John Calvin Commentary Romans 12:6

"And having gifts differing according to the grace that was given to us, whether prophecy, [let us prophesy] according to the proportion of our faith;" — Romans 12:6 (ASV)

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.