Introduction

Romans 12:3-8 is the only passage in the book of Romans that deals with the gifts in the church. It gives us a much-needed perspective on gifts in the life of the church.

A healthy perspective on our gifts is cultivated by seeing three things: 1) that they are given by God, 2) given to the body of Christ, and 3) given for appropriate use.

1A. First, gifts are given by God

The perspective we are to have on our gifts springs out of the command to be humble in doing our work as believer priests (1-3).

1B. The basis of the exhortation

The exhortation is based on the fact that God has measured out our faith (v. 3). This does not mean that each person's faith "determines the degree in which he will exercise sober judgment" (Murray 118). Such a reading would mean that Paul is saying something like this: "you are commanded to be humble, now fulfill that command by faith to the full measure of your faith."

Paul is not telling us to fulfill this command by faith. He is telling us to fulfill this command to be humble on the basis of the measure of faith given by God. In other words, your self-judgment will be sober, sensible, and balanced when it includes the fact that God has given you the measure of faith that you possess. You must take that fact into account to have the right perspective on yourself.

2B. The relation of gifts to the exhortation

But how does the idea of gifts enter the discussion at this point? The idea of gifts begins to surface in the passage right here in the reference to the measure of faith. Here is how. First, the parallel in the context moves us to think in this direction. As faith is given (v. 3), likewise grace is given (v. 6). And the giving of grace refers in effect to the giving of gifts (v. 6). This suggests that the gifts are as much faith-gifts as they are grace-gifts. Second, the use of the word measure is associated with gifts. For example, Jesus is given the Spirit without measure, which means that He has a fullness of the gifts of the Spirit. Third, faith is given for works and works translate into functions, services, and thus gifts. Fourth, faith is central in the exercise of our gifts. Fifth, faith is itself a gift of God by grace.

Thus since faith is a gift that is central in the exercise of the gifts, it can easily be used as a practical synonym for the gifts. So if the gifts pie is the faith pie, then a slice or measured allotment is a measure of faith. Paul can speak of a portion of giftedness as a portion of faith. In this sense, he can speak of a gift as a faith. To make a point, we could refer to the gifts as faiths in verse 6 and the measure of faith in verse 3 as a measured out or apportioned gift.

3B. The bottom line

This is the basis Paul cites to cultivate humility. It is to have a right perspective on our gifts by acknowledging that what we have as gifts, talents, and abilities we have by the grace of God. Even the faith needed to exercise these gifts is a gift.

Therefore this little phrase, "in accordance with the measure of faith God has given you" is a powerful statement of the fact that the gifts are sovereign bestowals (cf. faiths = gifts).

Thinking about this fact, acknowledging this fact cultivates humility. It is a wrong conception of sovereignty that comes to expression in intellectual pride. Affirming certain profound doctrines and claiming belief in them does not equate with Christian knowledge because a true knowledge of God's greatness and grace is humbling. And true humility before the one that has graced us and gifted us manifests itself in obedient use of our gifts. True humility includes submission to our sovereign Lord and thus to His every command. True knowing in general and true self-knowledge in particular is hammered out in relation to doing; it is only a half-baked pie if there is a grasp of information that is not meshed with life.

Your gifts are not self-originated and where you have cultivated them, that cultivation itself springs from the gracious gift of God who has given the time for development and the opportunity for cultivation. It is all as He wills and determines (1 Cor. 12:11; Eph. 1:11).

A sound and thus humble perspective on our gifts, abilities, and talents begins with due recognition of the fact that they have been given to us by God's sovereign bestowal. We have only what we have received from His hand. We can lose sight of this fundamental truth. We might forget that when we say someone is gifted that that presupposes a giver. We need this reminder. Professed belief in sovereignty that does not humble needs serious re-examination.

2A. Second, gifts are given to the body of Christ

For a right perspective on our gifts we need to have a sound "others" orientation (Rom. 12:4-6a). We must see ourselves (with our qualities and gifts) in relation others, especially others in the Christian family, in the body of Christ.

1B. In verse 4 he draws our thoughts to the human body

Paul uses the illustration of the human body that we can all identify with (each of us has one body, v. 4). He has us think about the human body. Think about your body, each of you.

He isolates the following two things: we have one body with many members, and these members have different functions.

1) First, think about the fact that we are one body with many members.

We say of a person who has lost an arm that he has been dismembered. The human body is a single unit even though there are many members such as hands, feet, fingers and toes. It is obvious that we have all these different body parts that people want to buy, sell, to replace. We do not think of the body as anything other than a unit. The bones are connected, hipbone to thighbone, thighbone to knee bone, knee bone to the shin bone and the shin bone to the foot bone and foot bone to the toe bone. "And its all the work of the Lord."

How do we know that we are a unity despite the diverse parts? Why doesn't the diversity of parts shake us from a sense of unity? Try this experiment-which we have on different occasions in one way or another-drop a brick on your baby toe on your left foot, or right foot if you like. Your brain, your skin, your eyebrows, your vocal chords all know that that baby toe is connected to them! When one part hurts they all hurt, not in exactly the same way for the pain may be localized. But the total you is conscious of the hurting baby toe.

Why doesn't the unity of the body take away the diversity? Why is this inconceivable? It is inconceivable because if unity took away diversity then the body would no longer exist. A unity without diversity is not a body but a body part or a single something like a foot. But a foot is not a body. By definition a body consists of many members that are so connected that they are one without losing their distinctiveness (foot is not a hand and hand is not a foot or a knee). Yet foot, hand, knee, and so forth make up the one single body.

2) Second about the body, its members have different functions

There are not just differences of appearance. They in fact do not have the same function (v. 4c). This again is obvious with regard to the human body. The different members have different functions and operations; they do different works.

For example, we do not usually walk on our hands although a friend of mine in college used to walk down the halls of the dorm on his hands with his feet dangling near the ceiling tiles and lights. It is the feet that take the biggest beating in standing, walking, and running but that is their function. We have eyes for seeing and lungs for breathing.

I was reminded recently of the point made from the fact that we have one mouth and two ears: we should listen twice as much as we speak and the ears are always open but you can close your mouth.

The biology and anatomy of the human body is fascinating. As the Psalmist says, "I am fearfully and wonderfully made." But I have only given part of the quote. What comes just before these words? He speaks in direct address to the Lord: "I praise you because I am fearfully and wonderfully made" (Ps. 139:14).

2B. In verse 5, Paul compares the human body with the body of Christ (cf. just as, v. 4 with "so/likewise," v. 5).

Following the parallels closely, we can detect a slight departure from a one to one comparison. Regarding the human body, he said two things: it is one with many members, and these members have different functions. Regarding the body of Christ, he repeats these two things and adds a third. He says that in Christ we who are many form one body (5a) and we have different gifts (6a). But note what is placed in the middle: "each member belongs to all the others" (5b). This is a striking way of affirming the unity of believers in the body of Christ.

Just as the human body is one with many members likewise in Christ "we who are many form one body." It is in Christ; by faith in Him we who are many are one body. And just as the different members of the human body have distinct functions likewise we have different gifts, different functions, activities, and works. This is a great lesson but Paul accents the unity of the body of Christ, the body of Christians, by saying, "each member belongs to all the others" (5b). Paul does not make this point in the illustration. He makes it in the application of the illustration regarding our relationships to one another here in this local church and in the church of Christ existing across the face of the earth.

Murray comments on the language of ownership here: "believers…have property in one another" (Romans II 120). We can misunderstand the point of course, but it stresses our mutual interdependence. It might be stated like this: "I am not my own, I am owned by you; you are not your own, you are owned by me; my gifts are not for myself but for you; your gifts are not for you but for me." We can each say that of one another. Probably the best way to avoid misuse here is to stress the ownership that others have of us rather than our ownership of them. So we can stress the fact that "I am not my own" and "my gifts are not for myself, for my own enjoyment and fulfillment; instead, they are for you." If we shift back to the other direction of owning others, balance can be preserved if we think in terms of need: "I know that God has given you gifts to serve me, so, I need you, I need to be served by you." We can all say this.

It necessitates the humble spirit to acknowledge this need (I do not have it all together, I need the help of others here in this body). This can be put in relief if we recall that the main point of this whole paragraph is the command to have a humble spirit. It is part and parcel of family life in the body of Christ. Recognizing the incomprehensible wisdom of God in the great distance between Him and myself, I know that His decisions and bestowals are good and necessary. We are many who form one body. Our gifts differ by God's ordaining. I therefore need others in the body and they need me. I need to serve and be served. We can each say, "I need you and you need me as God has appointed it."

This will keep us from inflating ourselves and thinking that our gifts are oriented to ourselves, for our praise and adulation or for our personal satisfaction and fulfillment. Being "gifted" at fishing alone in some river in Canada, and having skill in this regard must be classified as something other than a gift biblically speaking.

If you think of your gifts as somehow ending with yourself as personal attainments then you have a wrong perspective, a blurred and distorted perspective.

We must recognize our dependence on others. We need each other. We must not think that we can go it alone (I'd rather do it myself). Each of us is gifted to serve others and others are gifted to serve us. We have various gifts for others and we need the gifts of others.

God gives the gifts to the body of Christ.

3A. Third, gifts are given for appropriate use

Paul encourages appropriateness in two ways.

1B. Do your work in a way that fits your talents in a way that is appropriate to them.

This runs through all the gifts but is especially the point with regard to prophesying, serving, teaching, and encouraging (Rom. 12:6-8a, different points are made with each of the remaining gifts cited). The idea of working "in proportion to your faith" alludes again to the overlap of gifts as "faiths." As you have been given faith for a function, for service in the exercise of your gifts, then be about your business and fulfill your function in the body.

If you can serve in way x then do so and do not concern yourself with those who serve in the way of y and z. Don't be thinking, "I can do this but I would rather do that." No, do what is fitting to your gifts, abilities, and skills.

This is critical to the whole notion of discerning your gifts. It is not a matter of looking over the list and praying for this one or that one because I like this one over that one. It is a matter of functioning to meet a need. Your gift is your service meeting the needs of others (cf. Gaffin, Perspectives 53-54). Do not be abstract or mechanical where you take a spiritual self-inventory in light of this list (or any other similar list). Such an approach surfaces in words like: "I don't seem to have this one, but I like it so I'll pray for it." Or, "this one is really outstanding, I want it." Or "here's my thing, here's my spiritual specialty that sets me apart and distinguishes me." (cf. how Gaffin responds that this approach is wrong. It leans on an unbiblical specialization. It is too narrow because the lists are incomplete. It is confusing since some gifts in the lists no longer function in the church).

What then should we do in discovering and exercising our gifts? Besides first acknowledging our weakness, the answer to this question is actually quite straightforward. We discover our gifts by searching for opportunities to serve other believers in word and deed. If you can serve in way x then do so.

The focal point is specific needs of believers. This is where opportunities confront you. Wherever you see a need and can do something about it, there you are graced and enabled. There you are gifted, that is your gift.

Probably the most helpful parallel passage on this point regarding gifts and gift discovery is 1 Peter 4:10, which is found in a remarkable flow of thought. Peter highlights some matters of godly living against the backdrop of final things (v. 7a). He gives us two keys to prayer that might surprise us: clear mindedness and self-control (v. 7b). We might tend to identify some pious emotion rather than clarity of thought as central to prayer. But perhaps we can more easily identify with the discipline of our whole person that is demanded by prayer. Putting these two things together, prayer involves thoughtful concentration.

Then Peter puts something above prayer (probably built upon it). He puts love above prayer. Deep love that covers a multitude of sins is placed upon prayer. Of course, this implies that our brothers and sisters in the church will commit many sins and that those sins will be evident to us and thus affect us in various ways and afflict us in various ways! But deep love for one another must be placed on top of our prayer life.

Then Peter gives an example of how this deep love will manifest itself. Remarkably, it will show up in the great grace of hospitality. In the face of many sins and without grumbling or complaining, we are to "offer hospitality to one another."

And this is the context for exercising whatever gift we have for serving (v. 10). Here we have a virtual definition of a gift: it is something we have for serving. Thus, in the context of thoughtful prayer and a hospitable life style be faithful in administering God's grace whether it is by ministry of the word or by any other service; rest in the strength God provides; use your gifts for the praise and glory of God (vs.10-11).

This is a very upbeat context that runs uphill toward other believers (other sinner-saints) with prayer filled and hospitality oriented love. In this context, we are to use our gifts of service in the many ways allotted by God. In so many words, Peter tells us that gifts are ways of service meeting the needs of God's people who are sinners on route to glory. And these sinners are our brothers and sisters that we are to love deeply, to whom we are to show hospitality with free and open hearts, and to whom we are to render service in every way possible. When we get to this serving in every way possible, we get to the core of things in the discovery and exercise of the gifts of the Spirit. This is the appropriate use of our gifts.

2B. Paul encourages doing your work with the appropriate disposition or heart attitude.

 This is stated with regard to giving, leading, and showing mercy but it surely applies to all the gifts by implication (just as the "if you can do x, then do it" principle applies not only to prophecy but to all gifts). Do your work with a disposition appropriate to each situation.

Some examples are giving, ruling and showing mercy. The appropriateness of the attitude, disposition, motive, frame of mind, and outward carriage is stated.

Where you are able to meet a need by giving, the appropriate disposition is simplicity, which translates to generosity. The idea begins with the notion of single-mindedness of motive and purpose that overflows in liberality.

Ruling is to be done with all kinds of graces in place but with a particular grace that is fit for the exercise of this service: diligence. It takes great vigilance to take heed to the flock and watch for the souls under care and nourishment (Jn. 20; Acts 20:28; Heb. 13:17).

Mercy is to be carried out with cheerfulness rather than in a grudging or perfunctory way (in a mechanical or routine way just to get it over with lacking interest and enthusiasm). Calvin is worth quoting in this connection: "nothing gives more solace to the sick or to any one otherwise distressed than to see men cheerful and prompt in assisting them; nothing makes them feel more despised than to be served in sadness."

There is a principle here pertaining to all services we can render. Certain dispositions are especially fitted to particular gifts. So be intuitive. Consider the needs of the moment and exercise your gift appropriately.

Conclusion

A healthy perspective on our gifts comes from recognizing that they are given by the sovereign Lord, given to believers as a body, and given for appropriate use meeting needs with intuitiveness and sensitivity.

This is just saying that God is sovereign in bestowing them so we submit humbly to His decisions. It is just saying that we are allotted various gifts, functions, and services in a mutually interdependent way. We are to serve one another like the members of our bodies serve one another. We need each other. It is just saying that we are to serve in a way that is appropriate to the gifts we have, to the ways we can serve, and to the needs we can meet. An appropriate context for it all is thoughtful prayer, life style hospitality, and attitudes that fit the precise service being rendered (the Peter passage helps us define both a gift and appropriate use).

These perspectives are true in Christ. To honor Him, may we see these things clearly as in the light of day and may we walk, hop, skip, and run in the radiance of this light!