Commentary on the Epistle to the Romans John Calvin
John Calvin
The meaning is, that it is a part of our reasonable sacrifice to surrender ourselves, in a meek and teachable spirit, to be ruled and guided by God. And further, by setting up faith in opposition to human judgment, he restrains us from our own opinions, and at the same time specifies the due measure of it, that is, when the faithful humbly keep themselves within the limits allotted to them. 384
Romans 12:4-8
Romans 12:4-8
4. For as we have many members in one body, and all members have not the same office:
4. Quemadmodum enim in uno corpore membra multa habemus, membra vero omnia non eandem habent actionem;
5. So we, being many, are one body in Christ, and every one members one of another.
5. Sic multi unum sumus corpus in Christo membra mutuo alter alterius. 6. Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;
6. Habentes autem dona secundum gratiam nobis datam differentia; sive prophetiam, secundum analogiam fidei;
7. Or ministry, let us wait on our ministering: or he that teacheth, on teaching;
7. Sive ministerium, in ministerio; sive qui docet, in doctrina; 8. Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.
8. Sive qui exhortatur, in exhortatione; sive qui largitur, in simplicitate; sive qui praeest, in studio; sive qui miseretur, in hilaritate.
4. For as in one body, etc. The very thing which he had previously said of limiting the wisdom of each according to the measure of faith, he now confirms by a reference to the vocation of the faithful; for we are called for this end, that we may unite together in one body, since Christ has ordained a fellowship and connection between the faithful similar to that which exists between the members of the human body; and as men could not of themselves come together into such an union, he himself becomes the bond of this connection. As then the case is with the human body, so it ought to be with the society of the faithful. By 384The expression "the measures of faith," {μέτρον} {πίστεως}, is differently explained. Some, as Beza and Pareus, consider "faith" here as including religion or Christian truth, because faith is the main principle, "as God has divided to each the measure of Christian truth or knowledge." Others suppose with Mede, that "faith" here is to be taken for those various gifts and endowments which God bestowed on those who believed or professed the faith of the gospel; "as God has divided to each the measure of those gifts which come by faith, or which are given to those who believe." The last view is most suitable to the context. We may, however, take, "faith" here for grace, and consider the meaning the same as in Ephesians 4:7. The subject there is the same as here, for the Apostle proceeds there to mention the different offices which Christ had appointed in his Church. — Ed.