Romans 12:6

ἔχοντες δὲ κ.τ.λ. δὲ brings out, in contrast with the unity just emphasised, the difference of function indicated in 4 b. But, as we have different gifts, we must use them in relation to others, in service. Some place a comma after μέλη; but the balance of the sentences and the connexion of thought are against this.

χαρίσματα—χάρις. χάρις is the one gift of life in Christ, given to all; χάρισμα is the special character which this gift assumes as differentiated in each. “χάρις is the vital force of the σῶμα τ. χρ. which flows from Christ through all its living members; χάρισμα a special determination of this force to enable a particular μέλος to do its part towards the whole σῶμα,” Lid.; cf. 1 Peter 4:10; 1 Corinthians 12:4; 1 Corinthians 12:7 (where τὸ πνεῦμα takes the place of χάρις).

τῆν δοθεῖσαν ἡμῖν. Cf. 3 (δοθείσης—ἐμέρισεν) of baptism.

εἴτε προφητείαν κ.τ.λ. A very characteristic series of elliptical clauses. What is the ellipse? The first member of each clause clearly describes a χάρισμα, the second member its manner of use; the context demands that all these uses should be instances of σωφροσύνη, the sober thought of self as meant for service; the ellipse must, then, be supplied in each case to bring out this point.

προφητείαν. The decisive passage in S. Paul is 1 Corinthians 14:1-33; the Rev. claims to be a book προφητείας (Revelation 1:3; Revelation 22:7 f.); here = a χάρισμα the gift or power of prophecy as 1 Corinthians 12:10; 1 Corinthians 13:2; as a particular act, 1 Corinthians 14:22; 1 Thessalonians 5:20; 1 Timothy 1:18; 1 Timothy 4:14. It may include foretelling, but its normal exercise has οἰκοδομὴ in view (1 Corinthians 14:3; 1 Corinthians 14:5; 1 Corinthians 14:26), i.e. exposition of divine truth in such a way as to bring out the condition of the human heart (1 Corinthians 14:25) and to encourage and console. It seems to differ from διδάσκειν as involving the consciousness of acting under direct inspiration, rather than of drawing upon personal experience and reflexion. It is clear from 1 Corinthians 14:32 that S. Paul had to heighten and spiritualise the current thoughts about ‘prophecy’ and ‘prophets.’

κατὰ τὴν ὀ. τ. π. Sc. we must use this gift—προφητεύωμεν.

κατὰ τὴν� = in due or full proportion to or correspondence with.

τῆς πίστεως. The faith which animates and enlightens the prophet. The aim of προφητεία is οἰκοδομή; its inspiration therefore must be the faith of the προφήτης; and that faith must be allowed free play, so that he delivers all that he believes, “without exaggeration, display, or self-seeking,” Giff. Lid. follows the Latin as against the Greek fathers in taking τῆς πίστεως = the Christian Faith (objective), and κατὰ τὴν�. = “according to the majestic proportion, etc.”; but this is exactly a case where the instinctive interpretation of the Greek fathers is decisive. Moreover, the context requires here a reference, not to an external standard, but to the temper and spirit in which the action is performed.