Romans 12:3
3. 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."Romans 12:6
6-8. Having then gifts differing according to the grace given to us—Here, let it be observed, all the gifts of believers alike are viewed as communications of mere grace.
whether—we have the gift of prophecy—that is, of inspired teaching (as in Ac 15:32). Anyone speaking with divine authority—whether with reference to the past, the present, or the future—was termed a prophet (Ex 7:1). let us prophesy according to the proportion of faith—rather, "of our faith." Many Romish expositors and some Protestant (as CALVIN and BENGEL, and, though, hesitatingly, BEZA and HODGE), render this "the analogy of faith," understanding by it "the general tenor" or "rule of faith," divinely delivered to men for their guidance. But this is against the context, whose object is to show that, as all the gifts of believers are according to their respective capacity for them, they are not to be puffed up on account of them, but to use them purely for their proper ends.1 Corinthians 12:4-11
4. diversities of gifts—that is, varieties of spiritual endowments peculiar to the several members of the Church: compare "dividing to every man severally" (1Co 12:11).
same Spirit—The Holy Trinity appears here: the Holy Spirit in this verse; Christ in 1Co 12:5; and the Father in 1Co 12:6. The terms "gifts," "administrations," and "operations," respectively correspond to the Divine Three. The Spirit is treated of in 1Co 12:7, &c.; the Lord, in 1Co 12:12, &c.; God, in 1Co 12:28. (Compare Eph 4:4-6).5, 6. "Gifts" (1Co 12:4), "administrations" (the various functions and services performed by those having the gifts, compare 1Co 12:28), and "operations" (the actual effects resulting from both the former, through the universally operative power of the one Father who is "above all, through all, and in us all"), form an ascending climax [HENDERSON, Inspiration].
same Lord—whom the Spirit glorifies by these ministrations [BENGEL].6. operations—(Compare 1Co 12:10).
same God . . . worketh—by His Spirit working (1Co 12:11). all in all—all of them (the "gifts") in all the persons (who possess them).7. But—Though all the gifts flow from the one God, Lord, and Spirit, the "manifestation" by which the Spirit acts (as He is hidden in Himself), varies in each individual.
to every man—to each of the members of the Church severally. to profit withal—with a view to the profit of the whole body.8-10. Three classes of gifts are distinguished by a distinct Greek word for "another" (a distinct class), marking the three several genera: allo marks the species, hetero the genera (compare Greek, 1Co 15:39-41). I. Gifts of intellect, namely, (1) wisdom; (2) knowledge. II. Gifts dependent on a special faith, namely, that of miracles (Mt 17:20): (1) healings; (2) workings of miracles; (3) prophecy of future events; (4) discerning of spirits, or the divinely given faculty of distinguishing between those really inspired, and those who pretended to inspiration. III. Gifts referring to the tongues: (1) diverse kinds of tongues; (2) interpretation of tongues. The catalogue in 1Co 12:28 is not meant strictly to harmonize with the one here, though there are some particulars in which they correspond. The three genera are summarily referred to by single instances of each in 1Co 13:8. The first genus refers more to believers; the second, to unbelievers.
by . . . by . . . by—The first in Greek is, "By means of," or "through the operation of"; the second is, "according to" the disposing of (compare 1Co 12:11); the third is, "in," that is, under the influence of (so the Greek, Mt 22:43; Lu 2:27). word of wisdom—the ready utterance of (for imparting to others, Eph 6:19) wisdom, namely, new revelations of the divine wisdom in redemption, as contrasted with human philosophy (1Co 1:24; 2:6, 7; Eph 1:8; 3:10; Col 2:3). word of knowledge—ready utterance supernaturally imparted of truths ALREADY REVEALED (in this it is distinguished from "the word of wisdom," which related to NEW revelations). Compare 1Co 14:6, where "revelation" (answering to "wisdom" here) is distinguished from "knowledge" [HENDERSON]. Wisdom or revelation belonged to the "prophets"; knowledge, to the "teachers." Wisdom penetrates deeper than knowledge. Knowledge relates to things that are to be done. Wisdom, to things eternal: hence, wisdom is not, like knowledge, said to "pass away" (1Co 13:8), [BENGEL].9. faith—not of doctrines, but of miracles: confidence in God, by the impulse of His Spirit, that He would enable them to perform any required miracle (compare 1Co 13:2; Mr 11:23; Jas 5:15). Its nature, or principle, is the same as that of saving faith, namely, reliance on God; the producing cause, also, in the same,' namely, a power altogether supernatural (Eph 1:19, 20). But the objects of faith differ respectively. Hence, we see, saving faith does not save by its instrinsic merit, but by the merits of Him who is the object of it.
healing—Greek plural, "healings"; referring to different kinds of disease which need different kinds of healing (Mt 10:1).10. working of miracles—As "healings" are miracles, those here meant must refer to miracles of special and extraordinary POWER (so the Greek for "miracles" means); for example, healings might be effected by human skill in course of time; but the raising of the dead, the infliction of death by a word, the innocuous use of poisons, &c., are miracles of special power. Compare Mr 6:5; Ac 19:11.
prophecy—Here, probably, not in the wider sense of public teaching by the Spirit (1Co 11:4, 5; 14:1-5, 22-39); but, as its position between "miracles" and a "discerning of spirits" implies, the inspired disclosure of the future (Ac 11:27, 28; 21:11; 1Ti 1:18), [HENDERSON]. It depends on "faith" (1Co 12:9; Ro 12:6). The prophets ranked next to the apostles (1Co 12:28; Eph 3:5; 4:11). As prophecy is part of the whole scheme of redemption, an inspired insight into the obscurer parts of the existing Scriptures, was the necessary preparation for the miraculous foresight of the future. discerning of spirits—discerning between the operation of God's Spirit, and the evil spirit, or unaided human spirit (1Co 14:29; compare 1Ti 4:1; 1Jo 4:1). kinds of tongues—the power of speaking various languages: also a spiritual language unknown to man, uttered in ecstasy (1Co 14:2-12). This is marked as a distinct genus in the Greek, "To another and a different class." interpretation of tongues— (1Co 14:13, 26, 27).11. as he will— (1Co 12:18; Heb 2:4).