In the long history of human construction, one edifice stands out as distinct. It was not the biggest – its dimensions were modest. It was not the most durable – it was only a tent. But for all that, the Tabernacle was one of the most remarkable structures that the world has seen. The secret of its unique importance lay in its purpose – it was the "house of God" (1 Chr 6.48 etc), where Jehovah dwelt, the "tent of meeting" (Ex 27.21 etc, JND), where God's people could approach Him, the "tent of witness" (Acts 7.44, ESV), that stood as a testimony to the character of God, and embodied so many precious lessons about the Lord Jesus Christ.
Its purpose gives the Tabernacle a unique distinction, but its construction, too, was remarkable. It called for the highest skills of tentmakers and tailors, of embroiderers and goldsmiths, of carpenters and carvers. To attempt an accurate reconstruction would be a difficult and costly business. It is striking, therefore, that the original was erected by a band of travelling refugees. They had received harsh instruction in brick-making and building under the lash of the taskmaster's whip. But the Tabernacle, for all of the variety of its design, contained not a single brick. Their inexperience posed no difficulty for God. He selected Bezaleel, and "filled him with the Spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship" (Ex 35.31). Along with Aholiab, Bezaleel was divinely equipped to do what he could never have achieved on the basis of his own education or experience. It was spiritual ability and spiritual exercise that mattered when building the house of God.
What was true of the Tabernacle is true of the house of God in this dispensation. God, who provided with such singular care for the fittings of His earthly house, does not rely on natural talent or training for the building and beautification of the assembly. Rather, He equips individuals for His service, giving them gifts that enable them to fulfil roles and shoulder responsibilities for which their own abilities would be inadequate. Three passages in the New Testament contain crucial lessons about the distribution and operation of spiritual gifts: Romans 12.1-21; 1 Corinthians 12.1-31 and Ephesians 4.1-19. An exhaustive treatment is beyond the scope of this article, but there are a number of important lessons that we should note.
It is useful to begin by thinking about the name given to these spiritual abilities. They are called "gifts", a word that translates the Greek word charisma, which is closely linked with charis, or "grace". This term has been hijacked by the so-called charismatic movement, and is often used to describe just the spectacular sign gifts, which have now been brought to an end (1 Cor 13.8-10). But, in its Scriptural usage, the word applies to every gift of God. The enabling gifts of the Spirit are gifts of grace – they are not earned or deserved, have nothing to do with the merits of the recipient, and they afford no room for boasting.
The word "gift" also points to the giver of the gift. In Romans 12, the gifts are seen as given by God the Father (v.3), in 1 Corinthians 12 by the Holy Spirit (v.7), and in Ephesians 4 by the risen Christ (vv.8-10). In the first two passages, gifts are given to individuals. In Ephesians, where the Church in its dispensational aspect is in view, gifted individuals are seen as gifts to the Church, just as God gave "the Levites as a gift to Aaron and to his sons from among the children of Israel" (Num 8.19). Spiritual abilities, and the individuals who possess them, are the gift of the Godhead to meet the need of the Church the Body of Christ and to meet the need of local assemblies That is the goal of these gifts – "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ" (Eph 4.12).
These gifts are universal. That is, there is no believer – male or female, old or young, educated or untutored – who has not been entrusted with a spiritual gift. "The manifestation of the Spirit is given to every man to profit withal" (1 Cor 12.7; see also 1 Pet 4.10). In these passages, the translation disguises what the text makes clear: the word "man" does not occur in the original. Each believer, then, has been given a gift, a "manifestation of the Spirit", which they are to use for the profit and blessing of all.
So, even as Paul tells us that gift is universal, he also makes it clear that gift is something very individual – there are, he points out, "diversities of gifts" (1 Cor 12.4). And, just as no one is to glory in their gift, so no one is to despise it, or covet another's, for each gift is as necessary to the healthy and happy functioning of the assembly as is the differentiated but interdependent operation of the parts of the body. I will make my most valuable contribution to the assembly, not when I am trying to emulate the gift of others, or attempting a task for which I have not been fitted, but when I humbly, diligently, and dependently exercise the gift that God, in grace, has given me.
It is vital to understand that diligence is needed in the exercise and development of gift. The fact that we rely utterly upon divine enablement by the power of the Holy Spirit does not relieve us of the responsibility to exert ourselves in the exercise of our gift. Paul reminded Timothy of this, urging him first of all not to neglect his gift (1 Tim 4.14), and later, to "stir up the gift of God, which is in thee" (2 Tim 1.6). These exhortations have no less force for us. It is all too possible for a God-given gift to be neglected, left to wither and waste rather than being used for the glory of God and the blessing of His people. May God preserve us from the tragedy of undeveloped gift! Rather, let us obey in our own lives the injunction of the apostle, and "stir up" our gift. "Stir up" literally means "to fan into flame" and conveys not just the effort and exertion that is involved, but also the potential and power of a gift ablaze for God's use.
Gift, then, brings with it a burden of responsibility. Like the servants who traded with their master's talents (Mt 25.14-30), we will be held accountable for our use of the resources that God has given to us. But if individual believers are responsible to exercise and develop their gift, assemblies – and overseers – are also responsible to identify and encourage, and give opportunity to gift. In Exodus 31, God told Moses that He had equipped Bezaleel to oversee the fitting out of the Tabernacle. But it is only in Exodus 35 that Moses publicly recognises Bezaleel's gift, giving him the opportunity to employ it. And that opportunity mattered. Not just because Bezaleel got to use his gift – that was only a secondary consideration – but because Bezaleel's faithful exercise of his gift was vital for the building and beautification of the house of God.
We would like to think that gift would invariably be recognised and encouraged, but, sadly, this is not always the case. Even Timothy did not always receive the encouragement of the assemblies amongst which he ministered. Paul had to exhort the Corinthians to "see that he may be with you without fear" and warned them not to "despise" the young man as he carried on "the work of the Lord" (1 Cor 16.10-11). Corinth was in a poor state, but they were not the last assembly to run the risk of stifling gift by intimidating and discouraging a gifted servant of God. How much better to follow the example of Aquila and Priscilla, whose spiritual and tactful interest in Apollos played a vital role in enhancing his usefulness for God.
God still provides gifts to meet the needs of each local assembly. If there seems to be a lack of gift in our assembly, if we find ourselves to be always relying on the gift of brethren from elsewhere, the fault does not lie with Him. The blame for a dearth of gift rests with us, with our failure to develop our own gifts, and to recognise and foster the gifts of others. May God help us to "make full proof of [our] ministry" (2 Tim 4.5). "Just as each one has received a gift, use it to serve one another as good stewards of the varied grace of God" (1 Pet 4.10, NET).
To be continued.
