Chapter 6.9

Gift Faith

Empowering our God-given Supernatural Abilities

Overall Objective

To understand the difficult aspect of biblical faith which can be referred to as gift faith, which empowers our spiritual gifts.

Table of Topics

A) Defining Gift Faith: Romans 12:3-6

B) The Differences in Gift Faith

C) The Humility of Gift Faith

D) The Provision of Gift Faith

Extras & Endnotes

Primary Points

• Scripture speaks of another unique application of the biblical concept of faith that we refer to as gift faith, which empowers us to use the supernatural abilities we have been given.
• Along with the grace that God gives to exercise such gifts, God also grants the necessary faith for the operation and self-recognition of these gifts.
• Different spiritual gifts require a different “measure of faith” (v. 3). This does not mean a different level of certainty, but the difference of faith required for different gifts has to do with the authority and subsequent accountability of the various gifts.
• Humility is encouraged concerning the spiritual gift a person has. This is based on the fact that both the grace and faith necessary to exercise spiritual gifts is given by God. This is also demonstrated by honestly and accurately identifying your spiritual gift.
• It would seem God supernaturally provides gift faith initially, but it is subsequently strengthened by objective evidence and experience.

A) Defining Gift Faith: Romans 12:3-6

In Romans 12 Paul says:

For by the grace [gift of apostleship] given me I say [with faith, and divine authority] to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the measure [metron ^[1]] of faith [and corresponding spiritual gift] God has given you. . . . ⁶ We have different gifts, according to the grace [and corresponding faith] given us. If a man’s gift is prophesying, let him use it in proportion to [analogian: “in accordance with”] his faith [as a Prophet]. (vs. 3, 6)

This is one of the more difficult passages of Scripture to interpret, and has garnered several different views. ^[2] Nonetheless, several things are clear. First, like saving faith, the Apostle is speaking of another kind of faith that is given to us by God rather than worked or chosen by ourselves. Accordingly, he speaks of a “measure of faith God has given you” and accordingly not something we can take credit for.

Secondly, we should notice that Paul is using “grace” and “faith” somewhat interchangeably as gifts from God, just as he has throughout Romans. ^[3] Both grace and a corresponding faith are needed for spiritual gifts to operate, and God gives them both. Paul is saying little more throughout the passage than what he told the Ephesians: “[T]o each one of us grace [in the form of a spiritual gift, cf. v. 11] has been given as Christ apportioned it” (4:7).

Thirdly, the faith that Paul speaks of here is especially attached to the use of our spiritual gifts. This becomes particularly clear in v. 6 where Paul says the grace “gift” of “prophesying” is to be used with the corresponding “faith” that comes with such a gift. Therefore, because a certain faith is needed and provided with spiritual gifts, we see another unique application of the biblical concept of faith that we refer to as gift faith. While empowering faith enables us to trust the promises of God, gift faith empowers us to use the supernatural abilities we have been given.

This is precisely what Paul is alluding to when he introduces this passage by saying, “For by the grace [gift of apostleship and its corresponding faith] given me I say [with certainty and divine authority] to every one of you . . .” (v. 3). It not only required the gift [“grace”] of apostleship to command “every one” in the Roman church with God-like authority, but it required a certain kind of faith that accompanied Paul’s gift, enabling him to recognize and exercise his gift.

Accordingly, it would seem that along with the grace that God gives to exercise such gifts, God also grants the necessary faith for the operation and self-recognition of these gifts. For example, it is doubtful that a person who had been given the gift of Apostle, Prophet, leader, or Teacher is going to use it very confidently or consistently if they do not have much faith that they possess the gift.

Along these lines, NT scholar F. F. Bruce (1910-1990) commented on this passage of Scripture: “Faith here denotes the spiritual power given to each Christian for the discharge of his or her special responsibility.” ^[4] Likewise, Dr. MacArthur shares regarding Romans 12:3: “Paul is not here referring to saving faith, which believers already have exercised. He is speaking of . . . the kind and quantity of faith required to exercise our own particular gift.” ^[5] Therefore, gift faith is given to us so that we may faithfully and effectively exercise the spiritual gifts we have been given. ^[6]

B) The Differences in Gift Faith

Thirdly, Paul recognized that different spiritual gifts require a different “measure of faith” (v. 3). This does not mean a different level of certainty, as if the Prophet is more certain about his gift than the Teacher or leader is of his. As will be discussed in chapter 6.12, an attribute of biblical “faith is being sure . . . and certain” (Heb 11:1). The difference of faith required for different gifts has to do with the authority and subsequent accountability of the various gifts.

For example, imagine the kind of faith that would accompany speaking extra-biblical revelation or a confident prediction of the future like the Christian Prophet Agabus did with the gift of prophecy (cf. Acts 11:27-30; 21:10-11). Remember likewise that in the OT God said, “a prophet who presumes to speak in My name anything I have not commanded him to say . . . must be put to death” (Deut 18:20). It requires a supernatural faith to be a real Prophet of God.

Compare this with the kind of faith that would accompany the gifts of “serving” or “encouraging” (Rom 12:7, 8). Obviously, “prophesying” requires a different kind of faith than simply “encouraging” someone. Perhaps gifts such as “teaching” and “leadership” require a kind of faith that is something more than “serving” because of their greater influence and responsibility, but probably not as much as “prophesying.” This is because even “teaching” and “leadership” need only follow the established text of Scripture, not communicate extra-biblical divinely authoritative revelations and predictions as all biblical Prophets do. ^[7]

Therefore, when we read, “If a man’s gift is prophesying, let him use it in proportion to [analogian: “in accordance with”] his faith [as a Prophet] (v. 6), it is simply a reflection of the fact that a person with the gift of prophecy will also be given the kind of faith it requires to speak for God and confidently announce accurate predictions. Accordingly, Charles Hodge (1797-1878) related that, “perhaps the most generally received interpretation” of Romans 12:3-6 was:

Let him prophesy according to his internal convictions; that is, he must not exceed in his communication what he honestly believes to have been divinely communicated, or allow himself to be carried away by enthusiasm, to deliver, as from God, what is really nothing but his own thoughts. ^[8]

C) The Humility of Gift Faith

The fourth thing evident in Romans 12:3-6 is that the Apostle is encouraging humility based on the spiritual gift a person has. This is based on the fact that both the grace and faith necessary to exercise spiritual gifts is given by God. This exhortation to humility in the context of spiritual gifts is reminiscent of the church in Corinth where it seems some were pursuing and claiming gifts they didn’t have in order to appear more spiritual. ^[9] The Apostle had probably written the Corinthians on this issue just two years prior to writing Romans and it was no doubt fresh on his mind and perhaps something he feared or observed in several churches. ^[10]

Accordingly, an important reason for the Apostle to discuss gift faith is a warning for people “not [to] think of yourself more highly than you ought” by claiming a spiritual gift you have no evidence of having. He says, “but rather think of yourself with sober judgment, in accordance with the faith [which accompanies the gift] God has given you” (v. 3).

Paul issues a similar warning to the Galatians: “If anyone thinks he is something when he is nothing, he deceives himself” (Gal 6:3). The Apostle simply did not want Christians deceived about their spiritual gifts, and then presuming to have gifts such as prophesying, teaching, and leadership, and judging themselves to be something greater than they were. And they were to make this judgment based on the faith God had given them with their gift. Accordingly, Charles Hodge had also commented in his day that “perhaps the most generally received interpretation” of the “measure of faith” in v. 3 was that “faith” was “equivalent to gift. The sense then is, ‘Let everyone think of himself according to the nature or character of the gifts which he has received.’” ^[11]

We will demonstrate elsewhere that biblical faith is always based on sufficient evidence. ^[12] Therefore, Paul is commanding Christians to use “sober judgment” in evaluating what kind of gift faith God has given them, and what they were basing such faith on. For example, it would be arrogant and unbiblical for someone to claim they have the necessary faith to exercise the gift of “prophesying,” “teaching” or “leadership” (cf. Rom 12:6-8) if they have no experiential evidence to authenticate such a claim to themselves or others. Merely assuming such abilities, based on an unreasonable faith, is the very kind of presumption and potential arrogance the Apostle was warning against.

D) The Provision of Gift Faith

Finally, how does God provide this gift faith for these spiritual gifts? Initially, it seems to be something supernaturally given by God’s grace, accompanying the supernatural gift itself. However, such faith is probably strengthened by experience. Accordingly, those with more miraculous abilities such as apostleship, prophecy, or miracle working, would require and be accompanied by miraculous evidence. This might include the ability to work miracles (cf. 2 Cor 12:12) for the gift of apostleship, or the ability to predict the future for prophecy (cf. Deut 18:18-22; 1 Kgs 22:28; Jer 28:9; Acts 11:27-30; 21:10-11). Let us remember that what authenticates such divinely authoritative gifts to others, authenticates them for the possessor as well.

Therefore, a Prophet could know he was a Prophet, and not merely arrogantly claiming to be one, because he could predict the future. In addition, we point out elsewhere that the revelatory abilities that came with gifts such as apostleship and prophecy were usually provided through objective means such as visions, which would also provide evidence for the faith one needed to exercise such gifts. ^[13] The divine revelation that Apostles and Prophets pronounced did not come to them as a mere impulse or thought in the head, but, for example, God would personally appear to them telling them what to say.

Also, because these gifts were more miraculous in nature, it can be suggested that the gift faith specifically attached to them was in the form of miracle faith. ^[14] Accordingly, specifically regarding the gift of prophecy, the Apostle says it should be exercised “in proportion to [the Prophet’s] faith.” Because of the miraculous nature of prophecy, we would suggest it required a rather miraculous faith. In other words, for a Prophet to perfectly predict a future event and/or confidently preface an extra-biblical statement with “Thus says the Lord,” they would need a revelation from God absent of any human doubt. We are reminded again that in the OT, if a prophet only presumed to speak for God, but exposed himself as not having a message from God because his prediction did not come true, that “prophet” was to be put to death (cf. Deut 18:18-22).

Recognizing the enormous authority and accountability that comes with being a Prophet of God, we are not surprised the Apostle would say it needs to be exercised in accordance with a rather supernatural faith and confidence that God gives, instead of a proud, presumptuous confidence that false prophets have.

While the miraculous nature of such gifts as prophecy is evident, it should be noted that all these gifts are “miraculous” in nature, as they are a result of the supernatural empowerment of God. Otherwise, we would not possess them. ^[15] In a sense then, all of the spiritual gifts involve supernatural faith. Accordingly, the Apostle writes:

Think of yourself with sober judgment, in accordance with the measure of faith [and corresponding spiritual gift] God has given you. . . . We have different gifts, according to the grace [and corresponding faith] given us” (Rom 12:3, 6).

God is the foundational source of the gift faith we have to exercise any spiritual gift. Perhaps this manifests itself initially in the desire to serve God in a certain way.

However, we would suggest that the gift faith God provides for the “less miraculous” spiritual gifts is subsequently strengthened by objective and observable evidence and experience that God provides as the gift is used. This would seem to be especially the case with gifts such as “serving . . . teaching . . . encouraging . . . contributing to the needs of others . . . leadership . . . [and] showing mercy” (Rom 12:7-8). Therefore, in relation to such gifts, it would seem such gift faith resembles empowering faith as discussed in chapter 6.4.

For example, as a Christian simply endeavors to love those in the fellowship, they will discover a desire to love them in a certain way. This may be by teaching them, leading them, serving them, or encouraging or showing mercy to them. They will also discover that they are particularly effective in serving the saints in a particular way and that the saints themselves will testify to this. By this “fruit” that God provides through our gifting, He provides evidence that strengthens our faith in the use of our spiritual gift(s). It is in relation to this evidence of our God-given gift(s) that the Apostle is encouraging “sober judgment” in order to evaluate our place in the Church, and how God wants to uniquely use us.

Along these lines, M. Blaine Smith writes:

In the context of the passage [Rom 12:3], “the measure of faith” refers to the manifestation of the spiritual gifts which one has experienced, that is, the evidence of spiritual gifts. Paul then proceeds in the next several verses to exhort his readers to use their particular gifts.

It is interesting that in verse 3 Paul precedes the exhortation not by telling the readers to take bold ventures of faith into areas where they are not certain of their capacities, but to think soberly about how they will serve one another in light of the gifts they already have. Paul is not ruling out the need for experimentation with interests in order to find out what one’s gifts are, but his statement indicates that there is a point at which sober thinking must take over and one must avoid venturing into areas where aptitude has not already been evidenced. ^[16]

Recognizing that it requires faith to serve God with our gifts, we can see an encouragement to apply and pursue such faith when Paul exhorts Timothy: “I remind you to fan into flame the gift of God, which is in you” (2 Tim 1:6). Not only would this seem to be an encouragement for Timothy not to neglect his gift of teaching (cf. 1 Tim 4:14), ^[17] but to nurture and exercise the empowering gift faith necessary for the use and operation of his gift. There are, no doubt, many obstacles and hindrances to us using the spiritual gifts God has given us, but empowering faith is the remedy to many of them. Along these lines, John Calvin (1509-1564) reminds us:

To neglect a gift is carelessly to keep it unemployed through slothfulness, so that, having contracted rust it is worn away without yielding any profit. Let each of us, therefore, consider what gift he possesses, that he may diligently apply it to use. ^[18]

Responding to such an exhortation requires faith, as does the faithful use of our spiritual gifts, and it is such faith that we would suggest can be referred to as gift faith.

Pastoral Practices

• Donald Guthrie comments on 1 Tim 4:14 where Timothy is told, “Do not neglect your gift,” and speaks particularly to the need of those in ministry to strengthen their faith in the gifts they have been given:

Although the word gift draws attention to the part played by the Holy Spirit in Timothy’s ministry, the exhortation not to neglect it brings out equally emphatically the human responsibility. God’s gifts, like the talent, must never be left unused . . .

Every Christian minister needs at times to return to the inspiration of his ordination, to be reminded not only of the greatness of his calling, but also of the adequacy of the divine grace which enables him to perform it. Indeed, every Christian worker engaged in however small a task requires assurance that God never commissions anyone to a task without imparting a special gift appropriate for it. ^[19]

• It is extremely important to ensure that people are being faithful to use the unique spiritual powers God has given them for the building up of the Church (cf. 1 Cor 12:7). Spiritual gifts is God’s way of infusing supernatural grace and power into the local church in order to accomplish its supernatural tasks (cf. 1 Pet 4:10). As Pastors, we need to help our people have faith in their gifts. Gift faith is something that grows from encouragement to use our gift, help in identifying them, opportunity to use them, and recognition when they are used. The Pastor needs to be diligently involved in all of these, and the church will be greatly blessed by it.

Extras & Endnotes

A Devotion to Dad

Our Father in Heaven, we praise you for the wonderful gifts You give in order that we might supernaturally serve You with the strength You give (cf. 1 Pet 4:11). We commit to be faithful with our spiritual gifts. We commit to be humble with our spiritual gifts.

Gauging Your Grasp

1. How do we distinguish the purpose of gift faith? What is the primary passage this concept is derived from?
2. What do we claim is the meaning of Paul’s implication that different spiritual gifts require a different “measure of faith” (Rom 12:3)? Do you agree or disagree and why?
3. How would humility concerning spiritual gifts be manifested? Have you seen instances where this was not practiced? If so, what was the result?
4. What is our view of how God actually and practically provides gift faith? Do you agree or disagree and why?

Recommended Reading

• For further discussion on the miraculous nature of spiritual gifts see section 7.5.B.4.
• For further discussion regarding the revelational nature of spiritual gifts and how they help us know God’s specific will for our life see chapter 7.13.

Publications & Particulars

1. In classical Greek, metron meant “that with which one measures” as a ruler or measuring cup (New International Dictionary of New Testament Theology (NIDNTT), Colin Brown ed., 4 vols., [Zondervan, 1986], III:402). Accordingly it was used in the Greek OT to refer to measuring the temple (cf. Rev 11:1-3).

   Its use in the NT is illustrated in Matthew 7:2 where the King says, “For in the wayG2917 you judgeG2919, you will be judgedG2919; and by your standardG3358 [metrō] of measure [metreite]G3354 , it will be measuredG3354 [[ [metrēthēsetai] to you.” While the result of measuring, as in “amount” can be implied (cf. Luke 6:38), its primary meaning is the instrument used to measure.

   Nonetheless, NT scholars have debated as to whether the Apostle meant a “standard” oan “amount” here concerning faith, but in the end it does not matter, as both ideas are in the passage. Paul simply wants Christians to use the type/amount of faith they have, which will correspond to a spiritual gift they have, as a “ruler” to evaluate themselves and how they should be serving God. ↑

2. NT scholar John Stott remarks on the perceived complexity of the passage:

   The clause “in accordance with the measure of faith God has given you” (3c) is a well-known crux. C. E. B. Cranfield, with his customary thoroughness, says that ‘measure’ has seven possible meanings, ‘faith’ five, and ‘of’ two, making seventy possible combinations altogether! (The Message of Romans [Intervarsity, 1994], 324) ↑

3. Douglas Moo refers to this as, “the intimate relation in Paul’s thought between faith and grace” throughout Romans (The Epistle to the Romans, NICNT [Eerdmans, 1996], 278). ↑

4. F. F. Bruce, The Letter of Paul to the Romans TNTC [Eerdmans, 1985, repr. 1999], 215. ↑

5. MacArthur, Commentary, loc. cit. ↑

6. Other commentators in addition to Bruce and MacArthur agree with our view including C. K. Barrett (The Epistle to the Romans [Hendrickson, 1991], 217); Gordon Fee (God’s Empowering Presence: The Holy Spirit in the Letters of Paul [Hendrickson, 1994]), 610; Thomas Schreiner (Romans [Baker, 1998]), 652-53; see esp. John Murray, The Epistle to the Romans, 2 vols. [Eerdmans, 1959, 1965; reprint 1997],118-19).

   Jonathan Edwards also shared our view of gift faith and wrote:

   Self-understanding must be based on the measure of faith God has given you (also Eph. 4:7). The outward proclamation of the gospel in preaching and Scripture and the inward testimony of the Holy Spirit (8:16) remain the two standards, or the measure of faith, by which believers must judge themselves and their gifts. (ref. unavailable)

   Likewise, Albert Barnes had written regarding Romans 12:6:

   The word “faith” here means evidently, not the truths of the Bible revealed elsewhere; nor their confidence in God; nor their personal piety; but the extraordinary endowment bestowed on them by the gifts of prophecy. (Barnes’ Notes on the New Testament, Electronic Edition STEP Files CD-ROM [Findex.Com, 1999]

   More recently, C. K. Barrett writes concerning Roman 12:3:

   ‘Faith’ is used here in a sense somewhat different from that which it has in the rest of the epistle [i.e. saving faith], and more akin to that of I Cor. xiii, where faith is a power given by God to do certain things (for example, to remove mountains [i.e. miracle faith]).

   Men’s opinions of themselves should be in proportion not to their natural capacities but to God’s gifts; if this is so they will never (even though God calls them to be apostles) be boastful, for they will remember that they have nothing they have not received (I Cor. iv. 7). The man who is humble before God is unlikely to be arrogant before his fellow-creatures. (217)

   The fact that the “faith” (v. 3, 6) being spoken of here is uniquely related to the recognition and exercise of spiritual gifts is demanded from the context. However, there are other views that have been adopted by the best of scholars.

   The most common alternative concerning v. 6 is that Paul is actually speaking of doctrinal faith, in the sense that a Prophet must prophesy in accordance with the doctrines of the Christian faith. No less exegetes than Calvin, Beza, Hodge, Cranfield, Stott, and Moo have taken this view, of which Dr. Moo says, “the majority of interpreters” have as well.

   Accordingly, the NCV translators have v. 6 reading: “The person who has the gift of prophecy should use that gift in agreement with the faith” (NCV). In fact, the Reformers took their rule of interpretation, “the analogy of faith” from this verse.

   Nonetheless, none of the above scholars interpret the use of “faith” in v. 3 as doctrinal faith, and it seems best to conclude that the Apostle has not changed the theme of the passage in verse 6. Also, biblical Prophets were not restricted to revelation in accordance with established Scripture but possessed new extra-biblical revelation (cf. Eph 2:20; 3:4-5; Acts 21:10-11).

   Dr. Moo seems to reject our view essentially because using “faith” as a synonym for “gifts” is not normal Pauline language, even though he recognizes that the Apostle uses “faith” and “grace” in this way. Nonetheless, he ends up concluding that “faith” in this passage is essentially “basic Christian faith as given equally by God to all,” which in the context, makes little practical sense to us.

   No one we know of before Wayne Grudem had interpreted these verses as claiming that the gift of prophecy, for example, could produce error in revelation and predictions because their faith may not be as great as a better Prophet. We deal with this novel, and irresponsible view elsewhere (see section 2.3.A). ↑

7. Our view that the NT gift of prophecy was communicating divine revelation with divine authority and being authenticated by accurately predicting the future is supported in applicable chapters of Book 9: God’s Prophets. ↑

8. Charles Hodge, Commentary on the Epistle to the Romans, Electronic Edition STEP Files (Findex.com, 2003), 12:3, 6. However, as noted above, this was not Hodge’s own view. Yet he expressed it better than any other commentator we have found. ↑

9. For further discussion of the spiritual condition of the Corinthian church see section 12.6.6.C. ↑

10. Dr.’s Morris, Moo, and Carson put the date of 1 Corinthians at 55 and Romans at 57 (Introduction to the New Testament [Zondervan, 1992], 242, 283). ↑

11. Hodge, loc. cit. ↑

12. For further discussion on the relationship between biblical faith and objective evidence see chapters 6.12-14. ↑

13. For further discussion of the objective/physical nature of “inspiration” see forthcoming chapter 8.8. ↑

14. This interpretation is supported by, among others: The Theological Dictionary of the New Testament (TDNT), G. Kittel and G. Friedrich, eds., 10 vols., trans. G. W. Bromiley (Eerdmans, 1964-76), Vol. 6, pp. 213, 427 n. 630; David Aune, Prophecy in Early Christianity and the Mediterranean World (Eerdmans, 1983), 204-5. And to some extent, Gordon Fee, Presence, 608-9. ↑

15. For further discussion on the miraculous nature of even serving gifts see section 10.5.B.4. ↑

16. M. Blaine Smith, Knowing God’s Will [InterVarsity, 1979, 1991], 191. ↑

17. Many commentators see a relationship between 2 Timothy 1:6 and 1 Timothy 4:14 and conclude that “the gift of God” in the former verse is more than a general reference to the Holy Spirit, but more specifically points to Timothy’s ministry gifts as mentioned in 1 Timothy 4:14. The context of this latter verse (an exhortation to be devoted to “preaching and to teaching” v.13) seems to support this and makes it especially evident that the Apostle specifically has in mind Timothy’s gift of teaching. See Gordon Fee, 1 and 2 Timothy, Titus (Hendrickson, 1988), 108; and George W. Knight III, The Pastoral Epistles (Eerdmans, 1992), 208. ↑

18. John Calvin, Calvin’s Commentaries, 1 Tim 4:14; online at http://www.ccel.org. ↑

19. Donald Guthrie, The Pastoral Epistles (Eerdmans, 1990), 109-10, 139. ↑