Gifts of the Holy Spirit
Trinity
God exists in community. The members of this community are: God the Father, God the Son and God the Holy Spirit. These three persons mutually love and communicate with one another. They are equal in status and power and share a common purpose. They are collectively and individually fully and truly God, and there is no hierarchy within their community.
The word Trinity exists nowhere in the Bible. However, the concept is graphically portrayed in both the Old and New Testaments. See Gen 1:26; Isa 6:8; Deut. 6:4 and Matt 3:16. Although Father, Son and Spirit are coequal, the Father leads their community. The church reflects this communal nature of our God in that our love for one another is patterned on the love shared by the triune God. And it is the Holy Spirit who gives us the tools necessary to foster growth and development. Paul refers to these tools as charismata pneumatika, meaning spiritual gifts.
Jesus
The opening line of 1 Corinthians 12 says:
"Now about spiritual gifts, brothers, I do not want you to be ignorant."
Paul suggests that a lack of understanding of spiritual gifts can lead to a poor expression of our Christian life. In the case of the Corinthian church, it caused them to revert to witchcraft and idolatry. Paul then instructs them that without the empowering presence of the Holy Spirit, none of them can truly profess the lordship of Christ in their lives (verse 3). This sets a believer apart from a pagan idolater. To say, 'Jesus is Lord!', as Paul states, is not an empty phrase but a declaration of an inner truth which can only be known as a result of the work of the Spirit within them. Such a declaration can only be fully expressed by Christians who have embraced salvation through Jesus Christ and experienced the work of the Holy Spirit as the event of regeneration (being born again). Paul also emphasises that it is the same Holy Spirit who distributes the various gifts as he deems appropriate (v4). In this, Paul highlights the authority and uniquely distinctive nature of the Holy Spirit.
The Nature of Spiritual Gifts: Gifts of Grace
Spiritual gifts are unearned and not based on our abilities, accomplishments, or backgrounds. Receiving spiritual gifts is not an academic task. It is the Holy Spirit who distributes gifts as He sees fit (1 Cor 12:11). Faith in the Lordship of Christ is the only requirement. The Greek word for the free nature of spiritual gifts is charisma (plural charismata). This is the same word from which 'charismatic' is derived. The root of this word is charis, meaning 'grace'. From this definition, we understand that spiritual gifts are given to us because of God's grace, and like grace, they are undeserved by those who receive them. Common Ground Church Wynberg could be classified as part of the charismatic or continuationist movement. This is accurate because our value system includes a strong emphasis on grace, the authority of Scripture, as well as the leading and manifestation of the Holy Spirit. In its most authentic biblical sense, to be charismatic is to be gifted by the Holy Spirit.
Paul describes Spiritual Gifts as supernatural powers that proceed from the Holy Spirit. TheGreek word that defines the spiritual aspect of spiritual gifts is "pneumatikon" (plural "pneumatika"). This is the same word from which pneumatic (as in pneumatic tyre or drill) is derived. This word means 'wind' or, in our modern context, compressed air that provides power,and corresponds to the Hebrew expression ‘ruach’ found in the Old Testament (cf. Ezekiel 37:1-15). So, the Holy Spirit is likened to wind (across both testaments). Although this metaphor is employed to describe Him, the Holy Spirit could better be described as being like a wind; He is God, whose manifestation in the human story can sometimes seem like a wind, cf. Acts 2. Other metaphors are used of Him throughout the Bible, including fire, dove, and water. The 'pneumatika' aspect of spiritual gifts underscores the source and nature of these graces. They are from the Holy Spirit, they are gifts, and they are spiritual in nature.
The Purpose of Spiritual Gifts: Building Up the Church
Paul is clear about the purpose of spiritual gifts. He states that all of these manifestations are for the common good, 1 Corinthians 12:7. In other words, the most effective and efficient expression of spiritual gifts is when they are used for the encouragement and building up of the church community. Spiritual gifts were never intended for self-promotion or indulgence. The gifts are given to encourage us personally, but to a larger and more beneficial level, they are intended for the building up of the Church. If one person prophesies, this does not mean that everyone else should feel inferior or subordinate to that person. Instead, because one prophesies, those who hear should become stronger in their faith.
Some popular cultures are sometimes wrongly biased towards celebrating the achiever or the person displaying gifts, whilst devaluing the rest. This cultural dynamic is absent from the teaching of the New Testament. For example, Paul teaches and endorses the value of koinonia, or community living, where common goals, beliefs, and friendships are shared regardless of background, status, culture, age, or ambition (1 Corinthians 12:12-27). In this context of koinonia, Paul asks people to glorify Christ as they serve one another through their different gifts 1 Corinthians 12:28. Jesus himself demonstrates greatness through servitude John 13:1-17; Acts 6:1-7. From these examples, we can see that an alternative model of service is presented throughout the Bible and should serve as a template for church culture, even in the area of spiritual gifts.
The Foundation of Spiritual Gifts: Love
At most weddings, a passage of scripture is read, and a familiar favourite is 1 Corinthians 13,which is an exhortation of love. Although this passage is commonly taught in the context of marriage, Paul was not thinking of the relationship between husband and wife when he wrote it. The context of 1 Corinthians 11-14 is about the conduct and practice in congregational worship. Paul states that the primary motive in sharing a spiritual gift should be love. He compares practising spiritual gifts without love to being a meaningless noise and highlights the fleeting nature of any gift that lacks love. Love is described as eternal, meaning that it lasts forever. Paul is saying that the greatest gift (love) must motivate all other gifts. In other words, when one prophesies, one should do so motivated by love for the church, as this has eternal significance.
Types of Spiritual Gifts
Our focus now shifts to the type and possible classification of each of the gifts mentioned in 1 Corinthians 12:8-10. To help us with this task, let’s look at a brief definition of each of the nine gifts mentioned in the passage.
Message of Wisdom: Can be understood as a message, revealed by the Spirit, with a strong evangelistic purpose
Message of Knowledge: It can be understood as a form of revelation from the Holy Spirit
Faith: A supernatural trust in God for the miraculous
Gifts of Healing: These can be defined as charismatic gifts of power given by the Holy Spirit to provide healing and facilitate the forgiveness of sins.
Miraculous Powers: Supernatural gifts given to Christians by the Holy Spirit, enabling them to perform miraculous deeds
Prophecy: Prophecy can be defined and described as speaking to people on behalf of God by the inspiration of the Holy Spirit, for the strengthening, encouragement, comfort and edification of the church.
Distinguishing between spirits: This gift can be defined as a supernatural ability to distinguish between spirits (whether a supernatural occurrence is motivated by the Holy Spirit or by an evil spirit) and to discern between spirits (to detect the presence of evil spirits where their activity might not otherwise be apparent).
Speaking in tongues: This gift is given by the Holy Spirit to the believer to enable them to speak to God by the Spirit, 1 Corinthians 14:2. It can be defined as the supernatural ability, imparted by the Holy Spirit, to speak a unique language that has not been taught or learnt.
Interpretation of tongues: The supernatural ability imparted by the Holy Spirit to interpret a tongue or language that neither the speaker nor the interpreter has ever been taught.
Having defined the gifts outlined in the passage, it is sometimes helpful to classify them. This can be accomplished in several ways. Here is one example:
Gifts of Revelation: A Word of Wisdom, A Word of knowledge & Discerning of spirits
Gifts of Power: Faith, Miracles & Healings
Gift of Inspiration: Tongues, Interpretation & Prophecy.
These simple definitions provide a broad framework for us to work with.
Two Words of Caution About Spiritual Gifts
The sharing of spiritual gifts has sometimes been exploited by those with an individual agenda. An extreme example could be a Christian saying to another Christian; I feel that God is saying that you must marry me. This inappropriate use of language displays a misuse of spiritual gifts and a desire to control. It is not biblical and exposes a dangerous attitude towards the gifts. Biblical teaching and interpretation are required to bring correction. We are all learners and teachers, and we aim to become better examples of God’s grace in action. As we exercise the gifts, we strive to improve our communication of God's presence and revelation. Those who have some experience in this area must help and encourage those who are just getting started or those who may be in error. Below is a short exegesis of scripture to help combat the above positions:
1 Thessalonians 5:19-20 says:
"Do not put out the Spirit's fire; do not treat prophecies with contempt."
From these verses, it is clear that we can be apathetic towards prophecy, looking down on this gift of the spirit. Paul says when we behave in that way, we are actually putting out the fire of the Holy Spirit. By being disinterested in charismata pneumatika, he warns that we are dampening the blazing manifestations of what God may want to achieve within our community of believers. It is remarkable how a seemingly hidden heart attitude can impact corporate worship. We must recognise how our feelings towards a personality or spiritual manifestation can either build or hinder what God intends to do at that time and on that day. Jesus links the lack of corporate faith with the lack of manifestations of the Holy Spirit (Mark 6:1-4). By not believing in or being apathetic towards the manifestations of the Holy Spirit, we can limit the revelation of God's power, thereby hindering the church's development.
1 Thessalonians 5:21 says:
"Test everything. Hold on to the good."
This verse serves as a concise and clear antidote to those who exploit spiritual gifts to control and manipulate others. Although charismata pneumatika are Holy Spirit-inspired, they do not have the authority of Scripture, which makes them subject to the scrutiny of the Bible and the community of believers. So, when a spiritual gift is shared, it is the responsibility of the leaders and the church community to consider, weigh and test the gift to ensure correct interpretation and application.
Having highlighted the two extremes, it is essential to recognise that God continues to speak through the Holy Spirit today. When a vocal spiritual gift is shared in a congregational or another community setting, the hearer needs to note that God may be speaking. If we harden our hearts and refuse to consider that possibility, we may not enjoy the fruit of the Spirit in our lives. When a spiritual gift is shared, we should never treat it with contempt but rather listen with faith in our hearts because God may be speaking, and our response may lead us into a deeper and more intimate relationship with him.
How to Exercise Spiritual Gifts
God uses imperfect vessels called human beings. For that reason,the communication of spiritual gifts will almost always have a human flavour. The human aspect may not undermine the substance of the gift. On the contrary, it is essential to distinguish between the substance and the medium when receiving a spiritual gift. A helpful example is Balaam's donkey in Numbers 22:21-39. It is not so much that the donkey spoke but rather what the donkey said that was of importance. For us, it is often not so much that people prophesy but rather the substance of prophecy that we should grab hold of. May we aim to arrive at a place where we do not negatively judge who is sharing but rather listen with faith to what God may be saying through them.
As we prophesy or interpret tongues, it is possible that we may make mistakes. We should remember that it is not about us. Prophecy originates in God. We can therefore rest assured that even when we make mistakes, as long as we are motivated by love, our mistakes will form part of our learning experience as we begin to hear the voice of God and share in His revelation. Our mistakes can be explained in many ways, but the issue is really our desire to receive and exercise Spiritual gifts so we can serve the body of believers. It seems that Paul gives guidelines to allow for error. In 1 Corinthians 14:29-31, Paul says that the prophet who is not engaged in prophecy whilst others are, should 'weigh carefully what is said.' The Greek word diakrino translates as 'weigh'. The root of the word means to judge. In this passage, which can best be described as sifting, separating for the sake of application. That means that it is possible to detect what is not correct or relevant in the sifting. In our context, we believe that our Elders and Deacons have the responsibility to weigh contributions and bring direction and correction where necessary. This provides a safe environment for us to practise using spiritual gifts when we are together as a community of God’s people.
“The Lord says…...!”is never the best way of beginning or ending a spiritual contribution. It is better to use words such as “I feel," “I sense,” or “I believe that God is saying” when sharing a spiritual word. This language allows those listening to weigh and test what you then go on to say. When we share with humility, we take responsibility for our words and show a willingness for others to vet them.
God created us with emotions. However, we know that our feelings are volatile and they are not, in themselves, spiritual gifts. They may assist us in recognising our spiritual gifts, but we should exercise balance. We should avoid weeping, shouting and laughing whilst sharing. Although none of these behaviours are wrong, they may detract from the gift which has been given for the common good (1 Corinthians 12:7; 14:12). As Paul reminds us in 1 Corinthians 14:39-40, we should “earnestly desire to prophesy, and do not forbid speaking in tongues. But all things should be done decently and in order.” If our emotions are allowed to get in the way of the substance of the spiritual gift, this may result in a lack of understanding of what God may be saying.
When we share, our goal is to bring clarity. In this way, we will serve the broader body of believers by enabling them to reach a point where they can say 'Amen' (meaning 'I agree') at the conclusion of whatever has been shared, as stated in 1 Corinthians 14:16-17. Emotions are naturally expressed when we share spiritual gifts, but we should be in control of those emotions, acknowledging that when we share, we are fully aware and in control of our faculties. The Holy Spirit does not control us, but instead we partner with Him in the communication of God's revelation and power. "The spirits of the prophets are subject to the control of the prophets" (1 Corinthians 14:32).
How to Receive Spiritual Gifts
As mentioned under substance, treating spiritual gifts with contempt is sin, as is manipulating people by employing a spiritual gift. Our reception of these gifts, together with weighing and testing, should be that of faith cf. Hebrews 3:12-15. A continuous disregard or irresponsible attitude towards spiritual gifts will result in hardness of heart to the detriment of our fruitfulness and Godly rewards in this life and in eternity, Hebrews 6.
There appears to be a conflict between receiving spiritual gifts and seeking them. On one hand, it is the Holy Spirit who gives as He chooses (1 Corinthians 12:11). On the other, Paul encourages us to eagerly seek gifts that have a corporate benefit (1 Corinthians 14:1).How can we seek after what is freely given? Therein lies the paradox. The answer is that it is not a question of either-or, but rather both.It is widely agreed that Paul is saying that as we strive fervently for these gifts, it is God, the Holy Spirit, who distributes what we are seeking as He sees fit. Since distribution is up to the Holy Spirit, we should fulfil our side of the partnership by eagerly desiring charismata pneumatika, especially those gifts that build up the ekklesia, the spiritual building, body and bride of Christ.
Conclusion
As we press on in our growth and use of spiritual gifts, may we personally and corporately be transformed into an ever-increasing likeness of Christ, and may we reflect his glory so that all may see and know our Triune God, Father, Son and Spirit.
Works Consulted
Grudem, Wayne. 1994. Systematic Theology. IVP, Leicester.
Storms, Sam. 2020. Understanding Spiritual Gifts: A Comprehensive Guide. Zondervan
Keener, Craig. 2001. Gift Giver. Baker Academic
Author | Eric Mtimkulu
