What is a measure of faith (Romans 12:3)?

"For I say, through the grace given to 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."

Here we surely have the thought of consecration, that which God has dealt to every one of us. However dedicated we may be, however marked by sanctification from the evil which is in this world, if God had not supplied us with spiritual means, we could not serve Him here. He has supplied each one of us with something which is to be used in His service. In Ephesians the apostle is led by the Spirit to call the gift "grace," while here he speaks of it as "faith." Grace shows the wonderful condescension of God in giving to us the ability to serve Him; faith indicates the confidence we need to use our spiritual endowment in that service. Our service is amongst God's people, but it is as serving God that we serve the saints.

Now we have, in the next place, service. Service to God is what, of course, is implied in what we have already had. Now this is made practical as service to our brother. "If we do not love our brother whom we have seen, how can we love God, whom we have not seen?" Our brother is thus the representative of God, of Him who is Father to us all; and the Church, as the body of Christ, of necessity means such a field of service. The apostle has not spoken of the Church, the epistle to the Romans does not enter upon this; but when we come to practice, the Church in fact exists, and it is the nearest thing to us that does exist. This, the apostle speaks of, therefore, at the very start, only he tells us that there is something we have to do in order to be fit for service in such a field as this. We must learn to esteem ourselves aright, "not to think of ourselves more highly than we ought to think, but to think soberly, according as God hath given to each the measure of faith." Faith is not measured in the sense of its being so limited that it might possibly fail us for any work that is ours. Its limit is only found when we get outside our own sphere, and take up, perhaps, another's work. We shall not find faith for that. Thus we have to learn our capacity; but here again we cannot learn this by simply looking in upon ourselves. We cannot estimate our capacity until we have in measure proved it, and that is how God leads us on, not only making us know the qualification for what service He has made ours, but developing in us also the gift which He has given. Love, of necessity, sets us to work: it is the spirit of service. Love alone will prompt us, in view of needs we find, to do what we can to minister to them. Here, if it be love, we are safeguarded also, for love is the lowliest thing that can be. It "seeketh not its own," and thus pride and ambition are necessarily foreign to it; they are its contradiction, its opposite. But as we are brought into contact with the need around, and in love seek to do whatever lowly service God may give us, we find in practical working what God has indeed fitted us for, and only in such a way is knowledge truly acquired. It is noticeable, when we come to the Gentiles, how the apostle here puts together things that are clearly "gifts" in the way in which we ordinarily speak, — public gifts for the Church, — and things that are of the most private character. Prophecy comes first; then ministry; a large and general term used for it, which has been ecclesiastically narrowed into "deaconship;" then teaching, exhortation, but next, giving, and after that, ruling and showing mercy. It is as if the apostle foresaw the distinctions which have in fact come in, and that Christians would divide into different classes upon these points. In the first case even, there is a character of prophecy which applies to the whole Church. "Ye may all prophesy," says the apostle elsewhere, "one by one;" and he adds, "Covet to prophesy." Again, if we are not all teachers, we may all teach, according to our ability. Exhortation is necessarily a thing wide enough in character and all ought to find their place here also. In fact, there is never a limit to the use of anything we have, except that we do not go beyond the measure of spiritual ability. The manifestation of the Spirit is given to every man to profit withal." As already said, love and lowliness, — and the two go together, — will find their way everywhere without difficulty. To dwell upon ourselves is not the divine preparation. Love leads us out of ourselves and occupies us with others, while indeed we do learn practically, as already said, what God has qualified us for, but we learn it in the presence of others and with the necessary safeguards which practical experience furnishes for us.

The very first point where our conformity to the thoughts of God — and consequent non-conformity to the thoughts of the world — will be manifested, is in connection with self-esteem. Naturally each of us thinks no end of himself, for we have not learned to take our true measure before God. The more our minds are renewed the more we see ourselves as God sees us, and know that it is the measure of our faith that counts with Him. Faith brings God into our lives, and hence the measure of faith determines our spiritual calibre. We once heard a Christian remark of another, with gravity and a tinge of sadness, "Well, if we could buy that good brother at the price we put upon him, and sell him again at the price he places upon himself, we should make a huge profit!" God help us to learn how to think with great sobriety as to ourselves, realizing that not intellect, not social status, not money resources, not natural gifts but faith is the determining factor.

Now from verse 3 this transformation of the mind is applied to practical service, which is the subject to the end of verse 8. The apostle speaks, not peremptorily, but “through the grace given” to him — a most gracious expression — to each individual saint, to ask that his thoughts be not haughty and self-exalting, but sober, according to the measure of faith given by God. For our thoughts mold our actions, of course, and these must ever be guarded and guided by the vital principle of faith. For if the mind acts apart from faith, all is pride and vanity — a sweeping wind that leaves no rain. And there is danger in going beyond the measure of our faith. What another may do by faith, I may not have faith for doing at all. If so, let me not attempt to imitate his action. Better to go quietly and act according to our own measure. Ephesians 4:7 speaks of “the measure of the gift of Christ.” This is different, but holds the same principle for us. I shall badly fail if I try to imitate another's gift. My gift is measured out by Christ in glory, and God has given me a certain measure of faith. Let me then remember the source of all gift and power, and act as personally subject to Him. One may be decidedly limited in a certain line, another in a different line, but our limitations ought to be heeded: they are a reminder of our dependence, and should certainly keep us humble.

338 Let us turn to Romans. Here again the same principle meets us. "For I say," says the apostle, "through the grace given unto me, to every one among you, not to think highly of himself, above what he ought to think; but to think soberly according as God hath dealt to every man the measure of faith." Here again we have a very important principle: no false pretension, sober thoughts of self and gift. Charisma (as we may see in what the apostle goes on to say) is spoken of as God's dealing to every man the measure of faith — this is to be the ground for every man to act upon; if he goes beyond it much or little, he is in the flesh and in folly, let his attainments or acceptance be what they may. We want God in order to be profited, and that is according to the measure of faith, and that in every man. For as in one body we have many members, but all the members have not the same function, so we, being many, are one body in Christ, but each members one of another, but having different gifts (charismata), according to the grace given to us, whether prophecy [let us prophesy] according to the proportion of faith.

It is, then, in the unity of the body, according as God has dealt to every man the measure of faith. This is the principle of gifts (charismata); happy are we that it is so simple. That there were gifts which had a sensibly miraculous character I do not deny, and such as we have lost; but I deny that this was the necessary character or real meaning of charisma (but the effect or produce of charis, grace, here applied to the action of a member of the body in service.) These gifts, however, were by no means the most important ones, and their absence does not touch the truth of the presence of the Holy Ghost in the body, acting (as He is still sovereign in doing) in the unity of the body in its several members, according as God hath dealt to every man the measure of faith. I add here, I have no doubt that the object of the apostle in this passage is to confine each to this measure of faith, to think soberly of himself, and to confine himself to what God has dealt to him; first, as to the nature, and secondly as to the measure, of the gift; and I add, that I do doubt that many a brother's gift would be recognized, if he did not go beyond his measure in it. If he prophesy, let him prophesy according to the proportion of faith — all beyond that is flesh, and putting himself forward; and this is felt, and his whole gift rejected: and it is his own fault, because he has not. known how to confine himself to it, and therefore his flesh was acting; and his speaking is attributed to this, and no wonder. It is also true as to the nature of a gift; if a man sets about to teach, instead of confining himself — to exhorting, if he exhorts, he will and cannot edify. I humbly think — but in this I fully confess I may be mistaken, and desire that he may be blessed with every gift — that this is our brother's mistake. This tract is teaching: I believe his gift to be much more exhorting, and that it is out of the measure, if not out of the nature, of his gift — a gift in which I know he has been blessed. I do not think his estimate of Charisma is scriptural, or according to any sober measure of teaching from God. I trust he will bear with me in saying this: we owe such a remark to each other — that I say not to the Church. I will add, to shew that I do not despise anything that comes from him where I can trace divine teaching, and that I think his suggestion on sophia is of importance for the understanding of that point; and though I have not examined it fully in the word, several passages connect themselves with his remark, in my mind, which make it of interest and importance to me.

"Think soberly, according as God hath dealt to every man the measure of faith." The first thing is to find thy true place in the presence of God according to thy faith in Christ, and then thy own place amongst thy fellow-servants. The measure of faith with which each believer is blest, in the sovereign grace of God, becomes the proper limit, within which he is to occupy himself according to the will of God. Surely the man who has the greatest faith, who is a father in Christ, and who knows most of the word of God, will rise to his own level among his fellow Christians where the Holy Spirit rules. The Lord give us to know the measure and character of our gift, what He has prepared us for; that we may be preserved from all extremes. In this as in all things the Christian's path is a narrow one, and requires spiritual discernment. Nothing short of constant communion with Him who closed His life of perfect obedience on the cross, will keep us in the place of true humility, obedience, and dependence. O Lord, lead Thy servants over Thine own path, preserve them from the indolence that falls asleep, from the energy of nature that would go too fast, from a false modesty that refuses to do Thy bidding, and from the want of modesty that would yield to the impulse of the natural will. May we never forget that "unto every one of us is given grace according to the measure of Christ." Ephesians 4:7. Haldane's Exposition of the Epistle to the Romans, vol. iii. p. 80; Lectures on the Romans, by W. K. "I would not work, my soul to save, That work my Lord hath done: But I would work like any slave For love to God's dear Son."

Rom. 12:3-8. "For I say, through the grace that has been given to me, to every one that is among you, not to have high thoughts, above what he should think; but to think so as to be sober-minded, as God has dealt to each a measure of faith. For just as in one body we have many members, but all the members have not the same office; so we the many are one body in Christ, and severally members of each other. But having gifts different according to the grace given to us, whether prophecy, [let us prophesy] according to the proportion of faith; or service, [let us occupy ourselves] in service; or he that teacheth, in teaching; or he that exhorteth, in exhortation: he that giveth, in simplicity; he that leadeth, with earnestness; he that showeth mercy, with cheerfulness." Here the apostle looks at the Christian life in a narrower circle. To trace in all points the service of the gospel, he now looks at the body of Christ — this body in which each has to display conduct and activity which harmonises with the place he occupies in it. It is the only passage in the epistle where mention is made of the body, the Church, and that in reference to the duties of the members as individuals. The general subject is — man in his individual responsibility before God. But since there is one body, the service of the members should be in the common interest. We cannot have an isolated action, as if we had a tie with none on earth. And in the general interest, the first thing recommended to our attention is sobriety, which teaches one to abide in the measure of that which he has received, not to put one-self forward, etc. Each is exhorted to modest thoughts of himself and his gift, and therefore to confine himself to the kind and the measure of the gift bestowed by God. A humble, faithful use of whatever gift has been given is the object of the apostle's injunction. The gifts found in the members of the body are different, and that again makes the saints mutually dependent, for all the gifts are not in one individual nor for one. Thus, a certain need before our eyes demands perhaps a service for which we are not qualified. What then? We are compelled; if walking in humility and faith, to wait till the Lord sends the ministry which answers to it.

Verse 3. “For I say, through the grace given to me.” What a constant need of the sense of the free favour shown to us individually, and given to us! It is this that enables us to have low thoughts of self, and to think soberly, or to think so as to be wise, as God has dealt to each a measure of faith.

"For by the grace given me I tell every one that is among you, not to have high thoughts above what he ought to think, but to think so as to have sober thoughts, as God has dealt to each a measure of faith. For just as in one body we have many members, but all the members have not the same function, so we, the many, are one body in Christ, and individually members of each other. And having gifts differing according to the grace given us, whether prophecy, [let us prophesy] according to the proportion of faith; or service, [let us occupy ourselves] in service; or he that teaches, in teaching; or he that exhorts, in exhortation; he that bestows, in simplicity; he that takes the lead, with diligence; he that shows mercy, with cheerfulness." (Ver. 3-8.)

From the more general principles of Christ's devotedness and obedience we descend to the reason the apostle gives. High-mindedness is incompatible with either; it is the very reverse both of the love which animated Him in giving Himself for us, an offering and a sacrifice to God of a sweet smelling savour, and of the obedience which He closed in the death of the cross. High-mindedness hinders both the doing our own duty and others in theirs. So Paul speaks to every one among the saints at Rome. This was no pretentiousness on his part but the lowly discharge of the task assigned him by the Lord Jesus, and not the less decided because it was in lowly obedience. And as each did his own proper work according to the measure of faith dealt out by God, each would act with humility but with firmness, knowing it was God's will and his own service. Unbelief seeks great things and overlooks the one thing of moment — our own duty assigned of God without going beyond its measure or outside its nature. Let us remember however that there is a false modesty that fails to act, as well as the want of modesty that goes too far.

We are to think soberly, recognising our limitations, and that God only gives the measure of faith needed to perform the service to which we are called. If we attempt to do another's work we shall soon find that we have neither the needed grace nor faith.