This phrase is regularly used to translate two Greek words, charismata and pneumatika. Both words appear frequently in Paul’s writings and nowhere else in the New Testament, except 1 Peter 2:5 and 4:10. Both words come from more familiar words, charis (grace) and pneuma (spirit). They have similar meanings; charisma means “expression of grace” while pneumatikon means “expression of Spirit”; but they are used somewhat differently. Charisma is used to describe YAHVEH’s saving action in HaMashiach (Romans 5:15-16) and the gift of eternal life (Romans 6:23). In Romans 11:29 it describes the entire series of gracious acts YAHVEH did for Israel. In 2 Corinthians 1:11 it probably refers to a specific action of YAHVEH that saved Paul from some sort of deadly danger. Otherwise, it seems to mean divine grace as given to individual people, especially in Romans 12:6-8 (where Paul describes Christians as being “gifted” to encourage, prophesy, etc.) and 1 Corinthians 12:8-10 (also in Romans 1:11; 1 Corinthians 1:7; 7:7; 12:4-11, 28-30; similarly 1 Peter 4:10). Pneumatikon is used in a wider range of situations. It is an adjective, rather than a noun and describes various things (and people) as “spiritual,” serving as the instrument of the Spirit. These include some particular word or act (Romans 1:11), the Law (Romans 7:4), the manna, the water from the rock and the rock itself during Israel’s wilderness wanderings (1 Corinthians 10:3-4), the resurrection body (1 Corinthians 15:44-46), blessings “in the heavenly places” (Ephesians 1:3), specific insights into YAHVEH’s will (Colossians 1:9) and songs in worship (Ephesians 5:19; Colossians 3:16). As a plural noun, it can be used to describe individuals (“the spiritual ones,” 1 Corinthians 2:13, 15; 1 Corinthians 14:37; Galatians 6:1) or things (“the spirituals,” “spiritual gifts,” Romans 15:27; 1 Corinthians 2:13; 9:11; 12:1; 14:1), even “spiritual powers in heaven” (Ephesians 6:12). From this brief survey, a more precise definition of “spiritual gifts” can be made. Whatever thing or individual serves as an instrument of the Spirit or manifests the Spirit or embodies the Spirit is a spiritual gift (pneumatikon). Whatever event, word or action is a concrete expression of grace or serves as a means of grace is a spiritual gift (charisma). Pneumatikon is the more general word; charisma is more specific. Moreover, charisma is probably Paul’s own word (Romans 1:11; 12:6; 1 Corinthians 7:7; 12:4) in preference to the more ambiguous pneumatikon, which seems to have been popular with those causing difficulty for Paul in Corinth (1 Corinthians 2:13-3:4; 14:37; 15:44-46). Consequently, attention will focus in what follows on charisma. Not forgetting those passages where Paul uses this word in broader terms for the direct act of YAHVEH (Romans 5:15, 16; 6:23; 11:29; 1 Corinthians 1:11), concentration will be on the passages where Paul speaks in more precise terms of particular manifestations of grace mediated through one individual to others; “spiritual gifts” in this the narrower sense of charisma. The lists of charismata (Romans 12;1 Corinthians 12;Ephesians 4;1 Peter 4) provide the clearest indications of what Paul thought a “spiritual gift” could be. For Paul, a spiritual gift is essentially an act of YAHVEH’s Ruach, a definite, specific manifestation of YAHVEH’s grace through the words or deeds of a particular person. YAHVEH is always generous, but charismata are definite examples of that generosity, parcelled out in encouraging words, rightful rebukes or gracious actions from one person to another. This means that we cannot hope to manifest such gifts unless we are open to and dependent upon YAHVEH. Paul speaks of individuals “having” or “possessing” certain spiritual gifts (Romans 12:6; 1 Corinthians 7:7; Romans 12:3), but he means only that some people are so open to YAHVEH’s grace that that grace constantly shows itself through them in particular ways. It is true however, that in 1 Timothy 4:14 and 2 Timothy 1:6 this basic sense is beginning to be left behind. A spiritual gift is any event, word or action that embodies and expresses YAHVEH’s grace. In this sense church sacraments (such as communion) can be “means of grace” (though they are never called this in the New Testament), as are many other words and actions as well. In recognizing this, one can recognize too that the lists of gifts that appear in Romans 12:6-8, 1 Corinthians 12:8-10 and other places are probably not exhaustive. The gifts described in those lists are typical manifestations of the Spirit, but there may be many, many others. The degree of overlap between these various lists shows that Paul was not concerned to specify a precisely defined catalogue; he simply selected a number of activities and utterances through which he saw the grace of YAHVEH manifesting itself in His Churches. It is important to grasp that Paul saw all Christians as charismatics; that is, as people with spiritual gifts. Whoever “has” the Spirit; whoever is open to and being led by the Spirit (Romans 8:9-14); will inevitably show YAHVEH’s grace in some way. For Paul, the Church is the Body of HaMashiach and the spiritual gifts are examples of the functions belonging to the members (parts) of that body (Romans 12:4-6; 1 Corinthians 12:14-30). The Spirit’s gifts are the living movements of HaMashiach’s Body. As the body is many different members functioning as one body, so the unity of the church grows out of the diverse functions (gifts) of its members. It follows that YAHVEH gives spiritual gifts with the broader church community in mind; He gives “for the common good” (1 Corinthians 12:7). Thus a selfish, loveless clutching after spiritual gifts is wrong and futile (1 Corinthians 13:1-3). A spiritual gift is never given to be used simply for one’s own benefit (except perhaps the gift of speaking in tongues, but that is why Paul gives it lower value). It is given to someone only in the sense that YAHVEH chooses to act through that one person for others. More precisely, it is given through one person to the community; not to a specific person at all. The spiritual health of the individual is inextricably bound up with the health and well-being of the whole body (1 Corinthians 12:14-26; Ephesians 4:16).

WHAT IS THE NATURE AND USE OF SPIRITUAL GIFTS?

YAHVEH GIVES US SPIRITUAL GIFTS SO WE CAN WORK TOGETHER TO SERVE HIM AND EACH OTHER.
“Just as our bodies have many parts and each part has a special function, so it is with HaMashiach’s Body. We are all parts of His One Body and each of us has different work to do. And since we are all One Body in HaMashiach, we belong to each other and each of us needs all the others.” (Romans 12:4-5) Paul uses the concept of the human body to teach how Christians and Messianic believers should live and work together. Just as the parts of the body function under the direction of the brain, so believers are to work together under the Command and Authority of Yeshua HaMashiach (see 1 Corinthians 12:12-31; Ephesians 4:1-16).

YAHVEH GIVES US GIFTS SO WE CAN BUILD UP HIS CHURCH.
To use them effectively, we must (1) realize that all gifts and abilities come from YAHVEH; (2) understand that not everyone has the same gifts; (3) know who we are and what we do best; (4) dedicate our gifts to YAHVEH’s service and not to our personal success; and (5) be willing to utilize our gifts wholeheartedly, not holding back anything from YAHVEH’s service.

OUR GIFTS, THOUGH DIFFERENT, ARE ALL USEFUL.
Our gifts differ in nature, power and effectiveness according to YAHVEH’s wisdom and graciousness, not according to our faith. “Measuring your value by how much faith YAHVEH has given you” (12:3) means that YAHVEH will give the spiritual power necessary and appropriate to carry out each responsibility. We cannot, by our own effort or willpower, drum up more faith and thus be more effective teachers or servants. These are YAHVEH’s gifts to His Church and He gives faith and power as He wills. Our role is to be faithful and to seek ways to serve others with what HaMashiach has given us.

CHRISTIANS AND MESSIANIC BELIEVERS USING THEIR GIFTS TO SERVE YAHVEH AND EACH OTHER CREATE AN EXCITING FELLOWSHIP.
Look at the list of gifts in this passage and imagine the kinds of people who would have each gift. Prophets are often bold and articulate. Servers (those in ministry) are faithful and loyal. Teachers are clear thinkers. Preachers know how to motivate others. Givers are generous and trusting. Leaders are good organizers and managers. Those who comfort others are caring people who are happy to give their time to others. It would be difficult for one person to embody all these gifts. An assertive prophet would not usually make a good counsellor and a generous giver might fail as a leader. When you identify your own gifts (and this list is far from complete), ask how you can use them to build up YAHVEH’s family. At the same time, realize that your gifts can’t do the work of the Church all alone. Be thankful for people whose gifts are completely different from yours. Let your strengths balance their weaknesses and be grateful that their abilities make up for your deficiencies. Together you can build HaMashiach’s Church.

SPIRITUAL GIFTS HAVE A SINGLE SOURCE AND A SPECIAL PURPOSE.
“Now there are different kinds of spiritual gifts, but it is Ruach HaKodesh who is the source of them all. There are different kinds of service in the church, but it is the same Adonai we are serving. There are different ways YAHVEH works in our lives, but it is the same YAHVEH who does the work through all of us.” (1 Corinthians 12:4-6) The spiritual gifts given to each person by Ruach HaKodesh are special abilities that are to be used to minister to the needs of the Body of believers. This chapter is not an exhaustive list of spiritual gifts (see Romans 12; Ephesians 4; 1 Peter 4:10-11 for more examples). There are many gifts. Some people have more than one gift and one gift is not superior to another. All spiritual gifts come from Ruach HaKodesh and their purpose is to build up HaMashiach’s Body, the Church.

SPIRITUAL GIFTS HAVE AT TIMES BEEN DIVISIVE BECAUSE OF PRIDE AND JEALOUSY.
Instead of building up and unifying the Corinthian church, the issue of spiritual gifts was splitting it. Spiritual gifts had become symbols of spiritual power, causing rivalries. Some people thought they were more “spiritual” than others because of their gifts. This was a terrible misuse of spiritual gifts because their purpose is always to help the church function more effectively, not to divide it. We can be divisive if we insist on using our gift our own way without being sensitive to others. We must never use gifts as a means of manipulating others or serving our own self-interest.

SPIRITUAL GIFTS OUGHT TO BE HUMBLY USED IN SERVICE OF OTHERS.
The greater gifts are those that are more beneficial to the Body of HaMashiach. Paul has already made it clear that one gift is not superior to another, but he urges the believers to discover how they can serve HaMashiach’s Body with the gifts YAHVEH has given them. Your spiritual gifts are not for your own self-advancement. They were given to you for serving YAHVEH and enhancing the spiritual growth of the Body of believers.

SPIRITUAL MATURITY NEITHER DENIES NOR OVEREMPHASIZES SPIRITUAL GIFTS.
“Do not stifle Ruach HaKodesh. Do not scoff at prophecies, but test everything that is said. Hold on to what is good. Keep away from every kind of evil.” (1 Thessalonians 5:19-22) By warning us not to “stifle Ruach HaKodesh,” Paul means that we should not ignore or toss aside the gifts Ruach HaKodesh gives. Here, he mentions prophecy (5:20); in 1 Corinthians 14:39, he mentions tongues. Some spiritual gifts may be controversial and they may cause division in a church. Rather than trying to solve the problems, some Christians and Messianic believers just smother the gifts. This impoverishes the Church. We should not stifle Ruach HaKodesh’s work in anyone’s life but encourage the full expression of these gifts to benefit the whole Body of HaMashiach.