never used in the New Testament for a thing that one man can give to
another, but is always employed for the concrete results of the grace
of God bestowed upon men. The very expression, then, shows that Paul
thought of himself, not as the original giver, but simply as a
channel through which was communicated what God had given. In the
same direction points the adjective which accompanies the noun--a
'_spiritual_ gift'--which probably describes the origin of the gift
as being the Spirit of God, rather than defines the seat of it when
received as being the spirit of the receiver. Notice, too, as bearing
on the limits of Paul's part in the gift, the propriety and delicacy
of the language in his statement of the ultimate purpose of the gift.
He does not say 'that I may strengthen you,' which might have sounded
too egotistical, and would have assumed too much to himself, but he
says 'that ye may be strengthened,' for the true strengthener is not
Paul, but the Spirit of God.

So, on the one hand, the Christian teacher is bound to rise to the
height of the consciousness of his lofty vocation as having in
possession a gift that he can bestow; on the other hand, he is bound
ever to remember the limitations within which that is true--viz. that
the gift is not his, but God's, and that the Spirit of the Lord is
the true Giver of all the graces which may blossom when His word,
ministered by human agents, is received into human hearts.

And, now, what are the lessons that I take from this? Two very simple
ones. First, no Christian teacher has any business to open his mouth,
unless he is sure that he has received something to impart to men as
a gift from the Divine Spirit. To preach our doubts, to preach our
own opinions, to preach poor platitudes, to talk about politics and
morals and taste and literature and the like in the pulpit, is