"The measure of faith . . . . . . . the proportion of faith."--The reader will see in

Rom. 12: 4, 5 an argument that has already been used by the Apostle in a similar context

in I Cor. 12: Spiritual gifts, says the Apostle, vary as much as the differing functions of

the human body. The faculty of sight is precious, and one would give much to preserve

one's vision. Yet, says the Apostle, if the "whole body were an eye, where were the

hearing?" And again, "The eye cannot say to the hand, I have no need of thee"

(I Cor. 12: 17, 21). To be proud of the possession of a gift is foolish, for a gift is

unmerited. To be boastful of a particular gift because it appears more important than

another is also foolish, for several organs of the body whose functions are vital, are

hidden and scarcely even mentioned in ordinary conversation. A sober mind would not

forget that all the various gifts were held by grace, and differed by grace--"Having then

gifts differing according to the grace that is given to us"--and would gratefully

acknowledge that good, acceptable and perfect will which has set the various members in

the body, or the varying gifts in the Church, not as marks of merit, but in the exercise of

free grace. Boasting and despising would be unknown, and edification would result.

The gifts mentioned by the Apostle here are prophecy, ministry, teaching, exhorting,

giving, ruling and showing mercy, and these seven gifts are to be used according to the

proportion or analogy of faith. Analogy is primarily an arithmetical term, indicating an

equality of ratios.  The relation that 3 bears to 7, 6 must bear to 14, or 9 to 21.

Superficially, he who possesses 6 gifts may appear greater than one who possesses 3, but

the proportion settles whether this is really so. If the man possessing 3 gifts produces

results corresponding to the number 7, he is exactly the same proportionally as he who

has 6 gifts and produces results corresponding to the number 14. That the Lord actually

recognizes this principle is evident from the parable of the talents. The man, who, having

two talents, produced another two, was proportionately just as successful as the man who,

having five talents, had produced another five. For example, if we compare ourselves

with such a man as Paul, we must not forget that Paul was a five-talent servant--apostle,

prophet, evangelist, pastor and teacher--while we ourselves may have but one gift--that

of an evangelist, perhaps, or of a teacher. If we are as faithful in our smaller measure as

Paul was in his larger measure, we shall receive the same "Well done". Moreover, a

believer who had received the gift of prophecy, would not be held responsible for the

exercise of the gift of healing. The minister is to minister, and the teacher to teach, each

one thankfully and humbly receiving the gift that God entrusts, and then diligently using

it to His glory.

The reader will not, we trust, misunderstand our teaching here. We do not suggest

that any believer belonging to the dispensation of the Mystery receives the gift of

prophecy or of healing, but the analogy nevertheless holds good. Whatever the Lord may

have given us the grace to do for him, we shall find guidance in the principles laid down

in Rom. 12:

At verse 9 there is a transition from faith to love, and at verse 12 a further step to

hope. "These three" are often found together, and it may be helpful to see the three

groups in this section set out as indicated below (i.e. page 243).