Spiritual Gifts

Several prevailing misunderstandings make it difficult for us to come to the biblical data on their own terms without forcing on the material a grid of expectation formed by popular Christian teaching. It is popularly understood, for example: (1) that spiritual gifts are given at the time of conversion and do not change during one’s lifetime; (2) that Christian maturation is hampered if we do not know what our gift is; (3) that our gift defines our identity (“I am a teacher”); (4) that gifts are primarily linked to roles and offices in the church; (5) that the more extraordinary gifts are indications of advanced spiritual life; (6) that gifts have little to do with our natural capabilities (sometimes called talents); (7) that gifts concern the spirit of a person (generally people talk of spiritual gifts but not of Spirit gifts); (8) that gifts define the character of the personal ministry of each Christian; (9) that emphasis on spiritual gifts may threaten the unity of the church and (10) that the lists of gifts in the New Testament are definitive and exhaustive.

In contrast, the biblical data affirm that gifts may be temporary or long-term; that being able to identify our gift is not as important as making sure our personal ministry edifies others; that our identity is found in relation to Christ and his people as a child of God rather than in what we do; that gifts are not usually related to specific roles and offices in church leadership (though sometimes they are); that the more visible gifts, while valuable, are not more valuable than less visible gifts since love (1 Cor. 13) is the way gifts are best expressed; that the work of the Spirit in our lives turns persons-as-a-whole into gifts; that gifts are not properties of the human spirit but the gracious working of the Spirit through persons (and therefore are better described as gifts of the Spirit or Spirit gifts); that personal ministry is defined by service and love directed to the glory of God and the upbuilding of the saints; that instead of causing disunity, the diversity of Spirit expressions is necessary for the rich unity of the people of God; and that the various New Testament lists of gifts point to a great variety and to possibilities not even listed.

The Biblical Data

Since Paul uses “gift” language more than others in the New Testament, this overview of the data concentrates primarily on the Pauline letters (plus 1 Peter 4:10-11). First, despite frequent suggestions to the contrary, the word charisma does not mean “spiritual gift.” Rather, it refers to “a concrete expression of grace,” and only refers to “Spirit giftedness” when modified by the adjective pneumatikon (pertaining to the Spirit) or in a context in which such concrete expressions of grace are directly attributed to the Spirit. Thus, for example, charisma (gift) is used to describe eternal life (Romans 6:23), the special privileges of Israel (Romans 11:29), celibacy and marriage (1 Cor. 7:7) and even an experience of personal deliverance from peril (2 Cor. 1:11). On the other hand, the plural charismata is used primarily to describe gracious bestowments of the Spirit in the gathered community for the sake of building up the people of God.

The second word that is sometimes translated as “spiritual gifts” is pneumatika (1 Cor. 12:1; 1 Cor. 14:1), which literally means “the things of the Spirit,” thus emphasizing the action of the Holy Spirit rather than the development of the believer’s spirituality. Paul does use a word for “spirits” (pneumata; 1 Cor. 12:10; 1 Cor. 14:12, 32) seemingly in this sense: the believer’s spirit is the place where the human and the divine interface in the believer’s life (see Soul). There is one other word used: dōrea, the most common word for “gift” (Ephes. 4:7), which Paul uses in Ephesians to express how various persons who minister in the church (Ephes. 4:11) are God’s gifts to the church. Thus it is almost impossible to organize Paul’s teaching on gifts because the ad hoc nature of his letters presents us with considerable ambiguity both in the use of language and the nature of the listings.

1 Cor. 12-14. Paul’s purpose in this passage is primarily corrective, not instructive. Uninterpreted tongues in the gathered community is clearly the culprit (as 1 Cor. 14 makes clear). True spirituality (in the sense of being a Spirit person) is most likely the issue, and Paul and the Corinthians are at odds on this matter (1 Cor. 14:36-37). The result was inordinate zeal for tongues and consequent disorder in their assembly. In his effort to curb their misguided zeal, Paul first argues for the necessity of diversity—if the community is truly to be “of the Spirit” (1 Cor. 12:4-30). He then argues that no gifting counts for anything if love does not motivate (1 Cor. 13:1-13), concluding that in terms of Spirit manifestations, love demands that we seek after intelligible utterances (1 Cor. 14:1-25) and order (1 Cor. 14:26-40) if the community is to be built up (1 Cor. 14:1-19, 26-33) and outsiders are to be converted (1 Cor. 14:20-25).

In the process Paul has occasion to list various charismata, ministries and forms of service at seven different points in his argument (1 Cor. 12:8-10, 28, 29-30; 1 Cor. 13:1-3, 8; 1 Cor. 14:6, 26), no two of which are alike (not even 1 Cor. 12:28 and 1 Cor. 12:29-30). Not only is this so, but they appear in ways that make systematizing nearly impossible. Paul’s concern is not with instruction about spiritual gifts as such—their number and kinds; rather he offers a considerable and diverse list so that they will stop being singular in their own emphasis (that is, on tongues). Thus, tailored to speak to their situation, the list in 1 Cor. 12:8-10 is but representative of the diversity of the Spirit’s manifestations.

In 1 Cor. 12:27-30 after twice applying his analogy of the body, with emphasis on the need for diversity (1 Cor. 12:15-26), Paul concludes with another list of gifts and ministries. The emphasis remains the same—the need for diversity. The list represents a whole range of ministries in the church, which were probably chosen for that reason. The first three (apostles, prophets, teachers) emphasize the persons who have these ministries, while the final five (miracles, gifts of healings, helpful deeds, acts of guidance and tongues) emphasize the ministry itself. This probably suggests that the first three items are to be thought of, not as offices held by certain persons in the local church, but rather as ministries as they find expression in various persons; likewise, the remaining gifts are not expressed in the church apart from persons but are first of all gracious endowments, given by the Spirit to various persons in the church for its mutual upbuilding. “Helpful deeds” and “acts of guidance” occur only here in the New Testament. The gift of tongues is last, as always, because it is the problem child—included only after the need for diversity is well heard.

1 Cor. 13:1-3, 8; 1 Cor. 14:6, 26. For the most part the remaining lists in 1 Corinthians add little that is new, except for two things. First, we receive added insight into what Paul understands about knowledge, by his speaking in 1 Cor. 13:2 of “knowing all mysteries and all knowledge.” In 1 Cor. 14:6 it appears alongside “revelation,” which suggests Spirit-inspired understanding of the ways of God. Second, revelation, which first appears in 1 Cor. 14:6, also is listed in 1 Cor. 14:26 as one of the things that happens in the gathering for worship. Since the prophetic word in 1 Cor. 14:24-25 also “reveals” the hidden secrets of the heart of the sinner and leads to conversion, it seems likely that this word indicates something of Paul’s own understanding of prophecy.

Romans 12:6-8. The concern here is for a sober estimate of ourselves and the need for mutuality and diversity in the community. This passage shares three things with 1 Cor. 12-14: (1) the analogy of the body, (2) the fact that the members have charismata given to them and (3) the mention of prophecy as the first of the charismata and the inclusion of teaching as the third item. In contrast to 1 Corinthians, but in keeping with the issues in the Roman church, the seven items emphasize, not miracles and verbal utterances, but forms of service (“service” itself being one of the items listed). One further item (paraklēsis, “exhortation,” NRSV and NASB) is probably a verbal gift, but it might also be another form of serving (“encouraging,” NIV). Furthermore, each item is qualified as to the manner in which the utterance or service is to be rendered (“according to the rule of faith,” “with sincerity, earnestness, cheerfulness,” etc.). The sixth item, proistamenos, can mean either “to manage/govern” or “to care for or give aid to” but its appearance here between “giving” and “showing mercy” suggests the latter even when leadership is in view (as in 1 Thess).

Ephes. 4:11. This list is unique in the Pauline literature. Three ministries from 1 Cor. 12:28 are mentioned (apostles, prophets, teachers); these are joined by “evangelists” and “pastors,” the latter probably to be understood in very close relationship with “teacher.” Although this list also occurs in the context of Spirit and body (Ephes. 4:4), these gifts are not referred to as charismata, nor are they suggested to be gifts of the Spirit. They are given to the church by Christ; they are people who function in these ways within the church for equipping the saints (see Equipping) so that they can do the “work of ministry, for building up the body” (Ephes. 4:12 NRSV). Are these people to be thought of in terms of their function or as holders of an office? The emphasis still seems to be on function. It is doubtful whether Paul ever considered an office in the church as a spiritual gift, either in terms of charisma or as a special endowment of the Spirit. That seems to be the reading of these texts from a later time (see Leadership, Church).

1 Peter 4:10-11. In this passage the Spirit is not mentioned but rather “God’s grace.” While Peter offers no gift list, or more accurately grace list (except speaking and serving), he emphasizes, as Paul did, the “various forms” (1 Peter 4:10) in which God’s grace works among his people. He further calls believers to administer God’s grace faithfully as stewards with the purpose (implied from the context) of mutual enrichment and the goal “that in all things God may be praised through Jesus Christ” (1 Peter 4:11).

Gracious Endowments and Gifts of the Spirit

Despite the difficulties involved, the various items from these texts may be conveniently grouped under three major headings: Spirit manifestations within the worshiping community, deeds of service and specific ministries. The goal of all charismata, in all categories, is the building up of the community itself and individual members within the community. In its first two categories Paul makes a considerable point of the universality of such gifting within the Spirit-filled community.

Spirit manifestations within the worshiping community. There is a specific connection here between the Spirit and charismata. These appear chiefly to be supernatural manifestations of the Spirit within the community at worship. They can be further grouped into miracles and verbal utterances. Miracles include “faith” (the supernatural gift of faith that can “move mountains”; compare 1 Cor. 13:2), “gifts of healings” (of the physical body; also 1 Cor. 12:28, 30) and “workings of miracles” (all other such phenomena not included in healing; 1 Cor. 12:10). The use of the plurals “gifts” and “workings” for the latter two probably mean that these gifts are not permanent, but each occurrence is a gift in its own right. Such phenomena were a regular part of the apostle’s own ministry (Romans 15:18-19; 2 Cor. 12:12) and the regular expectation of the Pauline churches (Galatians 3:5).

Inspired utterances include “the message of wisdom” (1 Cor. 12:8), “the message of knowledge” (1 Cor. 12:8), “prophecy” (1 Cor. 14:1), “the discernments of Spirits/spirits” (authors’ trans. 1 Cor. 12:10—we do not know for sure which Paul means), “tongues” (1 Cor. 12:10), and “the interpretation of tongues” from 1 Cor. 12:8-10; “instruction” and “revelation” from 1 Cor. 14:6; and (perhaps) “exhortation” (NRSV) from Romans 12:8—it might also include “singing” from 1 Cor. 14:15 and 1 Cor. 14:26 (compare Ephes. 5:19) and “speaking” from 1 Peter 4:11. Attempts to distinguish some of these items from one another are generally futile, as is any distinction between their “charismatic” or “noncharismatic” expression (for example, teaching or singing). For Paul the “message of wisdom” is the preaching of the cross (see 1 Cor. 1:18-2:16; the terminology occurs nowhere else). Knowledge, on the other hand, is closely related to mysteries in 1 Cor. 13:2. Similarly, “prophecy” itself is closely connected to “revelation” in 1 Cor. 14:25-26, 30. Probably these are to be understood as different emphases for the expression of the prophetic gift.

Outside of Paul’s letters prophecy is mentioned as a crucial endowment of the Day of Pentecost by which Spirit-ministry has been universalized as proof that Joel’s prophecy has been fulfilled (Joel 2:28-32; Acts 2:17-21). Thus prophecy in this present age of the Spirit and these “last days” (Acts 2:17) is a potential ministry for everyone since the Spirit has been poured out “on all people . . . both men and women” (Acts 2:17-18). Prophecy is the charisma most often mentioned in the Pauline letters (Romans 12:6; 1 Cor. 11:4-5; 1 Cor. 12-14; Ephes. 2:20; Ephes. 3:5; Ephes. 4:11; 1 Thes. 5:20; 1 Tim. 1:18; 1 Tim. 4:14). In Paul such speech consisted either of spontaneous, intelligible messages, orally delivered in the gathered assembly and intended for the edification or encouragement of the people, or of “revelation” of some kind (Galatians 2:2), which at times could expose the hearts of unbelievers and lead them to repentance (1 Cor. 14:24-25). Those who prophesied were clearly understood to be in control (see 1 Cor. 14:29-33). Although some people are called prophets, the implication of 1 Cor. 14:24-25, 30-31 is that the gift is available—at least potentially—to all.

But it is also clear that prophecy does not have independent authority. It must be discerned by the charismatic community (1 Cor. 12:10; 1 Cor. 14:29; 1 Thes. 5:21-22). People may believe themselves truly to be inspired of the Spirit, but in reality what is said may not come from the Spirit at all. Therefore, the community must test all things, holding fast to the good and dispensing with every evil expression. Some preaching ministries will have a prophetic dimension, and the need for testing in both listening to and delivering sermons is especially important.

Tongues. Paul’s actual term is “different kind of tongues.” (1) It is a Spirit-inspired utterance (1 Cor. 12:7, 11; 1 Cor. 14:2). (2) The speakers are not in ecstasy or out of control; they must speak in turn and remain silent if there is no one to interpret (1 Cor. 14:27-28). (3) It is essentially unintelligible both to the speaker (1 Cor. 14:14) and to the hearers (1 Cor. 14:16), which is why it must be interpreted in the assembly. (4) It is directed basically toward God (1 Cor. 14:2, 14-15, 28); one may assume, therefore, that what is interpreted is not speech directed toward others but the “mysteries” spoken to God. (5) As a gift for private prayer, Paul held it in the highest regard (1 Cor. 14:2, 4-5, 15, 17-18). Since Paul does not envisage someone being present who might understand without interpretation, it is unlikely Paul viewed it as an actual earthly language.

Paul’s concern was unquestionably for order and mutual upbuilding, which is the reason underlying his strong preference for prophecy over tongues in the community. It is in this context that we should understand Paul’s injunction to “eagerly desire the greater charismata” (1 Cor. 12:31). This most likely begins the argument on intelligibility and order in 1 Cor. 14, which is then interrupted so as to place all these things in the context of love.

Gifts as deeds of service. This category includes “serving,” giving, caring for (in the sense of leadership) and “showing mercy,” from Romans 12:6-8 and helpful deeds and acts of guidance from 1 Cor. 12:28 (these referring to serving the community as a whole, not simply other individuals). Similarly in Peter’s correspondence, serving “with the strength of God provides” (1 Peter 4:11) is mentioned as an expression of God’s grace at work in believers. Taken together these seem less obvious as expressions of corporate worship. In the Pauline context they seem to belong to Paul’s ever-present interest in relationships within the church and fit with the Pauline understanding of ethics and community life (see Fellowship). As such they give visible expression to the fruit of the Spirit.

Specific ministries. Included here are such items as “apostles,” “prophets” and “teachers” from 1 Cor. 12:28 and Ephes. 4:11; “pastors” and “evangelists” from the latter passage and Timothy’s own charisma of ministry in 1 Tim. 4:14. For the most part, these terms in Paul’s letters seem to be primarily functional, rather than to denote office. In any case, the latter emerges from the former, not the other way about. Timothy’s charism is clearly not an office: the charisma resides within him for the sake of his ministry.

Gifts and Everyday Life

What can we draw from all this by way of practical direction for daily living? First, Paul’s churches regarded themselves as communities of the Spirit, and so should we, especially in our gathered worship services. The worship of the early church was far more “charismatic” than has been true for most of the church’s subsequent history. Some indeed have tried to make a virtue out of this lack, arguing that the more extraordinary phenomena were relatively limited in the early church—that is, they belong to more “immature” believers like the Corinthians—and that they were no longer needed once the New Testament was canonized. But that quite misses the evidence in Paul, as well as his clear statement in 1 Cor. 13:8-13 (see Fee 1987, pp. 641-52). One may as well argue that other Pauline churches did not celebrate the Lord’s Supper since it is mentioned only in 1 Corinthians. On the contrary, a visible, charismatic dimension of life in the Spirit was the normal experience of the Pauline churches. Our lack of a full charismatic experience in our church life seems to be more a matter of our quenching the Spirit.

Second, we are not in control of the gifts and graces of God. This means that we should humbly welcome the manifestations of the Spirit and the graces of Christ as we find them in our brothers and sisters. Each local church is not an accidental collection of saints. The Spirit gives himself as he pleases (1 Cor. 12:11). Our task is not to orchestrate the gifts but to welcome the mix of charismata given in every situation for mutual upbuilding and to “test all things” so as to “hold fast to what is good” (1 Thes. 5:21). Indeed it is one way of discerning God’s agenda for us. Since we might choose, if we could, other manifestations, this requires faith and humility.

Third, now that God’s Spirit dwells among his people and in each believer, every member of the church is gifted for ministry. It does not matter if we can identify and label our gift. Questionnaires that enable us to identify our gift, while often helpful, may discourage our remaining open to all the ways God’s Spirit might choose to manifest through us while we keep trying to be the person described in the inventory. It is important to recognize that there is a great diversity of Spirit ministry in the body of Christ; it is not important to be definitive concerning the Spirit’s work in us, a work that may change from time to time anyway. If we are confused about our gift, it is enough to serve one another in love (1 Cor. 13). Gifts of the Spirit (and other gracelets) are given not primarily for personal enjoyment but for the upbuilding of others. There are no lack of opportunities to do this and no lack in the Spirit’s provision for those who would depend on him.

Fourth, gifts are not possessions belonging to the believer. It may be misleading and possibly dangerous to speak of “my gift.” At best the believer is a steward or trustee of the Spirit’s work in his or her life (compare 1 Peter 4:10). Presumably, in the final evaluation, we will be held accountable for these Spirit/spiritual talents just as we will everything entrusted to us (Matthew 25:14-30; compare 1 Peter 4:10).

Fifth, Scripture does not give any how-to plan for discovering one’s gift. It does, however, hint that the special anointing of the Spirit may provide an extra dimension to very ordinary activities (such as serving, teaching, encouraging, contributing to the needs of others, leadership, and showing mercy), ways of serving that even those without faith may undertake (Romans 12:7-8). The Spirit’s presence may be marked by generosity (in giving), diligence (in leading) and cheerfulness (in showing mercy; compare the emphasis in 1 Peter 4:10-11). The Romans passage offers the further suggestion that while not positively required, free experimentation in the various ways of serving others is permitted if we leave to God ways of enriching that service with his own presence, grace and power.

Sixth, the emphasis of Ephes. 4 on persons and the lack of definitiveness about the gift lists suggests that we should regard each brother and sister as a gift in his or her whole person (rather than simply “having” a gift). Further, in humility (Romans 12:3) we should accept ourselves as a gift from God to the people of God.

Seventh, gifts seem to be primarily associated with function rather than office. This is a healthy corrective to the widespread practice of designating officeholders by the appropriate gift even though the Spirit may not choose to work consistently in that way in this person. This encourages a greater depth of honesty and flexibility in church life.

Finally, God’s people are the temple of God (the dwelling for his power and presence) not only when they are together but also when they are dispersed in family, workplace, neighborhood and civic arenas often in ways that are not normally associated with spiritual gifts. While Paul and Peter both addressed the communal life of the people of God (by reason of the need in the community that generated the letter), their teaching does not contradict the larger context of Scripture—that God’s people are endowed by his grace and Spirit for service in the world in the multitude of ways we can serve and show mercy (Romans 12:7-8) in the daily round, all for the praise of God’s glory (Ephes. 1:12, 14). Love cannot and will not be contained in the church. As we have already seen, love demands that we seek after intelligible utterances (1 Cor. 14:1-25) and order (1 Cor. 14:26-40) if the community is to be built up (1 Cor. 14:1-19, 26-33) and outsiders are to be converted (1 Cor. 14:20-25). Love will also demand that we do not contain gifts of the Spirit in the gathered life of the people of God.

References and Resources

A. Bittlinger, Gifts and Graces (Grand Rapids: Eerdmans, 1967); G. D. Fee, The First Epistle to the Corinthians, New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1987); G. D. Fee, God’s Empowering Presence: The Holy Spirit in the Letters of Paul (Peabody, Mass.: Hendrickson, 1993); E. Käsemann, “Ministry and Community in the New Testament,” in Essays on New Testament Themes, ed. R. P. Meye (London: SCM, 1964) 63-94; R. P. Martin, The Spirit and the Congregation (Grand Rapids: Eerdmans, 1984); R. P. Meye, “Spirituality,” in Dictionary of Paul and His Letters, ed. G. F. Hawthorne, R. P. Martin and D. G. Reid (Downers Grove, Ill.: InterVarsity Press, 1993) 906-16; M. Volf, Work in the Spirit (Grand Rapids: Eerdmans, 1992).

—Gordon D. Fee and R. Paul Stevens