, rising above others and looking down upon them – or to think beyond measure – to plan deeds beyond one’s strength and demand for oneself a place and office beyond one’s abilities, which is the same as – to be presumptuously ambitious, vain-glorious, power-loving, glory-loving. All this and the like is forbidden by one word: “not to think of himself more highly” – know your measure and as in thoughts about yourself do not exceed it, so in your plans and demands – do not go beyond its boundary. This will be: “to think soberly,” φρονεΤν εις το σωφρονεΤν, – to think in such a way that this means to be sober-minded. Soberness here – not the virtue of purity, but soundness of judgment. ΣωφρονεΤν – properly means: to think healthily – from: σόος – whole, undamaged, healthy – and: φρονεΐν – to think. – ΦρονεΤν – does not mean abstract thinking, but deliberation about deeds, occupations, undertakings. ΣωφρονεΤν – will be: to know how to deliberate all this healthily, to think prudently. The Apostle takes one aspect of prudence, namely not to plan or demand anything beyond one’s measure – as the Savior also taught in the parable about those planning to build a house or wage war. Whoever keeps himself and his deeds within his measure, he is sober-minded or prudent. Holy Chrysostom says: “These words: φρονεΤν εις to σωφρονεΤν – mean: we have received the power of reason, so that we turn it not to arrogance, but to soberness. The Apostle did not say: think of yourselves humbly – but: soberly – understanding here by soberness not the virtue opposed to shamelessness and not abstention from debauchery, but the mind that is temperate and healthy. For to have healthy thoughts is called: σωφροσύνη – soberness. By calling meekness soberness (prudence), the Apostle showed that the presumptuous (unmeek) is not healthy in mind, but raves, acts disorderly and behaves more foolishly than any madman.” “Pride is a diseased way of thinking” (blessed Theodoret).

“According as God has distributed to each a measure of faith.” What then is the measure of prudence? That which each should think of himself according to the measure of the gift he received from God. The Apostle called here the measure of gifts by the name of the measure of faith, putting the cause in place of the effect – for faith is the cause of gifts, and the measure of these is determined by the measure of that. Theodoret writes: “The Apostle here called faith grace. For by faith the gift of grace is acquired and according to the measure of faith the gifts of grace are given. And he commands that thought be measured by the grace given.” – And holy Chrysostom says: “Since many from the Romans and Corinthians on account of spiritual gifts fell into arrogance, see how the Apostle exposes the cause of this disease and gradually turns it away. Having said that one must ‘think soberly,’ he adds: ‘according as God has distributed to each a measure of faith,’ calling here faith a spiritual gift! And by the word: ‘distributed’ – as he comforted the one who received a smaller gift, so he humbled the one using a greater gift. If God distributed thus, and success does not depend on you, why do you think greatly of yourself? But if someone says that here faith itself is spoken of, not gift; this even more proves that the Apostle wishes to humble the vain. If faith is the cause of the gift, by it miracles are worked and all this (that is, faith itself also) is from God, on what grounds do you think much of yourself? If God had not come to earth and been incarnate, faith would not have such success. Thus all good has its beginning in God. And if He Himself gives, He knows how to distribute. He created all and cares equally for all. On His love for man depends both how to give and to give in a certain measure. Having shown grace in the main – in that He gave His gifts – He will not pass you by in the distribution. If He wished to deprive you of honor, He would not have given you even the first.” The measure of faith is the measure of the gift; but since faith itself is from God, there is no essential difference – whether to understand here the measure properly of faith, as the word requires, or the measure of the gift conditioned by the measure of faith, as the course of speech requires. For after the Apostle speaks no more of the measure of faith, but of the measure of gifts.

Rom. 12:4, 5. For as we have many members in one body, but all the members do not have the same function: so we, being many, are one body in Christ, and individually members of one another.

What was said before this the Apostle elucidates with an example. Having required not to think beyond one’s measure, that is, to know one’s measure, and as not to think of oneself beyond measure, so not to plan deeds beyond one’s strength and not to demand for oneself a place and office beyond one’s abilities, he now persuades: look at the body, and you will learn all this. In one body we have many members, and not all members do the same work, but each has its own work, which alone it is occupied with and does not demand that another work be given to it, which seems higher to it. Not all members see, not all hear, not all breathe… But sight is given to the eye – it is occupied with that; hearing to the ear – it does that; breathing to the lungs – they breathe: so too the other members each have their own work: the stomach processes food, the heart circulates blood and so on. The stomach does not demand: give me, I will see – for it is not disposed to that and has no capability. So too each member does not push into where it does not belong – it knows its measure and cares only that its own work be done as it should. The Christian community is similar to the body, the Apostle continues. We are many, but we all are one body in Christ Jesus the Lord, who is the Head of this body. We are all one body, but not all the same, but differ from one another; we are to one another what members are. – The comparison goes no further in the Apostle. One would expect him to say: so too we, as members of one spiritual body in Christ, do not have and should not have one and the same function, as the members of the physical body do not have one function. But since this was obviously evident of itself, the Apostle did not think it necessary to make such an application, nor to draw out the lesson: each do your work and do not push beyond your gift.

It is evident that the Apostle placed this comparison thus to support especially the second aspect of not thinking beyond what is proper, that is, not to be presumptuous, not to seek higher for oneself, but to know one’s measure and do one’s work. But the first is here too: for one cannot have such presumption without thinking of oneself beyond measure. Therefore it is not out of place that our interpreters see in these verses too a continuation of the Apostle’s instruction on humility. “Why do you think highly of yourself? Are we not all, great and small, one body? And when with regard to the Head we are one body and members one of another; why do you sever yourself through arrogance? Why are you ashamed of your brother? As he is your member, so are you his member; and in this respect you are equal in honor” (holy Chrysostom).

Rom. 12:6. Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, according to the proportion of faith.

The Apostle’s speech is incomplete; let us complete it. The members of the body do not have one function; and we must not have one function, but each his own. What then? Which each received a gift for from God. Having thus different gifts, we must act each with his own gift: whoever received the gift of prophecy, prophesy and so on. Oecumenius writes: “The Apostle speaks incompletely, not using all the words needed to express his thought. Here after: ‘Having gifts differing’ – one must complete with such words: remain each in the gift you received – or: be content with it – or: act according to it and in conformity with it – or something similar.”

The gifts of which the Apostle speaks here are understood not as natural, which each receives in birth, though they too are all from God; but as supernatural gifts, gifts of grace, given by the Holy Spirit after Baptism in Chrismation, which in the time of the Apostles was accomplished by the laying on of hands and was an inseparable property of every believer and a sign that he is Christ’s, a believer. The Apostle enumerates these gifts in detail in the Epistle to the Corinthians (1 Cor. 12:7–11). Such a distribution of gifts was manifest to all. Therefore the Apostle does not prove this, but merely points it out: “Having gifts”.

Holy Chrysostom here too sees a lesson toward humility: “Therefore, do not think greatly of yourself. All that you received is given to you from God, not acquired by yourself. For this reason the Apostle, having touched upon spiritual gifts, did not say that one received more and another less; but how did he name the gifts? As different. For he says: ‘Having gifts’ – not greater and lesser, but: ‘differing.’ What does it matter if the same is not entrusted to you, when you belong to the same body?”

But for the additional thought, that is, this: you have received different gifts, and now each act according to his own – holy Chrysostom makes a special admonition: “Since he has sufficiently humbled the listeners already, he wishes to make them zealous and move them to greater diligence, indicating that it also depends on themselves to receive a greater or smaller gift. To humble the arrogant, he affirms that this is given from God, when, for example, he says: ‘according as God has distributed to each a measure of faith’ – and again: ‘according to the grace that is given to us.’ But to encourage the careless he adds that the first foundation is laid by the people themselves. For those same two purposes he affirms the same thing also in the Epistle to the Corinthians. When he says: ‘Desire earnestly the greater gifts’ (1 Cor. 12:31), he shows that they themselves are also a cause of the difference in what is given. And when he says: ‘But one and the same Spirit works all these things, distributing to each one individually as He wills’ (1 Cor. 12:11), he proves thereby that those who received a gift should not exalt themselves in it. Thus in both respects he heals the ailment of the Corinthians. He does the same with the Romans similarly.” Let us also add the words of blessed Theodoret: “each part of the body is useful not only to itself, but brings usefulness also to the whole. Therefore, whoever receives some grace from above must clearly know that for the common need did he receive this gift… We are members one of another, having according to the grace given to us different gifts; for although they are different, yet they are given by Divine grace for the common good.”

“If prophecy, according to the proportion of faith.” Here too the speech is incomplete. The Apostle wished to say: if anyone has the gift of prophecy, let him prophesy according to the proportion of faith. He begins to enumerate the different gifts and indicates their proper use. The words: “according to the proportion of faith” – our interpreters relate not to the use of the gift of prophecy, but to its reception, in the sense that this gift is received according to the measure of faith. Thus holy Chrysostom: “Although prophecy is given by grace, yet it is not poured out simply, but takes its measure from the receivers; and it flows as much as the vessel of faith is large.” Thus blessed Theodoret: “grace measures itself by the faith of each one, the Giver of goods.” Thus others too. But in this case we would still need to complete the speech: if anyone received prophecy according to the measure of faith – prophesy for the benefit of others. And that such completion is necessary, the whole discourse obligates. For further it says: if you received ministry, minister; if teaching, teach and so on. Consequently, here too one must understand an indication of the use of the gift of prophecy, whether to relate the words: “according to the proportion of faith” – to the receiving of the gift of prophecy or to its use.

“By prophecy the Apostle means not only foreknowledge of the future, but knowledge of the hidden” (blessed Theodoret), and more specifically, knowledge of the hidden thoughts of the heart, with which there is also found both the compelling power to speak a word about the revealed thoughts, whether to drive them away and change them if they are disapproved, or to strengthen them more if they are good. In whatever sense one receives the word: “prophecy,” – the use of this gift requires great faith and spiritual experience. Otherwise it may happen that either the gift remains altogether unused, from excessive modesty and timidity, or in its use there is mixed much that is personal, one’s own, and not inspired by grace. But faith and boldness give and teach true discernment of one’s own from God’s. Faith, childlike and meek, is not ashamed in either case. To it belongs dedication to God, for which, as a bridle, God leads the one meekly dedicated to Him on an infallible path. Therefore, “according to the proportion of faith” can be understood – according to the measure of conviction, the inner witness of conscience. In Greek it stands: κατά την άναλογίαν της πίστεως, – which can fairly be translated: in accord with faith. Faith here, as the aggregate of dogmas – the symbol of faith. This is the test of prophetic visions and revelations and the program for their use. From what is revealed propose to others that which accords with the common faith, which explains it, nourishes it, confirms it.