similitude has various parts, it is yet to be chiefly thus applied to our present subject, — that as the
members of the same body have distinct offices, and all of them are distinct, for no member possesses
all powers, nor does it appropriate to itself the offices of others; so God has distributed various gifts
to us, by which diversity he has determined the order which he would have to be observed among
us, so that every one is to conduct himself according to the measure of his capacity, and not to
thrust himself into what peculiarly belongs to others; nor is any one to seek to have all things
himself, but to be content with his lot, and willingly to abstain from usurping the offices of others.
When, however, he points out in express words the communion which is between us, he at the same
time intimates, how much diligence there ought to be in all, so that they may contribute to the
common good of the body according to the faculties they possess.^385
6.Having gifts, etc. Paul speaks not now simply of cherishing among ourselves brotherly love,
but commends humility, which is the best moderator of our whole life. Every one desires to have
so much himself, so as not to need any help from others; but the bond of mutual communication
is this, that no one has sufficient for himself, but is constrained to borrow from others. I admit, then
that the society of the godly cannot exist, except when each one is content with his own measure,
and imparts to others the gifts which he has received, and allows himself by turns to be assisted by
the gifts of others.
But Paul especially intended to beat down the pride which he knew to be innate in men; and
that no one might be dissatisfied that all things have not been bestowed on him, he reminds us that
according to the wise counsel of God every one has his own portion given to him; for it is necessary
to the common benefit of the body that no one should be furnished with fullness of gifts, lest he
should heedlessly despise his brethren. Here then we have the main design which the Apostle had
in view, that all things do not meet in all, but that the gifts of God are so distributed that each has
a limited portion, and that each ought to be so attentive in imparting his own gifts to the edification
of the Church, that no one, by leaving his own function, may trespass on that of another. By this
most beautiful order, and as it were symmetry, is the safety of the Church indeed preserved; that
is, when every one imparts to all in common what he has received from the Lord, in such a way as
not to impede others. He who inverts this order fights with God, by whose ordinance it is appointed;
for the difference of gifts proceeds not from the will of man, but because it has pleased the Lord
to distribute his grace in this manner.
Whether prophecy, etc. By now bringing forward some examples, he shows how every one in
his place, or as it were in occupying his station, ought to be engaged. For all gifts have their own
defined limits, and to depart from them is to mar the gifts themselves. But the passage appears
somewhat confused; we may yet arrange it in this manner, “Let him who has prophecy, test it by
the analogy of faith; let him in the ministry discharge it in teaching,”^386 etc. They who will keep
this end in view, will rightly preserve themselves within their own limits.
(^385) The Apostle pursues this likeness of the human body much more at large in 1 Corinthians 12:12-31. There are two bonds
of union; one, which is between the believer and Christ by true faith; and the other, which is between the individual member of
a church or a congregation and the rest of the members by a professed faith. It is the latter that is handled by the Apostle, both
here and in the Epistle to the Corinthians. — Ed.
(^386) The ellipsis to be supplied here is commonly done as in our version, adopted from Beza. The supplement proposed by
Pareus is perhaps more in unison with the passage; he repeats after “prophecy” the words in verse 3, changing the person, “let
us think soberly,” or “let us be modestly wise.” — Ed.