according to the grace given us
The word "grace" in Greek is "charis," which signifies unmerited favor. This phrase underscores that the distribution of spiritual gifts is an act of divine grace. It is not based on human effort or worthiness but on God's sovereign will. The early church understood that each believer's role and function were determined by God's grace, ensuring that no one could boast about their spiritual abilities. This grace-driven distribution fosters humility and unity within the church, as each member recognizes their dependence on God's grace.

If one's gift is prophecy
The term "prophecy" comes from the Greek word "propheteia," which means to speak forth or proclaim. In the New Testament context, prophecy involves declaring God's truth, often with an element of foretelling or insight into God's will. The early church valued prophecy as a means of edification, encouragement, and consolation (1 Corinthians 14:3). Prophets were seen as vital to the church's spiritual health, providing guidance and correction as inspired by the Holy Spirit.

let him use it in proportion to his faith
The phrase "in proportion to his faith" suggests that the exercise of the gift of prophecy should align with the individual's level of faith. The Greek word for "proportion" is "analogia," indicating a measure or standard. This implies that the effectiveness and authenticity of prophetic utterance are linked to the prophet's faith and trust in God. In the early church, this principle ensured that prophetic messages were delivered with sincerity and reliance on God, rather than human wisdom or ambition. It also encouraged believers to grow in their faith, as their spiritual gifts would be more fully realized in tandem with their spiritual maturity.

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.

(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.

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