Modified from Irving L. Jensen's excellent work "Jensen's Survey of the NT"

FOR THROUGH THE GRACE (gift) GIVEN TO ME  I SAY TO EVERY MAN (no believer excluded) AMONG YOU: Lego (1SPAI) gar dia tes charitos tes dotheises (APPFSG) moi panti to onti (PAPMSD) en humin:  (Ro 12:6, 7, 8; 1:5; 15:15,16; 1Co 3:10; 15:10; Ephesians 3:2,4,7,8; 4:7, 8, 9, 10, 11, 12; Col 1:29; 1Ti 1:14; 1Pe 4:11)

For (gar) explains that a proper opinion of oneself (i.e., to not to think more highly) is the immediate effect of a surrender to God, a non conforming to the world and a transformation produced by the renewing of our mind. Paul illustrates in his own person, in giving this advice, the rule he is laying down for the Church by emphasizing that what is communicating is "through the grace given" him and therefore without haughtiness or presumption. In addition note that Paul emphasizes that the truth he is communicating here is is a word to "every man" -- Everyone in the Body of Christ needs to hear and heed this message! No exceptions.

What is the "grace given to" Paul? Paul is alluding to his being an apostle and that this "grace" was only because God chose him to be an apostle. Paul had nothing to do with it as he reminded his beloved disciple Timothy in his last known written communication beginning the letter with acknowledgement that he was...

"Paul, an apostle of Christ Jesus by the will of God" (2Ti 1:1-note)

There were surely people associated with Paul who would have loved to have been an apostle, but God didn’t choose them. He chose Paul, a man who proved to be a channel through which His grace could bountifully flow as shown in many of his epistles...

For example, Paul reminded the Corinthian church that what he did, he did not do in his strength alone...

But by the grace of God I am what I am, and His grace toward me did not prove vain (fruitless and without effect); but I labored even more than all of them, yet not I, but the grace of God with me.  (1Cor 15:10, cp 2Cor 12:9-note; 2Co 12:10-note)

Paul testified in Galatians to the grace given to him...

(Speaking before the Jewish council at Jerusalem Paul declared that) He (the same God) who effectually worked for Peter in his apostleship to the circumcised effectually worked for me also to the Gentiles, and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we might go to the Gentiles, and they to the circumcised. (Galatians 2:8,9)

To the Ephesians Paul repeatedly emphasized the grace given to him writing...

2 if indeed you have heard of the stewardship of God's grace which was given to me for you;
3 that by revelation there was made known to me the mystery, as I wrote before in brief.
4 And by referring to this, when you read you can understand my insight into the mystery of Christ,
5 which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit;
6 to be specific, that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of the promise in Christ Jesus through the gospel,
7 of which I was made a minister, according to the gift of God's grace which was given to me according to the working of His power.
8 To me, the very least of all saints, this grace was given, to preach to the Gentiles the unfathomable riches of Christ, (Ep 3:2-note, Ep 3:4-note, Ep 3:7,8-note)

Writing to the Colossians of his great objective to present every man complete (mature, "full grown") in Christ, he explained that it was...

And for this purpose also I labor (to the point of weariness), striving (agonizing) according to His power (made available by His grace which is perfected in weakness), which mightily works within me (Col 1:29-note)

MacArthur explains the preposition "For" this way:
 

"For" indicates a transition from what the apostle has just commanded, tying spiritual service to spiritual dedication, the bridge between them being spiritual attitude. The Christian’s proper attitude is humility, not to think more highly of himself than he ought to think. Lack of that foundational virtue causes many believers to stumble. No matter how well grounded we may be in God’s Word, how theologically sound we may be, or how vigorously we may seek to serve Him, our gifts will not operate so that our lives can be spiritually productive until self is set aside. From self denial in the spiritual worship of God flows self surrender to the will of God, and from self surrender flows selfless service in the work of God." (emphasis added)

How fitting in this section on SERVICE that Paul begins with acknowledgement of the power for all God honoring service, God's grace, ("for through the grace given to me") a truth he continually reminded the saints of in his letters (cf Ro 1:5-note, Ro 15:15, 16- notes,1Co 3:10, 15:10,Ga 2:8, 9,Ep 3:2-note, Ep 3:7, 8-note, Ep 4:7-note,1Ti 1:14).

Remember that the practical section that follows is not possible apart from a presentation of ourselves to God (Ro 12:1-note, Ro 12:2-note), once and for all and then each morning for the rest of our life.

Someone has well said that there are only two kinds of people in the world,  those who wake up in the morning and say, "Good morning, Lord," and those who wake up in the morning and say, "Good Lord, its morning!"

Let us seek to be among those who greet the day acknowledging He is Lord of the new day and I am His bondservant ready to do His will. It will make a radical difference in the way we respond to all the distractions, interruptions, harsh words, unfair treatment, etc that are part of life.

The evidence of a surrendered life then is an available body, a willingness to help, to put yourself out, to be expendable, to respond to the needs God's has placed in your life. The first place where this service becomes visible is in the church itself -- in the body of Christ. Therefore this section deals with living out the spiritual gift(s) (see study of charisma) God has given to every believer. However, before Paul gives specific instructions regarding spiritual gifts he prefaces it with an admonishment concerning humility, for he is fully aware of pride that is prone to arise from spiritual giftedness (1Co 8:2,10:12, Pr 16:18, Isa 5:21) Remember also that spiritual giftedness does not necessarily equal spiritual maturity.
           
Stedman prefaces this section on service with this thought
 

I don't think the Christian life is worth a 'snap of the finger' if something exciting isn't happening from time to time. It really never begins for us until we begin to see that God intends to work through us individually, and that, when God is at work, things begin to happen. It isn't always some spectacular, outward display, but things take place...Once you discover this, as a result of the availability of the life-changing, transforming character of Christ dwelling in us, life becomes an exciting thing. You can hardly sleep at night, at times." The question for each of us then is " Is there anything you are excited about that God has done in your life recently?  (The Body at Work)

NOT TO THINK MORE HIGHLY OF HIMSELF THAN HE OUGHT (dei = necessary) TO THINK: me huperphronein (PAN) par o dei (3SPAI) phronein (PAN):  (Ro 11:20,25, Pr 25:27,26:12 Eccl 7:16, Mic 6:8, Lk 18:11 // 1Co 4:7, 8, 2Co 12:7, Ga 6:3, Php 2:3, 4, 5, 6, 7, 8, Jas 4:6,1Pe 5:5, 3Jn 9)

not to estimate himself above his real value" (Williams)

Think more highly (5252) (huperphroneo from huperphron = over-proud in turn from huper = above, over + phroneo = think) literally means to over think or think above and so to be haughty.

Alford renders the text

not to be high-minded above that which he ought to be minded, but to be so minded as to be sober-minded.

Or one might render it  “I say to everyone, do not super-think of yourself”. One can clearly see Paul's emphasis on the mind and specifically in context on what a renewed mind looks like (Ro 12:2).  

A believer should appraise the gifts God has given him fairly, glorifying God for their bestowal, and then exercise them through dependence upon the Holy Spirit and not in mock humility make light of them. A renewed mind thinks soberly about oneself.

An individual with a renewed mind comprehends that he or she is a member of a body, that every member of that body does not perform every function but that God gives each believer a specific spiritual gift ("function"). Therefore since we do not all have the same gifts, it logically follows that we need one another and one another's different gifts. Thinking more highly of ourselves than we ought to think is a universal tendency of the human race. Our old Adamic nature loves to over-think about itSELF.

As Denney notes:

“To himself, every man is in a sense the most important person in the world, and it always needs much grace to see what other people are, and to keep a sense of moral proportion.”

Our tendency to focus on self is the major cause for the deadly pestilence in the church (and the world) called "comparisonitis" —the tendency to measure one’s worth by comparing oneself to others. Do you look down on others and think highly of yourself because you possess a more "showy" spiritual gift than they? Paul's antidote for comparisonitis is not to see ourselves as we stack up against others, but to exercise sound judgment. What needs to change in your self assessment for you to judge yourself soberly? Jesus parable in (Lk 18:9, 10, 11, 12, 13, 14) illustrates the deadly nature of comparisonitis and it therefore behooves us to diligently heed Paul's instruction.
           
Kent Hughes has these thoughts on 2 ways high minded thinking is manifest:

"This can take two classic forms. Primarily it is that of the self-elevating braggart—the person who tells you how smart he is, how much he has done, how strong he is, how rich he will be when he gets his big break—legends in their own mind....The other form of overestimation is more subtle—that of self-deprecating...those who self-consciously talk about themselves as if they were nobodies. I remember Dr. Lloyd-Jones telling of being at a train station where a man met him and said, “Oh, Dr. Jones, I am just a chimney sweep in the house of the Lord. Let me carry your suitcase. I am a nobody, and you are a man of great gifts.” Dr. Jones saw through the man immediately and did not deal too kindly with him. When a person acts like this, his expectation is that you will correct him. “No, no, you are really a great person.” (The way to expose [him] is to say, “You know, I think you’re right!”)"

Hughes adds this insightful summary:

The thought chain of Romans is compelling...
 

BUT TO THINK SO AS TO HAVE SOUND JUDGMENT: alla phronein (PAN) eis to sophronein:  (Torreys topic on "sobriety") (1Timothy 2:9,15; Titus 2:2,4,6,12; 1Peter 1:13; 4:7; 5:8 )

but to rate his ability with sober judgment. (Amplified)

but try to have a sane estimate of your capabilities.  (Phillips)

Sound judgment (4993) (sophroneo from sozo [Vine]  = to save {from sos = sound} + phren = mind, which would then literally describe a "saved mind"!) (Click studies on the related words sophron and sophronismos) means literally to be of sound mind. The idea is to to keep one’s mind safe and sound or to be in one's right mind. To think of one's self soberly. To put a moderate estimate on one's self. To curb one's passions. It means to be able to reason and think properly and in a sane manner. It means to have understanding about practical matters and thus be able to act sensibly.

Related topics: in depth study on sozo; in depth study on related word sound mind = sophronismos

Here are the 6 NT uses of sophroneo - Mk 5:15 (demon possessed man now healed); Lk 8:35 (healed of demon possession); Ro 12:3; 2Co 5:13; Titus 2:6-note (a sound mind is a self controlled mind); 1Pe 4:7-note(in light of the end of all things)

The idea of  sophroneo is to "be in one's right mind" (2Co 5:13).

Luke records that after Jesus had entreated the demons out of the demoniac...

the people went out to see what had happened; and they came to Jesus, and found the man from whom the demons had gone out, sitting down at the feet of Jesus, clothed and in his right (sound) mind (sophroneo); and they became frightened. And those who had seen it reported to them how the man who was demon-possessed had been made well. (Lk 8:35, 36)

In a nutshell then Paul is advocating sober thought instead of "super-thought"!.

A T Robertson adds that in a sense

"self conceit is here treated as a species of insanity."

A right estimate of oneself will always be a humble estimate (cf Ga 6:3, 4, 5), a recognition that, in ourselves, we can do nothing (Jn 15:5), but that in Christ we can be used to the glory of God (Jn 15:8).  In context Paul is addressing one's attitude toward spiritual gifts. He wants us not to consider our gift to be of greater importance then another saint's gift but to have a humble attitude, an attitude which when you know you have it, you have lost it! Humility  (TTT, NTB) means putting Christ first, others second, and self last ("J.O.Y." is Jesus, then Others, finally Yourself). Humility  (TTT, NTB) is a lack of pre-occupation with self.

Sound judgment understands that

"Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow" (see note James 1:17)

This realization serves as a corrective against self-complacency and pride. What room for glorying is there in that which we have received?  Such “sober judgment” not only excludes an exaggerated opinion of oneself, but also warns us not to underestimate the abilities God has given us. Sometimes a false modesty may be just as detrimental to the church as pride.

Matthew Henry adds
 

"We must not say, I am nothing, therefore I will sit still, and do nothing; but, I am nothing in myself, and therefore I will lay out myself to the utmost, in the strength of the grace of Christ." (emphasis added)

Wiersbe adds that
 

"Each Christian must know what his spiritual gifts are and what ministry (or ministries) he is to have in the local church. It is not wrong for a Christian to recognize gifts in his own life and in the lives of others. What is wrong is the tendency to have a false evaluation of ourselves. Nothing causes more damage in a local church than a believer who overrates himself and tries to perform a ministry that he cannot do. (Sometimes the opposite is true, and people undervalue themselves. Both attitudes are wrong.)"

AS GOD HAS ALLOTTED TO EACH A MEASURE OF FAITH: hekasto os o theos emerisen metron pisteos: (Ro 12:6; John 3:34; 1Corinthians 4:7; 12:7, 8, 9, 10, 11; 2Corinthians 12:13; Ephesians 4:7,13,16)

Measure of faith conveys the truth that each believer can know the limitations of their gift. God has given the gift and the faith to discern the limits of your gift.
           
Allotted (3307) (merizo from meris = part, portion )meaning to divide into parts and so to distribute as in (1Co 7:17,2Co 10:13) The Holy Spirit distributes the correct proportion of the spiritual gift to each believer (1Pe 4:10-note; 1Pe 4:11-note) so that each may fulfill his or her role in the body of Christ (1Co 12:7,11).

Here are the 14 uses of merizo in the NT - Mt. 12:25f; Mk. 3:24ff; 6:41; Lk. 12:13; Ro 12:3; 1 Co. 1:13; 7:17, 34; 2Co. 10:13; Heb 7:2

Faith (4102)(pistis) in this context does not refer to saving faith, but as noted above rather the faith to discern the limitation of your gift. Every believer receives the exact gift and resources he needs to fulfill his role in the body of Christ.
           
MacArthur explains it this way:

"In this context, a measure of faith seems to refer to the correct measure of the spiritual gift and its operating features that God sovereignly bestows on every believer. Every believer receives the exact gift and resources best suited to fulfill his role in the body of Christ....every person has his own special but limited set of capabilities. Trying to operate outside those capabilities produces frustration, discouragement, guilt feelings, mediocrity, and ultimate defeat. We fulfill our calling when we function according to God’s sovereign design for us."

The noble American preacher and theologian Jonathan Edwards was so fearful that his personal mannerisms and inflections might interfere with the power of God’s Word, that he not only read his sermons but often delivered them almost mechanically. Yet the Holy Spirit strongly used those messages, and listeners were sometimes so convicted of sin that they screamed for God’s mercy and tightly gripped their pews for fear of falling immediately into hell. God was able to use him in such ways because he lived up to the following resolutions (abbreviated) that he made early in his ministry:

FOR JUST AS WE HAVE MANY MEMBERS IN ONE BODY: kathaper gar en eni somati polla mele echomen (1PPAI), ta de mele panta ou ten auten echei (3SPAI) praxin: (1Corinthians 12:4,12,27; Ephesians 4:15,16)

For just - These words links this verse closely with verse 3 because when we think rightly about ourselves, we will be able to think accurately about others—the Body of Christ.
           
In Ro 12:1-note Paul urges believers to present their physical body as “a living and holy sacrifice, acceptable to God.” Now he uses the figure of the "body" as a metaphor to illustrate the form and function of the church, the Body of Christ. Paul focuses on unity by emphasizing "one body" in both verses (Ro 12:4, 5) and then explains that members do not have the same function but that all are necessary for proper function. When a person trusts Christ, he is immediately baptized by the Holy Spirit into this body (1Co 12:12,13). The baptism of the Spirit into "one body" is not a post conversion experience—but occurs the instant a person believes in Jesus Christ.
           
Members (3196) (melos)  is a "limb of the body" and can refer literally to the different physical members of our body such as the hands, feet, eyes, ears, mouth, which is the intended meaning in this verse  (as in Mt 5:29,30 ["parts"]-note; Ro 6:13-note, Ro 6:19-note; Ro 7:5-note, Ro 7:23-note; Ro 12:4; 1Co 12:12, 14,18, 19, 20,22,25,26; James 3:5,6; 4:1; Col 3:5-note).

In the next verse "members" is used figuratively to illustrate the individual believers who are "members" of the church, the body of Christ (1Co 12:27,Ep 5:30-note), of which He is the Head (Ep 1:22, 23-note, Eph 4:15-note, Ep 5:23-note, Col 1:18-note, Col 2:19-note)

Here are the 34 uses of melos in the NT -- Matt. 5:29, 30; Rom. 6:13, 19; 7:5, 23; 12:4, 5; 1 Co. 6:15; 12:12, 14, 18, 19, 20, 22, 25, 26, 27; Eph. 4:25; 5:30; Col. 3:5; James. 3:5, 6; 4:1

There are 10 uses of melos in the Septuagint - Ex 29:17; Lev. 1:6, 12; 8:20; 9:13; Jdg. 19:29; Job 9:28; Ezek. 2:10; 24:6; Mic. 2:4;

AND ALL THE MEMBERS DO NOT HAVE THE SAME FUNCTION: ta de mele panta ou ten auten echei (3SPAI) praxin: 

Function (234)(praxis) which has the basic meaning of a doing of something, that is, a deed. It later came to mean something that was ordinarily done or practiced, a normal function and in the present context refers to "spiritual gifts". Expanding his metaphor Paul reminds us of what we all know -- that our "members" such as our hands or feet do not have the same function as the eyes, etc, etc.

Here are the 6 uses of praxis in the NT - Matt. 16:27; Lk. 23:51; Acts 19:18; Rom. 8:13; 12:4; Col. 3:9

Here are the 7 uses in the Septuagint - 2 Chr. 12:15; 13:22; 27:7; 28:26; Job 24:5; Prov. 13:13; Dan. 4:1
           
Now just as our physical body is a unit, the church (not referring to a physical building or denomination) likewise is a unified whole (one body), yet we are distinct within that one body (individually members). We are unified, but there is not a uniformity in the body of Christ.

We err when we neglect either aspect -- unity should never be promoted at the expense of individuality, and individuality should never diminish the church’s essential unity in Christ. He is our common ground, we are one body in Christ  (Ro 12:4-note).

Even as the health and welfare of the human body depend on the proper functioning of each member, so too does the spiritual vitality and the impact of "the body's" life on the lost world depend on the proper use and interaction of the spiritual gifts of ALL of the members of the Body of Christ.
           
After World War II, a group of German students volunteered to help rebuild an English cathedral that had been severely damaged by German bombs. As work progressed, they became concerned about a large statue of Jesus, whose arms were outstretched and beneath which was the inscription: “Come unto Me.” They had particular difficulty trying to restore the hands, which had been completely destroyed. After much discussion, they decided to let the hands remain missing and changed the inscription to: “Christ has no hands but ours.”

John MacArthur offers these wise practical pithy comments on what this all means:

SO WE WHO ARE MANY ARE ONE BODY IN CHRIST: houtos oi polloi en soma esmen (1PPAI) en Christo: (Ro 12:4; 1Corinthians 10:17; 12:12, 13,14,20,27,28; Ephesians 1:23-note; Ep 4:25-note; Ep 5:23-note, Ep 5:30-note; Colossians 1:24-note; Colossians 2:19-note)

This truth of One body in Christ is emphasized in (Ro 12:4, 1Cor 12:13, 20, Eph 2:16-note, Eph 4:4-note, Col 3:15-note). It is diversity working in unity and in harmony that enables Christ’s Body to be and to do what He directs it to be and to do.

W E Vine comment on the metaphor of the body noting that...

"As with the natural illustration (of the physical body in 12:4), so with the spiritual analogy. There is not only vital unity and harmony in operation, but diversity, all being essential to effectivity. The unity is not due to external organization but to common and vital union in Christ."

MacDonald has a succinct summary of the principles in (Ro 12:3-5):

There is unity (one body), diversity (many), and interdependency (members of one another). Any gifts we have are not for selfish use or display but for the good of the body. No gift is self-sufficient and none is unnecessary. When we realize all this, we are thinking soberly (Ro 12:3). (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson or Logos)

In Christ - see discussion of in Christ and in Christ Jesus

AND INDIVIDUALLY MEMBERS ONE OF ANOTHER: to de kath eis allelon mele:

No matter how humble my gift may be (1Co 12:22, 23, 24), every other member of the body depends on it (even as the eye that sees danger needs the feet to flee from the danger) and no matter how honorable my gift may be, I am dependent upon and blessed by even the humblest contribution of every other member.

"individually we are parts one of another [mutually dependent on one another]." (Amplified Version)

Members one of another is beautifully explained in (1Co 12:26) where Paul instructs us that when one member is honored, the others rejoice and when one member suffers, the others suffer. It's like the story the pastor told

"A number of years ago I fell and injured my wrist rather severely. It swelled up and got very painful. And the rest of my body felt so bad about it that it sat up all night to keep it company. That is what the body of Christ is to do when one member is hurt."

Each of us belongs to the mystical Body of Christ and needs the other members of that Body. The Christian faith is therefore in its essence a corporate experience (see the 9 "one another's" in Romans below). Although each member has come to faith by a separate and individual act of faith, the believing community lives out its Christian experience in fellowship with one another.

John Donne’s “No man is an island” is true of the church of Jesus Christ. “Lone Ranger Christianity” is a contradiction in terms. If your life seems stuck even though you read your Bible and pray, it may be that you are neglecting getting together with other believers and are depriving yourself of the exchange necessary for spiritual growth (cf. the significance of “able to comprehend with all the saints” in Eph 3:18- note).
           
All three of the important “body passages” in the New Testament deal with both unity and diversity:  
          

Unity and diversity must work together or one will destroy the other. Unity without diversity is uniformity, but diversity without unity is anarchy. The church needs both unity and diversity if it is to function in this world. God has given diverse gifts to His people and these gifts must be used for the building up of the body of Christ. The only thing that can balance unity and diversity is maturity, “growing up” to become more like Jesus Christ.
             
F. F. Bruce adds:

"Diversity, not uniformity, is the mark of God’s handiwork. It is so in nature; it is so in grace, too, and nowhere more so than in the Christian community. Here are many men and women with the most diverse kinds of parentage, environment, temperament, and capacity. Not only so, but since they became Christians they have been endowed by God with a great variety of spiritual gifts as well. Yet because and by means of that diversity, all can co-operate for the good of the whole."

If you are feeling estranged from the "Body" for any reason, take some time and meditate on God's good and acceptable and perfect will for each member of the Body toward "One another" Hold your pointer over each Scripture and make a list of what Scripture teaches concerning one another.

THE ONE ANOTHERS
IN THE NEW TESTAMENT

The Positive
><>

><>  Ro 12:10,16, 13:8,14:13,19,15:5, 7, 14,16:16
><> 1Co 12:25, 16:20, 2Co 13:12, Gal 5:13, Ep 4:2, 25, 32, 5:19, 21
><> Phil 2:3, Col 3:13, 16
><> 1Th 3:12, 4:9,18, 5:11,13,15, 2Th 1:3, Heb 3:13,10:24, 25
><> James 5:16, 1Pe 1:22, 4:8, 9, 10, 5:5, 14,
><> 1Jn 1:7,3:11,23,4:7,11, 12, 2Jn 1:5  

The Negative
<><

 <>< 1Co 6:7, 7:5, 11:33, Ga 5:15, 26, Col 3:9, James 4:11, 5:9

AND SINCE WE HAVE GIFTS THAT DIFFER ACCORDING TO THE GRACE GIVEN TO US: echontes (PAPMPN) de charismata kata ten charin ten dotheisan (APPFSA)  hemin diaphora: (Illustration) (Ro 1:11; 1 Corinthians 1:5, 6, 7; 4:6,7; 12:4, 5, 6, 7, 8, 9, 10, 11,28, 29, 30, 31; 13:2; 1 Peter 4:10,11)

Related Resources:

Simple Summary Chart on Spiritual Gifts

ISBE Article on Spiritual Gifts

Spiritual Gifts are discussed in

Ro 12:6-note, Ro 12:7-note, Ro 12:8-note,

Ep 4:11- note, Ep 4:12-note, Ep 4:13-note, Ep 4:14-note, 1Pe 4:10-note, 1Pe 4:11-note

1Co 12:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14ff,

Miscellaneous Messages

The Perfect Church by Robert Morgan

Messages by Steven Cole (all in Pdf)

Ephesians 4:7-10 Christ's Purpose for His Church

Saved to Serve

Serving the Savior

Messages by S Lewis Johnson

1 Corinthians 12:1-11 The Issue of Spiritual Gifts

1 Corinthians 12:4-11 Unity and Variety of the Gifts

1 Corinthians 12:12-26 The Church -- Body of Christ

1 Corinthians 12:27-31 Exercise of Gifts in the Body

Messages by John Piper (see other sermons under References)

1 Corinthians 12:1 Spiritual Gifts

Romans 12:1-8 Using Our Gifts in Proportion to Our Faith, Part 1

Romans 12:1-8 Using Our Gifts in Proportion to our Faith, Part 2

Romans 12:3-8 Using Our Gifts in Proportion to Our Faith, Part 3

Messages by John MacArthur

Romans 12:3-5 Ministry of Spiritual Gifts, Part 1

Romans 12:6-7 Ministry of Spiritual Gifts, Part 2

Romans 12:8 Ministry of Spiritual Gifts, Part 3

How Do Spiritual Gifts Operate?

1Corinthians 12:1 Concerning Spiritual Gifts, Part 1

1Corinthians 12:2-3 Concerning Spiritual Gifts, Part 2

1Corinthians 12:4-7, 11 Concerning Spiritual Gifts, Part 3

1Corinthians 12:4-7, 11 Concerning Spiritual Gift (Study Guide), Part 3

1Corinthians 12:8-10 Permanent Edifying Gifts, Part 1

1Corinthians 12:8-10 The Permanent Edifying Gifts, Part 2

1Corinthians 12:9-10 The Permanent Edifying Gifts, Part 3

1Corinthians 12:10 The Temporary Sign Gifts, Part 1

1 Corinthians 12:9, 28, 30 The Temporary Sign Gifts, Part 2

1 Corinthians 12:9, 28, 30 The Temporary Sign Gifts, Part 3

1Corinthians 12:1-11 The Gifts of the Body, Part 1

1Corinthians 12 & Romans 12 The Gifts of the Body, Part 2

Selected Scriptures: The Gifts of the Body, Part 3

1Corinthians 12:12-27 The Body of Christ

1Corinthians 12:12-13 Spirit Baptism

1Corinthians 12:12-28 One Body, Many Gifts, Part 1

1Corinthians 12:15-31 One Body, Many Gifts, Part 2

1Corinthians 12:12-27 The Body of Christ

1Corinthians 12:28 The Gifted Men, Part 1: Apostles and Prophets

1Corinthians 12:28 The Gifted Men, Part 2: Evangelists, Pastors, and Teachers

1Corinthians 12:9, 28, 30 The Temporary Sign Gifts, Part 2

1Corinthians 12:9, 28, 30 The Temporary Sign Gifts, Part 3

Multiple articles on Spiritual Gifts (K. Boa, B. Deffinbaugh, J. Walvoord)

Bible.org articles on Spiritual Gifts

Wayne Barber sermon series (discussion of spiritual gifts)
 

Romans 12:1    Our Responsibilities Under Grace - Pt 1
Romans 12:2    Our Responsibilities Under Grace - Pt 2
Romans 12:3-5 Our Responsibilities Under Grace - Pt 3
Romans 12:5-8 Our Responsibilities Under Grace - Pt 4
Romans 12:1-8 Our Responsibilities Under Grace - Pt 5

Ron Ritchie (series on Spiritual Gifts)
 

Good Stewards Of God's Spiritual Gifts 1 Peter 4: 1-10

The Benefits Of Spiritual Gifts Romans 12: 1-8

The Joy Of Spiritual Growth Ephesians 4: 7-13

The Proper Use Of Spiritual Gifts 1 Corinthians 12: 1-30

Expressing Our Spiritual Gifts With Love 1 Corinthians 13:1-13

Order Out Of Chaos 1 Corinthians 14

Ron R. Ritchie's List of the Spiritual Gifts

Ray Stedman from his book "Body Life"

All God's Children Have Spiritual Gifts

Discovering and Using Your Spiritual Gift
According to the Power

How the Body Works (spiritual gifts)

Ray Stedman - other messages on Spiritual Gifts

Romans 12:3-8: The Body at Work
Romans 12:3-8 Who Am I, Lord?

God’s grace deals out different gifts to different people (believers). And God gives the strength or ability to use those gifts, reflecting God's sovereignty (1Co 12:6,7, 8, 9, 10, 11, 18, 28, 1Pe 4:10-note). On the other hand each believer has a solemn, holy responsibility to use his or her God-given abilities as would any good steward (see stewardship in ISBE) (1Pe 4:11-note). Whatever gift we have must be dedicated to God and used for the good of the body of Christ. It is sad (and not Biblical) when a specific gift is emphasized over other gifts in the local body. As 1 Corinthians 12 (1Co 12:14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31) emphasizes all gifts are critical for the local body to be optimally functioning as God intended. Does this describe your church, dear pastor?

SPIRITUAL GIFTS ARE...

Supernatural abilities
Sovereignly given to
Strengthen His 

Saints who are to
Serve  (minister) one another being good
Stewards of the manifold grace of God

Gifts (5486) (charisma [word study] from charis = grace + the ending --ma which indicates the result of something, in this case the result of grace,  "the subjective grace that works within and shows itself in its result" - Wuest) is a Pauline word (with exception of 1Pe 4:10) which literally means a gift of grace or a free gift. Considering that the root is charis (grace) the favor or gift which one receives is without any merit of one's own. Stated another way, whatever spiritual gift a man has comes from God, and should be no cause for personal pride or praise. It is something given to a man by God which the man himself could not have acquired or attained.
 

Thayer writes that charisma

Here are all the NT uses of charisma -- Ro 1:11; 5:15, 16; 6:23; 11:29; 12:6; 1Co 1:7; 7:7; 12:4, 9, 28, 30, 31; 2Co 1:11; 1Ti 4:14; 2Ti 1:6; 1Pe 4:10

In Romans, Paul uses charisma in reference to the gift of salvation (Ro 5:15, 16, 6:23), the blessings of God (Ro11:29), and divine enablements for ministry as in the present verse (Ro 12:6). Every other use of the word by Paul, and the one by Peter (1Pe 4:10), relates it to spiritual gifts = the divine enablements for believers to minister in the power of the Holy Spirit = the spiritual endowments empowered by the Holy Spirit.
           
Ray Stedman has some insightful thoughts on "spiritual gifts":

Suppose I had here a number of electrical appliances -- a toaster, an iron, an electric fan, a hair dryer, and a few other gadgets such as we have abundantly available today. Each of them is designed to do a different thing, each has a different function, but they all use the same power -- and unless they are connected to that power, they are useless. This is the way with the spiritual gift -- it is a divinely-given capacity to receive power. However, that power can be: The power of the Holy Spirit so that the gift is exercised in such a way as to bless, to minister, to help, and to advance the cause of God, or it can be: The power of the flesh so that the gift is exercised in such a way as to destroy, to injure, to divide, and to sever....God has given gifts. Paul calls them graces, and we have different gifts, according to the specific gift of grace that is given to us. I like that term for gifts because it indicates something about them. Graces are graceful. Something graceful is a delight to watch in action. This is true about a spiritual gift. It is an ability God has given you because he wants you function along this line. It enables you to do this thing so naturally and smoothly and beautifully that others will take note of it, and ask you to do it, and enjoy watching you do it. And you will enjoy it too. A spiritual gift is a fulfilling thing when you are using it. You enjoy doing it, and that is why it is called a grace that is given to you. It is not a hard, painful thing to do; it is something you delight in doing. And you can improve in it as you do it. Therefore it is one of the things that will make life interesting and fulfilling for you. Imagine how hurt you parents would be if you gave gifts to your children, wrapped them all up in beautiful packages and put them under the Christmas tree, and then handed them out to your children and the child just took it and laid it aside. What if he said, "Thank you," and never bothered to open it, never made any effort to find out what was in it. Can you imagine how the Lord must feel when he has given gifts to us that he intends us to use and we never take the trouble to find out what they are, and never put them to work, and excuse ourselves by saying that we can't do anything. But the Word of God tells us there is not a single Christian who is left out in this matter of the distribution of gifts. It is clear from this account that the gifts Paul lists here are intended to be used." (emphasis added) (The Body at Work)

God’s grace distributes differing gifts to different people (1Co 12:11, Ep 4:7-note). Each believer’s gift is a God-designed blend of spiritual capabilities, which acts as a channel through which the Spirit of God ministers to others. God sovereignly bestows these spiritual gifts on believers according to His own divine will, apart from any merit, qualification, or seeking. This truth should blunt any tendency toward pride in the gift(s) we possess. Unfortunately since saints still possess the old flesh nature, pride concerning one's spiritual gifts has a way of raising its "ugly head". This sinful attitude can be "self inflicted" but can also be energized by others who insist on exalting men for how God has gifted them.
           
Wiersbe adds

Spiritual gifts are tools to build with, not toys to play with or weapons to fight with. In the church at Corinth, the believers were tearing down the ministry because they were abusing spiritual gifts. They were using their gifts as ends in themselves and not as a means toward the end of building up the church. They so emphasized their spiritual gifts that they lost their spiritual graces! They had the gifts of the Spirit but were lacking in the fruit of the spirit—love, joy, peace, etc. (Ga 5:22-note, Ga 5:23-note).

LET EACH EXERCISE THEM ACCORDINGLY IF PROPHECY, ACCORDING TO THE PROPORTION OF HIS FAITH: eite propheteian kata ten analogian tes pisteos: (Matthew 23:34; Luke 11:49; Acts 2:17; 11:27,28; 13:1; 15:32; 21:9; 1Corinthians 12:10,28; 13:2; 14:1,3, 4, 5,24,29,31,32; Ephesians 3:5; 4:11; 1Thessalonians 5:20) (according to the proportion - Ro 12:3; Acts 18:24, 25, 26, 27, 28; 2Corinthians 8:12; Philippians 3:15)

Let each exercise them accordingly - These words are added by the NAS translators. These words are not in the original Greek.

Are You a Good Steward of the Spiritual Gift God has Entrusted to Your Care?

The following story by an unknown author gives an interesting illustration of how one believer not exercising their gift in the Body can affect the message produced by the entire Body.

A Brokxn Kxy

Evxn though my typxwritxr is an old modxl, it works quitx wxll xxcxpt for onx of the kxys.

I havx many timxs wishxd that is workxd pxrfxctly.

It is trux that thxrx arx forty-onx kxys that function wxll xnough, but just onx kxy not working makxs thx diffxrxncx.

Somxtimxs it sxxms to mx that our church is somxthing likx my typxwritxr -- not all thx kxy pxoplx arx working propxrly.

As onx of thxm, you may say to yoursxlf, "Wxll, I am only onx pxrson, I don't makx or brxak thx church."

But it doxs makx a big diffxrxncx, bxcasx a church, to bx xffxctivx, nxxds thx activx participation of xvxry pxrson.

So, thx nxxt timx your xfforts arx not nxxdxd vxry much, rxmxmbxr my typxwritxr and say to yoursxlf, "I am a kxy pxrson in thx congrxgation and I am nxxdxd vxry much."

This is what happxns to thx wholx church, and multiply this by many timxs -- thx whole thing just doxs not makx sxnsx!

"Belovxd don't bx like a broken kxy."
You must utilize your spiritual gift.
The local body of Christ where you worship needs you
and cannot be the same without you!
Do you really believe that?

Prophecy (4394) (propheteia from pro = before or forth + phemi = to say or tell) literal means speaking forth or telling before. Prophecy in this context is not necessarily "fore-telling" in a predictive sense but is more accurately described as "forth-telling" (see Vine's note below).

A. H. Strong explains that

All modern prophecy that is true is but the republication of Christ’s message—the proclamation and expounding of truth already revealed in Scripture.

Vine adds that...

Though much of OT prophecy was purely predictive (see Micah 5:2, e.g., and cp Jn 11:51), prophecy is not necessarily, nor even primarily, fore-telling. It is the declaration of that which cannot be known by natural means (Mt 26:68), it is the forth-telling of the will of God, whether with reference to the past, the present, or the future, see Ge 20:7; Dt 18:18; Re 10:11-note; Re 11:3-note. ...

In such passages as 1Co 12:28; Ep 2:20-note, the 'prophets' are placed after the 'Apostles,' since not the prophets of Israel are intended, but the 'gifts' of the ascended Lord, Ep 4:8-note, Ep 4:11-note; cp. Acts 13:1; ...; the purpose of their ministry was to edify, to comfort, and to encourage the believers, 1Co 14:3, while its effect upon unbelievers was to show that the secrets of a man's heart are known to God, to convict of sin, and to constrain to worship, 1Co 14:24,25.

With the completion of the canon of Scripture prophecy apparently passed away, (1Co 13:8,9 -note). In his measure the teacher has taken the place of the prophet (cp. the significant change in 2Pe 2:1-note). The difference is that, whereas the message of the prophet was a direct revelation of the mind of God for the occasion, the message of the teacher is gathered from the completed revelation contained in the Scriptures. (Notes on Thessalonians by Hogg and Vine, pp. 196,197)

It is interesting to note that phemi the root word for propheteia is in turn derived from a root word (phao) that means "to cause to shine" and thus means to bring to light by speech. It follows that the gift of propheteia refers to the ability to take the Word of God and "make it shine" so to speak (cf 2Pe 1:19-note), so that everybody sees what to do and where to go and how to act and function. The gift of prophecy is a gift of communicating, preaching, or proclaiming revealed truth from the Word of God in a manner that produces a powerful effect upon the hearers, exhorting and equipping them up (Acts 20:32, cp 2Ti 4:2 - note). Oftentimes one who has this gift will have penetrating things to say about specific problems in society or life but these statements are not in any way to be taken as equating with a "new revelation" from God.

The gift of prophecy is not confined only to those who are pastors but includes laymen who have the gift of prophecy and are able to speak forth the truth in a powerful way. Though it can be exercised in the flesh (a deadly thing when a preacher preaches in the energy of the flesh), it is to be exercised rightly in the power of the Spirit. The Spirit gives the gift and the Spirit alone can energize and empower the gift.

Paul gives an excellent "definition" of the gift of prophesy as....

one who prophesies speaks to men for edification and exhortation and consolation. (1Co 14:3)

Peter’s admonition also applies to the gift of prophecy...

Whoever speaks, let him speak, as it were, the utterances of God; whoever serves, let him do so as by the strength which God supplies; so that in all things God may be glorified through Jesus Christ, to whom belongs the glory and dominion forever and ever. Amen. (1Pe 4:11-note).

Ray Stedman notes that

Others may be helpful in helping you determine whether you have this gift, because sometimes we don't always recognize it in ourselves. Dr. Ironside used to speak of those who thought they had the gift of preaching but to whom nobody had the gift of listening.

Proportion (356) (analogia) which means the right relation. To Aristotle it meant arithmetical or geometric proportion.

The proportion of his faith concerns the faith of the individual as God has made it available in a certain measure (Ro12:3). Stated another way, the gift of prophecy must not be exercised assuming a measure of faith which the individual does not possess. In a sense, this serves as a warning against going beyond what God has given and what faith is able to receive.

Henry Morris writes that...

One with a prophetic gift (that is, ability to transmit divinely inspired messages) was to be able to use such a gift effectively in direct proportion to the strength of his faith. (Morris, Henry: Defenders Study Bible. World Publishing)

John MacArthur has a slightly different thought:

ISBE article on Spiritual Gifts

SPIRITUAL GIFTS (charismata):

1. Gifts Connected with the Ministry of the Word

(1) Apostleship
(2) Prophecy
(3) Discerning of spirits
(4) Teaching
(5) The Word of Knowledge
(6) The Word of Wisdom
(7) Kinds of Tongues
(8) Interpretation of Tongues

2. Gifts Connected with the Ministry of Practical Service

(1) Workings of Miracles
(2) Gifts of Healings
(3) Ruling, Governments
(4) Helps

The word charisma, with a single exception (1Pe 4:10), occurs in the New Testament only in the Pauline Epistles, and in the plural form is employed in a technical sense to denote extraordinary gifts of the Spirit bestowed upon Christians to equip them for the service of the church. Various lists of the charismata are given (Ro 12:6, 7, 8; 1Co 12:4, 5, 6, 7, 8, 9, 10, 11,28, 29, 30; compare Ephesians 4:7, 8, 9, 10, 11, 12), none of which, it is evident, are exhaustive.

Some of the gifts enumerated cannot be said to belong in any peculiar sense to the distinctive category. "Faith" (1Co 12:9), for example, is the essential condition of all Christian life; though there were, no doubt, those who were endowed with faith beyond their fellows.

"Giving" and "mercy" (Ro 12:8) are among the ordinary graces of the Christian character; though some would possess them more than others.

"Ministry" (Ro 12:7), again, i.e. service, was the function to which every Christian was called and the purpose to which every one of the special gifts was to be devoted (Ep 4:12).

The term is applied to any spiritual benefit, as the confirmation of Christians in the faith by Paul (Ro 1:11). And as the general function of ministry appears from the first in two great forms as a ministry of word and deed (Acts 6:1, 2, 3, 4; 1Co 1:17), so the peculiar charismatic gifts which Paul mentions fall into two great classes--those which qualify their possessors for a ministry of the word, and those which prepare them to render services of a practical nature.

1. Gifts Connected with the Ministry of the Word: