not suffer to go unpunished. It is often to be seen, with what insane trifles they are led away, who,
by foolish ambition, proceed beyond those bounds which are set for them.^383
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
- Quemadmodum enim in uno corpore
membra multa habemus, membra vero omnia non
eandem habent actionem; - For as we have many members in one
body, and all members have not the same office: - Sic multi unum sumus corpus in Christo
membra mutuo alter alterius. - So we, being many, are one body in Christ,
and every one members one of another. - Habentes autem dona secundum gratiam
nobis datam differentia; sive prophetiam,
secundum analogiam fidei; - Having then gifts differing according to
the grace that is given to us, whether prophecy,
let us prophesy according to the proportion of
faith; - Sive ministerium, in ministerio; sive qui
docet, in doctrina; - Or ministry, let us wait on our ministering:
or he that teacheth, on teaching; - Sive qui exhortatur, in exhortatione; sive
qui largitur, in simplicitate; sive qui praeest, in
studio; sive qui miseretur, in hilaritate. - 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.
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 applying this similitude he proves how necessary it
is for each to consider what is suitable to his own nature, capacity, and vocation. But though this
(^383) “It is better,” says Augustine, “to doubt respecting hidden things, than to contend about things uncertain.” — Ed.
(^384) The expression “the measures of faith,” μ , 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.