Session 4 God’s Will and the Church
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Intro
Intro
The members of the Corinthian church were holding some in higher regard than others because of the spiritual gifts they had. In this study, Paul reminds us of the necessity of diversity for the sake of unity.
Start with
1 Now concerning spiritual gifts, brothers, I do not want you to be uninformed. 2 You know that when you were pagans you were led astray to mute idols, however you were led. 3 Therefore I want you to understand that no one speaking in the Spirit of God ever says “Jesus is accursed!” and no one can say “Jesus is Lord” except in the Holy Spirit.
What was the initial role of the Holy Spirit in our lives?
He convinces us to the truth of Jesus Christ.
Can the Holy Spirit ever leave a true follower of Christ?
The Greek phrase used here, tōn pneumatikōn, could refer generically to “spiritual things” or to “spiritual people.” Based on the reference to gifts in v. 4, the term is most likely referring to the gifts of the Spirit.
30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.
19 Do not quench the Spirit.
But what about this?
12:1. Paul began with the expression now about spiritual gifts. The terminology now about (peri de) indicates that Paul responded to questions or issues raised by the Corinthians themselves. He did not reveal their precise concerns, but stated emphatically that he did not want them to be ignorant or unaware of this topic. Once again, Paul created a familial mood by addressing the Corinthians as brothers.
4 For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, 5 and have tasted the goodness of the word of God and the powers of the age to come,
4 For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, 5 and have tasted the goodness of the word of God and the powers of the age to come, 6 and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt.
they are crucifying the Son of God all over again. By willfully embracing the kind of belief that nailed Jesus to the cross, they accept responsibility again for killing him. subjecting him to public disgrace.
12:2–3. Paul provided a central criterion for distinguishing the Holy Spirit’s work from the experiences of pagan religion. He did this by setting up a contrast between the times when the Corinthians were pagans … and led astray to mute idols, and their Christian experience of speaking by the Spirit of God.
How do we know when it is the Holy Spirit speaking in our lives?
Although the former outlook may not be ruled out entirely, several considerations support the latter view: (1) Mystery religions popular in the Mediterranean world at that time practiced ecstatic speech. (2) In this passage, Paul did not focus on Jews, but on Gentiles who were likely to have been involved in such idolatrous religions. (3) Paul said that the Gentile believers were formerly influenced and led astray by someone or something. (4) He described the idols as mute, which in this interpretation would be a great irony. (5) The general context of this verse focuses on the nature and restrictions that apply to speaking in tongues, a Christian experience similar to the ecstasy of pagan religions. It would appear, therefore, that Paul reminded the Corinthians about their past extraordinary religious experiences of idol worship.
Paul drew attention to these past experiences to deduce general instructions on distinguishing the Holy Spirit’s gifts from pagan religious experiences. First, the Holy Spirit never leads anyone to say, Jesus be cursed. If someone in the church at Corinth spoke such words (even under supernatural influence), he was not speaking by the Spirit of God. Second, the Holy Spirit empowers those who proclaim that Jesus is Lord.
If a religious experience does not honor Christ as Lord, then it is not from the Spirit. If it does, then the Holy Spirit may be behind the experience. the content is edifying, not blasphemous; it affirms that Jesus is Lord.
Jews considered idols to be senseless objects (see Psa 115:4–8; Hab 2:18–19; compare Isa 41:1–29; 46:1–13).
This may allude to an overemphasis on speaking in tongues among the Corinthians. Paul asserts that when a person speaks by the Spirit,
Refers to the utterance of a curse against Jesus. The exact meaning and use of the phrase is uncertain. Paul may be presenting the statement as a hypothetical contrast with the true confession of faith, “Jesus is Lord” (e.g., Rom 10:9, 12).
It is possible that such anti-Christian curses were known from the pagan idol worship mentioned in 1 Cor 12:2. In that case, the curses that spew from demonic spirits are contrasted with the truth inspired by the Holy Spirit.
Jesus is Lord Refers to the fundamental confession of the Christian faith. See
9 because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.
Move to
4 Now there are varieties of gifts, but the same Spirit; 5 and there are varieties of service, but the same Lord; 6 and there are varieties of activities, but it is the same God who empowers them all in everyone.
Notice Spirit.....Lord......God
12:4–6 There are different kinds of … different kinds of … different kinds of. Beginning new clauses the same way is called anaphora. Spirit … Lord … God. Like a good orator, Paul emphasizes his point here by repeating it in three parallel ways (in this case including the Spirit, Jesus and God the Father).
Diversity and unity coexist. There are different kinds of gifts, different kinds of service, and different kinds of working.
The three terms—gifts, service, and working—relate closely to one another, but they are not synonymous.
Each item is the source of the one that follows: service comes from gifts, and working from service.
The term gifts appears frequently in this epistle with reference to the various manifestations of the Holy Spirit in the lives of believers. The gifts of the Spirit empower each Christian to function in the body of Christ.
Service derives from terminology that Paul used frequently to describe a variety of ministerial activities occurring within the church (diakonia).
Working (energema) (e-NER-yi-ma) is an uncommon noun in the New Testament. Its verb form generally connotes effectual work. Thus, it may be better to translate the noun as “results” or “effects” rather than as “working.” Although humans perform services in the church, only God the Father brings about the results of the gifts that are used in service.
Are their followers of Christ who do not have any gifts to offer?
In other words, all kinds of people—men, women, old, young, Jew, Gentile—receive gifts of the Spirit and perform ministries in the church through which God produces results.
28 “And it shall come to pass afterward,
that I will pour out my Spirit on all flesh;
your sons and your daughters shall prophesy,
your old men shall dream dreams,
and your young men shall see visions.
29 Even on the male and female servants
in those days I will pour out my Spirit.
17 “ ‘And in the last days it shall be, God declares,
that I will pour out my Spirit on all flesh,
and your sons and your daughters shall prophesy,
and your young men shall see visions,
and your old men shall dream dreams;
18 even on my male servants and female servants
in those days I will pour out my Spirit, and they shall prophesy.
God blesses all Christians with gifts, ministries, and results.
What was the Corinthian church doing that Paul had to gently remind them they were wrong?
18 I thank God that I speak in tongues more than all of you. 19 Nevertheless, in church I would rather speak five words with my mind in order to instruct others, than ten thousand words in a tongue.
1cor14.18
12:4 The Corinthian believers overemphasized the gift of tongues in worship (14:18–19). Paul reminds them that there are various kinds of spiritual gifts —all of which come from the Holy Spirit.
12:4 The Corinthian believers overemphasized the gift of tongues in worship (14:18–19). Paul reminds them that there are various kinds of spiritual gifts —all of which come from the Holy Spirit.
It’s not just spiritual gifts
The Greek word for “gift” here is charisma, which means “something given by grace.” Paul uses it 16 times in his letters.
His broad use of the term indicates it is not a technical term for “spiritual gifts.” Believers should use whatever gifts they have received in a way that serves others and reveals God’s grace to them.
12:6 All things Refers to the gifts, ministries (or offices), and activities mentioned in vv. 4–6.
12:6 same God at work. God gets the credit for all the gifts, so no one can boast over their gift versus another’s.
Finish with
7 To each is given the manifestation of the Spirit for the common good. 8 For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by the one Spirit, 10 to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. 11 All these are empowered by one and the same Spirit, who apportions to each one individually as he wills.
How should we view the gifts God has given us?
12:7 Speakers sometimes emphasized a matter by bracketing it; v. 7 and v. 11 together reinforce the dependence on God’s Spirit to empower the activities in vv. 8–10.
Paul’s emphasis is on the community as a whole. What is beneficial The gifts exist for the benefit of the church community, not the status of an individual.
Manifestation of the Spirit God reveals the Spirit through the various gifts provided to believers.
What is beneficial The gifts exist for the benefit of the church community, not the status of an individual.
Paul indicates that every believer has some display of the Holy Spirit’s presence in his or her life.
Also, the manifestation of the Spirit has a particular goal: the common good (cf. ).
10 As each has received a gift, use it to serve one another, as good stewards of God’s varied grace:
The gifts of the Spirit are not principally for the edification of the individuals who receive them, but for the good of all believers.
12:8 message of wisdom … message of knowledge. Corinthian culture valued speaking (in rhetoric), wisdom (in philosophy) and knowledge.
12:8 The Greek phrase used here, logos sophias, likely alludes to Paul’s discussion from 1:17–2:16 and should be understood in light of his teaching about wisdom from the Spirit in 2:6–16. The emphasis is not on wisdom itself but on the word or message produced by that wisdom. Wisdom is characterized by observing the natural order of things, or cause and effect. Biblical wisdom involves discerning what God would have someone do as a result of that observation (e.g., Prov 8:1, 20–21, 22–24; compare Jas 1:5).
The phrase either means a “word full of wisdom” or a “message characterized by wisdom.” According to Paul’s argument from 1 Cor 2:6–16, true wisdom lies in the Spirit-led recognition that Christ crucified represents the culmination of God’s plan of salvation (see 2:7–10). Paul’s reference to wisdom at the beginning of his list of manifestations of the Spirit probably addresses the situation at Corinth, where human wisdom was overemphasized (compare 1:17–31). In that context, it is unlikely that this phrase indicates any special insight or intuition, but this gift (along with the following concerning knowledge) is sometimes understood to entail unique intellectual insight.
This gift appears to specifically address the Corinthian overemphasis on knowledge while highlighting the pride that characterizes their knowledge (e.g., 8:1–7). It likely has to do with enriching others, particularly in light of the testimony of Christ working among people (1:4–6).
12:8–10. Paul next listed several manifestations of the Spirit’s gifts. He mentioned the Spirit four times in these verses to remind the Corinthians that all of these gifts come from one divine source: the Holy Spirit. But the list indicates that the same or one Spirit manifests his presence with great variety. Comparisons with other lists of the Spirit’s manifestations (Rom. 12:6–8; Eph. 4:11) reveal that this catalogue is only a sampling that probably corresponded to the gifts which Paul knew the Corinthian church manifested.
Paul listed nine manifestations of spiritual gifts that interpreters have attempted to group in different ways, but no pattern can sustain scrutiny.
Meaning of “Tongues”
Message of knowledge. Here Paul contrasted the manifestation of the Spirit with claims to “knowledge” which some had made. Little evidence exists for thinking that Paul had in mind the ability to gain factual knowledge through supernatural means. He probably meant knowledge of God in Christ that comes from direct revelation, or the ability to teach correctly.
Faith. This is not saving faith because it is only given to some believers. It is probably the kind of “faith” that Jesus described as “faith as small as a mustard seed” (Matt. 17:20)—the strong conviction that God will move in one way or another in a specific circumstance.
Gifts of healing. Supernatural healing of the sick is well attested in the ministry of Jesus and the early church. Healing the physical body was a foretaste of the resurrection of the body on the last day. The plural form of gifts may indicate that this manifestation of the Spirit takes different forms at different times.
Miraculous powers. This general term probably refers to an assortment of supernatural powers other than healings.
Prophecy. Old Testament prophets spoke God’s word under direct inspiration from God. There is no justification for thinking that the office of prophet in the New Testament was substantially different in this regard from the Old Testament office of prophet. Joel prophesied that in the final chapter of redemptive history, prophecy would be widespread among different classes of people (Joel 2:28–29). The words of true prophets of the Spirit were to be received as the word of God himself.
Both the apostolic and prophetic offices solidified the teachings of the church in its early years through special unquestionable revelation. All who declared words contrary to these foundational teachings were to be judged and rejected. To be sure, the Corinthians lived in the times of the apostles when such special revelations still occurred. So Paul could have had this manifestation of the Spirit in mind.
At the same time, Paul encouraged the church to “test” or “critique” prophecy. Thus, although he used the same terminology, it would appear that here he intended “prophet” in the more generic sense of “spokesperson who is not beyond question.”
Distinguishing between spirits. Even in the Old Testament Israel had false prophets and teachers whose true character had to be discerned (Deut. 18:20–22). The same has been true of the church from its inception. Behind these false teachers are demons and evil spirits (2 Thess. 2:9–10; Jude 4; Rev. 16:13–14). It was valuable for someone to have the ability to discern the spirits at work in any verbal or nonverbal display of supernatural power. Of course, Scripture provided the Corinthians with guidelines for distinguishing between the Holy Spirit and other spirits. Yet, the deception of evil spirits could be so extensive that supernatural ability was also necessary, especially in the early church where the Scriptures were scarce.
Tongues. This gift is at least as controversial today as it was in Paul’s day. Much of the controversy centers on whether tongues were known human languages spoken by someone who did not know the language, or ecstatic utterances not known to humans,
It is important to add that there is little or no reason to think that tongues always involved infallibly inspired speech, even in the apostolic period. It is likely that some of the different kinds may have included infallible speech by apostles and prophets, when the Spirit inspired them infallibly. Yet, it is also likely that not all tongues were infallibly inspired any more than all preaching or proclamation was. If infallible tongues did once exist, they no longer continue in the modern church.
At least four characteristics of speaking in tongues must be remembered:
(1) The speakers were not delirious; they were able to control how and when they spoke.
(2) Both the speakers and at least some hearers were unable to understand what was said.
(3) The Holy Spirit enabled someone in the church to interpret or translate the tongues.
(4) Paul preferred that people speak in church in languages that everyone in the church could understand.
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5 Now I want you all to speak in tongues, but even more to prophesy. The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be built up.
6 Now, brothers, if I come to you speaking in tongues, how will I benefit you unless I bring you some revelation or knowledge or prophecy or teaching? 7 If even lifeless instruments, such as the flute or the harp, do not give distinct notes, how will anyone know what is played? 8 And if the bugle gives an indistinct sound, who will get ready for battle? 9 So with yourselves, if with your tongue you utter speech that is not intelligible, how will anyone know what is said? For you will be speaking into the air. 10 There are doubtless many different languages in the world, and none is without meaning, 11 but if I do not know the meaning of the language, I will be a foreigner to the speaker and the speaker a foreigner to me. 12 So with yourselves, since you are eager for manifestations of the Spirit, strive to excel in building up the church.
13 Therefore, one who speaks in a tongue should pray that he may interpret. 14 For if I pray in a tongue, my spirit prays but my mind is unfruitful. 15 What am I to do? I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit, but I will sing with my mind also. 16 Otherwise, if you give thanks with your spirit, how can anyone in the position of an outsider say “Amen” to your thanksgiving when he does not know what you are saying? 17 For you may be giving thanks well enough, but the other person is not being built up. 18 I thank God that I speak in tongues more than all of you. 19 Nevertheless, in church I would rather speak five words with my mind in order to instruct others, than ten thousand words in a tongue.
20 Brothers, do not be children in your thinking. Be infants in evil, but in your thinking be mature. 21 In the Law it is written, “By people of strange tongues and by the lips of foreigners will I speak to this people, and even then they will not listen to me, says the Lord.” 22 Thus tongues are a sign not for believers but for unbelievers, while prophecy is a sign not for unbelievers but for believers. 23 If, therefore, the whole church comes together and all speak in tongues, and outsiders or unbelievers enter, will they not say that you are out of your minds? 24 But if all prophesy, and an unbeliever or outsider enters, he is convicted by all, he is called to account by all, 25 the secrets of his heart are disclosed, and so, falling on his face, he will worship God and declare that God is really among you.
26 What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up. 27 If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. 28 But if there is no one to interpret, let each of them keep silent in church and speak to himself and to God.
In the ancient world, sickness was associated with demonic or supernatural influence. Healing could involve exorcisms, rituals, prayers, or offerings designed to appease the supernatural being causing the affliction.
12:9 Since Paul groups this with other supernatural gifts, he likely means the kind of faith that can accomplish extraordinary achievements. See 13:2; compare Matt 17:20.
I AM A CHURCH MEMBER
I AM A CHURCH MEMBER
This gift is given to the person whom God uses to restore someone. The Greek term used here, iama, can be used to refer to both physical healing and spiritual restoration. The basic meaning of iama has to do with restoring someone to health or well-being or reconciling them to God. Acts narrates Paul’s use of the gift of healing in his ministry (Acts 14:8–10).
In the ancient world, sickness was associated with demonic or supernatural influence. Healing could involve exorcisms, rituals, prayers, or offerings designed to appease the supernatural being causing the affliction.
What Does a Committed Church Member Look Like?
What Does a Committed Church Member Look Like?
ATTENDS REGULARLY. This is the first and most important ministry of every Christian in the local church. Look at
24 And let us consider how to stir up one another to love and good works, 25 not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.
12:10 prophecy. Prophecy was familiar from the OT (the most common ministry of speaking God’s message noted there). tongues. Speaking in tongues began at Pentecost, and unlike prophecy, lacked significant pagan parallels at the time.
SEEKS PEACE. A committed church member is committed to the maintenance of peace in the congregation. See
12:10 The Greek phrase used here, which may be literally rendered as “activities of power,” refers to extraordinary activities like exorcizing demons and raising the dead (Acts 9:36–42; 19:11–12). This gift does not necessarily involve healing in the sense of physical wellness, but it could. Compare 2 Cor 12:12; Gal 3:5.
Refers to utterances inspired by the Holy Spirit. Like the ot prophets, this role involves social critique, calling people to repentance, and revealing God’s future plans for both judgment and salvation. Such utterances may include predictions of the future (e.g., Acts 11:28; 21:10–11), but they are intended to encourage believers, not confuse them (1 Cor 14:4–5). Paul’s discussion in 14:6–40 contrasts the benefits of the gift of prophecy with those of the gift of tongues.
EDIFIES OTHERS. The one consistent purpose or goal of the public meeting of the church is mutual edification, building each other up in the faith (). A healthy and committed member comes to serve, not to be served, like Jesus (); to provide, not to be a consumer only.
11 And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, 12 to equip the saints for the work of ministry, for building up the body of Christ, 13 until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, 14 so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. 15 Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, 16 from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.
45 For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”
This gift allows an individual to recognize whether an utterance comes from God or an evil spirit (e.g., Acts 13:8–10). Alternatively, it may involve the ability to distinguish between good and evil spirits—whether the spiritual activity being encountered comes from God or demons. Paul may have intended both ideas. Compare 1 Cor 14:29; 1 John 4:1.
A Commitment to be Involved
A Commitment to be Involved
Spirits DLNT
The discussion in 1 Cor 14 indicates that the use of this gift was controversial, even in the days of the early church. The Greek word here, glōssa, is used both for the literal, physical tongue and metaphorically for language or speech.
NIVHe is the one we proclaim, admonishing and teaching everyone with all wisdom, so that we may present everyone fully mature in Christ.
Neglecting to participate in the corporate life of the church or failing to actively serve and be served is a sure-fire way to limit our growth. offers a pretty strong argument that participation in the body of Christ is the main way in which Christ strengthens and matures us.
NIVLet the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts.
Paul discusses two types of tongues: those of people and those of angels (13:1). When someone speaks in the tongues of angels, they are speaking to God (14:2)—no one else understands them and thus they need an interpreter (14:28). When someone speaks in the tongues of people, they are miraculously speaking to someone in their own language, without training (Acts 2:3–4, 11). Compare 1 Cor 13:8; 14:4–33.
11 And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, 12 to equip the saints for the work of ministry, for building up the body of Christ, 13 until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, 14 so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. 15 Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, 16 from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.
PREPARES FOR THE ORDINANCES. A committed member rejoices at the baptism of new believers, and he examines his heart in preparation for joining the family of God at the Lord’s Table. He receives these spiritual exercises as means of grace, means that give visible testimony to the effect of the gospel in his life and the life of the gathered church.SUPPORTS THE WORK OF THE MINISTRY. A committed member gives resources, time, and talent to the furtherance of the gospel in the local church. He lives out the Bible’s call to the body of Christ as Paul wrote in . A healthy, committed church member receives and applies the grace of God by working to support the ministry of the local church and excels in giving what he has already received from God to gospel work.
The Greek word glōssa is literally the word for the tongue—the organ found on the floor of the mouth in humans and many animals. Due to the tongue’s association with speech, words designating the tongue have metaphorically come to indicate language or speech in numerous languages, including Hebrew (lashon) and Greek (glōssa). In discussions of spiritual gifts, the argument is often made that glōssa only refers to real human languages that are unknown to the speaker—and thus, according to this argument, those Christians who engage in ecstatic utterances misrepresent the gift. However, the Greek usage also applies to the ecstatic speech of practitioners of Hellenistic mystery religions and angelic languages. In fact, nt examples also suggest the phrase “speaking in tongues” could refer to unintelligible ecstatic utterance (14:5; Acts 19:6). Paul also speaks of the tongues “of angels” (see 1 Cor 13:1 and note; compare 14:2 and note).
NIVWe have different gifts, according to the grace given to each of us. If your gift is prophesying, then prophesy in accordance with your faith; if it is serving, then serve; if it is teaching, then teach; if it is to encourage, then give encouragement; if it is giving, then give generously; if it is to lead, do it diligently; if it is to show mercy, do it cheerfully.
The person with this gift translates the utterance spoken in a tongue into the native language of the believers gathered.
IS COMMITTED TO PRAYER. Ask most Christians and they will tell you that prayer is important, and not only important but a vital part of the Christian life. But despite its universally accepted status, prayer remains for many Christians a difficult task, a duty without joy and sometimes seemingly without effect. The apostle Paul frequently encouraged the churches to which he wrote to pray constantly (; ; ).
17 pray without ceasing,
12 Rejoice in hope, be patient in tribulation, be constant in prayer.
2 Continue steadfastly in prayer, being watchful in it with thanksgiving.
12:11 Paul summarizes the content of vv. 4–10. The Corinthian believers may have assumed that diversity in gifts meant diversity in access to the Spirit.
NIVBe joyful in hope, patient in affliction, faithful in prayer.
12:11. Having covered a short catalogue of spiritual manifestations, Paul closed this list with another general comment. As Paul pointed out in the preceding verses, all spiritual gifts come from one and the same Spirit. They are all legitimate and important to the church because they come from the Holy Spirit. Beyond this, each one in the church has received different gifts, not because of differences in qualifications or circumstances, but according to only one standard: just as the Spirit determines.
NIVDevote yourselves to prayer, being watchful and thankful.
Simon Magus (Acts 8:18–19) exemplified the error of thinking that human will determines the manifestations of the Spirit. His fate demonstrated the inaccuracy of such a view. Although Christians desire the manifestations of the Spirit, the Spirit alone decides to whom gifts are given. For this reason, no one should feel superior to others because he possesses a particular manifestation.
Question for self-reflection
Question for self-reflection
As it relates to God’s church, are you a consumer or supplier?