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Romans 1:11
For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;

1 Corinthians 1:5-7
That in every thing ye are enriched by him, in all utterance, andin all knowledge; …

1 Corinthians 4:6,7
And these things, brethren, I have in a figure transferred to myself andto Apollos for your sakes; that ye might learn in us not to thinkof men above that which is written, that no one of you be puffed up for one against another…

differing according.

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

whether.

Matthew 23:34
Wherefore, behold, I send unto you prophets, and wise men, and scribes: andsome of them ye shall kill and crucify; andsome of them shall ye scourge in your synagogues, and persecutethem from city to city:

Luke 11:49
Therefore also said the wisdom of God, I will send them prophets and apostles, andsome of them they shall slay and persecute:

Acts 2:17
And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:

according to the proportion.

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

Acts 18:24-28
And a certain Jew named Apollos, born at Alexandria, an eloquent man,and mighty in the scriptures, came to Ephesus…

2 Corinthians 8:12
For if there be first a willing mind,it is accepted according to that a man hath,and not according to that he hath not.

If one’s gift is prophecy,
Prophecy in the New Testament context involves speaking forth the word of God, often for edification, exhortation, and comfort (1 Corinthians 14:3). It is not limited to foretelling future events but includes declaring God's truth to His people. The role of a prophet in the early church was significant, as seen inActs 11:27-28 with Agabus, who predicted a famine. Prophecy is a gift that requires discernment and alignment with Scripture, as false prophets were a concern in both the Old and New Testaments (Deuteronomy 18:20-22, 1John 4:1).

let him use it in proportion to his faith;
The exercise of the gift of prophecy, like all spiritual gifts, should be done in accordance with one's faith. This implies a measure of faith that corresponds to the responsibility and scope of the prophetic message. Faith here can be understood as trust in God and His revelation, as well as the confidence to speak His truth boldly. The phrase suggests a balance between the gift and the faith of the individual, ensuring that the gift is used appropriately and effectively. This principle of proportionate use is echoed in the parable of the talents (Matthew 25:14-30), where servants are entrusted with resources according to their ability.

Romans 12:6a: “We have different gifts…”

Paul sets the tone by celebrating God-ordained variety inside the body of Christ. Diversity is not a threat but a design.

•1 Corinthians 12:4-6 shows the same pattern—many gifts, one Spirit, one Lord, one God.

•1 Corinthians 12:12 reminds us that every believer is a distinct member of one body.

•1 Peter 4:10 urges each saint to “use whatever gift he has received to serve others,” underscoring personal responsibility.

Practically, the line invites you to:

– Identify your own Spirit-given abilities.

– Welcome gifts you don’t personally possess.

– Resist envy or superiority; we’re teammates, not competitors.

Romans 12:6b: “…according to the grace given us.”

The source of every gift is God’s unearned favor.

•Ephesians 4:7 says, “To each one of us grace has been given as Christ apportioned it,” linking grace and gifting.

•1 Corinthians 15:10 highlights Paul’s ministry as “by the grace of God.”

•2 Timothy 1:9 reminds us our calling was “not because of our works but by His own purpose and grace.”

Key takeaways:

– Gifts are not badges of merit; they’re evidence of divine generosity.

– No Christian is ungifted; grace equips every believer.

– Because grace is the basis, pride is excluded and gratitude is cultivated.

Romans 12:6c: “If one’s gift is prophecy…”

Prophecy is singled out first, likely because it speaks directly for God to His people.

•Acts 2:17-18 affirms that in the last days God pours out His Spirit and “your sons and daughters will prophesy.”

•1 Corinthians 14:1-3 elevates prophecy for its power to “strengthen, encourage, and comfort.”

•Revelation 19:10 calls the testimony of Jesus “the spirit of prophecy,” anchoring the gift in Christ’s revelation.

In a New Testament setting, prophecy is:

– Spirit-prompted proclamation that agrees with Scripture.

– Aimed at edification, not fortune-telling for personal gain.

– Always subject to discernment (1 Thessalonians 5:20-21).

Romans 12:6d: “…let him use it in proportion to his faith.”

Faith sets the scope and safety rails for exercising prophecy.

•Romans 12:3 speaks of “the measure of faith God has assigned,” linking faith and function.

•1 Corinthians 13:2 warns that spiritual gifts without faith-rooted love are hollow.

•2 Corinthians 10:13 models ministering only within “the limits God has assigned,” an outworking of proportional faith.

Guidelines for “proportionate” use:

– Speak only what God truly gives, resisting exaggeration.

– Stay anchored to Scriptural truth; faith comes by hearing the Word (Romans 10:17).

– Trust God for boldness yet remain humble—faithful stewardship beats flashy display.

Romans 12:6 teaches that spiritual gifts differ, flow from God’s grace, and must be exercised responsibly. Prophecy serves the church when it aligns with Scripture and is delivered within the bounds of genuine, God-given faith. Celebrate the diversity, depend on grace, and steward your gift with measured, Christ-exalting confidence.

Prophecy.--The gift of prophecy is treated at length in 1 Corinthians 14. From the detailed description there given, we gather that it was a kind of powerful and inspired preaching which, unlike the gift of tongues, was strictly within the control of the person who possessed it. What precise relation this bore to the prediction of future events, mentioned inActs 11:27-28;Acts 21:10-11, does not appear.

According to the proportion of faith.--It seems best to take this, not as having reference to the objective rule of faith or doctrine, the due proportions of which are to be preserved, but rather of the active faculty of faith present in him who prophesies. It would then be very nearly equivalent to the condition above--"according as God hath dealt to every man the measure of faith." The prophet is to let his utterances be regulated strictly by the degree of faith of which he is conscious in himself. The inward inspiration and the outward deliverance must keep pace, and advance step by step together. Preaching in which this proportion is not observed is sure to become rhetorical and insincere.

(1) Takingἔχοντες δὲ in ver. 6 as dependent onἐσμεν in ver. 5, andκατὰ τὴν ἀναλογίαν τῆς πίστεως, not as hortatory, but as parallel toκατὰ τὴν χάριντὴν δοθεῖσαν ἡμῖν, and understanding in a like sense the clauses that follow. Thus the general meaning would be - we are all one body, etc., but having our several gifts, to be used in accordance with the purpose for which they are severally given.

(2) As in the Authorized Version, which is decidedly preferable, hortation being evidently intended from the beginning of ver. 6. The drift is that the various members of the body having various gifts, each is to be content to exercise his own gift in the line of usefulness it fits him for, and to do so well. The references are not to distinct orders of ministry, in the Church, but rather to gifts and consequent capacities of all Christians. The gift ofprophecy, which is mentioned first, being of especial value and importance (cf.1 Corinthians 14:1, seq.), was the gift of inspired utterance, not of necessity in the way of prediction, but also, and especially, for "edification, and exhortation, and comfort" (1 Corinthians 14:3), for "convincing," and for "making manifest the secrets of the heart" (1 Corinthians 14:24, 25). He that has this special gift is to use it "according to the proportion of his faith;" for the meaning of which expression see onμέτρον πίστεως above (ver. 3). According to the prophet's power of faith to bereceptive of this special gift, and toapprehend it if granted to him, would be the intensity and truth of its manifestation. It would seem that prophets might be in danger of mistaking their own ideas for a true Divine revelation (cf.Jeremiah 23:28); and also that they might speak hastily and with a view to self-display (see1 Corinthians 14:29-33), and that there was a further gift ofδιάκρισιςπνευμάτων required for distinguishing between true and imagined inspiration (see1 Corinthians 12:10;1 Corinthians 14:29). Further, the spirits of the prophets were subject to the prophets (1 Corinthians 14:32); they were not carried away, as the heathenμάντις was supposed to be, by an irresistible Divine impulse; they retained their reason and consciousness, and were responsible for rightly estimating and faithfully rendering any revelation (ἀποκάλυψις,1 Corinthians 5:30) granted to them. Delusion, inconsiderate utterance, extravagance, as well as repression of any real inspiration may be meant to be forbidden in the phrase. (The view ofτῆς πίστεως being meant objectively of the general Christian doctrine, from which the prophecy was not to deviate - whence the common use of the expression,analogia fidei - is precluded by the whole drift of the passage. It is not found in the Greek Fathers, having been apparently suggested first by Thomas Aquinas.) The gift ofministry (διακονία) must be understood in a general sense, and not as having exclusive reference to the order of deacons (Acts 6:1-6;Philippians 1:1;1 Timothy 3:8;Romans 16:1), who were so called specifically because their office was one ofδιακονία. The wordsδιακονεῖν διακονία διάκονος, though sometimes denoting any kind of ministry, even of the highest kind, were used and understood in a more specific sense with reference to subordinate ministrations, especially in temporal matters (cf.Acts 6:2, "It is not reason that we should leave the Word of God, andserve tables (διακονεῖν τραπέζως)"). If any had a gift for any such kind of administrative work under others, they were to devote themselves to it, and be content if they could do it well.Teaching (διδασκαλία) may denote a gift for mere instruction in facts or doctrines, catechetical or otherwise, different from that of the inspired eloquence ofprophecy. Exhortation (asπαράκλησις, which bears also the sense ofconsolation, seems here to be rightly rendered) may be understood with reference to admonitory addresses, in the congregation or in private, less inspired and rousing than prophetic utterances. InActs 13:15 the wordπαράκλησις denotes theexhortation which any person in the synagogue might be called upon by the rulers to address to the people after the reading (ἀνάγνωσιν) of the Law and the prophets; cf.1 Timothy 4:13, where Timothy is told to give attendance toreading (ἀνάγνωσιν), toexhortation (παράκλησιν), and toteaching (διδασκαλίαν). Hethat giveth (οὁ μεταδιδοὺς) points to the gift of liberality, to the endowment with which both means supplied by Providence and a spirit of generosity might contribute. The almsgivers of the Church had their special gift and function; and they must exercise them insimplicity (ἐν ἀπλότητι), which may perhaps mean singleness of heart, without partiality, or ostentation, or secondary aims. But in2 Corinthians 8:2;2 Corinthians 9:11, 13, the word seems to have the sense ofliberality, and this may be the meaning here. "Uti Deus dat, Jac. 1:5" (Bengel). In the 'Shepherd of Hermas' (written, it is supposed, not later than the first half of the second century)ἁπλῶς is explained thus:Πᾶσιν ὑστερουμένοιςδίδου ἁπλῶς μὴ διστάζων τίνι δῷς ἠ τίνι μὴδῷς πᾶσι δίδου ('Hermae Pastor,' mandatum 2.). Possibly this gives the true original conception, from which that of general liberality would follow. [The idea that the almoners of the Church, rather than the almsgivers, are intended, viz. the deacons (Acts 6:3,seq.), is inconsistent with the general purport of the passage, as explained above. Besides,μεταδιδόναι means elsewhere to give up what is one's own, not to distribute the funds of others.Ὁ διαδιδούς might rather have been expected in the latter case (cf.Acts 4:35).]He that ruleth (ὁ προιστάμενος) means, according to our view all along, any one in a leading position, with authority over others; and not, as some have thought, exclusively thepresbyters. Such are not to presume on their position of superiority so as to relax in zealous attention to its duties.He that showeth mercy (ὁ ἐλεῶν) is one who is moved by the Spirit to devote himself especially to works of mercy, such as visiting the sick and succouring the distressed. Such a one is to allow no austerity or gloominess of demeanour to mar the sweetness of his charity. On the general subject of these gifts for various administrations (cf.1 Corinthians 12,seq.; 14;Ephesians 4:11,seq.) it is to be observed that in the apostolic period, though presbyters and deacons, under the general superintendence of the apostles, seem to have been appointed in all organized Churches for ordinary ministrations (Acts 11:30;Acts 14:23;Acts 15:2,seq.; 16:4; 20:17; 21:18;Philippians 1:1;1 Timothy 3. l, 8; 5:17;Titus 1:5), yet there were other spiritual agencies in activity, recognized as divinely empowered. The "prophets and teachers" at Antioch (Acts 13:1) who, moved by the Holy Ghost, separated and ordained Barnabas and Saul for apostolic ministry, do not appear to have been what we should now call the regular clergy of the place, but persons, whether in any definite office or not, divinely inspired with the gifts ofπροφητεία andδιδασκαλία. In like manner, the appointment of Timothy to the office he was commissioned to fill, though he was formally ordained by the laying on of hands of St. Paul himself (2 Timothy 1:6) and of the presbyters (1 Timothy 4:14), appears to have been accompanied - perhaps sanctioned - byprophecy (1 Timothy 4:14). Persons thus divinely inspired, or supposed to be so, appear, as time went on, to have visited the various Churches, claiming authority - some, it would seem, even the authority ofapostles; the term "apostle" not being then confined exclusively to the original twelve; else Barnabas could not have been called one, as he is (Acts 14:14), or indeed even Paul himself. But such claims to inspiration were not always genuine; and against false prophets we find various warnings (cf.2 Corinthians 11:3,seq.;Galatians 1:6,seq.; Galatians 3:1;1 John 4:1,seq.; 2 John 10Revelation 2:2). Still, these extraordinary agencies and ministrations, in addition to the ordinary ministry of the presbyters and deacons, were recognized as part of the Divine order for the edification of the Church as long as the specialcharismata of the apostolic age continued. Afterwards, as is well known, the episcopate, in the later sense of the word as denoting an order above the general presbytery, succeeded the apostolate, though how soon this system of Church government became universal is still a subject of controversy. It appears, however, from 'The Teaching of the Twelve Apostles' (Διδαχὴ τῶν Δώδεκα 'Αποστόλων), recently brought to light by Archbishop Bryennius (the date of which appears to have been towards the end of the first century or the beginning of the second), that the earlier and less regular system continued, in some regions at least (it does not follow that it was so everywhere), after the original apostles had passed away. For in this early and interesting document, while directions are given for the ordination (or election; the word isχειροτονήσατε, the same as inActs 14:23) of bishops and deacons in the several Churches, there is no allusion to an episcopate of a higher order above them, but marked mention ofteachers, apostles, andprophets (especially the last two,apostles being also spoken of asprophets), who appear to have been itinerant, visiting the various Churches from time to time, and claiming authority as "speaking in the Spirit." To theseprophets great deference is to be paid; they are to be maintained during their sojourn; they are to be allowed to celebrate the Eucharist in such words as they will (cf.1 Corinthians 14:16); while speaking in the Spirit they are not to be tried or proved (οὐδὲ διακρινεῖτε; cf.διακρίσεις πνευμάτων,1 Corinthians 14:10; andοἱ ἄλλοιδιακρινέτωσαν, Romans 14:29), lest risk be run of blasphemy against the Holy Ghost. Still, among these itinerants there might often be false prophets (ψευδοπροφήται; cf.Matthew 7:15;Matthew 24:11, 24;Mark 13:221 John 4:1), and the Churches are to exercise judgment in testing them. If they taught anything contrary to the received doctrine; if they remained for the sake of maintenance without working for more than two days; if they asked in the Spirit for worldly goods for themselves; if their manner of life was not what it should be; - they were false prophets, and to be rejected, Similarly, in the 'Shepherd of Hermas' (apparently a document of the first half of the second century, and in some parts corresponding closely with theTeaching, from which such parts may have been derived) like directions are given for distinguishing between true and false prophets, between those who hadτὸ Πνεῦ,α τὸ Θεῖον and those whoseπνεῦμα wasἐπίγειον (mandatum 11.). And even in the 'Apostolical Constitutions' (a compilation supposed to date from the middle of the third to the middle of the fourth century) there is a passage corresponding to what is said in theTeaching about distinguishing between true and falseprophets orteachers who might visit Churches (Romans 7:28). TheTeaching seems to denote a state of things, after the apostolic period, in which the specialcharismata of that period were believed to be still in activity, though with growing doubts as to their genuineness in all cases. As has been said above, it does not follow that this order of things continued everywhere at the time of the compilation of theTeaching; but that it was so, at any rate in some parts, seems evident; and hence some light is thrown on the system of things alluded to in the apostolical Epistles. It is quite consistent with the evidence of theTeaching to suppose that in Churches which had been organized by St. Paul or other true apostles, the more settled order of government which soon afterwards became universal, and the transition to which seems to be plainly marked in the pastoral Epistles, already prevailed.

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