John Calvin Commentary Romans 12:3

"For I say, through the grace that was given me, to every man that is among you, not to think of himself more highly than he ought to think; but to think as to think soberly, according as God hath dealt to each man a measure of faith." — Romans 12:3 (ASV)

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.