Why are we warned, "Do not think of yourself more highly than you ought" (Romans 12:3)?

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.

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.

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.

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.

(V. 3). We are next exhorted to have right and sober thoughts as to ourselves. We are warned against thinking of ourselves more highly than we ought to think. The Apostle, in another Epistle, speaks of those who are "vainly puffed up", indicating that behind high thoughts of self there lurks the vanity of the flesh (Col. 2:18). The Corinthian saints were evidently thinking too highly of themselves. They were "puffed up for one against another" (1 Cor. 4:6). The vanity that makes us think highly of ourselves will lead us to disparage others in the effort to exalt ourselves.

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.

"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.3)

It is important that Paul has used this expression, "not to think highly " because that is the natural tendency of man, he does not say to the brethren, 'Do not think so lowly about yourselves', because the natural tendency is to think more highly than we ought to, man is always wanting to be up and up and up. That is abundantly proved from the Scriptures, from Genesis onwards the desire of man has been to be "as God" (Gen.3:5 J.N.D., see also 11:4), that was Adam's intention as led on by Satan, and if we follow this right through Scripture we come finally to the man of sin who sets himself up in the Temple and desires to be worshipped as God (2 Thess.2:4). This is always the tendency, unfortunately, in the Christian company. Paul warns the Ephesian elders about those who would arise in the Christian testimony to draw disciples after themselves (Acts 20:30). We read of a Diotrephes who wanted to have the pre-eminence in the assembly and would even cast out the apostle and those who were real believers (3 John 9-10). We think of an Alexander the coppersmith who did the apostle much harm (2 Tim.4:14), and so Paul says, 'Those who submit themselves to the will of God are not looking for pre-eminence, they are going to find their true place in the Christian company where each one is dependent upon the other, and I believe that is why all the teaching of the earlier chapters occurs before this point, the point where Paul mentions the one body in Christ.

The Apostle Paul sounded a warning note to all, old as well as young, when he bade every man, “not to think of himself more highly than he ought to think; but to think soberly, according as God has dealt to every man the measure of faith” (Rom. 12:3). It is not given to every Christian young man to have conferred upon him a spiritual gift, such as that of an evangelist, or a pastor and teacher. It is sad when a young man, not so gifted, imagines himself to be gifted and consequently pushes himself forward to no profit. Real gift will always be welcomed and appreciated by godly saints. On the other hand a gifted young man like Timothy may be unduly backward. Such should be stirred up and exercised not to fail in service. We are to think soberly.

In Rom. 12 we have the same thing, though from another point of view. "For I say, through the grace given unto me, to every one 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 each one a measure of faith. For as we have many members in one body, and all members have not the same office; so we, being many, are one body in Christ, and every one members one of another. 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 ministry; or he that teacheth, on teaching; or he that exhorteth, on exhortation; he that giveth, [let him do it] with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness." God's dealing to each was looked to, and not a mere human commission to one, or to a few. Hence faith came in, and each is exhorted to think soberly of himself, and to use what God has given him instead of pretending to more. We see not one member absorbing all the gifts, or hindering others, but many members, and yet but one body, having gifts differing, and exhorted to employ them, not merely through love, because we are every one members one of another, but because of the grace given on God's part.

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.

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.