Google Search:  Spiritual Gifts

Discovering your spiritual gift became a prominent theme in evangelical spirituality in the 1970’s, and judging by Google’s search engine ranking system it remains a major concern for a great many people.  Google’s search results are ranked by relevancy, which means that of the thousands of web pages that might deal with the topic entered in the search box, Google lists them in an order based on a complex formula designed to put the most important results at the top of the list.  Whether that formula is explained simply or more technically, this means that the web sites at the top of the list are there because they appear to be the most popular ones for the choice of words typed into the search box.

If you take a look at the link provided here to a Google search for spiritual gifts, you will see that almost all the sites at the top of the list have to do with discovering or identifying your gifts.  At the time of this writing, the top five sites, and seven of the top ten sites are focused on helping people determine their spiritual gifts. This is empirical evidence that this aspect of the topic is the primary concern of the general public.

Although the public emphasis on discovering your gift is not as prominent now as it was in the 70’s, it appears that the belief one should do so is firmly entrenched.  Because I had concerns about this emphasis, I devoted my graduate research project in biblical studies in the 70’s to the topic of spiritual gifts, and a summary of my major conclusions were published in the Journal of Pastoral Practice 4(2):17-20 (1980).  The next segment of this blog entry is a revised version of that article, updating my continued thinking on the subject.

SHOULD WE IDENTIFY OUR SPIRITUAL GIFTS?

Almost any time the subject of spiritual gifts is addressed we are told that every Christian has at least one spiritual gift that we should identify and exercise for the benefit of the body of Christ.  Logically this makes good sense because the Bible does say of spiritual gifts that the Spirit “gives them to each one” (1 Cor. 12:11) and that “Each one should use whatever gift he has received to serve others” (1 Pet. 4:10).

What does not follow, however, is that we should be overly concerned about identifying our gifts. In fact, the Bible never teaches that we should identify them.  One may assume that the implication is there, but to press this point is to lose sight of the biblical emphasis and may in actuality be a reflection of our cultural tendency towards narcissism.  The Bible also teaches us that everything we have has been given to us, and that we should use everything we have for the glory of God; but this does not mean that we are supposed to create a conscious inventory of everything we have. It seems to me that when we build paradigms based on dubious deductions from the Bible rather than on what the Bible clearly teaches, we run the danger of ultimately promoting conflict rather than peace.  The agreement to disagree within a broader framework of unity seems to be the clear teaching of the Bible.

The context in which spiritual gifts are presented is that of the interrelationship between the members of the body of Christ, the church.  Believers function in Christ’s body just as the eye, ear, nose, head, or feet function in the human body - each one has a role to play for the well-being of the whole (1 Cor. 12:12-27).  It is our role we are instructed to evaluate, not our particular gifts:

Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the measure of faith God has given you. Just as each of us has one body with many members, and these members do not all have the same function, so in Christ we who are many form one body, and each member belongs to all the others (Rom. 12:3-5).

Our spiritual gifts enable us to carry out our roles (“functions”); but it is the role we are to evaluate, not the gifts themselves.  We need not attach labels to our roles, but we are to make an objective appraisal of our contribution to the body and at the same time act responsibly and wholeheartedly to the extent we are able:  “We have different gifts, according to the grace given us. If a man’s gift is prophesying, let him use it in proportion to his faith…” etc. (Rom. 12:6-8)

Some roles are virtually synonymous with a spiritual gift - apostles, prophets, teachers, etc. - but for most of us, a combination of spiritual gifts enable us to fulfill our function in the body.  Although the specific number of gifts is debatable, Ray Stedman summarizes the concept well:

…the gifts, though only about 17  or 18 in number, are given in clusters or combinations which make possible an almost infinite number of varying ministries.., he gives you the precise cluster of gifts you possess because it is just what is needed for the ministry the Lord Jesus will indicate for you. (Body Life, 1977 edition, page 58-9)

As we function in our roles, or ministries, we should “eagerly desire the greater gifts” (1 Cor. 12:31) so that “the body of Christ may be built up” (Eph. 4:12).  We should seek to do all that is within our power to achieve this end:  “as we have opportunity, let us do good to all people, especially to those who belong to the family of believers” (Gal. 6:10).  We must not limit ourselves to our one or two specialties, which is the implication when we say we only have certain gifts.

The attempt to isolate and identify individual spiritual gifts will only result in a tremendous amount of fruitless introspection and unnecessary mental gymnastics.  What is a spiritual gift anyway?

1. If it is simply ability for service, then we can hardly make valid distinctions between abilities that are spiritual gifts and those that are not.  Each of us has many abilities, each in varying degrees at various times. 
2. If spiritual gifts are understood as extraordinary abilities, then we are forced to compare ourselves with others (which is not wise, 2 Cor. 10:12) and we put ourselves in the ludicrous position of claiming that each of the millions of Christians in the world has at least one “extraordinary” ability. 
3. If, however, a spiritual gift is broadly defined as a manifestation of the Spirit (1 Cor. 12:7), are not all our actions to be such?  We are to continually walk in the Spirit.

Each of these three common definitions is clearly inadequate if we want to identify our specific gifts; and when we examine the literature carefully, we also discover that there is little agreement on the exact nature of many of the individual gifts itemized in the Scriptures.  Leon Morris sounds a note of caution that is still valid when he says concerning some of these gifts in the historical context of the Bible, “We may make more or less learned conjectures…. But when we boil it all down, we know nothing about these gifts or their possessors.”  Concerning those we can at least partially understand, he adds, “we are left with the uncomfortable feeling that maybe there is more in this than meets the eye” because “it is difficult to see why a special ‘gift’ of the Spirit was needed.”[Spirit Of The Living God, 1960 edition, page 63]    How then can we identify what we do not fully comprehend?  And what is the purpose of identifying the gift itself if it is our function we are supposed to be evaluating?

Further complicating the situation, as outlined by Charles Ryrie in ETERNITY (February 1975, “Receiving the Spirit’s Gifts,” p. 19) is the fact that all Christians are to engage in service involving many abilities that are clearly identified with spiritual gifts…

• teaching (Matt. 28:20; 2 Tim. 2:24)
• exhortation (Rom. 15:14; Heb. 3:13)
• discernment (1 Cor. 2:14-5; Heb. 5:14)
• serving (Matt 20:25-28; Eph. 4:12)
• showing mercy (Matt. 5:7; Jas. 3:17)
• giving (Eph. 4:28; 2 Cor. 9:7)
• ruling (1 Tim. 3:4-5, 12; 5:14), etc.  

See the following section of this blog entry for a more extensive outlined Bible study on the believer’s general ministries related to spiritual gifts.  This Bible study may also be accessed as a separate document by clicking this link.

Those who insist that we should identify each of our spiritual gifts, as if they are some separate entity deserving special attention, must therefore make a valid distinction between the abilities needed for these general ministries which are expected from everyone and those abilities which are to be categorized as “spiritual gifts.”  If there is no distinction, then each of us has many spiritual gifts, not merely “at least one.”  Focusing on spiritual gifts themselves can become a variation on navel gazing and a distraction from serving the needs of others.

Whether admitted or not, most writers apparently really mean by “spiritual gifts” those abilities which most distinguish a person in his service to the church. They are telling us to notice the ways God is using us most notably and to attach a name-tag to it - that’s your “spiritual gift”!  That might work pragmatically as long as we recognize that how God uses us may soon change, so we should not create expectations or make long-term decisions based on that identity. 

As suggested by the preceding discussion, it would probably be more helpful to think of spiritual gifts primarily as gifts to the church and the world, given through the agency of human beings by what has sometimes been called the means of grace (cf. 1 Pet. 4:10).  Although there is a sense in which the individual “receives” spiritual gifts, the larger purpose of service to others should so predominate that our attention should be on service and not on our individual fulfillment.  This balance is captured to varying degrees in the major discussions of spiritual gifts in Romans 12, 1 Corinthians 12-14 and Ephesians 4.  The following passage probably presents this perspective most comprehensively:

But each of us was given grace according to the measure of Christ’s gift…. The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until all of us come to the unity of the faith and of the knowledge of the Son of God, to maturity, to the measure of the full stature of Christ. We must no longer be children, tossed to and fro and blown about by every wind of doctrine, by people’s trickery, by their craftiness in deceitful scheming. But speaking the truth in love, we must grow up in every way into him who is the head, into Christ, from whom the whole body, joined and knitted together by every ligament with which it is equipped, as each part is working properly, promotes the body’s growth in building itself up in love.  (Eph. 4:7,11-16, NRSV)

If we grant the reasonableness of the preceding findings, where does this leave us?  What can we say about all those tests to help you identify your spiritual gifts?  It seems that their main benefit is that they might help a person identify how some of their characteristics align with gifts and ministries identified in the Bible.  However, there is no valid reason for suggesting that God has set a limit to granting only those particular gifts and ministries for all time, or that this self-knowledge should limit how one responds to the perceived needs of others.

The suggestion to develop self-awareness is good, common sense advice; but the way God uses a person at any given time in a person’s life will depend on that person’s surrounding circumstances (e.g. the needs of the Jerusalem church led Paul to encourage the Corinthians to exercise the grace of giving - 2 Cor. 8:7), past experiences (e.g. God “comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God” - 2 Cor. 1:4), and spiritual maturity (e.g. the phrases “though by this time you ought to be teachers” and “the mature, who by constant use have trained themselves to distinguish good from evil” in Hebrews 5:12,14 show that the gifts of teaching and discernment come with spiritual maturity). God may use a person in many different ways at different times throughout their lifetime. A problem arises, therefore, when the pressure to once and for all “discover” one’s spiritual gift puts one in bondage to do so - or if one limits the identification process to only those gifts mentioned in the Bible - then the biblical message has been distorted.

The resolution to these difficulties is, of course, to think more biblically, to exercise all our abilities under the direction of the Holy Spirit, and seek to evaluate our influence more objectively (Rom 12:3).  We should accept all our capacities as gifts from God (1 Cor. 4:7) and seek to exercise whatever gift we have received “to serve others, faithfully administering God’s grace in its various forms” (1 Pet. 4:10).  We should seek to serve others, not primarily on the basis of our gifts but on the basis of their needs.  God will enable us to “abound in every good work” (2 Cor. 9:8).  Our abilities and our past experiences may help us choose how to position ourselves for future ministries, but they do not determine what we will actually do in our ministry.  The needs of others and the circumstances we find ourselves in at the time will greatly influence in what ways we respond.

Although exceptional clarity about our gifts is not in every case essential, we may well develop a conscious awareness of our unique ministry role or roles as we follow generally accepted principles of Christian life and service:

1. Spiritual growth.  This is the requisite for knowing the will of God experientially (Rom. 12:1-2; 2 Pet. 3:18).
2. Faithfulness and patience in the general ministry of good works. One’s special role or function may not become apparent immediately (if ever), and it may change as one becomes involved in different local bodies or as one matures, but the responsibility for good works is always present.  One’s unique function may well surface as one area of general ministry in particular (1 Cor. 4:2; Heb. 10:36).
3. Self-evaluation.  Among the questions which one might ask are: What are the needs of those around you? How is God using you most effectively? What are your desires for ministry, and are they strong enough to survive the discipline of training? In what ministries do you find the greatest satisfaction?  (Rom. 12:3; 1 Cor. 11:31)
4. Church confirmation.  This includes informal feedback - both what is said and what is not said.  Responsibilities assigned to you will usually reflect others’ estimate of your role.  And ordination or some other type of commissioning will often clearly indicate which role you should devote yourself to (e.g. Acts 13:2-3).

Giving attention to these principles will eventually result in a greater awareness of one’s role in the body of Christ; but to expend very much energy on the further delineation of one’s spiritual gifts cannot be justified biblically or pragmatically. Let us therefore not emphasize the identification of our spiritual gifts any more than the Bible itself does.

Bible Study  (also available at this link)

THE BELIEVER’S GENERAL MINISTRY RELATED TO SELECTED SERVING GIFTS

“Like good stewards of the manifold grace of God, serve one another with whatever gift each of you has received. … whoever serves must do so with the strength that God supplies“    (1 Peter 4:10-11)

SERVING / MINISTRY

A. Identified as a spiritual gift in Romans 12:7

B. Suggested meaning:  Attending to another’s interests in order to supply their needs

C. General responsibility specified using same word: 2 Cor. 5:18; 9:1

D. General responsibility specified using same or similar meaning: Matt. 20:25-28; Acts 20:35; Rom. 15:2; Philip. 2:4

E. Noteworthy observations:

1. This is a general word which can include all other gifts and ministries:  Eph. 4:12; 1 Cor. 12:5
2. This word can also refer to a designated assignment: Acts 20:24; Col. 4:17

SHOWING MERCY / COMPASSION

A.  Identified as a spiritual gift in Romans12:8

B.  Suggested meaning:  Demonstrating kindness or compassion by one’s actions towards another.

C. General responsibility specified using same word: Matt 5:7; 18:33

D. General responsibility specified using same or similar meaning: Matt. 25:31-46; Mark.9:41; Luke 10:36-7; Rom. 12:13; 1 Cor. 12:25; Gal. 6:10; 1 Thess. 5:14; Heb. 13:16; Jas. 1:27; 2:15-17

GIVING

 A.   Identified as a spiritual gift in Romans 12:8

 B.   Suggested meaning:  Freely transferring one’s possession(s) to another for their benefit

 C.   General responsibility specified using same word:  Eph. 4:28

 D.   General responsibility specified using same/similar meaning: Matt. 6:1-4; 1 Cor. 16:2; 2 Cor. 8:7; 9:7; 1 Tim. 6:17-19

HELPING / ASSISTING

A. Identified as a spiritual gift in: 1 Corinthians 12:28 [this is the only appearance of this word in the NT]

B. Suggested meaning:  To assist or support others in their need

C. General responsibility specified using the word it is derived from: Acts 20:35

D. General responsibility specified using same or similar meaning: 1 Thess. 5:14; Heb. 6:10

E. Noteworthy observations: Both the root of this word and its basic meaning are used to describe what God does for his people - Luke 1:54; Acts 26:22; Philip 1:19; 1 Thess. 2:2; 1 Tim. 5:5; 2 Tim. 1:14; Heb. 2:18; 4:16

RULING / LEADING

A.   Identified as a spiritual gift in Romans 12:8; 1 Corinthians 12:28 [different Greek words used]

B. Suggested meaning:  Presiding over others to protect, care for, and guide them.

C. General responsibility specified using one of the same words: 1 Tim. 3:4-5,12

D.  General responsibility specified using same or similar meaning:  1Tim. 5:14

E. Noteworthy observations: Parents are responsible to lead their families; only those who demonstrate good leadership are qualified for offices such as elder and deacon

THE BELIEVER’S GENERAL MINISTRY RELATED TO SELECTED SPEAKING GIFTS

“Like good stewards of the manifold grace of God, serve one another with whatever gift each of you has received. Whoever speaks must do so as one speaking the very words of God  (1 Peter 4:10-11)

PROPHECY

A.  Identified as a spiritual gift in Rom. 12:16; 1 Cor. 12:10

B.  Suggested meaning:  Speaking a revelation of God’s word or will to others

C. General responsibility specified using same word: 1 Cor. 14:1, 31

D.  General responsibility specified using same or similar meaning: 1 Cor. 14:31,39; 1 Pet. 4:11

E.  Noteworthy observations:  The purpose of prophecy is building up, encouraging, or comforting others, 1 Cor 14:3

WORD OF KNOWLEDGE

A.  Identified as a spiritual gift in 1 Cor. 12:8

B.  Suggested meaning:  Communicating spiritual truth which is relevant to another’s current need

C.  General responsibility specified using same word: 1 Cor. 14:6; 2 Pet. 1:5-6; 3:18

D.  General responsibility specified using same or similar meaning:  1 Cor. 14:9, 12; Eph. 4:15

WORD OF WISDOM

A.  Identified as a spiritual gift in 1 Corinthians 12:8

B.  Suggested meaning:  Communicating discernment, judgment, or discretion to others

C.  General responsibility specified using same word: Eph. 1:17; Col. 1:9; 4:5; Jas. 1:5; 3:13-18

D. General responsibility specified using same or similar meaning: Eph. 5:15-17

TEACHING

A.  Identified as a spiritual gift in Romans 12:7; 1 Corinthians 12:28

B.  Suggested meaning:  Giving instruction in knowledge or skill

C. General responsibility specified using words with same root: Matt. 28:19-20; Col. 3:16; 2 Tim. 2:24-5; Heb. 5:12

EXHORTATION

A.  Identified as a spiritual gift in Romans 12:8

B.  Suggested meaning:  Speaking to another to admonish, entreat, encourage, comfort, or instruct

C. General responsibility specified using same word: 2 Cor. 1:4; Heb. 10:25

D. General responsibility specified using same or similar meaning: Rom. 15:14; 1 Thess. 5:12

FAITH

A.  Identified as a spiritual gift in 1 Corinthians 12:9

B.  Suggested meaning:  Inspiring others with the conviction that God will do a particular thing

C. General responsibility specified using same word: Rom. 10:17; 1 Thess. 1:3; Jas. 2:18

D.  General responsibility specified using same or similar meaning:  Mark 11:23; 1 Pet. 3:15

DISCERNING SPIRITS

A.  Identified as a spiritual gift in 1 Corinthians 12:10

B.  Suggested meaning:  Distinguishing and making known the spiritual source of what another has spoken

C. General responsibility specified using same word: Heb. 5:14

D.  General responsibility specified using same or similar meaning:  1 Cor. 2:14-l5; 14:29; 1 Thess. 5:21; 1 John 4:1

D. Noteworthy observations: We should accept others who have questionable discernment on non-crucial matters without arguing with them, Rom. 14:1

A Question for Ongoing Study

ARE THE GIFTS AND FRUITS OF THE SPIRIT SEPARATE ISSUES IN PAUL’S MIND?

It is common to hold that the fruits of the Spirit are distinct from the gifts of the spirit.  However, a careful look at the argument of 1 Corinthians 12:31-14:1 as analyzed by Ken Bailey suggests that the Apostle Paul may be indicating that the Corinthians should be pursuing love as the greatest of the Spirit’s manifestations, or gifts, intended for the church.  In 12:31 he says they should “eagerly desire the greater gifts” and then in chapter 13 zeros in on love as the highest of all spiritual values.  He then recapitulates in 14:1 by saying they should pursue love, which seems to be parallel and equivalent to the command in 12:31.  In other words, chapter 13 is part of the argument that started in chapter 12 and not a digression - 12:31 and 14:1 reinforce the priorities being developed in the argument, although they use slightly different words.  The argument seems to be: first, one should seek love; then prophecy; then whatever other gift is most helpful to others.

The usual interpretation is based on the following outline:

• 1 Cor 12:31 - But eagerly desire the greater gifts. And now I will show you the most excellent way.
• 1 Cor 13 = Love, the way of love [i.e., this is a parenthetical discussion, indicating that love is the way in which all spiritual gifts are to be employed]
• 1 Cor 14:1 - Follow the way of love and eagerly desire spiritual gifts, especially the gift of prophecy. [this in effect resumes the discussion of spiritual gifts proper]

Based on older Bible translations, Ken Bailey believes that the correct translation of “I will show you the most excellent way” in 1 Corinthians 12:31 should be “I will point you to a journey over a pass.”  He believes that sets up visual imagery in 1 Corinthians 13 for picturing a quest scenario in ascending the heights for the highest value.  Whether the argument for this metaphor holds up is debatable; but I think Bailey’s broader point that Paul is viewing love in the same category as spiritual gifts is quite plausible.  Both gifts and fruits are manifestations of the Spirit (1 Cor.12:7-11;Gal. 5:22-3), and it makes little difference whether one pursues the Spirit’s manifestation through loving actions or in practical ministries such as prophecy or showing mercy.  In fact, it would be difficult to separate the two.  To pursue love properly would in effect amount to pursue any practical expression which would help other members of the church.  As Paul says in 14:12, “Since you are eager for manifestations of the Spirit, seek to abound in order to strengthen the church.”  This is ultimately the basis for holding that the gifts of the Spirit are not limited to those enumerated in the Bible.

If you accept the above interpretation, then the outline of this section of 1 Corinthians looks something like this:

• 1 Cor 12:31 - But eagerly desire the greater gifts. And now I will show you the most excellent way.
• 1 Cor 13 = love as the greatest gift [NOT a parenthetical discussion but a focus on the GREATEST manifestation of the Spirit, which is what we should seek as our highest priority]
• 1 Cor 14:1 - Pursue love, and desire spiritual gifts, but especially that you may prophesy.

So there is a ranking system on the manifestations of the Spirit, and the categorical distinction in Paul’s mind is between those manifestations that you should pursue (which are greatest) and those that you ought simply to desire (which are lesser).  Among those which are lesser, there is also a ranking system, but his main point is that prophecy is the highest in this group.  Clarifying the vocabulary to be employed for labeling these groupings is a matter for professional theologians.  Do both groups represent spiritual gifts, or only those in the second group?  This should not really be much of an issue, except that we need exact definitions if we want to produce valid computerized tests results for spiritual gifts.  The is one of the biggest problems with all those spiritual gifts tests we find on Google - they are all based on very specific assumptions that might not be all that reliable. 

SO HOW SHOULD WE THINK ABOUT OUR SPIRITUAL GIFTS?

1.  Everything we have has been received from some source (1 Cor. 4:7).  God is the source of every good gift (James 1:17).  Even when we have “earned” what we have received, we have received the ability to earn it from God (Deut. 8:17-18). 

2.  Since the Holy Spirit is a gift of God’s grace (Ezek. 11:19-20; 36:26-27; Luke. 11:13; John 14:16-17, 26; Acts 1:4-5; Acts 2:38; 5:31), every capacity or quality developed as a result of the Spirit’s presence is a “spiritual gift” - a gift of God’s grace - regardless of whether it is seen as an “ability” (what is usually understood as a “spiritual gift” in Romans 12 and 1 Corinthians 12) or as a character trait (such as what is called the fruit of the Spirit in Gal. 5:22-23). (The only time the Greek words for “spiritual” and “gift” appear together in the New Testament is in Romans 1:11; in other locations where either of these words appear, the context determines the shade of meaning intended.) Our attempts to distinguish between abilities and fruits may actually be imposing an unwarranted category distinction in the interpretation of Scripture.

3.  Many of the “spiritual gifts” mentioned in Romans 12 and 1 Corinthians 12 are actually capacities that result from and characterize spiritual maturity. Given the spiritual immaturity of the Corinthian church, it is possible that God produces examples of these character-related gifts in selected individuals - regardless of their spiritual maturity - not only to meet specific needs in a given community, but also to serve as models for all to emulate in their spiritual growth process. (1 Cor. 1:26-29; 3:1-4; see also Heb. 5:11-12)

4.  In directing us to pursue the “greatest” gift - love - Paul in 1 Corinthians 13 is providing a focal point for our lifestyle and activities, and a measuring rod for Christian character development which will ultimately equip each person with all the character-related “spiritual gifts” in both the general and specialized senses.

Focusing on the individual, the purpose of the spiritual gifts is to help each believer be more conformed to the image of Christ, which might be understood as the restoration of the image of God in which humans were originally created and from which we departed (Rom. 8:28-29; 3-5) - so that each believer will “become mature, attaining to the whole measure of the fullness of Christ” (Eph. 4:13).  [The gift of tongues, in particular, is identified as a gift solely for the benefit of the recipient unless there is an interpreter, 1 Cor. 14:4, 6 - although even this gift might serve as a “sign” for unbelievers when it is exercised in an orderly manner, 1 Cor. 14:21-23; 27-28.

5.  Focusing on the church, the purpose of the spiritual gifts is that we will each help each other to grow in spiritual maturity, that we will grow in unity with one another, and that our interactions will be characterized as “speaking the truth in love” and thereby contribute to the ongoing process in which the “whole body… builds itself up in love, as each part does its work” (Eph. 4:16). [The gift of tongues becomes a paradigm for how to think about gifts we have received for our own benefit - the recipient should pray for the ability to interpret what is said so it can benefit others, 1 Cor. 14:13; cf. 14:27-28.

6.  The gifts resulting from the Holy Spirit in our lives - spiritual gifts - should be considered in the broader context of everything we receive from God, so that our major focus is on ministry to others rather than on ourselves and the evaluation of our inherent capacities. Some of the gifts we have received may be for our own benefit, but even these will fulfill their ultimate purpose when they also serve the needs of other people (and this seems to be the direct purpose for most of what are identified in the Bible as the gifts of the Spirit). As we participate in the process of receiving and sharing God’s gifts, we become more like Christ ourselves and we experience community as God intended it to be, thus further living out the image of God, who is a relational being. Rom. 12:13; Eph. 4:28; 1 Tim. 6:17-19; Heb. 13:15; Luke 12:33; Gal. 6:10; 1 John 4:8-18

7.  If we fail to relate all our God-given gifts to the challenge to seek the good of others, then we are in danger of misusing those gifts solely for our own private benefit (cf. James 4:3). We may look at the Pharisees’ practice of Corban as obviously violating God’s purposes (Matt. 15:3-6; Mark 7:10-12), but we may be equally guilty in hoarding God’s gifts for our own benefit rather than seeking ways for them to benefit others as well. In general, we should consider a spiritual gift to be grace that God is giving to others through us. When experienced in this way, Jesus’ teaching becomes literally true: “It is more blessed to give than to receive” (Acts 20:35) - We most fully experience God’s grace when we are giving it to others.