Romans 12:6
New International Version
We have different gifts, according to the grace given to each of us. If your gift is prophesying, then prophesy in accordance with your faith;

New Living Translation
In his grace, God has given us different gifts for doing certain things well. So if God has given you the ability to prophesy, speak out with as much faith as God has given you.

English Standard Version
Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith;

Berean Study Bible
We have different gifts according to the grace given us. If one’s gift is prophecy, let him use it in proportion to his faith;

Berean Literal Bible
And we are having different gifts according to the grace having been given to us: if prophecy, according to the proportion of the faith;

New American Standard Bible
Since we have gifts that differ according to the grace given to us, each of us is to exercise them accordingly: if prophecy, according to the proportion of his faith;

King James Bible
Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;

Christian Standard Bible
According to the grace given to us, we have different gifts: If prophecy, use it according to the proportion of one's faith;

Contemporary English Version
God has also given each of us different gifts to use. If we can prophesy, we should do it according to the amount of faith we have.

Good News Translation
So we are to use our different gifts in accordance with the grace that God has given us. If our gift is to speak God's message, we should do it according to the faith that we have;

Holman Christian Standard Bible
According to the grace given to us, we have different gifts: If prophecy, use it according to the standard of one's faith;

International Standard Version
We have different gifts based on the grace that was given to us. So if your gift is prophecy, use your gift in proportion to your faith.

NET Bible
And we have different gifts according to the grace given to us. If the gift is prophecy, that individual must use it in proportion to his faith.

New Heart English Bible
Having gifts differing according to the grace that was given to us, if prophecy, let us prophesy according to the proportion of our faith;

Aramaic Bible in Plain English
But we have a variety of gifts, according to the grace that is given us; one has prophecy according to the measure of his faith,

GOD'S WORD® Translation
God in his kindness gave each of us different gifts. If your gift is speaking God's word, make sure what you say agrees with the Christian faith.

New American Standard 1977
And since we have gifts that differ according to the grace given to us, let each exercise them accordingly: if prophecy, according to the proportion of his faith;

Jubilee Bible 2000
So that having different gifts according to the grace that is given to us, whether prophecy, according to the measure of faith;

King James 2000 Bible
Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;

American King James Version
Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;

American Standard Version
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;

Douay-Rheims Bible
And having different gifts, according to the grace that is given us, either prophecy, to be used according to the rule of faith;

Darby Bible Translation
But having different gifts, according to the grace which has been given to us, whether [it be] prophecy, [let us prophesy] according to the proportion of faith;

English Revised Version
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;

Webster's Bible Translation
Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;

Weymouth New Testament
But since we have special gifts which differ in accordance with the diversified work graciously entrusted to us, if it is prophecy, let the prophet speak in exact proportion to his faith;

World English Bible
Having gifts differing according to the grace that was given to us, if prophecy, let us prophesy according to the proportion of our faith;

Young's Literal Translation
And having gifts, different according to the grace that was given to us; whether prophecy -- 'According to the proportion of faith!'
Study Bible
Living Sacrifices
5so in Christ we who are many are one body, and each member belongs to one another. 6We have different gifts according to the grace given us. If one’s gift is prophecy, let him use it in proportion to his faith; 7if it is serving, let him serve; if it is teaching, let him teach;…
Cross References
Acts 13:1
In the church at Antioch there were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (a childhood companion of Herod the tetrarch), and Saul.

Romans 12:3
For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but think of yourself with sober judgment, according to the measure of faith God has given you.

1 Corinthians 3:5
What then is Apollos? And what is Paul? They are servants through whom you believed, as the Lord has assigned to each his role.

1 Corinthians 4:7
For who makes you so superior? What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?

1 Corinthians 7:7
I wish that all men were as I am. But each man has his own gift from God; one has this gift, another has that.

1 Corinthians 12:4
There are different gifts, but the same Spirit.

1 Corinthians 12:10
to another the working of miracles, to another prophecy, to another distinguishing between spirits, to another speaking in various tongues, and to still another the interpretation of tongues.

1 Corinthians 12:18
But in fact, God has arranged the members of the body, every one of them, according to His design.

1 Peter 4:10
As good stewards of the manifold grace of God, each of you should use whatever gift he has received to serve one another.

2 Peter 1:20
Above all, you must understand that no prophecy of Scripture comes from one's own interpretation.

Treasury of Scripture

Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;

then.

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, and in all knowledge; …

1 Corinthians 4:6,7
And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of 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 think of 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: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:

Luke 11:49
Therefore also said the wisdom of God, I will send them prophets and apostles, and some 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 think of 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.







Lexicon
We have
Ἔχοντες (Echontes)
Verb - Present Participle Active - Nominative Masculine Plural
Strong's Greek 2192: To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

different
διάφορα (diaphora)
Adjective - Accusative Neuter Plural
Strong's Greek 1313: Differing, different; hence: excellent. From diaphero; varying; also surpassing.

gifts
χαρίσματα (charismata)
Noun - Accusative Neuter Plural
Strong's Greek 5486: From charizomai; a gratuity, i.e. Deliverance;, a endowment, i.e. religious qualification, or miraculous faculty.

according to
κατὰ (kata)
Preposition
Strong's Greek 2596: A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

grace
χάριν (charin)
Noun - Accusative Feminine Singular
Strong's Greek 5485: From chairo; graciousness, of manner or act.

given
δοθεῖσαν (dotheisan)
Verb - Aorist Participle Passive - Accusative Feminine Singular
Strong's Greek 1325: To offer, give; I put, place. A prolonged form of a primary verb; to give.

us.
ἡμῖν (hēmin)
Personal / Possessive Pronoun - Dative 1st Person Plural
Strong's Greek 1473: I, the first-person pronoun. A primary pronoun of the first person I.

If [one’s gift is]
εἴτε (eite)
Conjunction
Strong's Greek 1535: And if, whether. From ei and te; if too.

prophecy,
προφητείαν (prophēteian)
Noun - Accusative Feminine Singular
Strong's Greek 4394: Prophecy, prophesying; the gift of communicating and enforcing revealed truth. From prophetes; prediction.

[let him use] it
κατὰ (kata)
Preposition
Strong's Greek 2596: A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).

in proportion
ἀναλογίαν (analogian)
Noun - Accusative Feminine Singular
Strong's Greek 356: Proportion, measure, analogy. From a compound of ana and logos; proportion.

to [his]
τῆς (tēs)
Article - Genitive Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

faith;
πίστεως (pisteōs)
Noun - Genitive Feminine Singular
Strong's Greek 4102: Faith, belief, trust, confidence; fidelity, faithfulness.
(6) Gifts differing according to the grace.--The English loses a point here. The word translated "gifts" means specially "gifts of grace," grace standing here for the operation of the Spirit. Different kinds of grace, with different forms of expression, are given to different individuals, and they are to be cherished and used accordingly.

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 in Acts 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.

Verses 6-8. - Having then gifts differing according to the grace that is given to us, whether prophecy, according to the proportion of our faith; or ministry, in our ministry; or he that teacheth, in his teaching; or he that exhorteth, in his exhortation; he that giveth, in simplicity; he that ruleth, with (literally, in) diligence; he that showeth mercy, with (literally, in) cheerfulness. The elliptical form of the original has been retained in the above translation, without the words interposed for elucidation in the Authorized Version. There are two ways in which the construction of the passage might possibly be understood.

(1) Taking ἔχοντες δὲ in ver. 6 as dependent on ἐσμεν in ver. 5, and κατὰ τὴν ἀναλογίαν τῆς πίστεως, not as hortatory, but as parallel to κατὰ τὴν χάριν τὴν 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 of prophecy, 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 on μέτρον πίστεως above (ver. 3). According to the prophet's power of faith to be receptive of this special gift, and to apprehend 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 (see 1 Corinthians 14:29-33), and that there was a further gift of διάκρισις πνευμάτων required for distinguishing between true and imagined inspiration (see 1 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 heathen μάντις 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 of τῆς 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 of ministry (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 of διακονία. The words διακονεῖν 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, and serve 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 of prophecy. Exhortation (as παράκλησις, which bears also the sense of consolation, 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. In Acts 13:15 the word παράκλησις denotes the exhortation 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 to reading (ἀνάγνωσιν), to exhortation (παράκλησιν), and to teaching (διδασκαλίαν). He that 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 in simplicity (ἐν ἀπλότητι), which may perhaps mean singleness of heart, without partiality, or ostentation, or secondary aims. But in 2 Corinthians 8:2; 2 Corinthians 9:11, 13, the word seems to have the sense of liberality, 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 ὑστερουμένοις δίδου ἁπλῶς μὴ διστάζων τίνι δῷς ἠ τίνι μὴ δῷς 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 the presbyters. 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 of προφητεία and διδασκαλία. 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 - by prophecy (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 of apostles; 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 10 Revelation 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 special charismata 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 is χειροτονήσατε, the same as in Acts 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 of teachers, apostles, and prophets (especially the last two, apostles being also spoken of as prophets), who appear to have been itinerant, visiting the various Churches from time to time, and claiming authority as "speaking in the Spirit." To these prophets 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. δια κρίσεις πνευμάτων, 1 Corinthians 14:10; and οἱ ἄλλοι διακρινέτωσαν, 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 13:22 1 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 the Teaching, from which such parts may have been derived) like directions are given for distinguishing between true and false prophets, between those who had τὸ Πνεῦ,α τὸ Θεῖον and those whose πνεῦμα was ἐπίγειον (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 the Teaching about distinguishing between true and false prophets or teachers who might visit Churches (Romans 7:28). The Teaching seems to denote a state of things, after the apostolic period, in which the special charismata 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 the Teaching; 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 the Teaching 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. 12:3-8 Pride is a sin in us by nature; we need to be cautioned and armed against it. All the saints make up one body in Christ, who is the Head of the body, and the common Centre of their unity. In the spiritual body, some are fitted for and called to one sort of work; others for another sort of work. We are to do all the good we can, one to another, and for the common benefit. If we duly thought about the powers we have, and how far we fail properly to improve them, it would humble us. But as we must not be proud of our talents, so we must take heed lest, under a pretence of humility and self-denial, we are slothful in laying out ourselves for the good of others. We must not say, I am nothing, therefore I will sit still, and do nothing; but, I am nothing in myself, and therefore I will lay out myself to the utmost, in the strength of the grace of Christ. Whatever our gifts or situations may be, let us try to employ ourselves humbly, diligently, cheerfully, and in simplicity; not seeking our own credit or profit, but the good of many, for this world and that which is to come.
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