LIFE THEOLOGICAL SEMINARY, IKORODU

STUDENTS NAME: EBENEZER O. AFOLABI

DEPARTMENT: BIBLICAL STUDIES

MATRIC NO: M2007193

TOPIC: LEADERS AS BROKERS OF GIFTS: An Examination of Romans 12:6-8;

1 Corinthians 12: 4-21.

LECTURER: DR. ADEMOLA ISHOLA

SUBMISSION DATE: OCTOBER, 2016

 ABSTRACT
Leaders are saddled with enormous responsibilities which call for urgent attention
and dedication. To be more specific, one of the core responsibilities of leaders in
the church is to broker gifts helping people to discover their gifts and creating
enabling environments for them to exercise their God-given gifts. However,
understanding is critical to the effectiveness of every leader as brokers of gifts.
Leaders must first of all understand their responsibilities and seek to acquire the
necessary information and skills needed to effectively perform their duties.
Leaders are expected to help their followers to tap into their divinely imparted
spiritual gifts and guide them in the ways to maximize these gifts. Nevertheless, it
is important to note from the outset that the focus of this discuss is on church
leadership and how each leader in the church can help the people they lead to
discover their gifts and use their gifts for the edification of one another in the
church. To achieve this, the researcher shall do a critical examination of two major
passages in the New Testament which are Romans 12:6-8 and 1 Corinthians 12:4-
21 respectively and thereafter suggest the ways leaders can broker the gifts on their
team.
Word count: 119. Keywords: Leaders, Brokers, Gifts, Church Leadership.
Introduction
Leaders are not expected to do all the works in the church; rather, leaders ought to

develop in their followers the confidence to serve by helping discover their various gifts

and create enabling platforms for them to exercise their gifts. Leaders are brokers of gifts,

in that, they help each team member to identify his or her gifts, develop those talents and

effectively deploy those gifts. The failure of leaders to do this has brought a great setback

to the spiritual development of the church because these Gods given spiritual resources

are meant to equip believers for service, edify the church, until all comes to the full

measure of the fullness of Christ. Therefore, the concern of this work is to establish how

leaders can effectively broker the gifts or their team.

 I. Understanding Leadership and Who Leaders are within the Church

Settings

We use the word leader so much. Were leaders, were building leaders, were

training leaders, we write books for leaders, we have leadership seminars, leadership

conventions we are into being leaders! Have we ever really thought about what it is to be

a leader?1 Many people feel honoured when addressed as leaders or given leadership

roles to play in the church without really understanding what it means and what it takes to

be a leader. There are several age long misconceptions about leadership within the church

settings the misconception that years of membership in the church should automatically

qualify one for leadership or the misconception that the demonstration of spiritual gifts

should automatically confer leadership on the people. These are misconceptions born out

of the misunderstanding of what true leadership entails and who a leader in the church

ought to be. Charles Gordon admonishes: The Church needs to watch carefully that it

does not lose its unique insight to leadership. The greatest among us are those who serve

not lead. And while leading can be a service it is patently obvious that many leaders in

organisation, governments and churches are served more than they serve. The basin and

towel are too easily replaced by the seat of privilege. 2 From Gordons statement, it is

obvious that leadership is all about service.

Leadership is Gods idea and the platform He provides to help everyone discover

their purpose, harness their potentials, and become whom they ought to be. This makes

leadership a duty which calls for diligence, acute sense of responsibility and

accountability.

1 Casey Treat, Church Management, (Washington: Casey Treat Ministries, 1989), 1-2

2 Ibid., 2
 What is Leadership? Leadership is a process by which a person influences others

to accomplish an objective and directs the organization in a way that makes it more

cohesive and coherent.3 According to Casey Treat, Leadership is the process of guiding,

directing, commanding others to achieve a desired goal or vision. 4 Lovett Weems

definition of leadership is a classic. According to Weems, Leadership is the development

and articulation of shared vision, motivation of those key people without whom that vision

cannot become a reality, and gaining the cooperation of most people involved. 5 Virginia

Allan asserts: True leadership is the art of changing a group from what it is into what it

ought to be.6 The above definitions give clear insights into what leadership is in its

general sense. However, leadership within the church settings might take a slightly

different approach to leadership. By leadership within the church settings, the researcher is

referring to Christian Leadership.

Therefore Church leadership, as defined by Pomile Adetunji, refers to all those

who exercise influence, guidance, and direction to those in the church toward fulfilling the

Churchs goals.7 He maintains, Leadership in the local church is the noble art of

cooperatively planning and unitedly achieving the goals God has set for humankind in the

life, teachings, death, resurrection, and the coming back of Jesus, the Christ.8

3 Concept of Leadership: http://www.nwlink.com/~donclark/leader/leadcon.html (Accessed 17th/10/2016)

4 Treat, Ibid., 2

5 Loveth H. Weems, Jr., Church Leadership: Vision, Team, Culture, and Integrity,(Nashville:
Abingdon Press, 1993), 34.

6 Charles Gordon, Leadership Insights (Lagos: Edysyl Publications, 2010), 10

7 Ponmile Adetunji, Leadership in Action (Ibadan: Baptist Press (Nigeria) Limited, 2010), 4

8 Ibid., 3
 Having explained what leadership is in its general sense and in the church setting,

who then is a leader? Casey Treat succinctly asserts that, A leader is one who shows the

way, one who guides, one who directs.9 In the researchers opinion, no answer to the

above question can be more explicit than that of Casey Treat. There are three key words

that are noteworthy in this definition:

1. A leader shows the way

2. A leader guides
3. A leader directs

These three points are crucial to this discussion. Caseys definition both defines

and explains the functions of a leader as the one who shows the way, one who guides and

one who directs the people into achieving their goals. The definition reveals some of the

attributes each leader should possess within the church setting. These attributes include:

1. Knowledge: A leader must know the way to show the way.

2. Strong sense of responsibility: A leader is responsible for guiding the people into

their desired goals.

3. Passion for relationship: True leadership is relational. If the leader is not willing to

foster relationship between him and his followers, guiding them becomes difficult

or at best his effort to guide is seen as coercion.

4. Patience: Guidance requires patience. The Apostle Paul instructed Timothy to . . .

correct, rebuke and encourage with great patience and careful instruction. (2Tim.

4:2, NIV).
5. Discipline: Discipline is indispensable in all leadership, says Dennis P. Kimbro.10
6. Communication skill: A leader who guides and directs must develop good

communicate his vision and goals, the means and methods of implementing his

goal, his reservations and his resolutions to his team. When communication is

clear, guiding and directing the team becomes easier.

9 Treat, Ibid., 2

10 Dennis P. Kimbro, What Makes the Great Great (New York: Broadway Books, 1998), 125
 7. Commitment: Providing guidance and direction for the team requires commitment.

A leader must be committed to guiding and directing his followers to achieving

their desired goals.

II. Spiritual Gifts in the light of Romans 12: 6-8 and I Corinthians 12:4-12

The Apostle Paul in the two epistles the researcher is considering in this discussion points

believers to the availability of Spiritual gifts in the local for the profiting of all. Paul is

unanimously agreed to be the author of this two epistles.

Paul is also acknowledged as the author of 1 Corinthians. The letter itself testifies The

epistle to the Romans was probably written in the early spring of A.D. 57. Very likely Paul

was on his third missionary journey, ready to return to Jerusalem with the offering from

the mission churches for poverty-stricken believers in Jerusalem. 11 Paul wrote the Romans

from Corinth . . . written to believers Paul had not actually met. . . . 12 His purposes for

writing this letter were varied:

1. He wrote to prepare the way for his coming visit to Rome and his proposed

mission to Spain.
2. He wrote to present the basic system of salvation to a church that had received the

teaching of an apostle before.

3. He sought to explain the relationship between Jew and Gentiles in Gods overall

plan of redemption. The Jewish Christians were being rejected by the larger

Gentile group in the church . . . because the Jewish believers still felt constrained

to observe dietary laws and sacred days (12

:2-6).13

11 The Holy Bible: New International Version Study Bible: Zondervan, 2000

12 David Horton, Ed. The Portable Seminary. (Michigan: Bethany House, 2006), 315

13 NIV. Ibid.
 to Pauls authorship and the early church fathers. His authorship was attested by

Clement of Rome as early as A.D. 96, and today practically all NT interpreters concur. 14

The letter was written c. 55 toward the close of Pauls three-year residency in Ephesus. It

is clear from his reference to staying at Ephesus until Pentecost (16:8) that he intended to

remain there somewhat less than a year when he wrote 1 Corinthians. 15 Corinth was a

thriving city; it was at the time the chief city of Greece both commercially and politically .

. . Although Corinth was not a university town like Athens, it was characterized

nevertheless by typical Greek culture. Its people were interested in Greek philosophy and

placed a high premium on wisdom.16 Corinth contained at least 12 temples . . . One of the

most infamous was the temple of Aphrodite, the goddess of love, whose worshippers

practiced religious prostitution.17 Like any large commercial city, Corinth was a centre for

open and unbridled immorality. The worship of Aphrodite fostered prostitution in the

name of religion . . . So widely known did the immorality of Corinth become that the

Greek verb to Corinthianize came to mean to practice sexual immorality.18

Leon Morris in his Commentary stated the occasion and purpose of 1 Corinthians:

The Immediate occasion of the Epistle was the letter which Paul had received from
the Corinthian Church, and to which a reply was necessary. Accordingly he wrote,
answering the questions that had been put to him, questions about marriage and
celibacy, about food offered to idols, probably also about public worship and
spiritual gifts. There were difficulties in the minds of the Corinthian Christians.
Paul wrote to resolve those difficulties. But what mattered much more to Paul was
clearly the news that had come to him independently of the letter. There were
disquieting irregularities in the conduct of the believers at Corinth. Paul was

14 Ibid.

15 Ibid.

16 Ibid

17 Ibid

18 Ibid
 troubled by the tendency on the part of some members to make the break with
pagan society as indefinite as possible. . . . He was troubled about the divisions
within the church. Parties had been formed attaching to themselves the names of
Paul or Apollos or Peter, or even of Christ. Paul spends a lot of time dealing with
this, and clearly he deemed it very serious. Then there was a case of incest . . . .
There was also a quarrelsome spirit. Some members of the Church had actually
gone to law with others, and Paul felt that this had to be put right.19
Pauls purpose, then, in writing this Epistle, is principally to set right disorders which the

Corinthians took lightly, but which he regarded as grave sins. Secondly, he wrote to

answer some questions put to him. Thirdly, he wrote to give some doctrinal teaching,

particularly on the resurrection.20

III. Exegesis of Romans 12:6-8; 1 Corinthians 12:4-12

Text and Translation21

Romans 12:4-6

4 ,
, 5 , . 6
,
, 7 ,
, 8 , ,
, .

19 Leon Morris. 1 Corinthians: An Introduction and Commentary (Leicester: Inter-Vasity Press,

1976), .25

20 Ibid., 26

21 Michael W. Holmes, Ed. The New Greek Testament (USA: SBLGNT, 2010), 330.
Selected English Version (NIV)

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 others. We have different gifts, according to the grace given
us. If a mans gift is prophesying, let him use it in proportion of his faith. If it is
serving, let him serve; if it is teaching, let him teach; if it is encouraging, let him
encourage; if is contributing to the needs of others, let him give generously; if it is
leadership, let him govern diligently; if it is showing mercy, let him do it
cheerfully.

Rationale for Choosing Text

One of the reasons this passage is important to the researcher is because it brings clarity to

other aspects of spiritual gifts that can be found among believers apart from the list given

in 1 Corinthians 12:4-12. It made mention of other essential gifts that may have been

undermined in the church. However, the list of gifts in this passage is not meant to be

exclusive, but inclusive. Therefore the focus of exegesis here is to establish that these lists

of gift are as equally essential as the list in 1 Corinthians 12.

The Immediate Context

Paul, from chapters 12 to 16 turns to the practical application of all that he has said

previously in the letter. This does not in any way mean Paul has not said anything

regarding Christian living up to this point. Paul goes into detail to show that Jesus is to be

Lord of every area of our lives. From verses 4-8 Paul likens Christians to members of

human body. This same analogy he also used in 1 Corinthian 12:12-31 to describe the

unity of the body. There are many members and each has a different function, but all are

needed for the health of the body. The emphasis is on unity within diversity.

William Barclay has commented on the truth of the body of Christ:

There is a tremendous thought here. Christ is no longer in this world in the body;
and therefore if he wants a task done within the world he has to find a man to do it.
If he wants a child taught, he has to find a teacher to teach him; if he wants a sick
person cured, he has a find a physician or surgeon to do his work; if he wants his
story told, he has to find a man to tell it. Literally, we have to be the body of
 Christ, hands to do his work, feet to run upon his errands, a voice to speak for
him.22

However, before he started his teachings on the diverse gifts that can be found in

the church, Paul pleaded for two things:

I. A plea for total commitment on the part of believers (verses 1-2):

a. Present your bodies as living sacrifices, holy and pleasing to God
b. Do not conform to the world system vs. 2a
c. Be transformed by the renewing of your mind vs. 2b
d. The result: they are the keys to knowing the will of God

II. A plea for humble and harmonious living (verses 3-5):

a. Do not think of yourself higher that you ought vs. 3

b. Think of yourself with sober judgment vs. 3b
c. Be not envious of others but be content
d. Recognize the oneness, diversity and interdependence of the body vs. 4-5.

Verse-by-Verse Analysis

Verses 4 and 5: 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 others.

Exegesis

Paul likens Christians to a body having many parts having different functions to

perform and yet each function compliments the other. Leon Morris maintains: No matter

how important any one member may be, there can be no body formed from it alone . . .

there are many members, who together make up but one body.23 Since the church is

viewed by Paul as one body consisting of different functions, the apostle therefore calls

for cooperation, love and unity among the members. The unity of the Christian church

spoken of by Paul implies the mutual dependence of its members since they belong to

22 Donald E. Hill, Pathway to Discipleship (USA: Christos Publishing Company, Inc, 1984), 67

23 Leon Morris, Ibid., 176

one body, they belong to one another and ultimately to Christ who is the head of the body.

In other word, the body is symbiotic.

Paul deemed it necessary to place such an emphasis on the unity of the body so that as

each one in the church exercises his gift, all may work for the common good of the

church.

Verse 6: We have different gifts, according to the grace given us. If a mans gift is

prophesying, let him use it in proportion of his faith.

Exegesis

Paul calls the attention of believers to the fact that what they have was given by

grace. The Greek word used for gifts here is charisma, meaning gifts of grace. Charisma

is a gift involving grace. This is the same Greek word used for gifts in 1 Corinthians 12:1,

4.

These are special qualities and powers imparted to believers by the Holy Spirit for

the service of the church. Often they seem to be natural talents which the Spirit

appropriates, increasing their power and sanctifying their use. All such spiritual gifts are

gifts of grace bestowed according to the will and purpose of God. Those who receive

them have no ground for conceit. The source of their increasing strength and influence is

not in themselves.24 Barclay says regarding charisma: The whole basic idea of the word is

that of a free and underserved gift, of something given to a man unearned and unmerited,

something which comes from Gods grace and which could never have been achieved or

attained or possessed by a mans own effort.25

24 Nichol, Ibid., 618

25 Hill, Ibid., 85
Paul then begins the mentioning of the gifts he intends to educate us about. The list of gifts

in this passage is called Motivational Gifts. He says, . . . If a mans gift is prophesying,

let him use it in proportion of his faith. The Greek word used for prophesying in this text

is propheteia, which literally mean prophecy. It is not necessarily, nor even primarily,

fore-telling. It is the declaration of that which cannot be known by natural means.

Propheteia is explained by Donald E. Hill as, the ability to declare Gods truth which

touches the heart and brings conviction.26 Paul however admonishes that the one who

prophesy should do so in proportion to his faith.

The Greek word used for proportion in here is analogia, a word occurring only

here in the NT. In classical Greek it was used as a mathematical term. It is the source of

our English word analogy. The meaning of the expression according to the proportion

of faith is indicated by the parallel phrase according as God hath dealt to every man the

measure of faith in v. 3. If his mind has been renewed (v.2) and he has become capable of

sober judgment (v.3), the Christian will properly estimate his abilities and powers and will

employ them well and humbly in the service of God, who endowed him with these gifts

for his purpose.27

Verse 7-8: If it is serving, let him serve; if it is teaching, let him teach; if it is encouraging,

let him encourage; if is contributing to the needs of others, let him give generously; if it is

leadership, let him govern diligently; if it is showing mercy, let him do it cheerfully.

Exegesis

Paul continues the list of gifts here: serving, teaching, encouraging or exhortation,

giving, leadership or administration, and mercy. All of these gifts have significant roles

they play in the body and that calls for every believer to understand what they mean.
26 Hill, Ibid., 87

27 Nichol, Ibid., 619

a. Serving (Gr. diakonia): The ability to show love by meeting the practical needs of

others.28 Diakonia is the term often used in the NT in a general sense to include all

ministration and office in the Christian church (see Acts 1:17, 25; 20:24; 21:19; Rom.

11:13; 1 Cor. 12:5; 2 Cor. 3:8, 9; 4:1; 5:18; 6:3; 11:8; Eph. 4:12; 1 Tim. 1:12; 2 Tim. 4:5,

11). Sometimes it is used in a special sense of the distribution of relief and attention to

physical needs (Acts 6:1; 11:29, where it is translated relief; 12:25; Rom. 15:31; 1 Cor.

16:15; 2 Cor. 8:4; 9:1, 12, 13).29 However, the phrase which follows says, . . . let him

serve. The evident meaning of this is that those who have been called into serving in the

church should do so wholeheartedly.

b. Teaching: The ability to clarify truth after thorough study and research.30 The gift of

teaching is the distinctive ability to employ logical, systematic approach to biblical study

in preparation to clearly communicate practical truth to the body of Christ. Therefore, the

Christian teacher must absorb himself wholly in his teaching. He must teach with the

whole of his heart.

c. Encouragement/Exhortation: Those with the motivational gift of encouragement are the

mouth of the body. Like cheerleaders, they encourage other believers and are motivated

by a desire to see people grow and mature in the Lord. They are practical and positive and

they seek positive responses.31

d. Giving: Those with the motivational gift of giving are the arms of the body. They

truly enjoy reaching out in giving. They are excited by the prospect of blessing others;

28 Hill, Ibid., 87

29Nichol, Ibid., 619

30 Hill, Ibid., 87

31 K.O. Ayanbanjo. Worker in Training Manual (Lagos: Foursquare Publications, 2014), 24

they desire to give quietly, in secret, but will also motivate others to give. They are alert to

peoples needs; they give cheerfully and always give the best that they can.32

e. Leadership: People with the motivational gift of leadership have the distinctive ability

to influence others, provide vision, direction and empowerment to others.

f. Mercy: Those with the motivational gift of mercy are the heart of the body. They

easily sense the joy or distress in other people and are sensitive to feelings and needs.

They are attracted to and patient with people in need, motivated by a desire to see people

healed of hurts. They are truly meek in nature and avoid firmness. 33 However, the apostle

Paul admonishes the one who shows mercy to do so cheerfully. The Greek word for

cheerfulness here is translated hilatotes, the source of our English word hilarity,

exhilaration. This is the only occurrence of the word in the NT, though the adjective

(hilaros) is used in 2 Cor. 9:7, God loveth a cheerful giver. Whether he is comforting the

mourner or relieving the sufferer, the one who is showing mercy should let it be

apparent that his service is willingly and gladly rendered. 34 When all seven of the

motivations are working and flowing together in harmony, the work of Christ is most

completely accomplished.35

Exegesis of 1 Corinthians 12:4-12

Text and Translation36

32 Ibid

33 Ibid

34 Nichol, Ibid., 620

35 Hill. Ibid., 149

36 Michael W. Holmes, Ibid., 354

 4 , 5
, 6 , ,
. 7
. 8 ,
, 9 ,
, 10 ,
, , ,
11 ,
. 12 ,
,

Selected English Version (NIV):

There are different kinds of gifts, but the same Spirit. There are different kinds of
service, but the same Lord. There are different kinds of working, but the same God
works all of them in all men. Now to each one the manifestation of the Spirit is
given for the common good. To one there is given through the Spirit the message
of wisdom, to another the message of knowledge by means of the same Spirit, to
another faith by the same Spirit, to another gifts of healing by that one Spirit, to
another miraculous powers, to another prophecy, to another distinguishing between
spirits, to another speaking in different kinds of tongues, and to still another the
interpretation of tongues. All these are the work of one and same Spirit, and he
gives them to each one, just as he determines. The body is a unit, though it is made
up of many parts; and though all its parts are many, they form one body. So it is
with Christ.

The Immediate Context

The apostle Paul started this chapter with the expression, Now about. This was

the same expression used in chapter 8:1, and something close to that in chapter 7:1 in

introducing subjects mentioned in the letter from the Corinthians to Paul. Here in chapter

12, the subject of discussion is about spiritual gifts.

It would appear that the Corinthian believers had asked a question concerning the

relative greatness of these gifts of the Spirit, and that some of them had been boasting that

the gifts they had were greater to other members ( see 1 Cor. 12:18-23). Paul took the

opportunity thus presented him, to give them instruction in the subject of the work of the

Spirit in Christs mystical body, His church.

Verse-by Verse Analysis

Verses 4-7: There are different kinds of gifts, but the same Spirit. There are different kinds

of service, but the same Lord. There are different kinds of working, but the same God

works all of them in all men. Now to each one the manifestation of the Spirit is given for

the common good.

Exegesis

In verse 4 Paul mention of the diversity of spiritual gifts. By diversity or as it is rendered

in the NIV, different kinds, the noun might mean apportionment, or allotment. Here

Paul is saying there are diversities of gifts apportioned to each member of the body. The

gifts mentioned here is translated charismata in Greek, which in its literally sense means

gifts of grace. Paul said these gifts are by the same Spirit the Holy Spirit. Few words

are important to note here:

1. The gifts are given by the same Spirit,

2. For different kinds of services,
3. By the same Lord,
4. For different kinds of workings,
5. By the same God,
6. Given to each one, and
7. For the common good of all.

By the same Spirit mentioned by the apostle means the different modes of

operation of the gifts are produced and controlled by the Holy Spirit. However, Paul

explains that the gifts are given for different kinds of services in the church but all are

controlled by the same Lord. According to Morris, There are different ways of serving.

But the differences are not important. It is the same Lord. Lord, as usually in Paul, refers

to Christ.37 He continues, This passage reveals something of the high place Paul assigns

to Him, for He is mentioned between the Holy Spirit and God the Father. Paul does not

37 Morris. Ibid., 169

formally enunciate the doctrine of the Trinity, but passages like this are distinctly

Trinitarian in character.38 He concludes, Though this service differs from person to

person it is the same Lord in them that does the work.39 In a nutshell, Paul is saying, these

gifts are not reserved for few outstanding men and the spiritual gifts in all their operations

and in the manners at which they are given to believers can be attributed to the Godhead

God the Father, God the Son, and God the Holy Spirit and they are given for the

common good of all.

Verse 8-11: To one there is given through the Spirit the message of wisdom, to another the

message of knowledge by means of the same Spirit, to another faith by the same Spirit, to

another gifts of healing by that one Spirit, to another miraculous powers, to another

prophecy, to another distinguishing between spirits, to another speaking in different kinds

of tongues, and to still another the interpretation of tongues. All these are the work of one

and same Spirit, and he gives them to each one, just as he determines.

Exegesis

Here Paul begins to mention the various gifts which the Spirit gives. It is then clear from

this point that it is one Spirit who provides all these gifts. However, the first two gifts

mention here by the apostle are word of wisdom and word of knowledge or message of

wisdom and message of knowledge as it is rendered in NIV. Morris noticed a problem

with the first two gifts enumerated here. He observed:

The first tow gifts enumerated present us with a problem, for it is not easy to see
the distinction Paul intends between the word of wisdom (sophia), and the word of
knowledge (gnosis). Word (there is no article) will signify utterance. The Spirit
gives the power to utter wisdom or knowledge as the case may be. The former term
denotes the highest mental excellence . . . AG point out that Paul associates
knowledge with mysteries, revelations and prophecy (xiii. 2, xiv.6). They suggest
that he thus invests the term with the significance of supernatural mystical

38 Ibid

39 Ibid
 knowledge, a meaning which is common in Hellenistic Greek, more especially
among the mystery religions. Paul thinks of all wisdom and knowledge that the
Christian may have as coming from the Spirit.40

However, for the sake of clearer understanding into what is meant by all of these gifts

(nine in all), brief explanations shall be provided for each gift below:

1. Word of Wisdom: This is a divinely guided application of knowledge. It is the

supernatural ability to speak with divine insight, whether in solving difficult problems,

defending the faith, resolving conflicts, giving practical advice, or pleading ones case

before hostile authorities as in the case of Stephen in Acts 6:10.

2. Word of Knowledge: This is the supernatural knowledge of facts and information that

can only be revealed by God for the purpose of applying doctrinal truth.41

3. Faith: The faith here spoken of is not that which all Christians possess. It is a special

kind of faith such as enables its possessor to do exceptional exploits for God (see Matt.

17:20; 21:21; 1 Cor. 13:2).42

4. Gifts of healing: It has to do with miraculous power to heal diseases. It is divine, not

with the use of medication. It is of course the privilege of all believers to request healing

for the sick and expect answers, but this is to be distinguished from the gifts of healing.

5. Miraculous power or working of miracles: This is the supernatural suspension of the

natural laws, or an intervention by the Holy Spirit into the laws of nature. 43 As in the case

of gifts of healing . . . this was a special gift performed under divine direction. However,

40 Morris, Ibid., 170-71

41 Ayanbanjo, Ibid., 23

42 Nicole, Ibid., 771

43 Ayanbanjo, Ibid., 23
it is the privilege of those not possessing the gift to pray for miraculous intervention and to

have their prayers answered if God so chooses.44

6. Prophecy: This is the power to speak authoritatively for God, or on Gods behalf, either

by foretelling future events or by declaring Gods will for the present. 45 In its primary

sense, prophecy signifies that a person receives direct revelation from God and transmits

them to other. It is not necessarily predicting future events in every case; more often the

possessor of this gift simply declares the mind of God to the people. Some scholars have

insisted that one may be given the ability to occasional give prophesy without necessarily

being in the office of a prophet. In other words, the gift of prophecy should be

distinguished from the office of a prophet as mentioned in Ephesians 4: 11.

7. Discerning of spirits: This is the supernatural ability to distinguish between spirits such

as good and evil, truthful or deceiving, prophetic versus satanic.46

8. Tongues: This is the ability to speak by the power of the Holy Spirit in a foreign

language without having learned it. The gift of tongue can manifest in three ways namely:

initial evidence (Acts 2), devotional tongues (1 Cor. 14), and congregational tongues.

9. Interpretation of tongues: This is the supernatural ability to interpret the message

given in other tongues. The uniqueness of this gift is seen from the fact that even the

interpreter may not have any prior knowledge of the tongue he is interpreting. However, it

should be noted that this gift is not called the translation of tongues, but the

interpretation of tongues

In the final analysis, Paul maintains that, All these are the work of one and same Spirit,

and he gives them to each one, just as he determines.

44Nicole, Ibid 771

45 Ibid

46Ayanbanjo, Ibid., 23
 IV. The Goals of Spiritual Gifts

Primarily, the goal of spiritual gift is to equip Gods people for service and for

edifying the Church the body of Christ (Eph. 4:12). When everyone possessing the gift

of the Spirit put their gifts into use, the church of Christ is edified. To edify in this context

is translated Oikodome in the Greek language and this means to build-up, develop or

equip. The church is built-up into a strong spiritual edifice when the gifts of the Holy

Spirit are appropriately administered in the church. Put explicitly, the apostle Paul states

the purpose of these various gifts:

1. for the perfecting of the saints

2. for the work of the ministry,

3. For the edifying of the body of Christ: till we all come in the unity of the faith, and of

the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of

the fullness of Christ . . . speaking the truth in love, [that we] may grow up into him in all

things, which is the head, even Christ. Ultimately, the goal of spiritual gifts is to give glory

to God through Christ Jesus, by the Holy Spirit.

V. How Leaders Broker Gifts

A broker is a mediator between a buyer and seller. Therefore to act as a broker is to

mediate in a sale or transaction. However in this context, a broker is the one (a leader)

who helps others to discover their spiritual potentials (or gifts) and provides enabling

platforms for performance. Church leaders have the responsibility to help believers in the

church discover their spiritual gifts, equip them and create opportunities for them to

exercise their gifts. Donald E. Hill suggests five basic aspects to the equipping process47:

1. Discipleship: People must be shown how to become disciples.

47 Hill, Ibid., 218-219

2. Surrender: A local church must emphasize the need for yielding to the maturing

discipline of God in discipleship.

3. Teaching: Equipping involves teaching. The church is a Christian educational center

and should provide teaching in several ways.

4. Socialization: The Church is Gods kingdom on earth. It is totally distinct in character

from the kingdom of this world. It is like a culture within a culture. . . It is imperative,

therefore, that Christians be socialized to take on the character of the divine culture: the

kingdom of God. A Christian learns the likeness of Christ from knowledge of the Word

and from the spiritual culture he grows up in.

5. Service: The church must stress that faith without works is dead. People must be

challenged to and recruited for service. The equipping process must produce results.

Just as it has been emphasized over and over again, the duty of a leader is to help

his followers to discover their gifts. He is not the one giving the gift; he is only

responsible for helping them discover their gifts. A test shall be presented below to help

leaders who have committed themselves to helping their followers discover their gifts.

Nevertheless, it should be noted that it is the responsibilities of the possessors of these

gifts to develop them having been helped to discover them.

Conclusion

Leaders must not only help their followers to discover their gifts, but they must

also create team spirit that celebrates diversity. Each team member must accept the

oneness of body, celebrate its diversity and always recognize that each part of the body is

meant to complement the other. This can only be achieved when leaders are discreet in

their leadership roles as brokers of gifts.

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Internet Resources

Concept of Leadership: http://www.nwlink.com/~donclark/leader/leadcon.html (Accessed

17th/10/2016)