Categorizing Gifts
Surveying Gifts
Using Gifts
Few areas of doctrine are more controversial or confused in the church today than spiritual gifts. Such was also true in the first century, at least in Corinth, which explains why the apostle Paul addressed the issue so thoroughly in 1 Corinthians 12–14. Though they can be and are abused and even counterfeited, spiritual gifts (Gk. charismata, or “gifts of grace”) play a vital role in the body of Christ. Since each member uniquely contributes to the edification of the whole, it is critical to understand what God’s Word teaches about the nature and exercise of spiritual gifts.
Not only has Christ endowed his church with gifted men to equip the saints (Eph. 4:11–12), but his Spirit also bestows all believers with spiritual abilities to build up one another in the church (Rom. 12:5–8; 1 Cor. 12:4–31; 1 Pet. 4:10–11). The triune God is the source of these gifts. As Paul explains in 1 Corinthians 12:4–6, they are given by the “same Spirit,” the “same Lord,” and the “same God.”
As all believers without exception are baptized with the Spirit at the moment of conversion (1 Cor. 12:13), they all without exception receive supernatural endowments for service within the church according to the Spirit’s sovereign prerogative (1 Cor. 12:4, 6–11). These spiritual gifts are not limited to only a select group of Christians. Since all believers are supernaturally gifted, they are all obligated to exercise their giftedness in ministry to others.
As spiritual gifts uniquely equip each believer to minister to the corporate body of Christ, the resulting way in which those in the church edify each other testifies effectively to God’s power before a watching world. When believers exercise their giftedness, they also exhibit Christlike behavior. As God incarnate, the Lord Jesus possessed these qualities in perfect completeness. Believers put him on display as they employ these gifts for the sake of his body, the church, through the power of his Spirit.
The primary Greek word associated with spiritual gifts is charisma, meaning “gift of grace.” It is almost always used in the New Testament to designate a gift that has been freely bestowed by God, including the gift of salvation (Rom. 5:15–16; 6:23), the undeserved blessings of God (Rom. 1:11; 11:29), and divine enablements for ministry (Rom. 12:6; 1 Pet. 4:10). Because God bestows them on believers by his grace (1 Cor. 12:4, 7, 11, 18), these enablements cannot be earned, learned, or manufactured. They are given as “grace gifts” according to his divine will, so that believers should be grateful for whatever gift they have received.
Another important Greek term, pneumatikos (“pertaining to the Spirit”), is found in 1 Corinthians 12:1. Literally meaning “spirituals” or “spiritualities,” this word refers to that which has spiritual characteristics or is under spiritual control. Though it can apply to either persons or things, the context in 1 Corinthians 12:1 indicates that it refers there to spiritual things—namely, to the gifts of grace that the Holy Spirit bestows on believers (cf. 1 Cor. 12:4, 9, 28, 30–31; 14:1). With the exception of Ephesians 6:12, where it speaks of hostile spiritual forces, this term is always used in the New Testament to refer to that which relates to the Holy Spirit. When applied to spiritual gifts, it designates the fact that those abilities bestowed by the Spirit are to be used under his control for the glory of Christ.
Unlike natural abilities or talents, which can be exhibited by believers and unbelievers alike, spiritual gifts are only received at the moment of salvation. The Holy Spirit supernaturally endows them on believers so that they can effectively minister to one another through his divine enablement.
Believers are each uniquely gifted so that the diversity of their giftedness covers everything necessary to contribute to the unity of the body. As Paul explains in 1 Corinthians 12:7–27, the body would not function properly if every member had the same function. The Holy Spirit endows believers with a variety of gifts so that as each member exercises his or her gift, the entire body works together productively. Believers are to faithfully steward the gifts they receive (1 Pet. 4:10), employing their unique giftedness to glorify God and edify their fellow believers. As they do so, the body is shaped into the image of the Head, the Lord Jesus Christ (cf. Eph. 4:11–13).
Spiritual gifts are not signs of prestige or privilege, nor should they produce spiritual pride. Rather, they are given for believers to serve with a spirit of selflessness (Phil. 2:2–4) and humility (Rom. 12:3). The exercise of spiritual gifts should not cause disruption or division within the church (1 Cor. 14:40).
The purpose of spiritual gifts is not self-edification but the edification of others (1 Pet. 4:10; cf. Eph. 4:11–12). Paul explicitly states that they are given “for the common good” (1 Cor. 12:7). Accordingly, God intends believers to use their spiritual gifts in relationship to other believers—not by oneself in private. To be sure, believers are personally blessed as they use their giftedness to serve others, but that blessing is a byproduct and not the purpose of employing their gifts.
To use one’s gift to edify oneself clearly runs contrary to Paul’s entire point in 1 Corinthians 12–14, where he repeatedly emphasizes the priority of love for others as essential to the proper exercise of spiritual gifts (1 Cor. 12:7–10; 13:1–7; 14:12, 26). Using extreme examples to make his point, Paul writes,
If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing. (1 Cor. 13:1–3)
As these words demonstrate, the loveless exercise of any gift (no matter how elevated or extreme) nullifies its spiritual value. But when spiritual gifts are employed properly, out of a loving desire to edify fellow believers, the church is built up, Christ is manifested, and God is glorified (cf. 1 Cor. 12:4–27).
Categorizing Gifts
The New Testament provides a few lists of spiritual gifts (Rom. 12:6–8; 1 Cor. 12:8–10, 28–30; cf. 1 Cor. 13:1–3, 8–9; Eph. 4:11; 1 Pet. 4:10–11). Because these lists are not identical (see table 9.3 [p. 807]), it is best to interpret them as representative compilations (rather than exhaustive lists) of the ways in which the Lord empowers his people for ministry. The apostle Peter says that each believer has received “a gift” (1 Pet. 4:10), but that single divine enablement can be a combination of spiritual abilities, such as those listed in Romans 12 and 1 Corinthians 12. Peter also divides them into the general categories of speaking gifts and serving gifts (1 Pet. 4:11).
Due to the unique manner in which the Holy Spirit endows each believer for spiritual service, it can be counterproductive to categorize spiritual gifts too narrowly or too rigidly. For example, taking a written test to ascertain one’s giftedness (based on such categorizations) is often unhelpful, since each believer receives a unique blending of abilities from the Holy Spirit that constitute his gift. The best way to discover one’s spiritual giftedness is by engaging in ministry according to one’s God-given desires, opportunities to serve, and the response of those served. As believers minister to one another, their areas of giftedness gradually become apparent both to them and to others.
In a broad sense, the gifts might be categorized under two major headings: the temporary, miraculous gifts and the permanent, ministering gifts. The miraculous gifts include the apostolic sign gifts (Heb. 2:3–4; cf. 2 Cor. 12:12) and the revelatory gifts, through which God gave new revelation to his church. These gifts were limited to the apostolic age of the church (see discussion below). The ministering gifts, including both speaking gifts and serving gifts (1 Pet. 4:10–11), continue to be bestowed by the Holy Spirit in his church for the purpose of edification, growth, and witness.
MIRACULOUS GIFTS
At critical times throughout redemption history, God authenticated his messengers by empowering them to perform miraculous signs. During the exodus from Egypt and the establishment of the nation of Israel, God validated the roles of Moses and Joshua through supernatural deeds that he accomplished through them (Ex. 4:3–4, 30; 7:10, 12; 17:5–6; Num. 16:46–50; Josh. 10:12–14). In the face of Israel’s apostasy centuries later, the ministries of Elijah and Elisha were similarly authenticated by signs and wonders (1 Kings 17:9–24; 18:41–45; 2 Kings 1:10–12; 2:8, 14; 4:1–7, 18–41; 5:1–19; 6:6, 17).
In the New Testament, the ministry of Jesus Christ was also confirmed by miracles and healings (John 2:11, 23; 3:2; 4:54; 6:2, 14; 7:31; 10:37–38; 12:37; 20:30). Thus, Jesus could tell the unbelieving religious leaders, “The works that I do in my Father’s name bear witness about me” (John 10:25; cf. 5:36; 10:38; 14:11). Later, Peter reminded the crowds at Pentecost that Jesus was “a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know” (Acts 2:22). The signs and wonders Jesus did proved that he was who he claimed to be.
The birth of the church was also marked by miraculous signs—including the ability of the disciples to speak fluently in foreign languages (Acts 2:4–11). During Jesus’s ministry, he had given his disciples power to heal and cast out demons (Matt. 10:1, 8; Mark 6:12–13). After his ascension, the apostles continued to exhibit that supernatural power (Mark 16:20; Acts 2:43; 4:30; 5:12; 6:8; 8:6, 13; 14:3; 15:12). The message they proclaimed was validated through the signs and wonders they performed.
During the apostolic era, God gave many believers extraordinary gifts to demonstrate that he was working through the newly established church. Gentile converts (like Cornelius in Acts 10:46) received the same gift of languages that the apostles had exhibited on the day of Pentecost (Acts 11:17). That supernatural ability served as a sign to unbelievers (and especially unbelieving Israel) that the gospel is true (1 Cor. 14:22; cf. Isa. 28:11) and that its truth is to be proclaimed throughout the entire world (cf. Matt. 28:18–20; Acts 1:8). Others, such as Stephen and Philip, exhibited the ability to perform miracles and healings (Acts 6:8; 8:5–7), publicly confirming the legitimacy of their evangelistic ministries.
Such extraordinary gifts were necessary to validate that the church was a true work of God and to authenticate the apostles as his chosen messengers. Signs and wonders demonstrated that God himself affirmed the gospel they proclaimed. As the author of Hebrews explains with reference to the gospel, “It was declared at first by the Lord, and it was attested to us by those who heard, while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will” (Heb. 2:3–4). The apostle Paul similarly explains that his evangelistic ministry to the Gentiles was validated by “the power of signs and wonders” (Rom. 15:19). As he told the Corinthians, “The signs of a true apostle were performed among you with utmost patience, with signs and wonders and mighty works” (2 Cor. 12:12).
This level of miraculous authentication was necessary at a time when the church was still being established and the canon of Scripture was not yet complete. As those who received divine revelation through the Holy Spirit (John 14:26; 16:12–15; cf. 1 Thess. 2:13; 2 Pet. 3:15–16), the apostles and prophets were laying the doctrinal foundation for the church (Eph. 2:20; cf. Acts 2:42). Revelatory gifts were obviously needed in order to complete that task, and sign gifts were also necessary to authenticate their claim to be God’s spokesmen (cf. 2 Cor. 12:12). Once the apostolic age ended and the New Testament canon was complete, the gifts uniquely associated with the offices of apostle and prophet were no longer needed and passed away. Now, the completed canon of the sufficient Scripture stands as its own self-authentication, being the full revelation of the mind and will of God.
THE TEMPORARY NATURE OF MIRACULOUS GIFTS
Cessationism is the view that the sign gifts (e.g., the performing of miracles, gifts of healing, speaking in tongues) and the revelatory gifts (i.e., the reception and proclamation of new revelation from God) passed away when the foundation stage of the church ended. Those kinds of miraculous phenomena did not continue beyond the apostolic era and thus have not been given to believers since. Miraculous gifts will not return until the tribulation period, after the church has been raptured and during the ministry of the two witnesses (cf. Rev. 11:3–11). In contrast to cessationism, the charismatic or continuationist position asserts that the miraculous and revelatory gifts are still in operation today.
One approach to defending the cessationist position begins with recognizing that there are no apostles in the church today—a fact ubiquitously affirmed throughout church history and acknowledged by many modern noncessationists. As noted above, no one today can meet the qualifications necessary for apostleship (which include seeing the risen Christ with one’s own physical eyes; cf. Acts 1:22; 9:1–9). Paul explicitly states that the resurrected Jesus appeared “last of all” to him (1 Cor. 15:8). Hence, there were no apostles after Paul.
That there have been no apostles since the first century is significant for at least three reasons: (1) it demonstrates that God did not intend everything that characterized the early church to be normative for the rest of church history; (2) it shows that at least one significant ministry function listed in 1 Corinthians 12:28–30 has ceased; and (3) it verifies that the canon of Scripture is in fact closed, since an apostle must authorize a book for it to be recognized as canonical.
The cessation of apostleship is also significant because of its close connection with the New Testament office of prophet. In Ephesians 2:20, Paul links these two offices together, explaining that the church was “built on the foundation of the apostles and prophets,” with Jesus Christ being the cornerstone. (That Paul has New Testament prophets in view is clear from his subsequent references to them in Eph. 3:5 and 4:11.) Before the canon of Scripture was complete, the doctrinal foundation of the church—consisting of divine revelation delivered through the apostles and prophets—was still being established. But once that foundation was laid with the completion of the New Testament, the purpose for those offices was fulfilled, and they passed away. To follow Paul’s metaphor, the foundation is not rebuilt at every phase of construction; it is laid only once at the beginning of the construction process.
The apostolic age came to its end when John, the last surviving apostle, died. Significantly, John was also the last canonical prophet (cf. Rev. 1:3; 22:18–19), with the book of Revelation completing the New Testament Scriptures. Consequently, the revelatory role of New Testament prophets, like that of the apostles, was fulfilled, and the gifts associated with that role were no longer needed.
God’s completed revelation in his written Word is so powerful and glorious that it no longer needs miraculous confirmation. As Peter explains, the prophetic word is even more sure than the most extraordinary of eyewitness experiences (2 Pet. 1:16–21). In the all-sufficient Scriptures, God’s truth is self-attesting and self-evident, as the illuminating power of the Holy Spirit confirms (Heb. 4:12). Consequently, the signs and wonders of the apostolic age are no longer necessary. The Bible is all that is needed to validate the message of those who claim to be God’s spokesmen.
The cessationist position is further confirmed by comparing modern “charismatic gifts” with the realities described in the New Testament. Scripture provides a clear picture of the miraculous sign and revelatory gifts, but when modern charismatic phenomena are measured against that biblical standard, they fall far short. Though charismatics use biblical terminology to describe their experiences, nothing about modern “miraculous gifts” matches the biblical reality.
For example, God’s Word explicitly says that true prophets must adhere to a standard of 100 percent accuracy (Deut. 18:20–22), and nothing in the New Testament exempts them from that standard. The book of Acts depicts the gift of tongues as producing real human languages (Acts 2:6–11), and nothing in 1 Corinthians necessitates that they be redefined as something else. The New Testament further describes the miraculous healings of Jesus and the apostles (including the healing of organic diseases like paralysis, blindness, and leprosy) as being immediate, complete, and undeniable (e.g., Mark 1:42; 10:52). These and many other Scripture passages demonstrate the truly extraordinary quality of the biblical gifts. (See further discussion about these gifts below.)
By comparison, the modern counterfeits of the charismatic movement simply do not match up to their biblical counterparts. Modern “prophetic revelation” is fallible and full of errors. Modern “tongues” consists of unintelligible speech that does not conform to any human language. Modern “gifts of healing” do not compare to the miracles performed by Jesus and the apostles. Incredibly, many continuationist scholars acknowledge this discontinuity, arguing for a lesser quality or lower category of gifts in which to place these modern charismatic expressions. Such admissions, however, provide a tacit acknowledgment that the true sign gifts (as depicted in Scripture) have not continued.
The fact is that modern charismatic experiences do not match what the Bible describes as the miraculous and revelatory gifts of the New Testament period. There is nothing extraordinary about fallible prophecy, irrational tongues, or the counterfeit miracles performed by modern faith healers. What a contrast they are to the genuine gifts recorded on the pages of Scripture, which produced wonder, awe, and worship in the hearts of those who witnessed them (cf. Mark 1:27; 2:12; Luke 4:36; 8:56; Acts 2:7, 12; 8:13; 10:45). Cessationism, then, is motivated by a concern to honor the Holy Spirit by safeguarding a true understanding of his miraculous work as portrayed in Scripture.
MINISTERING GIFTS
Though the sign gifts and revelatory gifts were limited to the foundational age of the church, the Holy Spirit continues to endow believers for edification in the church through what might be called his permanent, ministering gifts. These include both speaking gifts and serving gifts. Thus Peter explained in 1 Peter 4:10–11,
As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen.
Speaking gifts proclaim the truth of Scripture through preaching, teaching, encouraging, exhorting, and so on. Serving gifts minister to others in a Christlike way through acts like helping, giving, administrating, and showing mercy.
Surveying Gifts
Within the broad categories noted above, the New Testament identifies a number of specific spiritual gifts. The three primary lists, from Romans 12:6–8 and 1 Corinthians 12:8–10 and 12:28–30, are compared in table 9.3. Combining the gifts in these three passages produces the “master list” of representative spiritual gifts in table 9.4. With these gifts delineated in these two tables, it is now possible to consider how each of them operates.
APOSTLESHIP
The Greek term apostolos refers to an ambassador, an emissary, or someone sent on a mission. Though it is sometimes used in the New Testament in a general sense to designate “apostles of the churches” (2 Cor. 8:23; cf. Phil. 2:25), it is primarily used to refer to a specific group of “apostles of Jesus Christ.” As explained earlier, the title “apostle of Jesus Christ” (cf. 1 Cor. 1:1; 1 Pet. 1:1) refers specifically to the twelve disciples (with Matthias having replaced Judas, Acts 1:26) and Paul, who was specially chosen as the apostle to the Gentiles (Gal. 1:15–17; cf. 1 Cor. 15:7–9). These men were selected by the Lord (cf. Mark 3:13; Acts 26:16) and were eyewitnesses of the resurrected Christ (Acts 1:22; 9:1–9), a necessary prerequisite for being an apostle. Because Paul states that the resurrected Jesus appeared to him “last of all” (1 Cor. 15:8), there were no apostles after him.
Table 9.3 Three Primary Lists of Spiritual Gifts
| Romans 12:6–8 | 1 Corinthians 12:8–10 | 1 Corinthians 12:28–30 |
| Prophecy | Utterance of wisdom | Apostleship (apostles) |
| Service | Utterance of knowledge | Prophecy (prophets) |
| Teaching | Faith | Teaching (teachers) |
| Exhortation | Gifts of healing | Working of miracles |
| Giving (contributing) | Working of miracles | Gifts of healing |
| Leading | Prophecy | Helping |
| Acts of mercy | Distinguishing between spirits | Administrating |
| Speaking in tongues | Speaking in tongues | |
| Interpreting tongues | Interpreting tongues |
Table 9.4 Master List of Representative Spiritual Gifts
| Category | Spiritual Gift | Passages | |
| Miraculous gifts | Sign gifts and revelatory gifts | Apostleship | 1 Cor. 12:28–29; cf. Eph. 4:11 |
| Working of miracles | 1 Cor. 12:10, 28–29 | ||
| Gifts of healing | 1 Cor. 12:9, 28, 30 | ||
| Speaking in tongues | 1 Cor. 12:10, 28, 30; cf. 1 Cor. 13:1; 14:22 | ||
| Prophecy | 1 Cor. 12:10, 28–29; cf. Eph. 4:11 | ||
| Words of wisdom | 1 Cor. 12:8; cf. 13:2 | ||
| Words of knowledge | 1 Cor. 12:8; cf. 13:2 | ||
| Interpreting tongues | 1 Cor. 12:10, 28, 30; cf. 14:6–18 | ||
| Distinguishing between spirits | 1 Cor. 12:10 | ||
| Ministering gifts | Speaking gifts and serving gifts | Preaching | Rom. 12:6; cf. 1 Tim. 4:13–14; 1 Pet. 4:11 |
| Teaching | Rom. 12:7; 1 Cor. 12:28–29 | ||
| Exhortation | Rom. 12:8 | ||
| Service and helping | Rom. 12:7; 1 Cor. 12:28; 1 Pet. 4:11 | ||
| Leading and administrating | Rom. 12:8; 1 Cor. 12:28 | ||
| Giving | Rom. 12:8; cf. 1 Cor. 13:3 | ||
| Showing mercy | Rom. 12:8 | ||
| Faith | 1 Cor. 12:9; cf. 13:2 | ||
| Spiritual discernment | 1 Cor. 12:10 | ||
| Evangelism | Eph. 4:11 | ||
| Shepherding and teaching | Eph. 4:11 | ||
The apostles of Jesus Christ had three primary responsibilities. First, they were used by the Lord to lay the doctrinal foundation of the church (Eph. 2:20). Second, they were appointed to receive, preach, and write divine revelation (cf. Acts 2:42; 6:4; Eph. 3:5). Third, they were called to confirm that divine Word through “signs and wonders and mighty works” (2 Cor. 12:12; cf. Heb. 2:3–4). When John, the last surviving apostle, died and the apostolic age came to an end, the apostles did not appoint new apostles to lead the church. Instead, they appointed elders (Titus 1:5; cf. 2 Tim. 2:2). The record of church history demonstrates that those who came after the apostles did not consider themselves apostles. Rather, they regarded the apostles and the apostolic age as unique and unrepeatable.
The New Testament identifies apostleship as both an office and a gift. Ephesians 4:11 refers to apostles (along with prophets, evangelists, pastor-teachers) as gifts given by Jesus Christ to the church, and 1 Corinthians 12 includes “apostles” in the list of charismatic gifts delineated in that chapter (1 Cor. 12:4–5, 28–31). Paul’s inclusion of apostleship in 1 Corinthians 12 is significant because it demonstrates that not everything included in that passage has continued throughout church history to the present.
WORKING OF MIRACLES
Among the signs that validated the ministry of the apostles was the “working of miracles” (1 Cor. 12:10, 28–29). A miracle might be broadly defined as an extraordinary work of God in which he suspends or overrides the normal courses of nature so that the result cannot be explained by any natural cause. Miracles are distinct from acts of providence, in which God works through natural means to accomplish his sovereign purposes. More specifically, the working of miracles was a gift that involved human agency. Those bestowed with this gift were empowered by God to perform supernatural signs and wonders. The working of miracles validated them as spokesmen for God (cf. Acts 2:22; 14:3; 2 Cor. 12:12; Heb. 2:3–4).
Throughout his earthly ministry, the Lord Jesus performed miracles to manifest his glory (John 2:11) and authenticate his message (John 5:36; 10:38; 14:11). Jesus’s miracles demonstrated his power over nature (e.g., turning water into wine, creating food, calming the wind and waves), demons, disease, and death. The New Testament does not record any of the apostles performing miracles over nature, but they did exhibit power over demons, disease, and death (cf. Acts 9:41–42; 20:7–12).
It is in that first sense, authority over demons, that the word “miracles” is being used in 1 Corinthians 12:10, 28–29. The Greek word for “miracle” (dynamis) means “power” and is frequently connected in the Gospels with the casting out of demons (e.g., Luke 4:36; 6:18–19). Jesus gave his disciples power over demons (Luke 9:1; 10:17–19), and the apostles continued to demonstrate that authority after Pentecost (e.g., Acts 13:6–12; 16:16–18). Other early evangelists, like Philip and Stephen, were also given this Spirit-endowed ability to authenticate their message (Acts 6:8; 8:7).
Again, this miraculous power was a sign that validated the preaching of the gospel during the apostolic age only. The New Testament even sternly warns those who might pretend to have such authority (cf. Acts 19:14–16; Jude 8–10). Thus, this power is clearly not an ability given to believers in the church since the days of the apostles.
GIFTS OF HEALING
If the working of miracles relates to divinely granted authority over demons, the term “gifts of healing” (1 Cor. 12:9, 28) refers to supernatural power over disease. Miraculous healing was displayed in the ministries of Christ (Matt. 8:16–17), the apostles (Matt. 10:1), the seventy-two (Luke 10:1, 9), and some apostolic associates (Acts 8:5–7). The New Testament record of the healings performed by these individuals demonstrates that they were immediate, undeniable, and always complete (cf. Matt. 8:2–3; 9:1–8; 20:29–34; 21:14; Mark 1:42; 8:22–26; 10:52; Luke 17:11–21; John 5:1–9; Acts 3:8; 14:8–18). A comparison with the supposed healings performed by modern “faith healers” reveals that the contemporary counterfeit cannot measure up to the biblical reality. Jesus and the apostles, for the duration of their ministries, banished sickness and disease from the locations in which they preached, an accomplishment no modern “healer” could ever claim.
Miraculous healings served to authenticate God’s messenger (cf. John 10:38; Acts 2:22; Rom. 15:18–19; 2 Cor. 12:12; Heb. 2:3–4), not merely to restore the sick to physical health. That explains why Paul did not heal himself (cf. Gal. 4:13) or some of his closest friends (Phil. 2:27; 1 Tim. 5:23; 2 Tim. 4:20). When Paul healed the lame man in Lystra (Acts 14:9–10) or when Peter raised Tabitha from the dead (Acts 9:41), it was so that people would hear and believe the gospel (cf. Acts 9:42).
As one of the extraordinary apostolic gifts, miraculous healing ceased when the apostolic age came to an end. Though believers no longer possess such supernatural abilities, they do have the right to ask God to heal them, knowing that he hears and answers the prayers of his people (James 5:13–16; cf. Luke 18:1–6; 1 John 5:14–15). In response to their prayers, the Lord may choose to heal an illness providentially, though he is not obligated to do so.
Believers can and should rejoice when God heals someone in response to answered prayer. However, it is important to note that such answers to prayer are not the same as the gifts of healing exemplified in the New Testament ministries of Christ and the apostles. That no one today possesses such a gift is evident from the fact that no one can heal like Jesus and the apostles did—being able to immediately and permanently restore the sick and injured to full health with nothing but a word or a touch.
SPEAKING IN AND INTERPRETING TONGUES
The Greek word for “tongues” (glōssa) is best translated “languages.” The exercise of this gift is most clearly seen on the day of Pentecost, described by Luke in Acts 2:4–11. There the apostles, along with some of the 120 who were gathered in the upper room (Acts 1:15), began speaking fluently in foreign languages and dialects that they did not know.
This sign to the unbelieving Jewish crowds at Pentecost (cf. 1 Cor. 14:22) not only caught the people’s attention (Acts 2:12) but also illustrated the reality that the gospel was to be preached throughout the entire world (cf. Acts 1:8). Accordingly, the gift of tongues consisted of the supernatural ability for someone to speak fluently in a foreign language that person had never before studied or spoken. It was obviously a supernatural gift, especially useful in the cause of evangelism, as unbelievers heard God being praised in their own language (Acts 2:8). When used in the church, the foreign language required translation so that those in the congregation who did not know that language could be edified (1 Cor. 14:5–17, 27–28). Though many today claim to speak in tongues, it is clear that no one today possesses an ability like that demonstrated by the apostles on the day of Pentecost.
Some recent commentators have attempted to distance the gift of languages depicted in Acts 2 (which clearly consisted of actual foreign languages) from the gift of languages described in 1 Corinthians 12–14, in an effort to make room for the unintelligible utterances that characterize modern glossolalia (or tongues speech). However, the exegetical evidence indicates that the tongues speech depicted in 1 Corinthians consisted of the same basic phenomenon as that found in Acts 2. In both places, the genuine gift of tongues resulted in the supernatural ability to speak human foreign languages. As MacArthur notes,
In defending nonsensical speech, most charismatics retreat to the book of 1 Corinthians—contending that the gift [of tongues] described in 1 Corinthians 12–14 is categorically different from that of Acts. But once again, this assertion is not permitted by the text. A simple word study effectively makes that point, since both passages utilize the same terminology to describe the miraculous gift. In Acts, Luke uses laleo (“to speak”) in combination with glōssa (“tongues”) four different times (Acts 2:4, 11; 10:46; 19:6). In 1 Corinthians 12–14, Paul uses forms of that same combination thirteen times (1 Cor. 12:30; 13:1; 14:2, 4, 5 [2×], 6, 13, 18, 19, 21, 27, 39).
These linguistic parallels carry added significance when we consider that Luke was Paul’s traveling companion and close associate, even writing under Paul’s apostolic authority. Because he penned the book of Acts around AD 60, roughly five years after Paul wrote his first epistle to the Corinthians, Luke would have been well aware of their confusion regarding the gift of languages. Certainly, Luke would not have wanted to add to that confusion. Thus, he would not have used the exact same terminology in Acts as Paul did in 1 Corinthians unless what had happened at Pentecost was identical to the authentic gift Paul described in his epistle.
The fact that Paul noted “various kinds of tongues” in 1 Corinthians 12:10 does not imply that some are real languages and others are merely gibberish. Rather, the Greek word for “kinds” is genos, from which we derive the word “genus.” Genos refers to a family, group, race, or nation. Linguists often refer to language “families” or “groups,” and that is precisely Paul’s point: there are various families of languages in the world, and this gift enabled some believers to speak in a variety of them. In Acts 2, Luke emphasized that same idea in verses 9–11, where he explained that the languages that were spoken came from at least sixteen different regions.
Of course, other parallels between Acts and 1 Corinthians 12–14 can also be established. In both places, the Source of the gift is the same—the Holy Spirit (Acts 2:4, 18; 10:44–46; 19:6; 1 Cor. 12:1, 7, 11, et al.). In both places, the reception of the gift is not limited to the apostles, but also involved lay people in the church (cf. Acts 1:15; 10:46; 19:6; 1 Cor. 12:30; 14:18). In both places, the gift is described as a speaking gift (Acts 2:4, 9–11; 1 Cor. 12:30; 14:2, 5). In both places, the resulting message can be translated and thereby understood, either by those who already know the language (as on the day of Pentecost—Acts 2:9–11) or by someone gifted with the ability to translate (1 Cor. 12:10; 14:5, 13).
In both places, the gift served as a miraculous sign for unbelieving Jews (Acts 2:5, 12, 14, 19; 1 Cor. 14:21–22; cf. Isa. 28:11–12). In both places, the gift of languages was closely associated with the gift of prophecy (Acts 2:16–18; 19:6; 1 Cor. 14). And in both places, unbelievers who did not understand what was being spoken responded with mockery and derision (Acts 2:13; 1 Cor. 14:23). Given so many parallels, it is exegetically impossible to claim that the phenomenon described in 1 Corinthians was inherently different from that of Acts 2. Since the gift of tongues consisted of authentic foreign languages on the Day of Pentecost, then the same was true for the believers in Corinth.
Because of its dramatic nature, along with the fact that it was the gift first exercised by the apostles on the day of Pentecost, the Corinthians prized this gift above all others. But as Paul points out in 1 Corinthians 14:6–19, an untranslated message spoken in a foreign language does not edify the other members of the congregation because they do not understand what is being said.
That is why the person speaking in a foreign language had to have his message interpreted (translated)—so that the hearers could be edified. The gift of interpreting tongues, then, was the ability to translate a message spoken in a foreign language into the language of the audience, so they could understand and be edified. All spiritual gifts are to be exercised out of love and for the purpose of mutual edification, so such an interpretation was required (1 Cor. 14:26–27). If there was no interpreter, the speaker was instructed to keep his message to himself (1 Cor. 14:28).
PROPHECY AND PREACHING
In both 1 Corinthians 12:28 and Ephesians 4:11, Paul lists “prophets” immediately after “apostles.” Like apostleship, prophecy encompassed both an office and a gift. Because they were given divine revelation, the New Testament prophets assisted the apostles in laying the doctrinal foundation of the church (Eph. 2:20).
As with prophets in the Old Testament, New Testament prophets were held to the highest standards of revelatory accuracy (cf. Deut. 18:20–22; Ezek. 13:3–9), doctrinal purity (cf. Deut. 13:1–5; 2 Pet. 2:1), and moral integrity (cf. Jer. 23:14–16; 2 Pet. 2:2–3). This was especially important because of the continual threat that false prophets posed to the early church (cf. Matt. 7:15; 24:11; 2 Tim. 4:3–4; 2 Pet. 2:1–3; 1 John 4:1; Jude 4), which explains why prophecies needed to be tested for doctrinal orthodoxy (cf. 1 Cor. 14:29; 1 Thess. 5:20–22; 1 John 4:1–6). According to Romans 12:6, the content of prophecy was to be measured against “our faith” (or literally, “the faith”), meaning that it was to be evaluated against the body of Christian truth that God the Holy Spirit had previously revealed (cf. 1 Tim. 3:9; 4:1, 6; Jude 3, 20).
On the one hand, the gift of prophecy involved the reception and declaration of new revelation from God (cf. Acts 11:27–28; 1 Tim. 4:14; 2 Pet. 1:21), which was sometimes predictive in nature (cf. Acts 11:27–28; 21:10–11). On the other hand, this gift also included publicly proclaiming and reiterating that which had previously been revealed—a role implied by the connection of prophets with teachers in Acts 13:1 (cf. Acts 15:32). Thus, the gift of prophecy was exercised through the proclamation of divinely revealed truth, whether new or old (cf. Rom. 12:6). Such is conveyed by the Greek verb prophēteuō (“to prophesy”), which literally means “to proclaim” or “to speak forth.” Those who prophesied or preached on God’s behalf declared the truth of his Word, speaking “to people for their upbuilding and encouragement and consolation” (1 Cor. 14:3). Like all other gifts, prophecy was to be exercised in love (cf. Eph. 4:15).
Though the Corinthians elevated the gift of languages above the gift of prophecy, Paul explains that prophecy is actually superior because it does not require translation in order to expose people to God’s truth (1 Cor. 14:1–5). As with apostleship, the office of prophet passed off the scene shortly after the canon of the New Testament was complete (cf. Rev. 22:18–19) and the doctrinal foundation of the church was established (Eph. 2:20). Old Testament prophets disappeared after the Old Testament canon was completed; so also New Testament prophets were no longer needed after the New Testament was finished.
However, there is a sense in which prophecy has continued in church history through the preaching of Scripture, the prophetic Word (Rom. 12:6; 2 Pet. 1:19). Ever since the closing of the canon, God has ceased his revelatory work in the church. Nonetheless, those who faithfully proclaim the truth of God’s Word fulfill a role that exhibits a prophetic character. As Paul reminded Timothy,
All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.
I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. (2 Tim. 3:16–4:2)
WORDS OF WISDOM AND KNOWLEDGE
Only a little detail is given about the “utterance of wisdom” and the “utterance of knowledge” (1 Cor. 12:8), but clearly they involved an individual receiving and declaring revelation from God. It seems that those who were given a “word of wisdom” were able to rightly understand divinely revealed truth and articulate the proper application of it for everyday life (cf. Matt. 13:54; Mark 6:2; Acts 6:10; James 1:5; 3:17; 2 Pet. 3:15). Those who communicated a “word of knowledge” provided insight into the profound truths of God’s Word (cf. Eph. 3:3; Col. 1:26; 2:2).
In 1 Corinthians 13:2, the apostle seems to reference these gifts when he writes, “If I … understand all mysteries and all knowledge.…” Accordingly, those gifted with knowledge and wisdom had the ability to grasp the mysteries of divine revelation while also understanding how to apply such truth at a practical level. Knowledge centered on comprehending the truth, while wisdom explained how to act on it.
Any revelatory aspect associated with these gifts ceased with the completion of the New Testament canon and the end of the apostolic age. Nonetheless, God still gives some of his children a heightened ability to understand and articulate the truth of his Word. Those who have this gift today are specially equipped to uncover the truths of Scripture so as to help others understand and apply them.
DISTINGUISHING BETWEEN SPIRITS
With this gift, God divinely enables someone to discern true from false statements made by people deceptively claiming that their words were prophetic revelations from God (1 Cor. 12:10). The exercise of this gift is illustrated by both Peter, when he recognized the spiritual duplicity of Ananias (Acts 5:3), and Paul, who perceived that a slave girl was possessed by an evil spirit (Acts 16:16–18). This represents the temporary, miraculous aspect of the gift. Since the completion of the New Testament canon, the operation of this gift has primarily involved the ability to identify falsehood by comparing it to biblical truth (cf. Acts 17:11; 1 Thess. 5:20–22).
TEACHING
Another group that Paul identifies in 1 Corinthians 12:28 is that of “teachers” (cf. Rom. 12:7; Eph. 4:11). Like apostleship and prophecy, teaching can refer to both an office and a gift. The gift of teaching involves the Spirit-endowed ability to interpret and articulate the truth of God’s Word clearly and accurately so that others can understand and learn (cf. Acts 18:24–25; 2 Tim. 2:2). Although this gift is a necessary qualification for elders (1 Tim. 3:2; Titus 1:9; cf. 1 Tim. 4:16), it is not reserved exclusively for pastors.
The apostolic church was characterized by the regular teaching of God’s Word (Acts 2:42; 15:35; 18:24–25; 2 Tim. 1:11). Such should characterize every church, since teaching is a necessary part of disciple making. As Jesus instructed his followers, “Go therefore and make disciples of all nations, … teaching them to observe all that I have commanded you” (Matt. 28:19–20). Recognizing the vital importance of this spiritual work, Paul charged Timothy with these words: “What you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also” (2 Tim. 2:2). Faithful church leaders are those who rightly divide the Word of God (2 Tim. 2:15) and impart its truth to the congregation. Many lay people are also given this enablement to place sound instruction throughout the fellowship of the church.
EXHORTATION
The Greek words parakaleō (“exhorts”) and paraklēsis (“exhortation”) in Romans 12:8 are both compounds of para (“alongside”) and kaleō (“to call”). These same words are joined together to constitute the title paraklētos (“paraclete,” “advocate,” “comforter,” “helper”), used in reference to both the Lord Jesus (1 John 2:1) and the Holy Spirit (John 14:16, 26; 15:26; 16:7). The gift of exhortation, then, involves coming alongside fellow believers to help and encourage them in the way of godliness (cf. Heb. 10:24–25). Depending on the situation, it may manifest itself by admonishing those caught in sin, correcting those tempted by error, comforting the hurting, or strengthening the weak. Exhortation is needed in a variety of ministry contexts and may look different in each. As Paul told the Thessalonians, “We urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all” (1 Thess. 5:14; cf. 2 Cor. 1:3–5; 2 Tim. 3:16–17; 4:2).
Paul and Barnabas exemplified the ministry of exhortation on their first missionary journey. After preaching the gospel in the cities of southern Galatia, “they returned to Lystra and to Iconium and to Antioch, strengthening the souls of the disciples, encouraging them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God” (Acts 14:21–22). Those with the gift of exhortation ought to make sure they exhort in love (Eph. 4:15). They also ought to encourage from the Scriptures, recognizing that God’s Word is “profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Tim. 3:16). Whereas preaching declares the truth of God’s Word and teaching explains it, exhortation calls fellow Christians to be doers of the Word and not just hearers (James 1:22).
SERVICE AND HELPING
The gift of “service” (Rom. 12:7) and the gift of “helping” (1 Cor. 12:28) are virtually synonymous. “Service” is derived from the same Greek word translated “deacon” (diakonia). It is a broad term that can refer to any kind of practical assistance or help (cf. Acts 20:35). “Helping” (from Gk. antilēmpsis) is a similarly broad term, referring to any kind of service or assistance rendered on behalf of others. Often these acts of service involve completing mundane and unglamorous tasks. Yet they are essential to the life and ongoing effectiveness of the church. By gladly performing such tasks, those helpers gifted in areas of service free up those gifted in other areas to do what the Spirit has specially equipped them to do. This principle is illustrated by the seven men chosen to administrate food for the widows so that the apostles could focus on prayer and the ministry of the Word (Acts 6:3–4).
In his letter to the Philippians, Paul describes Epaphroditus as his “fellow worker and fellow soldier, and your messenger and minister to my need, … [who] nearly died for the work of Christ, risking his life to complete what was lacking in your service to me” (Phil. 2:25–30). Clearly, part of Epaphroditus’s spiritual gifting included a supernatural desire and ability to help and to serve. His faithfulness to the Lord expressed itself in sacrificial service to Paul. Though not featured publicly, those who selflessly serve in the church, behind the scenes, will one day be rewarded openly by the Lord (cf. Col. 3:22–24).
LEADING AND ADMINISTRATING
Those with the gift of leading (Rom. 12:8) or “administrating” (1 Cor. 12:28) are responsible to guide the congregation, both spiritually and in everyday decision making. The phrase “the one who leads” translates the participial form of the Greek term proistēmi (“to stand before”). It is used in the New Testament to describe headship in both the home (1 Tim. 3:4–5, 12) and the church (1 Tim. 5:17). “Administrating” is from the Greek word kybernēsis, meaning “to guide.” Acts 27:11 and Revelation 18:17 use that same term to refer to a pilot who steers a ship. Such illustrates the way in which gifted leaders help others navigate through life and ministry by guiding them with wisdom and good counsel (cf. Prov. 12:5; Ezek. 27:8, where the same Greek term is used in the Septuagint). Though this gift is not limited to a particular office, the gift of leadership in the church clearly belongs to the pastors and elders whom God has ordained to shepherd the flock. They feed and lead the flock of God.
Romans 12:8 indicates that those with this enablement ought to lead with “zeal.” That term (from Gk. spoudē) can also be translated “diligence.” Rather than exhibiting laziness or apathy, effective spiritual leadership is characterized by earnestness and eagerness. At the same time, spiritual leadership should also be marked by humility and selflessness (cf. Mark 10:42–45). The apostle Peter emphasized that truth when he charged his fellow elders,
Shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock. And when the chief Shepherd appears, you will receive the unfading crown of glory. (1 Pet. 5:2–4)
GIVING
In Romans 12:8, Paul describes the gift of giving with these words: “the one who contributes, in generosity.” The Greek word translated “contributes” is a form of the verb metadidōmi, which could also be rendered “gives” or “shares.” It speaks of sacrificial generosity in giving for the sake of meeting another’s needs (cf. 2 Cor. 8:2–5). Although every believer is called to share and to give (Eph. 4:28; cf. Luke 3:11), those with the gift of giving are particularly equipped with the strong desire and eagerness to contribute sacrificially to others. Consequently, they experience the full measure of knowing that “God loves a cheerful giver” (2 Cor. 9:7).
The term “generosity” comes from the Greek word haplotēs and speaks of a sincere liberality. Such giving is fueled not by an ulterior motive but out of genuine love for others and, ultimately, the Lord. It is not hypocritical, like the pompous generosity of the Pharisees (Matt. 6:2) or the deceitful scheming of Ananias and Sapphira (Acts 5:1–11). A genuine desire to give and to share was a hallmark of the early church (Acts 2:44–45). That attitude still characterizes those with this gift.
SHOWING MERCY
The list of gifts in Romans 12 concludes with these words: “the one who does acts of mercy, with cheerfulness” (12:8). The Greek verb eleeō (“does acts of mercy”) conveys both an attitude of sympathy toward those who are hurting and an ability to comfort and encourage them effectively. Those gifted with mercy are supernaturally sensitive to sorrow and suffering and are specially equipped by the Holy Spirit to comfort and console the downcast. The gift of mercy goes beyond simply feeling sorry for people; it springs into action by finding ways to lift up others. Such giftedness often manifests itself through acts of kindness to the homeless, the elderly, the sick, the handicapped, the suffering, and the sorrowing.
Those who exercise this gift do not consider it a drudgery or a mere duty. Rather, it is their great delight, as they reach out with cheerfulness in the name of the God of mercy and grace (cf. 1 Pet. 5:10). The Lord Jesus consistently exhibited this quality during his earthly ministry, graciously responding with compassion toward the suffering and needy people who came to him (cf. Luke 4:18–19). Those who show mercy and kindness to others follow in the footsteps of his supreme example.
FAITH
The gift of faith, delineated by Paul in 1 Corinthians 12:9, refers to an extraordinary ability to trust God in the face of difficulty and hardship. The “faith” of which Paul speaks is not saving faith but rather unwavering confidence in the power and promises of God. Those with the gift of faith are characterized by persistent prayer, confident in knowing that God hears the pleas of his people (cf. James 5:16–18). They resonate with the truth of Jesus’s words, “For truly, I say to you, if you have faith like a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move, and nothing will be impossible for you” (Matt. 17:20; cf. 1 Cor. 13:2).
The entire congregation is strengthened when those with this gift exercise faith in the midst of trials and tribulations. This quality of unwavering confidence in God’s promises marked the Old Testament saints listed in Hebrews 11. Through their example of faith, setting their eyes on Christ, they have provided “so great a cloud of witnesses” for later generations of believers to follow (Heb. 12:1–2). Similarly, throughout church history, countless believers with this gift have responded to difficulties, dangers, and even death with unflinching resolve and trust in God. From humble laymen and laywomen who were strong in faith to dedicated missionaries and noble martyrs, the testimonies of the faithful have continued to embolden subsequent generations of Christians throughout the centuries.
SPIRITUAL DISCERNMENT
The “ability to distinguish between spirits” (1 Cor. 12:10) refers to the permanent gift of spiritual discernment—the Spirit-empowered capacity to identify forms of doctrinal error and religious deception. As “the father of lies” (John 8:44), Satan continually seeks to counterfeit the true work of God by disguising himself as “an angel of light” (2 Cor. 11:14). He does this primarily through false teachers, who dispense the “teachings of demons” (1 Tim. 4:1). That is why the apostle John warned his readers, “Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world” (1 John 4:1).
EVANGELISM
The office or gift of evangelist, referenced third in Ephesians 4:11, involves the divine enablement to explain, exhort, and apply the gospel to non-Christians. Paul employed the Greek verb euangelizō (“to preach the gospel”) twenty-one times in his letters. He urged Timothy to “do the work of an evangelist” (2 Tim. 4:5) both in general and at Ephesus in particular (cf. Philip of Caesarea in Acts 21:8). Thus, the evangelist appears to be primarily a church planter whose duty it is to establish new churches through gospel preaching. Once a congregation is birthed, the church would then be led by a shepherd-teacher, while the evangelist would move on to a new work in a fresh location.
SHEPHERDING AND TEACHING
This office or gift, referenced fourth in Ephesians 4:11, involves the divine enablement to pastor by leading, feeding, protecting, and otherwise caring for believers in local churches. For example, the content of Paul’s letter to Titus describes the kind of instructions one would expect him to receive in order to be a fruitful shepherd-teacher. Since Titus is the only Pauline epistle that does not contain the Greek verb euangelizō or its cognate noun euangelion (“gospel”), one can assume that the letter’s content refers to the work of growing and maturing a local church after it has first been well established by an evangelist.
Using Gifts
A survey of the spiritual gifts listed throughout the New Testament highlights the diversity of Spirit-endowed abilities that God has given to believers in order to build up one another in the body of Christ (cf. 1 Cor. 12:4–29). While believers ought to consider the ways in which God has gifted them for service, they should focus not ultimately on their gifts but on the Giver. As they edify other believers by exercising their giftedness, they simultaneously bring honor to the Lord of the church. In this way, they become living sacrifices of worship that are holy and acceptable to God (Rom. 12:1). To reiterate the words of Peter,
As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen. (1 Pet. 4:10–11)
In summary, it seems that the categories of nonmiraculous ministering gifts are very general and broad. The New Testament does not define them in any narrow sense, leading to the understanding that the Holy Spirit applies these abilities in a unique way in the life of every believer.
Since Peter says that each believer has received “a gift,” it is fair to surmise that the gift each one receives is a combination or blending of the abilities and enablements needed to serve the body of Christ effectively. This giftedness is specially designed by God to equip each believer for ministry in the church. Like a skilled painter using a palette of colors, the Holy Spirit uniquely blends these gifts in each believer. For this reason, it is unhelpful to overdefine one’s giftedness. What is useful is to serve with an open heart and an open hand, rejoicing in all the ways the Lord uses believers to make his image glorious in the church.[1]
[1] MacArthur, J., & Mayhue, R., eds. (2017). Biblical Doctrine: A Systematic Summary of Bible Truth (pp. 800–818). Crossway.
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