Difference between a talent and a spiritual gift There are similarities and differences between talents and spiritual gifts. Both are gifts from God. Both grow in effectiveness with use. Both are intended to be used on behalf of others, not for selfish purposes. First Corinthians 12:7 states that spiritual gifts are given to benefit others and not ourselves. As the two great gre at commandments deal with loving God and others, it follows that one should use his talents for those purposes. But to whom and w hen talents and spiritual gifts are given differs. A person (regardless of his belief in God or in Christ) is given a natural talent as a result of a combination of genetics (some have natural ability in music, art, or mathematics) and surroundings (growing up in a musical family will aid one in developing a talent for music), or bec ause God desired to endow certain individuals with certain talents (for example, Bazeleel in Exodus 31:1-6) 31:1-6). Spiritual gifts are given to all believers by the Holy Spirit (Romans 12:3, 12:3, 6) at the time they place their faith in Christ for the forgiveness of their sins. At that moment, t he Holy Spirit gives to the new believer the spiritual gift(s) He desires the believer to have (1 Corinthians 12:11) 12:11). Romans 12:3-8 lists the spiritual gifts as follows: prophecy, serving others (in a gener al sense), teaching, exhorting, generosity, leadership, and showing mercy. First Corinthians 12:8-11 lists the gifts as the word of wisdom (ability to communicate spiritual wisdom), the word of knowledge (ability to communicate practical truth), faith (unusual reliance upon God), the working of miracles, prophecy, discerning of spirits, tongues (ability to speak in a language t hat one has not studied), and interpretation of tongues. The third list is found in Ephesians 4:10-12; 4:10-12; which speaks of God giving to His church apostles, prophets, evangelists, and pastor-teachers. There is also a question as to how many spiritual gifts there are, as no two lists are the same. It is also possible that the biblical lists are not exhaustive, that there are additional spiritual gifts beyond the ones the Bible mentions. While one may develop his talents and later direct his profession or hobby along those lines, spiritual gifts were given by the Holy Spirit for the building up of Christ's church. In that, all Christians are to play an active part in the furtherance of the gospel of Christ. All are called and equipped to be involved in the 4:12). All are gifted so that they can contribute to the cause of Christ “work of the ministry” (Ephesians 4:12) out of gratitude for all He has done for them. In doing so, the y also find fulfillment in life through their labor for Christ. It is the job of the church leaders to help build up the saints so they can be further equipped for the ministry to which God has called t hem. The intended result of spiritual gifts is that th e church as a whole can grow, g row, being strengthened by the combined supply of each mem ber of Christ's body. To summarize the differences between spiritual gifts and talents: 1) A talent is the result of genetics and/or training, while a spiritual gift is the result of the power of the Holy Spirit. 2) A talent can be possessed by anyone, Christian or non-Christian, while spiritual gifts are only possessed by Christians. 3) While both talents and spiritual gifts should be used for God’s g lory and to minister to others, spiritual
gifts are focused on these tasks, while talents can be used entirely for non-spiritual purposes.
"How do I identify my spiritual gift?" There is no magic formula or definitive test that can tell us exactly w hat our spiritual gifts are. The Holy Spirit distributes the gifts as He determines (1 Corinthians 12:7-11). A common problem for Christians is the temptation to get so caught up in our spiritual gift that we only seek to serve God in the area in which we feel we have been gifted. That is not how the spiritual gifts work. God calls us to obediently serve Him in all things. He will equip us with w hatever gift or gifts we need to accomplish the task He has called us to. Identifying our spiritual giftedness can be accomplished in various ways. Spiritual gift tests or inventories, while not to be fully relied upon, can definitely help us understand where our gifting might be. Confirmation from others also gives light to o ur spiritual giftedness. Other people who see us serving the Lord can often identify a spiritual gift in use that we might take for granted or not recognize. Prayer is also important. The one person who knows exactly how we are spiritually gifted is the gift -giver Himself —the Holy Spirit. We can ask God to show us how we are gifted in or der to better use our spiritual gifts for His glory. Yes, God calls some to be teachers and gives them the gift of teaching. God calls some to be servants and blesses them with the gift of helps. However, specifically knowing our spiritual gift does not excuse us from serving God in areas outside our gifting. Is it beneficial to know what spiritual gift(s) God has given us? Of course it is. Is it wrong to focus so much on spiritual gifts t hat we miss other opportunities to serve God? Yes. If we are dedicated to being used by God, He will equip us with the spiritual gifts we need.
The role of the Holy Spirit in our lives today?" Of all the gifts given to mankind by God, there is none greater than the presence of the Holy Spirit. The Spirit has many functions, roles, and activities. First, He does a work in the hearts of all people everywhere. Jesus told the disciples that He would send t he Spirit into the world to “c onvict the world of guilt in regard to sin and righteousness and judgment” (John 16:7-11). Everyone has a “God consciousness,” whether or not they admit it. The Spirit applies the truths of God to minds of men to
convince them by fair and sufficient arguments that they are sinners. Responding to that conviction brings men to salvation. Once we are saved and belong to God, the Spirit takes up residence in our hearts forever, sealing us with the confirming, certifying, and assuring pledge of our eternal state as His children. Jesus said He wo uld send the Spirit to us to be our Helper, Comforter, and Guide. “And I will ask the Father, and he will give you another Counselor to be with you forever” (John 14:16). The Greek word translated here “Counselor” means “one who is called alongside” and has the idea o f someone who encourages and
exhorts. The Holy Spirit takes up permanent re sidence in the hearts of believers (Romans 8:9; 1 Corinthians 6:19-20; 12:13). Jesus gave the Spirit as a “compensation” for His absence, to perform the functions toward us which He would have done if He had re mained personally with us. Among those functions is that of revealer of truth. The Spirit’s presence within us enables us to understand and interpret God’s Word. Jesus told His disciples that “when He, the Spirit of Truth, comes, He will guide you into all truth” (John 16:13). He reveals to our minds the whole counsel of God as it
relates to worship, doctrine, and C hristian living. He is the ultimate guide, going before, leading the w ay, removing obstructions, opening the understanding, and making all things plain and clear. He leads in t he way we should go in all spiritual things. Without such a guide, we would be apt to fall into error. A crucial part of the truth He reveals is that Jesus is who He said He is (John 15:26; 1 Corinthians 12:3). The Spirit convinces us of Christ’s deity and in carnation, His being the Messiah, His suffering and death, His
resurrection and ascension, His exaltation at the right hand of God, and His role as the judge of all. He gives glory to Christ in all things (John 16:14). Another one of the Holy Spirit’s roles is that of gift-giver. First Corinthians 12 describes the spiritual gifts
given to believers in order that we may function as the body of Christ on e arth. All these gifts, both great and small, are given by the Spirit so that we may be His ambassadors to the world, showing forth His grace and glorifying Him. The Spirit also functions as fruit-producer in our lives. When He indwells us, He begins the work of harvesting His fruit in our lives —love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control (Galatians 5:22-23). These are not works of our flesh, which is incapable of producing such fruit, but they are products of the Spirit’s presence in our lives.
The knowledge that the Holy Spirit of God has taken up residence in our lives, that He performs all these
miraculous functions, that He dwells with us forever, and that He will never leave or forsake us is cause for great joy and comfort. Thank God for this precious gift—the Holy Spirit and His work in our lives!
The role of the Holy Spirit in the Old Testament?" The role of the Holy Spirit in the Old Testament is much like His role in the New Testament. When we speak of the role of the Holy Spirit, we can discern four g eneral areas in which the Holy Spirit works: 1 ) regeneration, 2) indwelling (or filling), 3) restraint, and 4) empowerment for service. Evidence of these areas of the Holy Spirit’s work is just as present in the Old Testament as it is in the New Testament. The first area of the Spirit’s work is in the process of regeneration. Another word for regeneration is “rebirth,” from which we get the concept of being “born again.” The classic proof text for this can be found in John’s gospel: “I tell you the truth, no one can see the kingdom of God unless he is born again”
(John 3:3). This begs the question: what does this have to do with the Holy Spirit’s work in the Old Testament? Later on in His dialogue with Nicodemus, Jesus has this to say to him: “You are Israel's teacher…and do you not understand these things?” (John 3:10). The point Jesus was making is that
Nicodemus should have known the truth that the Holy Spirit is the source of new life because it is revealed in the Old Testament. For instance, Moses told the Israelites prior to entering the Promised Land that “The LORD your God will circumcise your hearts and the hearts of your desc endants, so that you may love him with all your heart and with all your soul, and live” (Deuteronomy 30:6). This circumcision of the heart is the wo rk of God’s Spirit and can be accomplished only by Him. We also see
the theme of regeneration in Ezekiel 11:19-20 and Ezekiel 36:26-29. The fruit of the Spirit’s regenerating work is faith (Ephesians 2:8). Now we know that there were men of
faith in the Old Testament because Hebrews 11 names many of them. If faith is produced by t he regenerating power of the Holy Spirit, then this must be the case for Old Testament saints who looked ahead to the cross, believing that what God had promised in regard to their redemption would come to pass. They saw the promises and “welcomed them from a distance” (Hebrews 11:13), accepting by faith
that what God had promised, He would also bring to pass. The second aspect of the Spirit’s work in the Old Testament is indwelling, or filling. Here is where the major difference between the Spirit’s roles in the Old and New Testaments is apparent. The New
Testament teaches the permanent indwelling of the Holy Spirit in believers (1 Corinthians 3:16-17; 6:1920). When we place our faith in C hrist for salvation, the Holy Spirit comes to live within us. The Apostle Paul calls this permanent indwelling the “guarantee of our inher itance” (Ephesians 1:13-14). In contrast
to this work in the New Testament, the indwelling in the Old Testament was se lective and temporary. The Spirit “came upon” such Old Testament people as Joshua (Numbers 27:18), David (1 Samuel 16:12-
13) and even Saul (1 Samuel 10:10). In the book of Judges, we see the Spirit “coming upon” the various
judges whom God raised up to deliver Israel from their oppressors. The Holy Spirit came upon these individuals for specific tasks. The indwelling was a sign of God’s favor upon that individual (in the case of David), and if God’s favor left an individual, the Spirit would depart (e.g., in Saul’s case in 1 Samuel
16:14). Finally, the Spirit “coming upon” an individual doesn’t always indicate that person’s spiritual condition (e.g., Saul, Samson, and many of the judges). So, while in the New Testament the Spirit only indwells believers and that indwelling is permanent, the Spirit came upon cer tain Old Testament individuals for a specific task, irrespective of their spiritual condition. Once the task was completed, the Spirit presumably departed from that person. The third aspect of the Spirit’s work in the Old Testament is His restr aint of sin. Genesis 6:3 would seem to indicate that the Holy Spirit re strains man’s sinfulness, and that restraint can be removed w hen God’s
patience regarding sin reaches a "boiling point." This thought is echoed in 2 Thessalonians 2:3-8; when in the end times a growing apostasy will signal the coming of God’s judgment. Until the preordained time when the “man of lawlessness” (v. 3) will be revealed, the Holy Spirit restrains the power of Satan
and will release it only when it suits His purposes to do so. The fourth and final aspect of the S pirit’s work in the Old Testament is the granting of ability for service.
Much like the way the spiritual gifts operate in the New Testament, the Spirit would gift certain individuals for service. Consider the example of Bezalel in Exodus 31:2-5 who was gifted to do much of the artwork relating to the Tabernacle. Furthermore, recalling the selective and temporary indwelling of the Holy Spirit discussed above, we see that these individuals were gifted to perform ce rtain tasks, such as ruling over the people of I srael (e.g., Saul and David). We could also mention the Spirit’s role in creation. Genesis 1:2 speaks of the Spirit “hovering over the waters” and superintending the work of creation. In a similar fashion, the Spirit is responsible for the
work of the new creation (2 Corinthians 5:17) as He is bringing people into the kingdom of God through regeneration. All in all, the Spirit performs m uch of the same functions in Old Testament times as He does in this current age. The major difference is the permanent indwelling of the Spirit in believers now. As Jesus said regarding this change in the Spirit’s ministry, “But you know him, for he lives with you and will be in you” (John 14:17).
Walk in the Spirit Believers have the Spirit of Christ, the hope of glory within them (Colossians 1:27). Those who walk in the Spirit will show forth daily, moment-by-moment holiness. This is brought about by consciously choosing by faith to rely on the Holy Spirit to guide in thought, word, and deed (Romans 6:11-14). Failure to rely on the Holy Spirit's guidance will result in a believer not living up to t he calling and standing that salvation provides (John 3:3; Ephesians 4:1; Philippians 1:27). We can know that we are walking in the Spirit if our lives are showing forth the fruit of the Spirit which is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22, 23). Being filled (walking) with the Spirit is the same as allowing the word of Christ (the Bible) to richly dwell in us (Colossians 3:16). The result is thankfulness, singing, and joy (Ephesians 5:18-20; Colossians 3:16). Children of God will be led by the Spirit of God (Romans 8:14). When Christians choose not to walk in the S pirit, thereby sinning and grieving Him, provision has been made for re storation through confession of the wrongdoing (Ephesians 4:30; 1 John 1:9). To “walk in the Spirit” is to follow the Spirit’s leading. It is essentially to “walk with” the Spirit, allowing Him to guide your steps and conform your mind. To summarize, just as
we have received Christ by faith, by faith He asks us to walk in Him, until we are taken to he aven and will hear from the Master, "Well done!" (Colossians 2:5; Matthew 25:23).
Who is the Holy Spirit? There are many misconceptions about the identity of the Holy Spirit. Some view the Holy Spirit as a mystical force. Others understand the Holy Spirit as the impersonal power that God makes available to followers of Christ. What does the Bible say about the identity of the Holy Spirit? Simply put, the Bible declares that the Holy Spirit is God. The Bible also tells us that the Holy S pirit is a divine person, a being with a mind, emotions, and a will. The fact that the Holy Spirit is God is clearly seen in many Scriptures, including Acts 5:3-4. In this verse Peter confronts Ananias as to why he lied to the Holy Spirit and tells him that he had “not lied to men but to God.” It is a clear declaration that lying to the Holy Spirit is lying to God. We can also know that
the Holy Spirit is God because He possesses the characteristics of God. For example, His omnipresence is seen in Psalm 139:7-8; “Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens, you are there; if I make my bed in the depths, you are there.” Then in 1 Corinthians
2:10-11; we see the characteristic of omniscience in the Holy Spirit. “But God has revealed it to us by his Spirit. The Spirit searches all things, even the deep things of God. For who among men knows the thoughts of a man except the man’s spirit within him? In the same way no one knows the thoughts of God except the Spirit of God.”
We can know that the Holy Spirit is indeed a divine person because He possesses a mind, emotions, and a will. The Holy Spirit thinks and knows (1 Corinthians 2:10). The Holy Spirit can be grieved (Ephesians 4:30). The Spirit intercedes for us (Romans 8:26-27). He makes decisions according to His will (1 Corinthians 12:7-11). The Holy Spirit is God, the third Per son of the Trinity. As God, the Holy S pirit can truly function as the Comforter and Counselor that Jesus promised He would be (John 14:1626, 15:26).
What does the Bible teach about the Trinity? The most difficult thing about the Christian concept of the Trinity is that there is no way to perfectly and completely understand it. The Trinity is a concept that is impossible for any human being to fully understand, let alone explain. God is infinitely greater than we are; therefore, we should not e xpect to be able to fully understand Him. The Bible teaches that the Father is God, that Jesus is God, and that the Holy Spirit is God. The Bible also teaches t hat there is only one God. Though we can understand some facts about the relationship of the different Persons of t he Trinity to one another, ultimately, it is incomprehensible to the human mind. However, this does not mean the Trinity is not true or that it is not based on the teachings of the Bible. The Trinity is one God existing in three Persons. Understand that this is not in any way suggesting three Gods. Keep in mind when studying this subject that t he word “Trinity” is not found in Scripture. This is a
term that is used to attempt to describe the triune God—three coexistent, co-eternal Persons who make up God. Of real im portance is that the concept represented by the word “Trinity” does exist in Scripture. The following is what God’s Word says about the Trinity:
1) There is one God (Deuteronomy 6:4; 1 Corinthians 8:4; Galatians 3:20; 1 Timothy 2:5). 2) The Trinity consists of three Persons (Genesis 1:126, 3:22; 11:7; Isaiah 6:8; 48:16; 61:1; Matthew 3:1617; 28:19; 2 Corinthians 13:14). In Genesis 1:1; the Hebrew plural noun "Elohim" is used. In Genesis 1:26; 3:22 11:7and Isaiah 6:8; the plural pronoun for “us” is used. The word "Elohim" and the pronoun “us” are plural forms, definitely referring in the Hebrew language to mor e than two. While this is not an
explicit argument for the Trinity, it does denote the aspect of plurality in God. The Hebrew word for "God," "Elohim," definitely allows for the Trinity. In Isaiah 48:16 and 61:1, the Son is speaking while making referenc e to the Father and the Holy Spirit. Compare Isaiah 61:1 to Luke 4:14-19 to see that it is the Son speaking. Matthew 3:16-17 describes the event of Jesus' baptism. Seen in this passage is God the Holy Spirit descending on God the Son while God the Father proclaims His pleasure in the Son. Matthew 28:19 and 2 Corinthians 13:14 are examples of three distinct Persons in the Trinity. 3) The members of the Trinity are distinguished one from another in various passages. In the Old Testament, “LORD” is distinguished from “Lord” (Genesis 19:24; Hosea 1:4). The LORD has a Son (Psalm
2:7, 12; Proverbs 30:2-4). The Spirit is distinguished from the “LORD” (Numbers 27:18) and from “God” (Psalm 51:10-12). God the Son is distinguished from God the Fat her (Psalm 45:6-7; Hebrews 1:8-9). In the New Testament, Jesus speaks to the Father about sending a Helper, the Holy Spirit (John 14:16-17). This shows that Jesus did not consider Himself to be the Father or the Holy Spirit. Consider also all the other times in the Gospels where Jesus speaks to the Father. Was He speaking to Himself? No. He spoke
to another Person in the Trinity —the Father. 4) Each member of the Trinity is God. The Father is God (John 6:27; Romans 1:7; 1 Peter 1:2). The Son is God (John 1:1, 14; Romans 9:5; Colossians 2:9; Hebrews 1:8; 1 John 5:20). The Holy Spirit is God (Acts 5:3-4; 1 Corinthians 3:16). 5) There is subordination within the Trinity. Scripture shows that t he Holy Spirit is subordinate to the Father and the Son, and the Son is subordinate to the Father. This is an internal relationship and does not deny the deity of any Per son of the Trinity. This is simply an area which our finite minds cannot understand concerning the infinite God. Concerning the Son see Luke 22:42; John 5:36; John 20:21; and 1 John 4:14. Concerning the Holy Spirit see John 14:16; 14:26; 15:26; 16:7; and especially John 16:13-14. 6) The individual members of the Trinity have different tasks. The Father is the ultimate source or cause of the universe (1 Corinthians 8:6; Revelation 4:11); divine revelation (Revelation 1:1); salvation (John 3:16-17); and Jesus' human works (John 5:17; 14:10). The Father initiates all of these things. The Son is the agent through whom the Father does the following works: the creation and maintenance of the universe (1 Corinthians 8:6; John 1:3; Colossians 1:16-17); divine revelation (John 1:1; 16:12-15; Matthew 11:27; Revelation 1:1); and salvation (2 Corinthians 5:19; Matthew 1:21; John 4:42). The Father does all these things through the Son, w ho functions as His agent. The Holy Spirit is the means by whom t he Father does the following works: creation and maintenance of the universe (Genesis 1:2; Job 26:13; Psalm 104:30); divine revelation (John 16:12-15; Ephesians 3:5; 2 Peter 1:21); salvation (John 3:6; Titus 3:5; 1 Peter 1:2); and Jesus' works (Isaiah 61:1; Acts 10:38). Thus, the Father does all these things by the power of the Holy Spirit. There have been many attempts to de velop illustrations of the Trinity. However, none of the popular illustrations are completely accurate. The egg (or apple) fails in that the shell, white, and yolk are parts of the egg, not the egg in themselves, just as the skin, flesh, and seeds of the apple are parts of it, not the apple itself. The Father, Son, and Holy Spirit are not parts of God; e ach of them is God. The water illustration is somewhat better, but it still fails to adequately describe t he Trinity. Liquid, vapor, and ice are forms of water. The Father, Son, and Holy Spirit are not forms of God, each of them is God. So, while these illustrations may give us a picture of the Trinity, the picture is not entirely accur ate. An infinite God cannot be fully described by a finite illustration. The doctrine of the Trinity has been a divisive issue throughout the entire history of the Christian church. While the core aspects of the Trinity are clearly presented in God’s Word, some of the side
issues are not as explicitly clear. The Father is God, the Son is God, and the Holy Spirit is God—but there is only one God. That is the biblical doctrine of the Trinity. Beyond that, the issues are, to a certain extent, debatable and non-essential. Rather than attempting to fully define the Trinity with our finite human minds, we would be better served by focusing on the fact of God's greatness and His infinitely higher nature. “Oh, the depth of the riches of the wisdom and knowledge of G od! How unsearchable his
judgments, and his paths beyond tracing out! Who has known the mind of the Lord? Or who has been his counselor?” (Romans 11:33-34).
: Making Sense of the Trinity: Three Crucial Questions by Millard Erickson and the Forgotten Trinity by James White. Below is the best symbol for the Trinity.
