Gifting in the Spirit to get up and go
When Timothy was thrust into a difficult task, Paul prayed and laid hands upon him with other elders, and God blessed Timothy for the work, a normal procedure. A similar situation is found in Acts 13:1–3.
The church at Antioch laid hands on Paul and Silas to “separate” them for the work to which God had already called them. No “gifting” was attempted, but the laying on of hands was more than a ritual—it identified a need for strength from God.
One can hardly suppose anybody would choose one “gift” of the nine for a young fellow left alone in a pagan world with a small company of believers, as if it were a going-away present. I cannot imagine which one Paul and the elders would choose for the big task that lay ahead of Timothy, but a general pastoral gifting—yes.
Another scripture quoted for “gifting” is the passage in 2 Kings 2, where Elisha asked Elijah to give him a double portion of his spirit. Elijah said it was a hard thing but promised it would be so if Elisha saw Elijah taken away (v. 10). There are several points to note here.
God had already called Elisha to take the place of Elijah. He was his spiritual heir. This is what is meant when Elisha asked for “a double portion of your spirit.” This did not mean twice as much power, though he did work twice as many miracles as Elijah. A “double portion” was the elder son’s share of an inheritance (Deut. 21:17). Elijah was Elisha’s spiritual father.
When the call of God already rests upon a man’s soul, which was the case with Elisha (1 Kings 19:16), then, when an Elijah passes from the scene, God lets the same mantle fall on other shoulders. It is of God when such men come together. It has happened again and again.
These are the main scriptures used for “gifting” (as practised originally by the Latter Rain movement of the 1940s and 1950s). The Holy Spirit is not directed by Christians. He directs Christians. We must not usurp the sovereign prerogatives of almighty God.
Another scripture quoted for “gifting” is the passage in 2 Kings 2, where Elisha asked Elijah to give him a double portion of his spirit. Elijah said it was a hard thing but promised it would be so if Elisha saw Elijah taken away (v. 10). There are several points to note here.
God had already called Elisha to take the place of Elijah. He was his spiritual heir. This is what is meant when Elisha asked for “a double portion of your spirit.” This did not mean twice as much power, though he did work twice as many miracles as Elijah. A “double portion” was the elder son’s share of an inheritance (Deut. 21:17). Elijah was Elisha’s spiritual father.
When the call of God already rests upon a man’s soul, which was the case with Elisha (1 Kings 19:16), then, when an Elijah passes from the scene, God lets the same mantle fall on other shoulders. It is of God when such men come together. It has happened again and again.
These are the main scriptures used for “gifting” (as practised originally by the Latter Rain movement of the 1940s and 1950s). The Holy Spirit is not directed by Christians. He directs Christians. We must not usurp the sovereign prerogatives of almighty God.
The definitive New Testament chapters concerning spiritual gifts—1 Corinthians 12–14—tell us to desire gifts, especially to prophesy, but they never suggest that gifts can be conferred by one person upon another, as we would expect if that was how God meant it to be.
Instead, the stress is laid on people “desiring” (1 Cor. 14:1), “seeking” (v. 12), and “praying” (v. 13), but never that one should pray for another to receive. What is stated in 1 Corinthians 12:11 is that the Spirit apportions “to each one individually as He wills.”
The Holy Spirit does not wait for the church to take the initiative as to who should be gifted. The Lord has not committed Himself to empower those whom the church appoints. If a church must choose, then the New Testament model is for men already full of faith and the Holy Spirit (Acts 6:3, 5) to be chosen.
Instead, the stress is laid on people “desiring” (1 Cor. 14:1), “seeking” (v. 12), and “praying” (v. 13), but never that one should pray for another to receive. What is stated in 1 Corinthians 12:11 is that the Spirit apportions “to each one individually as He wills.”
The Holy Spirit does not wait for the church to take the initiative as to who should be gifted. The Lord has not committed Himself to empower those whom the church appoints. If a church must choose, then the New Testament model is for men already full of faith and the Holy Spirit (Acts 6:3, 5) to be chosen.
Obviously, God does not use unsuitable personalities, like warriors to be nursemaids or musicians to clean bricks, but God often has His own ideas as to what He can do with people. He does not wait to see how church ballots go.
Church leaders should have the eye of discernment for the God-gifted and should encourage them, giving them the place they are fitted for. Too often jealousy has arisen at the gifts of others, and rather than opportunity being given to them, they have been ignored and left to do other work. T
Church leaders should have the eye of discernment for the God-gifted and should encourage them, giving them the place they are fitted for. Too often jealousy has arisen at the gifts of others, and rather than opportunity being given to them, they have been ignored and left to do other work. T
o the eternal credit of the leaders at Antioch, there was no jealousy, and they released Paul into his world-shaping mission work.
The Bible never calls natural abilities “charismata.” Art, music, poetry, business acumen, linguistics, physical beauty, and intellectual strength are all assets that can be offered to God. Our skills may be enhanced in God’s service, but they still remain abilities, not charismata. The true charismata are the gifts of the Spirit, which can be given even to those who are disadvantaged from birth.
Unfortunately, too often churches and movements hold “men’s persons in admiration” (Jude 16, KJV) if they look good, have the right accent and, as James 2:2 says, wear a gold ring and fine clothes.
The Bible never calls natural abilities “charismata.” Art, music, poetry, business acumen, linguistics, physical beauty, and intellectual strength are all assets that can be offered to God. Our skills may be enhanced in God’s service, but they still remain abilities, not charismata. The true charismata are the gifts of the Spirit, which can be given even to those who are disadvantaged from birth.
Unfortunately, too often churches and movements hold “men’s persons in admiration” (Jude 16, KJV) if they look good, have the right accent and, as James 2:2 says, wear a gold ring and fine clothes.
Samuel, sent to anoint a new king, looked admiringly on the impressive stature and personality of all Jesse’s sons except David, the youngest, who was tending the sheep. He did not have the right-shaped head for a crown, nor did he have a hand for a sceptre, but only a shepherd’s staff. Yet of this fresh-faced youngster God said, “He is a man after my own heart.”
We discover our gifts best in operation. The advice “find your gift and use it” may have some wisdom in it, for to hide one’s abilities is neglect. Sloth may be disguised as humility. The parable of the talents recognises no excuse. Unused capacities must be uncovered and recovered.
However, Scripture has better advice—beyond finding one’s gift. Paul said, “I can do all things through Christ who strengthens me” (Phil. 4:13). “Find your gift” can be an excuse for doing nothing. Many say, “I have no gift.”
We discover our gifts best in operation. The advice “find your gift and use it” may have some wisdom in it, for to hide one’s abilities is neglect. Sloth may be disguised as humility. The parable of the talents recognises no excuse. Unused capacities must be uncovered and recovered.
However, Scripture has better advice—beyond finding one’s gift. Paul said, “I can do all things through Christ who strengthens me” (Phil. 4:13). “Find your gift” can be an excuse for doing nothing. Many say, “I have no gift.”
The truly “gifted” are those with no natural abilities but who are prepared to “get up and go.” The soldier brothers of David mocked him, suggesting that he was no figure for the battlefield— keeping sheep was his lot. But his faith and anointing overcame all inexperience and deficiencies. God teaches a man to fight who does fight.
For the scriptural principle, we turn to 1 Samuel 10:6–7: “The Spirit of the LORD will come upon you, and you will … be turned into another man.… do as the occasion demands; for God is with you.”
Chapters 12 and 14 of 1 Corinthians pivot on the central passage of love in chapter 13. Scholars say that the key words of this Corinthian epistle are word and deed, but in fact it is the word love.
For the scriptural principle, we turn to 1 Samuel 10:6–7: “The Spirit of the LORD will come upon you, and you will … be turned into another man.… do as the occasion demands; for God is with you.”
Chapters 12 and 14 of 1 Corinthians pivot on the central passage of love in chapter 13. Scholars say that the key words of this Corinthian epistle are word and deed, but in fact it is the word love.
Paul’s love touches every word and every deed in the epistle. A critical theologian has tried to show that Paul was recommending his own love merits in that chapter.3 Perhaps he was, but why not? He is supposed to be an example, and indeed he is.
The gifts are not exclusively for the perfect, despite what is said in the previous section. Who is the perfect Christian? Life is a continuing demonstration of our inconsistent efforts to reach perfection. But the gifts are charismata—the favours of grace, not certificates of merit.
The gifts are not exclusively for the perfect, despite what is said in the previous section. Who is the perfect Christian? Life is a continuing demonstration of our inconsistent efforts to reach perfection. But the gifts are charismata—the favours of grace, not certificates of merit.
The Book of Numbers is perhaps the prime Bible lesson in that subject, in which Israel is exhibited for its failures. The children of Israel all failed, sometimes grossly, including the noble triad of Moses, Aaron, and Miriam, as well as Aaron’s sons.
Then turn to the strange episode of Balaam. When he tried to curse Israel, he could not. He found out why when God allowed him to see Israel as He saw them. Balaam then declared, “He has not observed iniquity in Jacob, nor has He seen wickedness in Israel” (Num. 23:21).
Is there a price to pay for the gifts? If there is, they would not be gifts but purchases. Nevertheless, there well may be a price to pay in their use. Those not prepared to risk their leisure, their comfort, their reputation, and perhaps much more may be little used by God—even if He does bestow His power gifts upon them.
Is there a price to pay for the gifts? If there is, they would not be gifts but purchases. Nevertheless, there well may be a price to pay in their use. Those not prepared to risk their leisure, their comfort, their reputation, and perhaps much more may be little used by God—even if He does bestow His power gifts upon them.
A complete tool kit may be a marvellous gift for a carpenter, but it would be useless without the sweat of his brow. Gifts call for commitment; as Romans 12:7 puts it, “Let us use it in our ministering.” His life is poured out with ours. Gifts are for givers. To get, give!
The value of any gift depends on the situation. A monkey wrench in the garden is of far less use than a lawn mower. The power to heal is of little value among the young and healthy, but discernment would be.
The value of any gift depends on the situation. A monkey wrench in the garden is of far less use than a lawn mower. The power to heal is of little value among the young and healthy, but discernment would be.
It has been suggested that Paul names the gifts in a descending order of value, but this is not supported by Scripture. In fact, gifts that come first in the original list are not named at all in the next list in the same chapter. Then again, Paul especially encourages the Corinthians to seek prophecy, but it is only sixth in the second list.
The gift lists do not mention every gift. Some, mentioned elsewhere, are omitted. For example, the casting out of demons is not mentioned in these lists. This suggests that there are other possibilities in the Holy Spirit. The idea that we must have a prior scriptural instance for every manifestation is itself not a biblical principle.
The gift lists do not mention every gift. Some, mentioned elsewhere, are omitted. For example, the casting out of demons is not mentioned in these lists. This suggests that there are other possibilities in the Holy Spirit. The idea that we must have a prior scriptural instance for every manifestation is itself not a biblical principle.
No such idea is mentioned; otherwise, what is the purpose of the instruction “test the spirits” (1 John 4:1)? There is a vast range of supernatural phenomena, and God does not tie Himself down to precedent.
Let me specify. Strange things took place in the classical revivals that are not found in the New Testament. Yet they are never questioned but are always taken as strong evidence of God at work. For that matter, classical revival itself has no parallel in Scripture. The Holy Spirit has never tied Himself down, nor should we assume that those revivals are the way He will always work.
Let me specify. Strange things took place in the classical revivals that are not found in the New Testament. Yet they are never questioned but are always taken as strong evidence of God at work. For that matter, classical revival itself has no parallel in Scripture. The Holy Spirit has never tied Himself down, nor should we assume that those revivals are the way He will always work.
He never works contrary to the Bible, of course. For example, there may be minimal scriptural examples of believers being “slain in the Spirit,” as some call it, though through the centuries it has been seen as an act of God. It does not contradict any revelation about the activity of God. Of course, like the Egyptian sorcerers with Moses, what God does can be counterfeited and simulated, but that does not invalidate what is genuine.
The guidance of Paul in Corinthians regarding the gifts is not to be taken as the law of Mount Sinai. For example, verses 27 and 29 of 1 Corinthians 14 say, “If anyone speaks in a tongue, let there be two or at the most three, each in turn, and let one interpret.… Let two or three prophets speak, and let the others judge.”
The guidance of Paul in Corinthians regarding the gifts is not to be taken as the law of Mount Sinai. For example, verses 27 and 29 of 1 Corinthians 14 say, “If anyone speaks in a tongue, let there be two or at the most three, each in turn, and let one interpret.… Let two or three prophets speak, and let the others judge.”
These “imperatives” have been treated as law. Pastors have sternly rebuked a fourth utterance and declared it to be in the flesh and not of God. Half a church has been known to secede through the public humiliation of a sincere member making a fourth utterance. Presumably if the benediction had been first pronounced, and a second meeting begun, the tongues five minutes later would have been in order! Damage done by a graceless legal ruling is far beyond any damage that a fourth message can imaginably do.
If the whole of Paul’s teaching is taken to heart, that kind of legalism would be impossible. All his rulings, whether on the gifts or on anything else, must be seen in a framework of grace. We are, of course, to take all Bible moral law with utter seriousness.
If the whole of Paul’s teaching is taken to heart, that kind of legalism would be impossible. All his rulings, whether on the gifts or on anything else, must be seen in a framework of grace. We are, of course, to take all Bible moral law with utter seriousness.
The gifts are another matter; they spring from life in the Spirit, a lively, powerful, manifesting activity. To box in with cast-iron regulations the bubbling dynamic of the Spirit is insensitive and incompatible with the free energies of the Spirit.
Two thousand years ago, Paul was faced with the runaway exuberance and lack of wisdom from those who had just come out of heathenism and had little Christian experience, or even written Scripture to guide them. How can we today be “led of the Spirit” while the whip of law is cracked behind us? “Where the Spirit of the Lord is, there is liberty” (2 Cor. 3:17). These principles will reappear as we proceed with this comprehensive examination.
Elizabeth Stuart, “Love is … Paul,” Expository Times 102, no. 9: 264–266.
3 Elizabeth Stuart, “Love is … Paul,” Expository Times 102, no. 9: 264–266.
Two thousand years ago, Paul was faced with the runaway exuberance and lack of wisdom from those who had just come out of heathenism and had little Christian experience, or even written Scripture to guide them. How can we today be “led of the Spirit” while the whip of law is cracked behind us? “Where the Spirit of the Lord is, there is liberty” (2 Cor. 3:17). These principles will reappear as we proceed with this comprehensive examination.
Elizabeth Stuart, “Love is … Paul,” Expository Times 102, no. 9: 264–266.
3 Elizabeth Stuart, “Love is … Paul,” Expository Times 102, no. 9: 264–266.
