Spiritual Gifts
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Spiritual Gifts are Gifts of God enabling the Christian to perform his
(sometimes specialized) service. There are several words in the NT used for
spiritual gifts. Dorea and doma are so used but are rare (Eph. 4:8;
Acts 11:17). Pneumatikos and charisma are frequently found, with
charisma being the most common.
The term charisma ("spiritual gift"), except for 1 Pet. 4:10, is
used only by Paul. Charisma signifies redemption or salvation as
the gift of God's grace (Rom. 5:15; 6:23) and a gift enabling the
Christian to perform his service in the church (1 Cor. 7:7), as
well as defining a special gift enabling a Christian to perform
a particular ministry in the church (e.g., 12:28ff.).
Paul offers instruction on spiritual gifts in Rom. 12:6 - 8; 1 Cor.
12:4 - 11, 28 - 30; Eph. 4:7 - 12. Spiritual gifts were unusual
manifestations of God's grace (charis) under normal and abnormal
forms. Not every spiritual gift affected the moral life of the
one who exercised it, but its purpose was always the edification
of believers. The exercise of a spiritual gift implied service
in the church. This practical approach is never lost sight of in
the NT, these spiritual gifts often being divided into miraculous
and nonmiraculous; but since some are synonymous with specific
duties, they should be classified according to their significance
for preaching the word, on the one hand, and exercising practical
ministries, on the other.
The Gifts of the Spirit
There are five gifts of the Spirit
Working of Miracles (1 Cor. 12:10, 28 - 29)
"Miracles" is the rendering of dynameis (powers). In Acts dynameis
refers to the casting out of evil spirits and the healing of
bodily ailments (8:6 - 7, 13; 19:11 - 12). This may explain "working
of powers," but this gift is not synonymous with "gifts of
healing." Probably the former was much more spectacular than the
latter, and may have signified raising the dead (Acts 9:36ff.;
20:9ff.). Paul himself exercised this gift of working of powers,
and it was for him proof of his apostleship (2 Cor. 12:12), and
authenticated both the good news he preached and his right to
proclaim it (Rom. 15:18ff.).
Gifts of Healing (1 Cor. 12:9, 28, 30)
As already suggested, gifts of healing resembled "working of
miracles" (powers). Witness the ministry of our Lord (Matt.
4:23 - 24), of the Twelve (Matt. 10:1), and of the Seventy (Luke
10:8 - 9). Gifts of healing were also prominent in the church
after Pentecost (Acts 5:15 - 16; cf. also James 5:14 - 15). "Gifts"
(plural) indicates the great variety of both the sicknesses
healed and the means used in the healings. The person who
exercised the gift, and the patient who was healed, had one
essential in common, faith in God.
The writings of the church fathers prove that "the gifts of
healings" were exercised in the church centuries after the
apostolic period. Since then, this gift has appeared
intermittently in the church. For long gifts of healing have
been in abeyance, but today there are recognized branches of
the church which believe that they are beginning to reappear.
Unfortunately the manner in which some act who claim to have
received the gift has brought it into disrepute. The kind of
ailments that were healed in the NT period, the nature and
place of faith, the significance of suffering in God's economy,
the importance of the subconscious and the nature of its
influence upon the body, the relations between gifts of healings
and medical science (a doctor was numbered among Paul's
traveling companions!), these have not received the attention
they require today. Gifts of healings are a permanent gift of
the Spirit to the church but are properly exercised only by men
of the Spirit, and of humility and faith.
The Gift of Helpers (1 Cor. 12:28)
What spiritual gift was signified by "helper" may be gathered
from Acts 20:35, where Paul exhorts the Ephesians elders to
labor "to help the weak" and constantly to remember the Lord's
own words, "It is more blessed to give than to receive." Paul
supports this exhortation from his own example. The early church
seems to have had a special concern for the needy among her
members, and those who helped the indigent were considered to
have been endowed by the Spirit for this ministry. It is not
impossible that the office of elder originated in the gift of
government or rule. By the same token, the office or duty of
deacon may have originated in this gift of helpers. The deacon
was one who ministered to the needy (Acts 6:1 - 6).
The Gift of Governments or Administration (1 Cor.12:28; Rom.12:8)
The church's organization was still fluid. Official offices had
not been established, nor were duly appointed officials yet ruling
the churches. It was necessary, therefore, that certain members
should receive and exercise the gift of ruling or governing the
local assembly of believers. This gift would take the form of
sound advice and wise judgment in directing church affairs.
Gradually, of course, this gift of guiding and ruling in church
affairs would come to be identified so closely with certain
individuals that they would begin to assume responsibilities of
a quasipermanent nature. They would become recognized officials
in the church, fulfilling well defined duties in the
administration of the Christian community. At the beginning,
however, it was acknowledged that some Christians had received
the gift of ruling and had liberty to exercise it. In addition
to administration, practical matters in the conduct of public
worship would require wisdom and foresight, and here again those
who had recognizably received the gift of ruling would be
expected to legislate.
The Gift of Faith (1 Cor. 12:9)
The gift of faith should probably be included among the gifts
closely related to the practical life and development of the
church. These spiritual gifts would naturally strengthen the
believers in their faith, and convince the unbelievers of the
authenticity of the church's message. The Spirit's gift of faith
could effect mighty things (Matt. 17:19 - 20), and keep believers
steadfast in persecution. These five spiritual gifts, then, had
special reference to the practical aspects of the church's life,
the physical well being of believers, and orderliness of their
worship and conduct.
The remainder of the gifts of the Spirit concern the ministry of
the word of God. To that extent, they were more important than the
foregoing; but the latter were, nevertheless, spiritual gifts. In
origin and nature they were the result of special endowments of the
Spirit.
Apostleship
Concerning the gifts especially meaningful for the preaching of
the word, Paul gives pride of place to the grace of apostleship:
"God hath set some in the church, first apostles" (1 Cor. 12:28).
The designation "apostle" began to be applied to NT personalities
other than the Twelve, especially to Paul. So highly did he value
the gift of apostleship which the Holy Spirit had conferred upon
him that on occasion he was at pains to prove its validity (cf. I
Cor. 9:1ff.; Gal. 1:12). The apostles conceived that they had
received this spiritual gift to enable them to fulfill the
ministry of the word of God; nothing, therefore, should be
allowed to prevent their fulfilling that all important function
(Acts 6:2).
We also gather from Paul that the gift of apostleship
was to be exercised principally among unbelievers (1 Cor. 1:17),
while other spiritual gifts were more closely related to the
needs of believers. Paul's apostleship was to be fulfilled
among Gentiles; Peter's ministry of the word was to be exercised
among Jews (Gal. 2:7 - 8). Obviously the Spirit's gift of
apostleship was not confined to a strictly limited group of men
whose gift of apostleship made them ipso facto special units of
a divine grace or authority.
Their function was doubtless conceived to be the most important
so far as the ministry of the word was concerned, but we shall
see presently that theirs was only one of a number of such
spiritual gifts. The church was built upon prophets as well as
apostles (Eph. 2:20), the first ministering in the word to the
church, the latter preaching the word to non Christians. Since,
then, the gift of apostleship was spiritual, so also was the
authority of the apostles. It remained the prerogative of the
Holy Spirit and never became official in the sense that one
could communicate it to others of his own volition. The authority
exercised by the apostles was exercised democratically, not
autocratically (Acts 15:6, 22). They were careful to include the
elders and brethren when substantiating the validity of the
directives they were issuing to the church. Even when Paul was
asked to legislate for the churches he had founded, his authority
was not his apostleship but a word from the Lord (1 Cor. 7:10).
Prophets
Prophets stand next in importance to apostles in Paul's
enumeration of the spiritual gifts (1 Cor. 12:2ff.). The gift of
prophecy has already been differentiated from the grace of
apostleship on the ground of the sphere in which each was
exercised. In a sense Moses' desire (Num. 11:29) had been
realized in the experience of the church as a whole (Acts 2:17 - 18;
19:6; 1 Cor. 11:4 - 5), but some individuals seem to have been
specially endowed with this grace (Acts 11:28; 15:32; 21:9 - 10).
These prophets in the NT church seem often to have been itinerant
preachers. Moving from church to church, they built up believers
in the faith by teaching the word. Their ministry would probably
be characterized by spontaneity and power, since it seems to have
included speaking by revelation (1 Cor. 14:6, 26, 30 - 31). In these
passages, however, the prophet's utterances were clearly
understood compared with the utterances in tongues.
On occasion God would make his will known through the prophet
(Acts 13:1ff.), or a future event would be foretold (Acts 11:28;
21:10 - 11); but the prophet's special gift was the edification,
exhortation, consolation, and instruction of the local churches
(1 Cor. 14). In the subapostolic period the prophet could still
take precedence over the local minister, but the day was not far
off when this gift of prophecy passed to the local ministers who
preached the word to edify the members of the Christian
fellowship.
The nature of this gift of prophecy was such that the danger
of false prophets must always have been present. The Spirit,
therefore, communicated a gift that enabled some among those who
listened to the prophets to recognize the truth or falsity of
their utterances. This was not natural insight or shrewd
judgment but a supernatural gift. Paul describes this spiritual
gift as a "discerning of the spirits." The fact that the prophet
spoke by revelation made the appearance of false prophets almost
inevitable; while, therefore, Paul urged his converts not to
despise prophesyings, they were, nevertheless, to prove all
things (1 Thess. 5:20 - 21).
The Gift of Discernment of Spirits
Believers had to be able to discriminate between the false and
the true spirits, when an itinerant prophet claimed to be
inspired to speak by revelation (1 Cor. 14:29).
The Gift of Teaching
Clearly related to, but carefully distinguished from, the gift
of prophecy is the gift of teaching (1 Cor. 12:28 - 29; Rom.
12:7). The prophet was a preacher of the word; the teacher
explained what the prophet proclaimed, reduced it to statements
of doctrine, and applied it to the situation in which the church
lived and witnessed. The teacher would offer systematic
instruction (2 Tim. 2:2) to the local churches. In Eph. 4:11
Paul adds the idea of pastor to that of teacher, because no one
is able to communicate effectively (teach) without loving those
who are being instructed (pastor). Likewise, to be an effective
pastor, one must also be a teacher.
The Gift of Exhortation (Rom. 12:8)
The possessor of the gift of exhortation would fulfill a
ministry closely allied with that of the Christian prophet
and teacher. The difference between them would be found in the
more personal approach of the former. If his exhortations were
to succeed, they would have to be given in the persuasive power of
love, understanding, and sympathy. His aim would be to win
Christians to a higher way of life and to a deeper self dedication
to Christ. The Spirit, therefore, who bestowed the gift of
exhortation would with the gift communicate spiritual
persuasiveness and winsomeness.
The Gift of Speaking the Word of Wisdom (1 Cor. 12:8)
An important part of the Spirit's endowment so far as the
Christian community was concerned was wisdom. This gift would
communicate ability to receive and explain "the deep things of
God." In God's dealings with men much is mysterious, and the
ordinary Christian is often in need of a word that will throw
light upon his situation; and the person fitted by the Spirit
to fulfill this ministry is through the Spirit given the word of
wisdom. Because of the strong sense of revelation or insight
implied in the phrase, perhaps this gift was akin to a
revelational utterance by the Christian prophet.
The Gift of Speaking the Word of Knowledge (1 Cor. 12:8)
Speaking the
word of knowledge suggests a word spoken only after long and
careful consideration. This would be a word that the Christian
teacher would ordinarily speak. Of course, this mental activity
would not be entirely unaided; a point being reached when the
Spirit would give knowledge, understanding, insight, that might
be described as intuition. But since Paul points out that both
the word of wisdom and the word of knowledge are given through
or according to the Spirit, the emphasis is on the reception
of the word, not on its interpretation.
The Gift of Tongues
Yet another spiritual gift is mentioned by Paul. The Spirit
gives "kinds of tongues" (1 Cor. 12:10, 28). The nature of
this gift is explained in 1 Cor. 14. (1) The tongue in which
the person spoke was unintelligible, and therefore unedifying
to the Christian assembly (vss. 2 - 4); (2) the tongue (glossa)
was not a foreign language (vss.10 - 12); (3) The tongue speaker
addressed himself to God to whom he probably offered prayer
and praise (vss. 14 - 17); (4) The tongue edified the speaker
(vs. 4); (5) The tongue speaker lost the control of intellectual
faculties (vss. 14 - 15), the tongue being probably a disjointed,
highly pitched, ecstatic series of ejaculations, similar to the
tongues spoken in times of spiritual awakening experienced
intermittently by the church.
The Gift of Interpretation of Tongues (1 Cor. 12:10, 30)
A necessary corollary to speaking in tongues was the
interpretation of tongues. The tongue speaker might also
exercise the gift of interpreting, but usually others exercised
it (vss. 26 - 28; 12:10); though Paul's advice in 1 Cor. 14:13 is
interesting. This would imply giving meaning to unmeaningful
ecstatic ejaculations as an art critic interprets a play,
a symphony, or a canvas to the uninitiated; though the tongue
interpreter did not depend on natural knowledge.
The Evangelist
Another gift to the church is the evangelist. Timothy is called
an evangelist in 2 Tim. 4:5, as is Philip, one of the seven,
in Acts 21:8. The task of preaching the gospel, although
theoretically everyone's responsibility, is entrusted
specifically to certain individuals by the Holy Spirit. They
are to exercise their ministry in the full realization that
the power comes from God, making faddish and manipulative
techniques not only unnecessary but wrong. When such are present,
it is a clear indication that the Spirit is absent. Converts
from the evangelist's ministry are to be funneled into the
church where they are to be built up by those exercising the
other gifts.
Service (Gr., diakonia)
Service is called a gift in Rom. 12:7. This term is used in a
number of ways in the NT, from a generalized idea of ministry
(2 Cor. 5:18, where Paul's preaching is called a ministry of
reconciliation) to a specific office or task (1 Tim. 1:12). It
is difficult to know exactly how Paul means it here. It is
perhaps a generalized gift of power to anyone exercising a
specific function in the church.
Contributing
Paul speaks of contributing as a gift (Rom. 12:8). All are to
give to the needs of the church, its ministry, and the poor, but
a special gift enables some to make joyous sacrifice in this area.
Paul adds that this gift should be exercised "without grudging"
or "in liberality."
Acts of Mercy (Rom. 12:8)
Merciful acts are to be performed with cheerfulness under the
guidance of the Spirit. It might be wondered why such a noble
act would require charismatic endowment, but the circumstances
of the time explain it. To render aid was dangerous. Such
identification with other Christians in need branded one as a
Christian as well, opening up the possibility of persecution
for oneself.
Giving Aid (Rom. 12:8)
Giving aid, also mentioned as a gift, is to be exercised with
zeal. It is possible that this gift is another form of
administrative gift. If so, this is not new. If not, it more
closely parallels acts of mercy.
Conclusion
In instructing Christians on the exercise of these
gifts, Paul is concerned to stress their practical nature. The
Spirit bestows his charismata for the edification of the church,
the formation of Christian character, and the service of the
community. The reception of a spiritual gift, therefore, brought
serious responsibility, since it was essentially an opportunity
for selfgiving in sacrificial service for others.
The more spectacular gifts (tongues, healings, miracles)
necessitated some degree of order that would prevent their
indiscriminate use (1 Cor. 14:40). The spirits of the prophets
must be subjected to the prophets (vs. 32). Paul clearly insists
that spectacular gifts were inferior to those that instructed
believers in faith and morals and evangelized non Christians.
Tongue speaking was not forbidden (vs. 39), but intelligent
exposition of the word, instruction in faith and morals, and
preaching the gospel were infinitely superior. The criteria
used to judge the relative values of spiritual gifts were
doctrinal (1 Cor. 12:3), moral (1 Cor. 13), and practical
(1 Cor. 14).
The problem was where to strike the balance. The greatest
peril lay in overemphasizing the gifts, which tended to exalt
the offices that grew out of them. That led inevitably to
institutional ecclesiasticism and the inevitable corresponding
loss of the church's awareness of the Spirit's presence and
experience of the Spirit's power.
J G S S Thomson and W A Elwell
(Elwell Evangelical Dictionary)
Bibliography
L Morris, Spirit of the Living God; H W. Robinson,
The Christian Experience of the Holy Spirit; J R W Stott, The
Baptism and Fullness of the Holy Spirit; C Williams, The Descent
of the Dove; M Griffiths, Grace - Gifts; K Stendahl, Paul Among
Jews and Gentiles; J R Williams, The Gift of the Holy Spirit
Today; A A Hoekema, Tongues and Spirit Baptism; F D Bruner, A
Theology of the Holy Spirit; E E Ellis, Prophecy and Hermeneutics.
Spiritual Gifts
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Spiritual Gifts (Gr. charismata), are gifts supernaturally bestowed on the early
Christians, each having his own proper gift or gifts for the
edification of the body of Christ. These were the result of the
extraordinary operation of the Spirit, as on the day of Pentecost. They
were the gifts of speaking with tongues, casting out devils, healing,
etc. (Mark 16:17, 18), usually communicated by the medium of the laying
on of the hands of the apostles (Acts 8:17; 19:6; 1 Tim. 4:14). These
charismata were enjoyed only for a time. They could not continue always
in the Church. They were suited to its infancy and to the necessities
of those times.
(Easton Illustrated Dictionary)
The individual articles presented here were generally first published
in the early 1980s. This subject presentation was first placed
on the Internet in May 1997.
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