right estimate of ourselves, and of our gifts. A right estimate can never be other than a very humble one, since, whatever there is of good in us is not of ourselves, but of God.
The expression measure or proportion of faith is variously explained. Faith may be taken in its usual sense, and the meaning of the clause be, ' Let every one think of himself according to the degree of faith or confi- dence in God which has been imparted to him, and not as though he had more than he really possesses.' Or faith may be taken for what is be- lieved, or for knowledge of divine truth, and the sense be, ' according to the degree of knowledge which he has attained.' Or it may be taken for that which is confided to any, and be equivalent to gift. The sense then is, ' Let every one think of himself according to the nature or character of the gifts which he has received.' This is perhaps the most generally received interpretation, though the first is certainly more natural : either, however, gives a good sense.
(4, 5) For as we have many members in one body, and all members have not the same office ,• so we, &c. In these verses we have the same com- parison that occurs more at length in 1 Cor. 12, and for the same purpose. The object of the apostle is in both cases the same. He designs to show that the diversity of offices and gifts among Christians, so far from being inconsistent with their union as one body in Christ, is necessary to the perfection and usefulness of that body. It would be as unreasonable for all Christians to have the same gifts, as for all the members of the human frame to have the same office. This comparison is peculiarly beautiful and appropriate ; because it not only clearly illustrates the particular point intended, but at the same time brings into view the important truth that the real union of Christians results from the indwelling of the Holy Spirit, as the union of the several members of the body is the result of their being all animated and actuated by one soul. Nothing can present in a clearer light the duty of Christian fellowship, or the sinfulness of divisions and envyings among the members of Christ's body than the apostle's comparison. ' Believers, though many,are one body in Christ, and every one members one of another.'
(6) Having, therefore, gifts differing according to the grace given unto us, &c. In this and the following verses we have the application of the preceding comparison to the special object in view. ' If Chris- tians are all members of the same body, having different offices and gifts, instead of being puffed up one above another, and instead of envying and opposing each other, they should severally discharge their respective duties, diligently and humbly, for the good of the whole, and not for their own advantage.' There is no appearance of systematic arrange- ment in this passage ; on the contrary, Paul seems to refer without any order to the various duties which the officers and even private members of the church were called upon to perform. The construction in the original is not entirely regular, and, therefore, has been variously ex- plained. There is no interpretation more natural thaa that adopted by