Before finishing our discussion, I want to remind all of our definition of spiritual gifts: A spiritual gift is any ability that is empowered by the Holy Spirit and used in any ministry of the church. This broad definition includes both gifts that are related to natural abilities (such as teaching, showing mercy, or administration) and gifts that seem to be more “miraculous” and less related to natural abilities (such as prophecy, healing, or distinguishing between spirits). The reason for this is that when Paul lists spiritual gifts (in Romans 12:6-8; 1 Corinthians 7:7; 12:8 – 10, 28; and Ephesians 4:11) he includes both kinds of gifts. Yet not every natural ability that people have is included here, because Paul is clear that all spiritual gifts must be empowered “by one and the same Spirit” (1 Corinthians 12:11), that they are given “for the common good” (1 Corinthians 12:7), and that they are all to be used for “edification” (1 Corinthians 14:26), or for building up the church.
5. Do Christians Possess Gifts Temporarily or Permanently? In most cases, it seems that the New Testament pictures a permanent possession of spiritual gifts. The analogy of the parts of the body in 1 Corinthians 12:12 – 26 fits this, in that the eye does not become a hand, nor does the ear become a foot, but various parts exist in the body permanently. Paul says that some people have titles that describe a continuing function. Some people can be called “prophets” or “teachers” (1 Corinthians 12:29) or “evangelists” (Ephesians 4:11). We would expect that those people have a permanent possession of the gifts of prophecy, teaching, and evangelism, unless some unusual circumstance would come along which would take that gift away. Similarly, Paul talks in terms of possessing spiritual gifts when he says, “If I have the gift of prophecy” (1 Corinthians 13:2). And when Paul requires that there be an interpreter present for anyone to speak in tongues (1 Corinthians 14:28), he assumes that the church will know whether someone who has the gift of interpretation is present, which implies that that gift would be possessed by someone over time. When he says, “If anyone thinks that he is a prophet” (1 Corinthians 14:37), he realizes that some at Corinth will have functioned with the gift of prophecy frequently enough to think of themselves as “prophets.” All of these verses point in the direction of a permanent, or at least abiding and continuing, possession of spiritual gifts.
In Romans 12, Paul begins his sentence, “Having gifts that differ according to the grace given to us” (Romans 12:6). And he tells Timothy, “Do not neglect the gift that is in you” (1 Timothy 4:14), again indicating that Timothy had had that gift over a period of time. Therefore, it seems that in general the New Testament indicates that people have spiritual gifts given to them and, once they have them, they are usually able to continue to use them over the course of their Christian life.
However, some important qualifications must be made, because there are some senses in which gifts are not permanent. There are some gifts that are non-permanent by their very nature, such as the gifts of marriage and celibacy (1 Corinthians 7:7). Though Paul calls them gifts, in the lives of most believers there will be times at which they are unmarried, and times at which they are married. Moreover, some gifts, though perhaps exercised fairly frequently, still cannot be exercised at will. Effectiveness in the gift of healing, for example, depends on God’s sovereign will in answering prayer for healing. The same could even be said about the gift of evangelism: It is ultimately the work of the Holy Spirit to bring regeneration and enable someone to believe, so the evangelist may pray and preach, but only God can give the harvest of souls.
In other cases, some particular gift may be given for a unique need or event. Though it is not, strictly speaking, a spiritual gift in the New Testament sense, the return of Samson’s strength one last time at the end of his life (Judges 16:28) was given temporarily for one final moment in his life. And, in the New Testament, the remarkable revelation of heaven Stephen had when he, “full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God” (Acts 7:55) was a manifestation of the Spirit given to him only for that specific moment.
Another sense in which a gift may be non-permanent is if a person neglects his or her gift, and perhaps grieves the Holy Spirit or falls into serious doctrinal or moral error (as Samson did in the Old Testament, for example). In such a case, the gift may be withdrawn. Paul warned Timothy, “Do not neglect the gift you have” (1 Timothy 4:14), and we may perhaps also learn from the parable of the talents, in which Jesus says that “to everyone who has will more be given, and he will have abundance; but from him who has not, even what he has will be taken away” (Matthew 25:29).
We must remember that the Holy Spirit is still sovereign in distributing gifts: he “apportions to each one individually as he wills” (1 Corinthians 12:11). The word here translated “apportions” is a present participle, which indicates continuing activity over time, and we could paraphrase, “The Holy Spirit is always continuing to distribute or apportion gifts to each person individually just as he wills to do.” This means that, although it is ordinarily the custom of the Holy Spirit to continue to empower the same gift or gifts in people over time, there is a continual willing and deciding of the Holy Spirit to do this or not, and he may for his own reasons withdraw a gift for a time, or cause it to be much stronger or much weaker than it was.
Finally, 1 Corinthians 13:8 – 13 indicates that the present spiritual gifts which we have are only for this age, and will be superseded by something far greater. Therefore, in that sense no gift is “permanent” since every gift will be rendered useless at the time of the Lord’s return.
Within this discussion of the question of whether spiritual gifts are temporary or permanent, sometimes Romans 11:29 is mentioned: “For the gifts and the call of God are irrevocable.” It does not seem to be appropriate to use the verse in the context of this discussion, however, for in this case Paul is talking about the status of the Jewish people, including their calling as God’s people and the gifts or blessings bestowed on them as a result of that status. Here Paul is arguing that God still has a purpose for his people Israel, but the question of gifts of the Holy Spirit in the sense of 1 Corinthians 12 – 14 is not in view at all in Romans 11:29. And certainly in any case this sentence would not be true as a totally unrestricted statement concerning spiritual gifts, for it is evident that through misuse, neglect, or grieving of the Holy Spirit, people can have their gifts diminished or removed by God’s sovereign choice.
6. Are Gifts Miraculous or Non-miraculous? The answer to this question really depends on the definition of the word miracle. If we define miracle as “a direct activity of God in the world,” then all the spiritual gifts are miraculous because they are all empowered by the Holy Spirit (1 Corinthians 12:11). But in that sense, everything that happens in the world might be said to be miraculous, because all of it is brought about by God’s providential work in creation (see Ephesians 1:11; Daniel 4:35; Matthew 5:45). Therefore, the word miracle loses its usefulness, because it is difficult for us to find something that happens in the world that is not miraculous in this sense.
It is better to define miracle in a narrower sense; “A miracle is a less common activity of God in which he arouses people’s awe and wonder and bears witness to himself.” In terms of this definition, only some gifts are “miraculous”: namely, those gifts that people think to be miraculous because they are amazed at the activity of God operating in them. We would include in this category prophecy (note the amazement of the unbeliever in 1 Corinthians 14:24 – 25), healing (similarly, note the response of people in Acts 3:10 et al.), casting out of demons (see Acts 19:11-13, 17), or speaking in tongues when it is an actual foreign language and understood by others (see the description of Pentecost in Acts 2:7). Probably other remarkable phenomena would be included in the gift of miracles (1 Corinthians 12:10) as well.
On the other hand, in this definition, some gifts would be thought of as non-miraculous. Gifts of serving, teaching, encouraging, contributing, and doing acts of mercy (in Romans 12:7 – 8) would fall in this category, as would the gifts of those who act as helpers and administrators (1 Corinthians 12:28). But it is still the same Holy Spirit who gives them and works through them.
The point is to caution us against making a supernatural/natural distinction in our minds whereby we think that some gifts are “supernatural” and some gifts are simply “natural.” The Bible makes no such distinction, and the danger of doing this is that we may tend to think that some gifts (which we think to be “supernatural”) are more important or more clearly from the Lord, and we may tend to devalue or deemphasize the gifts which we think to be “natural.” If we do this we will fail to see God’s hand in the working of all the gifts and fail to thank him for all of them.
On the other hand, the misleading supernatural/natural distinction could also cause us to be very suspicious about those which we think to be “supernatural,” or could lead us to think that they are very unlikely to happen in our own experience. In that case, we would tend to emphasize the gifts we thought to be “natural” and have a very low degree of expectation or faith regarding anything which we thought to be “supernatural.”
In contrast to this perspective, Scripture says that “all” the gifts are worked in us by the same Holy Spirit, the same Lord, and the same God (1 Corinthians 12:4 – 6). The worldview of Scripture is one of continuity and continual interaction between the visible world that we can see and touch and the invisible world that Scripture tells us is there and is real. God works in both, and we do ourselves and the church a great disservice by separating these aspects of creation into “supernatural” and “natural.”
Finally, should we seek the more unusual or miraculous gifts, or should we seek the more ordinary gifts? Once again, Scripture does not make this kind of distinction when it tells us what kind of gifts to seek. Paul says to the Corinthians, “Since you are eager for manifestations of the Spirit, strive to excel in building up the church” (1 Corinthians 14:12). This means that we should learn which gifts are most needed in the church we attend, and then pray that God would give those gifts to ourselves or to others. Whether those gifts are thought to be miraculous or non-miraculous really is not the important point at all.
7. Discovering and Seeking Spiritual Gifts. Paul seems to assume that believers will know what their spiritual gifts are. He simply tells those in the church at Rome to use their gifts in various ways: “if prophecy, in proportion to our faith … he who contributes, in liberality; he who gives aid, with zeal; he who does acts of mercy, with cheerfulness” (Romans 12:6 – 8). Similarly, Peter simply tells his readers how to use their gifts, but does not say anything about discovering what they are: “As each has received a gift, employ it for one another, as good stewards of God’s varied grace” (1 Peter 4:10).
But what if many members in a church do not know what spiritual gift or gifts God has given to them? In such a case, the leaders of the church need to ask whether they are providing sufficient opportunities for varieties of gifts to be used. Though the lists of gifts given in the New Testament are not exhaustive, they certainly provide a good starting point for churches to ask whether at least there is opportunity for these gifts to be used. If God has placed people with certain gifts in a church when these gifts are not encouraged or perhaps not allowed to be used, they will feel frustrated and unfulfilled in their Christian ministries, and will perhaps move to another church where their gifts can function for the benefit of the church.
In the case of individuals who do not know what their gifts are, they can begin by asking what the needs and opportunities for ministry are in their church. Specifically, they can ask what gifts are most needed for the building up of the church at that point. In addition, each individual believer who does not know what his or her gifts are should do some self-examination. What interests and desires and abilities does he or she have? Can others give advice or encouragement pointing in the direction of specific gifts? Has there been blessing in the past in ministering in a particular kind of service? In all of this, the person seeking to discover his or her gifts should pray and ask God for wisdom, confident that it will be given according to his promise, “If any of you lacks wisdom, let him ask God, who gives to all men generously and without reproaching, and it will be given him. But let him ask in faith, with no doubting” (James 1:5 – 6). Sometimes God will grant this wisdom in terms of more accurate insight into one’s own abilities. At other times, it may come through advice from others or through seeing increased blessing in one area of ministry. And Paul indicates that in some cases there may be prophecy that gives indication of a specific gift, for he says to Timothy, “Do not neglect the gift you have, which was given you through prophecy with the laying on of hands of the council of elders” (1 Timothy 4:14).
Finally, the person wondering what his or her spiritual gifts are should simply begin to try ministering in various areas and see where God brings blessing. Teaching a Sunday school class or home Bible study is an excellent way to begin using the gift of teaching. Every community has opportunities for greater use of the gift of evangelism. People who think they may have a gift of healing could ask their elders for opportunities to accompany them when they go to pray for the sick. People who think they may have a gift of faith or a gift of intercessory prayer could begin to ask some Christian friends for specific needs about which to pray. In all of this, churches can give encouragement and opportunities for people to try out using various gifts, and can also give teaching and practical training in the proper methods of using various gifts. In addition, churches should continually be praying that God would allow people to find what their gifts are and then to be able to use them. In all of this, the goal is that the body of Christ in each location grow up to maturity, until “the whole body, joined and knit together by every joint with which it is supplied, when each part is working properly, makes bodily growth and upbuilds itself in love” (Ephesians 4:16).
Beyond the question of discovering what gifts one has is the question of seeking additional spiritual gifts. Paul commands Christians, “Earnestly desire the higher gifts” (1 Corinthians 12:31), and says later, “Make love your aim, and earnestly desire the spiritual gifts, especially that you may prophesy” (1 Corinthians 14:1). In this context, Paul defines what he means by “higher gifts” or “greater gifts” because in 1 Corinthians 14:5 he repeats the word he used in 12:31 for “higher” (Gk. meizCm) when he says, “He who prophesies is greater than he who speaks in tongues, unless someone interprets, so that the church may be edified” (1 Corinthians 14:5). Here the “greater” gifts are those that most edify the church. This is consistent with Paul’s statement a few verses later, when he says, “since you are eager for manifestations of the Spirit, strive to excel in building up the church” (1 Corinthians 14:12). The higher gifts are those that build up the church more and bring more benefit to others.
But how do we seek more spiritual gifts? First, we should ask God for them. Paul says directly that “he who speaks in a tongue should pray for the power to interpret” (1 Corinthians 14:13; see James 1:5, where James tells people that they should ask God for wisdom). Next, people who seek additional spiritual gifts should have right motives. If spiritual gifts are sought only so that the person may be more prominent or have more influence or power, this certainly is wrong in God’s eyes. This was the motivation of Simon the Sorcerer in Acts 8:19, when he said, “Give me also this power, that any one on whom I lay my hands may receive the Holy Spirit” (see Peter’s rebuke in verses 21-22). Similarly, Ananias and Sapphira sought glory for themselves when they purported to be giving the entire proceeds of the sale of their land to the church, but it was not true, and both lost their lives (Acts 5:1-11). It is a fearful thing to want spiritual gifts or prominence in the church only for our own glory, not for the glory of God and for the help of others. Therefore, those who seek spiritual gifts must first ask if they are seeking them out of love for others and a concern to be able to minister to their needs, because those who have great spiritual gifts but “have not love” are “nothing” in God’s sight (see 1 Corinthians 13:1 – 3). This is why Paul says, “Make love your aim,” and only after that adds, “and earnestly desire the spiritual gifts” (1 Corinthians 14:1). He repeats the same theme again when he says, “since you are eager for manifestations of the Spirit, strive to excel in building up the church” (1 Corinthians 14:12). Every person asking God for an additional spiritual gift should search his or her own heart frequently, asking why this particular gift is desired. Is it really out of a love for others and a desire to build up the church and to see God glorified?
After that, it is appropriate to seek opportunities to try the gift, just as in the case of a person trying to discover his or her gift, as explained above. Small group Bible studies or prayer meetings in homes often provide a good setting in which people can try gifts of teaching or intercessory prayer or encouragement or prophecy or healing, for example.
Finally, those who are seeking additional spiritual gifts should continue to use the gifts they now have, and should be content if God chooses not to give them more. The master approved of the servant whose pound had “made ten pounds more,” but condemned the one who hid his pound and did nothing with it (Luke 19:16 – 17, 20 – 23), certainly showing us that we have responsibility to use and attempt to increase whatever talents or abilities God has given to us as his stewards.
To balance this emphasis on seeking and growing in spiritual gifts we must also remember that Paul clearly says that spiritual gifts are apportioned to each person individually by the Holy Spirit “as he wills” (1 Corinthians 12:11), and that “God arranged the organs in the body, each one of them, as he chose” (1 Corinthians 12:18). He says that God has put various gifts in the church and not all are apostles or prophets or teachers (1 Corinthians 12:28 – 30). In this way, he reminds the Corinthians that ultimately the distribution of gifts is a matter of God’s sovereign will, and it is for the good of the church and for our good that none of us have all of the gifts, and that we will need continually to depend on others who have gifts differing from ours. These considerations should make us content if God chooses not to give us the other gifts that we seek.
8. Gifts Are Tools for Ministry, and Not Necessarily Related to Christian Maturity. We must recognize that spiritual gifts are given to every believer (1 Corinthians 12:7, 11; 1 Peter 4:10). Even immature Christians receive spiritual gifts from the Lord; this was certainly evident in the Corinthian church, which had an abundance of spiritual gifts (1 Corinthians 1:7), but was still very immature in many areas of doctrine and conduct. Paul says, “But I, brethren, could not address you as spiritual men, but as men of the flesh, as babes in Christ” (1 Corinthians 3:1). So spiritual gifts are not necessarily a sign of spiritual maturity. It is possible to have remarkable spiritual gifts in one area or another but still be quite immature in doctrinal understanding or in Christian conduct, as was the case at Corinth. Indeed, on occasion even unbelievers are able to prophesy and cast out demons and do miracles, for Jesus says that at the last day many will say to him, “Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?” But Jesus will declare to them, “I never knew you; depart from me, you evildoers” (Matthew 7:22-23). It is not that Jesus knew them once and later did not know them; he says, “I never knew you.” They were never Christians, yet they performed many remarkable works. We must not evaluate spiritual maturity on the basis of spiritual gifting. Maturity comes through a close walk with Jesus, and results in obedience to his commands in everyday life: “He who says he abides in him ought to walk in the same way in which he walked” (1 John 2:6).
Why then does the Holy Spirit give us spiritual gifts? They are given for the work of ministry and are simply tools to be used for that end. They should never be a source of personal pride on the part of those who possess them, nor should they be thought of as a mark of maturity. We should strive simply to excel in loving others, caring for their needs, building up the church, and living a life of conformity to the pattern of Christ’s life. If we do that, and if God chooses to give us spiritual gifts that equip us for those tasks, then we should thank him for that, and pray that he would keep us from pride over gifts that have been freely and graciously given, and which we did not earn.
Really interesting post- never thought about the gifts in that way! Keep writing awesome things!