Grace seems to defy definition—and yet, we don’t want to make it so abstract that it becomes devoid of all concrete meaning. Peter speaks of the manifold grace of God. “As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God” (1 Pet. 4:10). Manifold is not a word we use often; nevertheless, it gives an accurate sense to the underlying Greek. It refers to the all-various character, or, we might say, the multi-faceted character, of the grace of God. In that, I suppose, lies the difficulty with definition. Again, if we wish to understand and appreciate grace, we must turn to its source.
During Christ’s absence, He has poured out gifts upon the church. “Having ascended up on high, He has led captivity captive, and has given gifts to men” (Eph. 4:8). God did not leave the Church without resource, and, in His grace, He makes divine provision for the perfecting of the saints and the edifying of the body. Peter does not enumerate those gifts; elsewhere, the Apostle Paul shows us something of their diversity (Eph. 4; 1 Cor. 12; Rom. 12). Some gifts are public and are for the edifying of the body of Christ as a whole; many are local and are not so prominent; all are essential for the proper functioning of the assembly (1 Cor. 12:15-24). Peter’s emphasis is on the using of them—we are to be good stewards of the gift that we have received. Gifts, of course, can be misused. Indeed, the prideful tendencies of the human heart, and the abuse of gift, are to blame for many of the divisions within the church of God. God in His grace has given us gifts; He also gives the necessary grace to use them. “Unto every one of us is given grace according to the measure of the gift of Christ” (Eph. 4:7). “Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; ... ” (Rom. 12:6).
The tendency, however, is to let those with a prominent gift exercise theirs, while we sit back at our ease. Indeed, the clerical system says: Let us pay those with ability to lead and teach and we will reap the benefit of their labors. Sadly, it exalts a clergy at the expense of a laity. It also rewards pride and complacency, two natural tendencies destructive to the assembly. A clerical system is quite contrary to God’s intent; we find nothing like it in the New Testament. The parable of the talents is, no doubt, a familiar one (Matt. 25:15-30). Not all receive the same gift, and not all gifts have the same manifestation in power, but we are to use the gift God has given us to the full, to the glory of God. God has not changed, His grace has not changed, and the Holy Spirit remains the same. We have no excuse—neither our own weakness, nor the weakness and character of the day—God’s grace is sufficient still.
When it comes to the exercise of gift, a further point must be made. Our ministry will be damaged by a walk inconsistent with this grace. The gift will have been received in vain. “We then, as workers together with Him, beseech you also that ye receive not the grace of God in vain. ... Giving no offence in anything, that the ministry be not blamed” (2 Cor. 6:1,3). This could be a result of sin, but just as equally lethargy, indifference, pride, or worldliness—the Corinthians were carnal Christians (1 Cor. 3:1). Many things can detract from our service for the Lord. Lot’s testimony was destroyed by the position of importance he had gained in the city of Sodom—who was he now to judge them? (Gen. 19:1,9). “Lot went out, and spake unto his sons in law, which married his daughters, and said, Up, get you out of this place; for the Lord will destroy this city. But he seemed as one that mocked unto his sons in law” (Gen. 19:14).
In Paul’s first letter to Timothy, he encouraged a timid young man to use his gift: “Let no man despise thy youth ... neglect not the gift that is in thee” (1 Tim. 4:12, 14). But when we come to Paul’s second letter—when Paul was imprisoned and many had abandoned, not only his teaching, but him personally—Timothy needed stronger encouragement. It is all too easy to throw up one’s hands and ask: What is the point? Paul encouraged Timothy: “to rekindle the gift of God which is in thee by the putting on of my hands” (2 Tim. 1:6 JND). The glowing embers which had once burned brightly were not to go out. Asia Minor may have abandoned Paul (2 Tim. 1:15), but Paul had not abandoned Asia Minor: “Tychicus have I sent to Ephesus” (2 Tim. 4:12). Timothy was to press on, exercising the gift which he had received. The fruit of our labors may not be evident in our lifetime, but the One who gathers in the harvest will not forget. “The husbandman must labor before partaking of the fruits” (2 Tim. 2:6 JND).