Romans 12 - Part 2

12:3

³For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the measure of faith God has given you.

The wording of this introductory clause to the detailed moral exhortations—“by the grace given me I say to every one of you”—may invoke Paul's apostolic authority (so Dunn, Romans 720), since it recalls passages like Rom. 1:5; 15:15; 1 Cor. 15:9-10; Eph. 3:7-8, where apostleship is regularly linked to grace.

The use of pistis “faith” here in the sense of stewardship is argued by John C. Poirier (Kingswell Theological Seminary) in his article "The Measure of Stewardship: pistis in Romans 12:3" in Tyndale Bulletin 59.1 (May 2008).

Summary: A tiny handful of studies have recognized that pistis in Romans 12:3 could be rendered as something like ‘stewardship’, ‘trusteeship’, etc. This article argues that this option deserves to be more widely visited. The explanatory power of this rendering is far greater than that of other options, and the strength of its philological backing (which includes entries from Josephus) has not yet been fully appreciated. One reason this rendering has not received the hearing it deserves is that earlier studies have failed to understand how it fits with the use of pistis in 12:6.

What is Paul warning his hearers about here? Is it what we would call “pride”? Or is he warning them not to rashly overextend themselves, by trying to do things for which God has not gifted them? The Greek verb sōfronein translated here “think with sober judgment” is used in a variety of ways by Mark, Luke, Paul and Peter.


Mark and Luke use it to describe the composed and quiet rationality of the Gerasene man after Jesus expelled the demon from him (Mark 5:15; Luke 8:35). It is used of being clear-minded and self-controlled in Titus 2:6 and 1Pet 4:7. It is hard to be clear-minded when estimating one’s own abilities. We tend to either overestimate ourselves in pride, or we underestimate ourselves in timidity and fear. Paul challenges us to assess ourselves soberly and according to how our brothers and sisters in Christ see the gifts of the Holy Spirit manifesting themselves in us.

⁴Just as each of us has one body with many members, and these members do not all have the same function, ⁵so in Christ we who are many form one body, and each member belongs to all the others. ⁶We have different gifts, according to the grace given us. If a man's gift is prophesying, let him use it in proportion to his faith. ⁷If it is serving, let him serve; if it is teaching, let him teach; ⁸if it is encouraging, let him encourage; if it is contributing to the needs of others, let him give generously; if it is leadership, let him govern diligently; if it is showing mercy, let him do it cheerfully.

In verses 6-8 Paul lists just a few sample “gifts” and ministries within the body of Christ, some that perhaps he knew from reports existed in the Roman churches. The list by no means exhausts the many gifts that the apostles and the ancient church possessed. See 1 Cor 12:27-29, and Ephesians 4:10-12. Paul himself possessed the gift of apostleship, which he exercised constantly. He also possessed the gift of prophesy, by which he received new revelations from God to incorporate in his letters and his preaching. 

But you can see from this passage that he singled out gifts that were less spectacular and showy, humble means of service: serving, encouraging, contributing to the needy, showing mercy.

If Poirer (see above) is right in understanding pistis “faith” here as “stewardship”, God has measured out to each of us a stewardship, a calling. It should be our joy to exercise that gift and that calling to his glory. Maybe your calling is greeting guests at the church or classroom door, helping them to get to know others in the group. Maybe it is leading the singing. Maybe discovering the special needs of newcomers and marshaling the gifts and resources of others in the group to help meet that need. Maybe you have the rare ability to help fellow believers see areas of their lives that need correcting, and to do this without offending them. This is how we “ought” to think about ourselves and our mission, as members of one body in Christ, dedicated to serving the other members.

 

I think we hear a bit too much nowadays about the supposed values of “diversity”, especially when those lifestyles that are praised as being “diverse” involve the violation of the ethical standards of Scripture. But there is definitely a healthy diversity in the abilities that individual believers bring to their congregations. One of the first questions we should ask ourselves (and others) when we enter a new Christian group is “How might I be able to serve the others in this group?”
 

12:9-10

“Love must be sincere. Hate what is evil; cling to what is good. Be devoted to one another in brotherly love. Honor one another above yourselves.” (Romans 12:9-10 NIV)

When Paul finishes listing sample gifts, he remembers what he has so often taught in his churches and which we see so clearly in 1 Corinthians 13, that gifts of the Spirit must always be exercised in love. Without love, the exercise of any spiritual gift means nothing. It is like a noisy gong instead of a beautiful string trio. Then, just as in 1 Cor. 13:4-7, he describes the way true Christian love should manifest itself. 


The first thing he says here is that it must be unpretended. It is so easy in church to meet people, even ones whom secretly you may dislike, with a pasted-on smile. This kind of “love” smells to high heaven in the nostrils of God! It was this kind of hypocrisy—both sycophantic and censorious—that Jesus detested in some of the Pharisees who trailed around after him, as he ministered. To the extent that you disapprove of a fellow believer’s actions, on good biblical grounds, it is better that you be lovingly candid with him or her. This is what Paul means when he recommends “speaking the truth in love” (Ephesians 4:15).

Many find it hard to understand biblical commands to “love one another”, since for them love is an emotion that is elicited by lovable qualities. How do you go about trying to love? I think the answer is twofold. First, recognize what qualities in Christ’s eyes are truly lovable and what ones do not count. We tend to value superficial qualities: outward appearances, wealth, education, knowledge of the world. Jesus sees the heart. He values love, generosity, humility, a forgiving spirit, concern for others. You can obey his command to love others by teaching yourself to value what he values in people.

But secondly, Jesus loves the unlovely. He commanded us to love those who hate us (see also here in v. 14). This is the really difficult kind of love. It is what sent Jesus to the cross for you and me, when we were God’s enemies. But Christ’s own love is poured out in our hearts by the Holy Spirit whom he has given to us (Romans 5:5).