The Meaning of Romans 12:6 Explained

Romans 12:6

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

YLT: And having gifts, different according to the grace that was given to us; whether prophecy -- 'According to the proportion of faith!'

Darby: 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;

ASV: 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;

KJV Reverse Interlinear

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

What does Romans 12:6 Mean?

Verse Meaning

The gifts that we have are abilities that God gives us by His grace (cf. 1 Corinthians 12:6; Ephesians 4:7; 1 Peter 4:10). They are capacities for His service. [1]
"Spiritual gifts are tools to build with, not toys to play with or weapons to fight with." [2]
The list of seven gifts that follows is not exhaustive but only illustrative (cf. 1 Corinthians 12:27-28). Paul"s point here was that it is important that we use our gifts and that we use them in the proper way. All the gifts need using according to the proportion (Gr. analogia) of the faith that God has given us. The faith in view, as in Romans 12:3, is probably the amount of faith God has given us, not what we believe, namely, Christian teaching.
Probably Paul meant prophecy in the sense of communicating revealed truth to exhort, encourage, and comfort (cf. 1 Corinthians 14:3; 1 Corinthians 14:31) and, perhaps, praising God ( 1 Chronicles 25:1) rather than as predicting or proclaiming new revelation. All the other gifts listed here serve the whole church throughout its history, so probably Paul viewed prophecy this way too. If Song of Solomon , none of the seven gifts listed here are "sign gifts."

Context Summary

Romans 12:1-8 - Devoting Self And Using Gifts
Therefore links this practical appeal to the whole of the sublime argument, which reaches its climax in the previous chapter. It is easier to die once for God than to live always the surrendered life. But nothing so pleases God as daily surrender, the sacrificed and yielded will tied by cords to His altar. Such an attitude is the only reasonable one we can assume. If God be all we profess to believe, He is worthy of all we are. But we are reminded that the world is ever seeking to mold us to its will, and we need the renewing grace of the Holy Spirit, that we may withstand its baleful influence. We need to be transformed-that is, transfigured-by the renewing of our mind. Please God, and you will be pleased with the will of God.
Notice in Romans 12:3 that God deals out according to the measure of our faith. Let us ask that it may be "pressed down and running over." In proportion as we are united to the head, we are members of one another. We may not recognize each other, or be recognized by the world as one, but in His sight there is only one body, Romans 12:5. Let each learn what he can do best, and devote his best to it. To give or rule aright is equally a gift with teaching. [source]

Chapter Summary: Romans 12

1  God's mercies must move us to offer ourselves
3  No man must think too well of himself;
6  but everyone attend to the calling wherein he is placed
9  Love, and many other duties are required of us
19  Revenge is especially forbidden

Greek Commentary for Romans 12:6

Differing [διαπορα]
Old adjective from διαπερω — diapherō to differ, to vary. So Hebrews 9:10. [source]
According to the proportion of our faith [κατα την αναλογιαν της πιστεως]
The same use of πιστις — pistis (faith) as in Romans 12:3 “the measure of faith.” Old word. αναλογια — analogia (our word “analogy”) from αναλογος — analogos (analogous, conformable, proportional). Here alone in N.T. The verb προπητευωμεν — prophēteuōmen (present active volitive subjunctive, let us prophesy) must be supplied with which εχοντες — echontes agrees. The context calls for the subjective meaning of “faith” rather than the objective and outward standard though πιστις — pistis does occur in that sense (Galatians 1:23; Galatians 3:23). [source]
Prophecy []
See on prophet, Luke 7:26. In the New Testament, as in the Old, the prominent idea is not prediction, but the inspired delivery of warning, exhortation, instruction, judging, and making manifest the secrets of the heart. See 1 Corinthians 14:3, 1 Corinthians 14:24, 1 Corinthians 14:25. The New-Testament prophets are distinguished from teachers, by speaking under direct divine inspiration. [source]
Let us prophesy []
Not in the Greek. [source]
According to the proportion of faith [κατὰ τὴν ἀναλογίαν τῆς πίστεως]
Ἁναλογία proportionoccurs only here in the New Testament. In classical Greek it is used as a mathematical term. Thus Plato: “The fairest bond is that which most completely fuses and is fused into the things which are bound; and proportion ( ἀναλογία ) is best adapted to effect such a fusion” (“Timaeus,” 31). “Out of such elements, which are in number four, the body of the world was created in harmony and proportion” (“Timaeus,” 32). Compare “Politicus,” 257. The phrase here is related to the measure of faith (Romans 12:3). It signifies, according to the proportion defined by faith. The meaning is not the technical meaning expressed by the theological phrase analogy of faith, sometimes called analogy of scripture, i.e., the correspondence of the several parts of divine revelation in one consistent whole. This would require ἡ πίστις thefaith, to be taken as the objective rule of faith, or system of doctrine (see on Acts 6:7), and is not in harmony with Romans 12:3, nor with according to the grace given. Those who prophesy are to interpret the divine revelation “according to the strength, clearness, fervor, and other qualities of the faith bestowed upon them; so that the character and mode of their speaking is conformed to the rules and limits which are implied in the proportion of their individual degree of faith” (Meyer). [source]

Reverse Greek Commentary Search for Romans 12:6

Romans 12:3 The measure of faith [μέτρον πίστεως]
An expression which it is not easy to define accurately. It is to be noted: 1. That the point of the passage is a warning against an undue self-estimate, and a corresponding exhortation to estimate one's self with discrimination and sober judgment. 2. That Paul has a standard by which self-estimate is to be regulated. This is expressed by ὡς asaccording as. 3. That this scale or measure is different in different persons, so that the line between conceit and sober thinking is not the same for all. This is expressed by ἐμέρισεν hathimparted, distributed, and ἑκάστῳ toeach one. 4. The character of this measure or standard is determined by faith. It must be observed that the general exhortation to a proper self-estimate is shaped by, and foreshadows, the subsequent words respecting differences of gifts. It was at this point that the tendency to self-conceit and spiritual arrogance would develop itself. Hence the precise definition of faith here will be affected by its relation to the differing gifts in Romans 12:6. Its meaning, therefore, must not be strictly limited to the conception of justifying faith in Christ, though that conception includes and is really the basis of every wider conception. It is faith as the condition of the powers and offices of believers, faith regarded as spiritual insight, which, according to its degree, qualifies a man to be a prophet, a teacher, a minister, etc.; faith in its relation to character, as the only principle which develops a man's true character, and which, therefore, is the determining principle of the renewed man's tendencies, whether they lead him to meditation and research, or to practical activity. As faith is the sphere and subjective condition of the powers and functions of believers, so it furnishes a test or regulative standard of their respective endowments and functions. Thus the measure applied is distinctively a measure of faith. With faith the believer receives a power of discernment as to the actual limitations of his gifts. Faith, in introducing him into God's kingdom, introduces him to new standards of measurement, according to which he accurately determines the nature and extent of his powers, and so does not think of himself too highly. This measure is different in different individuals, but in every case faith is the determining element of the measure. Paul, then, does not mean precisely to say that a man is to think more or less soberly of himself according to the quantity of faith which he has, though that is true as a fact; but that sound and correct views as to the character and extent of spiritual gifts and functions are fixed by a measure, the determining element of which, in each particular case, is faith. [source]
Romans 1:11 Some spiritual gift [τι χάρισμα]
Note the modesty in some. Χάρισμα is a gift of grace ( χάρις ) a favor received without merit on the recipient's part. Paul uses it both in this ordinary sense (Romans 5:15, Romans 5:16; Romans 6:23), and in a special, technical sense, denoting extraordinary powers bestowed upon individuals by the Holy Spirit, such as gifts of healing, speaking with tongues, prophecy, etc. See Romans 12:6; 1 Corinthians 1:7; 1 Corinthians 12:4, 1 Corinthians 12:31; 1 Peter 4:10. In 1 Timothy 4:14; 2 Timothy 1:6, it is used of the sum of the powers requisite for the discharge of the office of an evangelist. [source]
1 Corinthians 3:10 Grace []
The special endowment for his apostolic work. Compare Romans 1:5, grace and apostleship: Romans 12:3, Romans 12:6; Ephesians 3:7, Ephesians 3:8. [source]
1 Corinthians 12:28 Miracles []
Note the change from endowed persons to abstract gifts, and compare the reverse order, Romans 12:6-8. [source]
1 Corinthians 12:4 Of gifts [χαρισματων]
Late word and chiefly in Paul (cf. Romans 12:6) in N.T. (except 1 Peter 4:19), but some examples in papyri. It means a favour (from χαριζομαι — charizomai) bestowed or received without any merit as in Romans 1:11. [source]
Colossians 1:5 For the hope [διὰ τὴν ἐλπίδα]
The A.V. connects with we give thanks (Colossians 1:3). But the two are too far apart, and Paul's introductory thanksgiving is habitually grounded on the spiritual condition of his readers, not on something objective. See Romans 1:8; 1 Corinthians 1:4; Ephesians 1:15. Better connect with what immediately precedes, love which ye have, and render as Rev., because of the hope, etc. Faith works by love, and the ground of their love is found in the hope set before them. Compare Romans 8:24. The motive is subordinate, but legitimate. “The hope laid up in heaven is not the deepest reason or motive for faith and love, but both are made more vivid when it is strong. It is not the light at which their lamps are lit, but it is the odorous oil which feeds their flame” (Maclaren). Hope. See on 1 Peter 1:3. In the New Testament the word signifies both the sentiment of hope and the thing hoped for. Here the latter. Compare Titus 2:13; Galatians 5:5; Hebrews 6:18; also Romans 8:24, where both meanings appear. Lightfoot observes that the sense oscillates between the subjective feeling and the objective realization. The combination of faith, hope, and love is a favorite one with Paul. See 1 Thessalonians 1:3; 1 Corinthians 13:13; Romans 5:1-5; Romans 12:6-12. [source]
1 Thessalonians 5:19 Quench not the spirit [το πνευμα μη σβεννυτε]
Μη — Mē with the present imperative means to stop doing it or not to have the habit of doing it. It is a bold figure. Some of them were trying to put out the fire of the Holy Spirit, probably the special gifts of the Holy Spirit as 1 Thessalonians 5:20 means. But even so the exercise of these special gifts (1 Corinthians 12-14; 2 Corinthians 12:2-4; Romans 12:6-9) was to be decently Today, as then, there are two extremes about spiritual gifts (cold indifference or wild excess). It is not hard to put out the fire of spiritual fervor and power. [source]
1 Timothy 1:18 According to the prophecies which went before on thee [κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας]
Const, according to with I commit: which went before is to be taken absolutely, and not with on thee: const. prophecies with on these. On thee means concerning thee. The sense of the whole passage is: “I commit this charge unto thee in accordance with prophetic intimations which I formerly received concerning thee.” Prophecy is ranked among the foremost of the special spiritual endowments enumerated by Paul. See Romans 12:6; 1 Corinthians 12:10; 1 Corinthians 13:2, 1 Corinthians 13:8; 1 Corinthians 14:6, 1 Corinthians 14:22. In 1 Corinthians 12:28; Ephesians 4:11, prophets come next after apostles in the list of those whom God has appointed in the church. In Ephesians 2:20, believers, Jew and Gentile, are built upon the foundation of the apostles and prophets. According to 1 Timothy 4:14, prophecy has previously designated Timothy as the recipient of a special spiritual gift; and the prophecies in our passage are the single expressions or detailed contents of the prophecy mentioned there. Προαγεῖν togo before is not used by Paul. In the Pastorals and Hebrews it appears only as an intransitive verb, and so in the only instance in Luke, Luke 18:39. In Acts always transitive, to bring forth. See Acts 12:6; Acts 16:30; Acts 17:5; Acts 25:26. [source]
2 Timothy 1:9 Grace which was given [χάριν τὴν δοθεῖσαν]
Comp. Romans 12:3, Romans 12:6; Romans 15:15; 1 Corinthians 3:10; Ephesians 3:8; Ephesians 4:7. The phrase only here in Pastorals. [source]
2 Timothy 1:9 Purpose [προτεσιν]
See note on Romans 9:11; Ephesians 1:11 for προτεσιν — prothesin Which was given (την δοτεισαν — tēn dotheisan). First aorist passive articular participle agreeing with χαρις — charis (grace), a thoroughly Pauline expression (1 Corinthians 3:10; Romans 12:3, Romans 12:6, etc.), only here in Pastoral Epistles. Before times eternal See note on Titus 1:2. [source]
2 Timothy 1:9 Which was given [την δοτεισαν]
First aorist passive articular participle agreeing with χαρις — charis (grace), a thoroughly Pauline expression (1 Corinthians 3:10; Romans 12:3, Romans 12:6, etc.), only here in Pastoral Epistles. [source]
Hebrews 1:4 More excellent [διαφορώτερον]
Διάφορος only once outside of Hebrews, Romans 12:6. The comparative only in Hebrews. In the sense of more excellent, only in later writers. Its earlier sense is different. The idea of difference is that which radically distinguishes it from κρείττων betterHere it presents the comparative of a comparative conception. The Son's name differs from that of the angels, and is more different for good. [source]
Hebrews 1:4 Having become [γενομενος]
Second aorist middle participle of γινομαι — ginomai In contrast with on in Hebrews 1:3. By so much Instrumental case of τοσουτος — tosoutos correlative with οσωι — hosōi (as) with comparative in both clauses Than the angels Ablative of comparison after κρειττων — kreittōn as often. Than they Instead of the ablative αυτων — autōn here the preposition παρα — para (along, by the side of) with the accusative occurs, another common idiom as in Hebrews 3:3; Hebrews 9:23. Διαπορος — Diaphoros only in Hebrews in N.T. except Romans 12:6. Hath inherited Perfect active indicative of κληρονομεω — klēronomeō (from κληρονομος — klēronomos heir, Hebrews 1:2), and still inherits it, the name The author proves it from Scripture (Hebrews 1:4-14). [source]
1 Peter 4:10 A gift [χάρισμα]
Originally, something freely given: a gift of grace ( χάρις )Used in New Testament (a) of a blessing of God graciously bestowed, as upon sinners (Romans 5:15, Romans 5:16; Romans 11:29); (b) of a gracious divine endowment: an extraordinary gift of the Holy Spirit dwelling and working in a special manner in the individual (1 Timothy 4:14; 2 Timothy 1:6; Romans 12:6, Romans 12:8). So here. [source]
1 Peter 4:10 Gift [χαρισμα]
Late N.T. word (in late papyri) from χαριζομαι — charizomai to give graciously. It is used here by Peter as one of the gifts of the Holy Spirit (1 Corinthians 12:4, 1 Corinthians 12:9, 1 Corinthians 12:29-31; Romans 12:6). [source]
Revelation 1:4 Seven []
Among every ancient people, especially in the East, a religious significance attaches to numbers. This grows out of the instinctive appreciation that number and proportion are necessary attributes of the created universe. This sentiment passes over from heathenism into the Old Testament. The number seven was regarded by the Hebrews as a sacred number, and it is throughout Scripture the covenant number, the sign of God's covenant relation to mankind, and especially to the Church. The evidences of this are met in the hallowing of the seventh day; in the accomplishment of circumcision, which is the sign of a covenant, after seven days; in the part played by the number in marriage covenants and treaties of peace. It is the number of purification and consecration (Leviticus 4:6, Leviticus 4:17; Leviticus 8:11, Leviticus 8:33; Numbers 19:12). “Seven is the number of every grace and benefit bestowed upon Israel; which is thus marked as flowing out of the covenant, and a consequence of it. The priests compass Jericho seven days, and on the seventh day seven times, that all Israel may know that the city is given into their hands by God, and that its conquest is a direct and immediate result of their covenant relation to Him. Naaman is to dip in Jordan seven times, that he may acknowledge the God of Israel as the author of his cure. It is the number of reward to those who are faithful in the covenant (Deuteronomy 28:7; 1 Samuel 2:5); of punishment to those who are froward in the covenant (Leviticus 26:21, Leviticus 26:24, Leviticus 26:28; Deuteronomy 28:25), or to those who injure the people in it (Genesis 4:15, Genesis 4:24; Exodus 7:25; Psalm 79:12). All the feasts are ordered by seven, or else by seven multiplied into seven, and thus made intenser still. Thus it is with the Sabbath, the Passover, the Feast of Weeks, of Tabernacles, the Sabbath-year, and the Jubilee.” Similarly the number appears in God's dealing with nations outside the covenant, showing that He is working for Israel's sake and with respect to His covenant. It is the number of the years of plenty and of famine, in sign that these are for Israel's sake rather than for Egypt's. Seven times pass over Nebuchadnezzar, that he may learn that the God of his Jewish captives is king over all the earth (partly quoted and partly condensed from Trench's “Epistles to the Seven Churches”). -DIVIDER-
-DIVIDER-
Seven also occurs as a sacred number in the New Testament. There are seven beatitudes, seven petitions in the Lord's Prayer; seven parables in Romans href="/desk/?q=ro+12:6-8&sr=1">Romans 12:6-8), seven characteristics of wisdom (James 3:17). In Revelation the prominence of the number is marked. To a remarkable extent the structure of that book is molded by the use of numbers, especially of the numbers seven, four, and three. There are seven spirits before the throne; seven churches; seven golden candlesticks; seven stars in the right hand of Him who is like unto a son of man; seven lamps of fire burning before the throne; seven horns and seven eyes of the Lamb; seven seals of the book; and the thunders, the heads of the great dragon and of the beast from the sea, the angels with the trumpets, the plagues, and the mountains which are the seat of the mystic Babylon, - are all seven in number. -DIVIDER-
-DIVIDER-
So there are four living creatures round about the throne, four angels at the four corners of the earth, holding the four winds; the New Jerusalem is foursquare. Authority is given to Death to kill over the fourth part of the earth, and he employs four agents. -DIVIDER-
-DIVIDER-
Again the use of the number three is, as Professor Milligan remarks, “so remarkable and continuous that it would require an analysis of the whole book for its perfect illustration.” There are three woes, three unclean spirits like frogs, three divisions of Babylon, and three gates on each side of the heavenly city. The Trisagion, or “thrice holy,” is sung to God the Almighty, to whom are ascribed three attributes of glory. [source]

What do the individual words in Romans 12:6 mean?

We are having however gifts according to the grace - having been given to us different if prophecy proportion of the faith
Ἔχοντες δὲ χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάφορα εἴτε προφητείαν ἀναλογίαν τῆς πίστεως

Ἔχοντες  We  are  having 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: ἔχω  
Sense: to have, i.e. to hold.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
χαρίσματα  gifts 
Parse: Noun, Accusative Neuter Plural
Root: χάρισμα  
Sense: a favour with which one receives without any merit of his own.
κατὰ  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
χάριν  grace 
Parse: Noun, Accusative Feminine Singular
Root: χάρις  
Sense: grace.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
δοθεῖσαν  having  been  given 
Parse: Verb, Aorist Participle Passive, Accusative Feminine Singular
Root: διδῶ 
Sense: to give.
ἡμῖν  to  us 
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
διάφορα  different 
Parse: Adjective, Accusative Neuter Plural
Root: διάφορος  
Sense: different, varying in kind.
προφητείαν  prophecy 
Parse: Noun, Accusative Feminine Singular
Root: προφητεία  
Sense: prophecy.
ἀναλογίαν  proportion 
Parse: Noun, Accusative Feminine Singular
Root: ἀναλογία  
Sense: proportion.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
πίστεως  faith 
Parse: Noun, Genitive Feminine Singular
Root: πίστις  
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.