John Calvin Commentary Romans 12

After addressing those things necessary for the establishment of God's kingdom—namely, that righteousness is to be sought from God alone, that salvation comes to us solely from His mercy, and that all blessings are stored up and daily offered to us in Christ alone—Paul now proceeds, in a logical manner, to show how life is to be shaped. If it is true that through the saving knowledge of God and of Christ the soul is, so to speak, regenerated into a heavenly life, and that this life is, in a way, formed and regulated by holy exhortations and precepts, then it is futile for you to show a desire to live rightly unless you first demonstrate that the origin of all righteousness in human beings is in God and Christ; for this is to raise them from the dead.

And this is the main difference between the gospel and philosophy. Although philosophers speak excellently and with great judgment on the subject of morals, whatever excellence is evident in their precepts is, so to speak, a beautiful superstructure without a foundation. By omitting foundational principles, they offer a distorted doctrine, like a body without a head. The method of teaching under the Papacy is not very different from this. For though they mention, in passing, faith in Christ and the grace of the Holy Spirit, it is still quite evident that they are much closer to pagan philosophers than to Christ and His Apostles.

But just as philosophers, before they establish laws concerning morals, first discuss the ultimate good and investigate the sources of virtues, from which they then draw and derive all duties, so Paul here establishes the principle from which all the duties of holiness flow. This principle is that we are redeemed by the Lord for this purpose: that we may consecrate ourselves and all our members to Him. But it may be useful to examine each part.

I therefore beseech you by the mercies of God (the Latin miserationes, meaning compassions). We know that ungodly people, to gratify the flesh, eagerly seize upon whatever is presented in Scripture concerning God's infinite goodness. Hypocrites also, as much as they can, maliciously obscure the knowledge of it, as if God's grace extinguished the desire for a godly life and opened the door for audacious sinning.

But this exhortation teaches us that until people truly grasp how much they owe to God's mercy, they will never worship Him with a proper disposition, nor be effectively motivated to fear and obey Him. For the Papists, it is enough if they can extract by terror some sort of forced obedience—what kind, I do not know. But Paul, so that he might bind us to God not by slavish fear but by the voluntary and joyful love of righteousness, entices us with the sweetness of that favor by which our salvation is accomplished. At the same time, he reproaches us with ingratitude if, after finding such a kind and bountiful Father, we do not in turn strive to dedicate ourselves wholly to Him.

And what Paul says in exhorting us this way ought to have more power over us, especially since he excels all others in presenting God's grace. Indeed, the heart must be made of iron if it is not ignited by the doctrine that has been presented, leading to love for God, whose kindness towards it, it finds to have been so abundant. Where then are those who think that all exhortations to a holy life are invalidated if human salvation depends on God's grace alone? For by no precepts, by no sanctions, is a pious mind so formed to render obedience to God as by a serious meditation on His divine goodness towards it.

We may also observe here the Apostle's benevolent spirit: he preferred to deal with the faithful through admonitions and friendly exhortations rather than by strict commands. For he knew that he could achieve more with teachable people this way than in any other.

That you present your bodies. It is, then, the beginning of a right course in good works when we understand that we are consecrated to the Lord. For from this it follows that we must cease to live for ourselves, so that we may devote all the actions of our lives to His service.

There are then two things to be considered here: first, that we belong to the Lord; and secondly, that on this account we ought to be holy, for it is an offense to God's holiness for anything not first consecrated to be offered to Him. Once these two things are accepted, it then follows that holiness is to be practiced throughout life, and that we are guilty of a kind of sacrilege when we fall back into impurity, as it is nothing less than profaning what is consecrated.

But throughout, there is a great appropriateness in the expressions. He first says that our body ought to be offered as a sacrifice to God. By this, he implies that we are not our own but have entirely passed over to become God's property, which cannot happen unless we renounce ourselves and thus deny ourselves.

Then, secondly, by adding two adjectives, he shows what kind of sacrifice this ought to be. By calling it living, he suggests that we are sacrificed to the Lord for this purpose: that our former life being destroyed in us, we may be raised up to a new life.

By the term holy, he points out what necessarily belongs to a sacrifice, as already noted; for a victim is approved only when it has first been made holy. By the third word, acceptable, he reminds us that our life is rightly ordered when this sacrifice is made in such a way as to be pleasing to God. He also brings us no small comfort, for he teaches us that our work is pleasing and acceptable to God when we devote ourselves to purity and holiness.

By bodies he means not only our bones and skin, but the entire substance of which we are composed; and he adopted this word so that he might more fully designate all that we are, for the members of the body are the instruments by which we carry out our purposes. He indeed requires holiness from us, not only of the body, but also of the soul and spirit, as in 1 Thessalonians 5:23. In instructing us to present our bodies, he alludes to the Mosaic sacrifices, which were presented at the altar, as if in God's presence. But he also shows, in a striking manner, how ready we ought to be to receive God's commands, so that we may obey them without delay.

From this we learn that all mortals whose aim is not to worship God do nothing but miserably wander and go astray. We now also find what sacrifices Paul recommends to the Christian Church. For, being reconciled to God through the one, only true sacrifice of Christ, we are all through His grace made priests, so that we may dedicate ourselves and all we have to God's glory. No sacrifice of atonement is needed, and none can be established without casting obvious discredit on the cross of Christ.

Your reasonable service. This sentence, I think, was added so that he might more clearly apply and confirm the preceding exhortation, as if he had said, 'Offer yourselves as a sacrifice to God, if you truly desire to serve God; for this is the right way of serving God, and any who depart from it are false worshippers.'

If, then, God is rightly worshipped only when we observe all things according to what He has prescribed, then away with all those contrived modes of worship, which He justly detests, since He values obedience more than sacrifice.

People are indeed pleased with their own inventions, which have an empty appearance of wisdom, as Paul says elsewhere. But we learn here what the heavenly Judge declares in opposition to this through Paul. For by calling what He commands a reasonable service, He repudiates as foolish, bland, and presumptuous, whatever we attempt beyond the rule of His word.

And conform you not to this world, etc. The term world has several meanings, but here it means the prevailing attitudes and morals of people, to which, with good reason, he forbids us to conform.

For since the whole world lies in wickedness, we must put off whatever we have of the old man, if we are to truly put on Christ. To remove all doubt, he explains what he means by stating what is contrary, for he tells us to be transformed into a newness of mind.

These kinds of contrasts are common in Scripture, and in this way, a subject is more clearly presented.

Now pay attention and see what kind of renewal is required from us. It is not a renewal of the flesh only, or of the inferior part of the soul, as the Sorbonists explain this term, but of the mind, which is the most excellent part of us, and to which philosophers ascribe supremacy. They call it ἡγεμονικὸν, the leading power, and reason is imagined to be a most wise queen. But Paul pulls her down from her throne, reducing her to nothing by teaching us that we must be renewed in mind.

For however much we may flatter ourselves, that declaration of Christ is still true: everyone must be born again who wishes to enter the kingdom of God. For in mind and heart, we are entirely alienated from the righteousness of God.

That you may prove, etc. Here you have the purpose for which we must put on a new mind: that abandoning our own plans and desires, and those of all people, we may be attentive only to the will of God, the knowledge of which is true wisdom. But if the renewal of our mind is necessary so that we may prove what is the will of God, from this it is evident how opposed our mind is to God.

The epithets that are added are intended to recommend God’s will, so that we may seek to know it more eagerly. And to restrain our perversity, it is indeed necessary that the true glory of justice and perfection be ascribed to the will of God.

The world persuades itself that the works it has devised are good; Paul exclaims that what is good and right must be learned from God’s commandments.

The world praises itself and takes delight in its own inventions, but Paul affirms that nothing pleases God except what He has commanded.

The world, in order to find perfection, strays from the word of God into its own devices. Paul, by fixing perfection in the will of God, shows that if anyone goes beyond that mark, they are deceived by a false idea.

For I say, through the grace, etc. If you do not think the causal particle is superfluous, this verse will not be unsuitably connected with the former; for since he wished that our whole study should be employed in investigating the will of God, the next thing to this was, to draw us away from vain curiosity. However, as the causal particle is often used redundantly by Paul, you may take the verse as containing a simple affirmation, for thus the sense would also be very appropriate.

But before he specifies his command, he reminds them of the authority that had been given to him, so that they would attend to his voice as if it were the voice of God himself; for his words are the same, as if he had said, “I do not speak of myself; but, as God’s ambassador, I bring to you the commands that he has entrusted to me.” By “grace” (as before) he means the Apostleship, in which he exalts God’s kindness, and at the same time intimates that he had not crept in through his own presumption, but that he was chosen by the calling of God. Having then by this preface secured authority for himself, he laid the Romans under the necessity of obeying, unless they were prepared to despise God in the person of his minister.

Then the command follows, by which he draws us away from investigating those things that can bring nothing but harassment to the mind and no edification; and he forbids everyone to assume more than what his capacity and calling will allow; and at the same time he exhorts us to think and meditate on those things that may render us sober-minded and modest. For this is how I understand the words, rather than in the sense given by Erasmus, who renders them thus: “Let no one think proudly of himself;” for this sense is somewhat remote from the words, and the other is more in accordance with the context. The clause, Beyond what it is proper for him to be wise, shows what he meant by the former verb ὑπερφρόνειν, to be wise above measure; that is, we exceed the measure of wisdom if we engage in those things about which it is not fitting that we should be anxious. To be wise unto sobriety is to attend to the study of those things through which you may learn and gain moderation.

To every one as God has distributed, etc. (Unicuique ut divisit Deus.) There is an inversion of words here, instead of—As to every one God has distributed. And here a reason is given for that sober-minded wisdom that he had mentioned; for as the distribution of graces is varied, so everyone preserves himself within the proper boundaries of wisdom who keeps within the limits of that grace of faith bestowed on him by the Lord. Hence there is an immoderate affectation of wisdom, not only in empty things and in things useless to be known, but also in the knowledge of those things that are otherwise useful, when we do not regard what has been given to us, but through rashness and presumption go beyond the measure of our knowledge; and such outrage God will not allow to go unpunished. It is often seen with what insane trifles those are led away who, by foolish ambition, proceed beyond those bounds that are set for them.

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 proper measure of it; that is, when the faithful humbly keep themselves within the limits allotted to them.

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 purpose: that we may unite together in one body, since Christ has ordained a fellowship and connection between the faithful similar to what exists between the members of the human body. And as people could not by themselves come together into such a union, he himself becomes the bond of this connection.

So then, just as it is with the human body, so it ought to be with the society of the faithful. By applying this analogy, he proves how necessary it is for each person to consider what is suitable to their own nature, capacity, and vocation.

But though this analogy has various parts, it is nevertheless to be primarily applied to our present subject as follows: just 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.

Through this diversity, he has determined the order that he intends to be observed among us. Therefore, everyone is to conduct themselves according to the measure of their capacity and not thrust themselves into what uniquely belongs to others. Nor should anyone seek to have all things for themselves; instead, they should be content with their lot and willingly abstain from usurping the offices of others.

However, when he explicitly points out the communion that is between us, he also intimates how much diligence everyone ought to show, so that they may contribute to the common good of the body according to the abilities they possess.

Having gifts, etc. Paul is not now speaking simply of cherishing brotherly love among ourselves, but commends humility, which is the best moderator of our whole life. Everyone desires to have so much for himself, so that he does not need any help from others; but the bond of mutual communication is this: that no one has sufficient for himself, but is compelled to borrow from others. I admit, then, that the society of the godly cannot exist unless each one is content with his own measure, imparts to others the gifts he has received, and allows himself in turn to be assisted by the gifts of others.

But Paul especially intended to subdue the pride which he knew to be innate in men; and so 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, each one has his own portion given to him. For it is necessary for the common benefit of the body that no one should be equipped with a fullness of gifts, lest he heedlessly despise his brothers.

Here, then, we have the main purpose the Apostle had in view: that all things are not present in everyone, but that the gifts of God are so distributed that each has a limited portion. And 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, the safety of the Church is indeed preserved; that is, when each 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 does not proceed from the will of man, but because it has pleased the Lord to distribute His grace in this manner.

Whether prophecy, etc. In now bringing forward some examples, he shows how each 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 damage the gifts themselves. But the passage appears somewhat confused; we may, however, 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,” etc. Those who keep this end in view will rightly keep themselves within their own limits.

But this passage is understood in various ways. There are those who consider that by prophecy is meant the gift of predicting, which was prevalent at the beginning of the gospel in the Church, as the Lord then designed in every way to commend the dignity and excellence of His Church; and they think that what is added, according to the analogy of faith, should be applied to all the clauses. But I prefer to follow those who extend this word more widely, even to the peculiar gift of revelation, by which anyone skillfully and wisely performed the office of an interpreter in explaining the will of God. Hence, prophecy today in the Christian Church is hardly anything other than the right understanding of Scripture and the peculiar faculty of explaining it, since all the ancient prophecies and all the oracles of God have been fulfilled in Christ and in His gospel. For Paul takes it in this sense when he says:

“I wish that you spoke in tongues, but rather that you prophesy,”
(1 Corinthians 14:5).

“In part we know and in part we prophesy,”
(1 Corinthians 13:9).

And it does not appear that Paul intended here to mention those miraculous graces by which Christ at first made His gospel illustrious; but, on the contrary, we find that he refers only to ordinary gifts, such as were to continue perpetually in the Church.

Nor does it seem to me a solid objection that the Apostle laid this injunction to no purpose on those who, having the Spirit of God, could not call Christ anathema. For he testifies in another place that the spirit of the prophets is subject to the prophets; and he bids the first speaker be silent if anything was revealed to someone sitting down (1 Corinthians 14:32). And it may be for the same reason that he gave this admonition to those who prophesied in the Church: that is, that they were to conform their prophecies to the rule of faith, lest in anything they should deviate from the right path. By faith he means the first principles of religion, and whatever doctrine is not found to correspond with these is here condemned as false.

As for the other clauses, there is less difficulty. Let him who is ordained a minister, he says, execute his office by ministering. Nor let him think that he has been admitted into that degree for himself, but for others, as though he had said, “Let him fulfill his office by ministering faithfully, that he may answer to his name.”

So also, he immediately adds with regard to teachers. For by the word teaching, he recommends sound edification, to this effect: “Let him who excels in teaching know what the end is, so that the Church may be truly instructed; and let him study this one thing, that he may make the Church more informed by his teaching.” For a teacher is one who forms and builds the Church by the word of truth. Let him also who excels in the gift of exhorting have this in view: to make his exhortation effectual.

But these offices have much affinity and even connection; this does not mean, however, that they were not different. Indeed, no one could exhort except by doctrine, yet he who teaches is not therefore endowed with the qualification to exhort. But no one prophesies or teaches or exhorts without at the same time ministering. It is enough, however, if we preserve the distinction that we find in God’s gifts, and which we know is adapted to produce order in the Church.