The gifts the Apostle mentions here are not the natural gifts each receives at birth, though these too are all from God. Rather, supernatural gifts are meant, gifts of grace, bestowed by the Holy Spirit after Baptism in Chrismation.
In the apostolic age this was accomplished through the laying on of hands. It formed an inalienable possession of every believer and a sign that he belonged to Christ and was a believer.
The Apostle lists these gifts in detail in the Epistle to the Corinthians (see 1 Cor 12:7-11). This distribution of gifts was manifest to all. Therefore the Apostle does not prove it, but only indicates it: “having gifts.”
Here also St. Chrysostom sees a lesson in humility: “Therefore do not think much of yourself. Everything you have received was given to you by God. You did not acquire it by yourself. For this reason, when the Apostle touched on spiritual gifts, he did not say that one received more and another less.
“But how did he name the gifts? Different. For he says: ‘having gifts,’ not greater and lesser, but different. What does it matter if the same thing has not been entrusted to you, when you belong to the same body?”
But St. Chrysostom also gives a special exhortation concerning the additional thought, namely: you have received different gifts, and now each must act according to his own.
“Since he has already humbled his hearers sufficiently, he wishes to make them zealous and move them toward greater diligence. He points out that it depends on them also to receive a greater or lesser gift.
“To humble the proud, he affirms that this is given by God, as when he says: ‘according as God has dealt to each the measure of faith,’ and again: ‘according to the grace given to us.’ But to encourage the careless, he adds that men themselves lay the first foundation.
“For these same two purposes he affirms the same thing in the Epistle to the Corinthians. When he says, ‘earnestly desire the gifts’ (cf. 1 Cor 12:31), he shows that they themselves are also a cause of the difference in what is given.
“But when he says, ‘All these are worked by one and the same Spirit, dividing to each one individually as He wills’ (cf. 1 Cor 12:11), he proves that those who have received a gift must not exalt themselves over it. Thus in both respects he heals the sickness of the Corinthians. He acts similarly with the Romans.”
Let us add the words of blessed Theodoret: “Each part of the body is useful not only to itself, but brings benefit to the whole. Therefore the man who has received some grace from above must clearly know that he received this gift for the common need.
“We are members one of another, having different gifts according to the grace given to us. For although they are different, nevertheless they are bestowed by divine grace for the common benefit.”
“If prophecy, according to the measure of faith.” Here also the speech is elliptical. The Apostle wanted to say: if someone has the gift of prophecy, let him prophesy according to the measure of faith. He begins to list different gifts and points out their proper use.
Our interpreters refer the words “according to the measure of faith” not to the use of the gift of prophecy, but to receiving it. They mean that this gift is received according to the measure of faith.
Thus St. Chrysostom says: “Although prophecy is given by grace, it is not poured out simply. It borrows its measure from those who receive it, and flows in proportion to the greatness of the vessel of faith set beneath it.”
So also blessed Theodoret says: “The Giver of good things measures grace by each man’s faith.” So say the others as well.
Even in that case, however, the speech must still be completed: if someone has received prophecy according to the measure of faith, let him prophesy for the benefit of others. The whole discourse requires this completion.
For later he says: if you have received ministry, minister; if teaching, teach; and so on. Therefore here too one must understand an indication of the use of the gift of prophecy, whether the words “according to the measure of faith” refer to receiving prophecy or to using it.
“By prophecy the Apostle means not only foreknowledge of the future, but also knowledge of hidden things” (blessed Theodoret). More particularly, it means knowledge of hidden thoughts of the heart.
Together with this came the impulse to speak about thoughts disclosed. This was either to drive them away and change them, if they were blameworthy, or to strengthen them further, if they were good.
Whatever sense one gives the word “prophecy,” the use of this gift requires great faith and spiritual experience. Otherwise this gift may remain entirely unused, through excessive modesty and timidity. Or much that is personal and one’s own may be mingled with its use, not what is inspired by grace.
Faith grants boldness and teaches the faithful distinction between what is one’s own and what is God’s. Faith, childlike and humble, puts no one to shame in either case. It belongs to surrender oneself to God. Because of this surrender, God leads the humbly surrendered man along an unerring path.
Therefore “according to the measure of faith” may be understood as according to the measure of conviction, the inner testimony of conscience. In Greek it stands: κατά την άναλογίαν της πίστεως. This may rightly be translated: in accordance with the faith.
Faith here is the totality of dogmas, the symbol of faith. This is the test of prophetic contemplations and revelations, and the rule for their use. From what is revealed, offer others what accords with the common faith, what explains, nourishes, and confirms it.
THEOSIS