A popular New Testament passage for Christians who have been touched by the Charismatic Renewal is 1 Corinthians 12. In most modern translations, the chapter carries the heading “Spiritual Gifts”, but I wonder if that is not misleading. The passage uses a variety of Greek words to describe what Paul is explaining.
1 Corinthians 12:1 seems to refer to spiritual gifts.
Now concerning spiritual gifts, brothers and sisters, I do not want you to be unaware.
The problem with this is the Greek word "pneumatikon", which means “spiritual”. The Greek word “pneuma” means “wind”, “breath,” or “spirit”. The suffix “tikos” shifts the focus from the object itself to its characteristics. So the word "pneumatikon" means “pertaining to the spirit”.
The word “gift” is not in the Greek text (most English bibles indicate this by putting the word in italics). A more accurate translation would be, “Now concerning spirituals...” The verse does not justify the name spiritual gifts.
Verses 4-6 give a trinitarian, threefold, naming of what Paul is describing.
4 Now there are varieties of graces, but the same Spirit.
5 And there are varieties of services, and the same Lord.
6 There are varieties of effects/operations, but the same God
who works all things in all persons.
They come from the Spirit, the Lord (Jesus) and God (the Father). The fullness of the Trinity is active.
Three different Greek words describe what God has given through the Spirit.
- Graces — — charismata
- Services — — diakonos
- Effects/operations — energema
Each of these words brings an important insight to the description. They each need to be understood.
The Greek word “charis” means "favour," "grace," "kindness," or "good will". The suffix “ma” (μα) typically indicates the result of these. Therefore, “charisma” is a gift that results from grace or favour, and “charismata” is the plural of “charisma”. It refers to benefits that are the result of grace and kindness. It is not a gift that I own.
The Greek word “diakonia” means “attendance as a servant”. Most English bibles translate the word as “ministry”, but this is misleading, because it loads a lot of baggage onto a word that cannot carry it. Paul is simply saying these gifts are for the service of other people, not the individual who receives them.
The Greek word “energema” simply means “effect”. It is derived from the verb “energo”, which means “to be active”. So Paul is saying that there are varieties of effects when the Holy Spirit is active.
In 1 Corinthians 12:7, Paul uses another name to describe the phenomenon he is teaching about.
But to each one is given the manifestation of the Spirit for the common good (1 Cor 12:7).
The Greek word translated as “manifestation” is “phanerosis”. It is derived from a verb “phaneroo”, which means “to render apparent”. So what Paul is describing is a “manifestation or outward, visible disclosure or expression” of the Spirit's presence. It makes the presence of the Spirit apparent to people watching. The Spirit makes himself evident through a believer, for the sake of the gathered community.
In this passage, Paul uses five different words to describe the phenomena that he is teaching about. We have tended to use the first “spiritual gift”, even though the word “gift” is not in the text. We could just have easily chosen to describe them as “graces, services, effects or manifestations”. It is worth thinking about why we made that choice.
Ephesians 4
The problem with using the word “gift” is that it is used in other ways within the New Testament. The most important is in Ephesians 4:8-11. Paul writes of Jesus that,
When he ascended on high...
he gave gifts to men (Eph 4:8).
The Greek verb and noun for “gave gifts” are “didomi” and “doma”. These are the common words for “give” and “gift”. In Ephesians 4:11, Paul describes the gifts that were given.
He himself gave (didomi)
some to be apostles,
some prophets,
some evangelists,
some pastors and teachers (Eph 4:11).
There were roles in the church that Jesus called people to based on their personality. An Apostle needs a particular type of personality. A pastor/teacher needs a different kind of personality. They were not manifestations of the Spirit that come and go. They were a gift that was given to a person, that existed in them, even if they abused it.
I have explained in an article called Ascension Gifts that these are abilities/callings that God gives for leadership in the church. This is very different from the phenomenon that Paul described in his letter to the Corinthians. Calling the latter gifts will lead to confusion with the former, so it should be avoided. Likewise, “gracious gift (charismata)” is a confusing term, because Paul uses it in a different way in his letter to the Romans.
Romans 12
In his letter to the Romans, Paul begins by explaining that he is speaking with authority that is part of his calling as an apostle (Rom 12:3).
By the grace (charis) given (didomi) to me, I say to every one of you (Rom 12:3).
He then explains to the Roman Christians that different members of the body of Jesus have different functions (Rom 12:4). They have each received a calling in a similar way to those described in Ephesians 4. The wording is similar.
We have different gifts (charismata), according to the grace (charis) given (didomi) to each of us; whether prophesying… (Rom 12:6).
Many English translations use the word gifts twice, but charismata is only in the Greek text once. I presume Paul uses the word “charismata” in Romans because these gifts are similar to those in Ephesians 4. The lists overlap, but we miss the parallels because Ephesians names the eldership roles, whereas Romans describes what they do.
Ephesians 4 Romans 12 Prophet Prophesying Pastor/Teacher Teaching/Encouraging Apostle Leading/Steering Evangelist
The other gifts link to the ministry of the deacon. It is not an eldership role, but can become one.
Deacon Service Giving Showing Mercy
If we understand that many deacons become evangelists (Stephen is the first), the last three gifts in Romans 12 link to the role of the evangelist. This structuring explains that the gifts in Romans 12 parallel those in Ephesians 4.
Because the callings are similar, using the expression “gracious gift” as the primary name of the phenomena described in 1 Corinthians 12 is misleading. Paul uses the word “charismata” in that passage to explain that these gifts are given graciously to people who don’t deserve them. In contrast, for the gifts in Ephesians 4 and Romans 12, people have to have done enough to deserve the trust required.
Gifts of Healing
The gift of healing is interesting because in 1 Corinthians 12, Paul uses the word “charismata”.
To another gifts (charismata) of healing by that one Spirit (1 Cor 12:9).
This is unique because he does not use the word “charismata, in the description of any of the other eight so-called spiritual gifts. Unlike the others, this one is described as plural “gifts of healing”.
I suspect that the reason for this is that healing is a gift that people need to learn how to use. Those who pray for the sick need to know how the spiritual world functions. So, although any believer can be a channel for healing, God will need people who have learned how to facilitate the gift of healing if the church is to reach its full potential.
So, although the Spirit can give the gift of healing to any follower of Jesus, there will be people who carry “gifts of healing”. This will be a bit like the gifts in Ephesians 4, which elders are called into. In a similar way, some people will be called into "gifts of healing". They will be confident to release the healing of the Spirit in various situations.
None of the other so-called gifts in 1 Corinthians 12 are described in this way. They are gifts that the Holy Spirit can give to any believer when he chooses, because they do not need experience to use them effectively. In contrast, experience with the gift of healing for learning how the Holy Spirit works to restore sick people to health.
Likewise, people who are called to serve as an evangelist will frequently carry gifts of healing, because healing the sick and casting out demons is integral to New Testament evangelism. People who undertake this role will need heaps of boldness and compassion, so they need to have been given an appropriate personality by God.
Manifestation
In some ways, I believe that the word “manifestation” would be a better description for what Paul is describing in 1 Corinthians. That would make it clear that they are not talents that we have or roles that we have learned to act in. They are a manifestation of the Holy Spirit in our lives. He can manifest in any of the ways described in any believer as he chooses. These manifestations are given (didomi) according to his will. They are something that the Holy Spirit gives, not something that the believer has.
A “manifestation” of the Spirit would be a better description of what he is doing, but that change is probably a step too far for most Christians. I think we prefer to call them gifts, because that gives us a sense that it is something that we have, and we like that idea, even though it is not correct. In contrast, calling them manifestations would eliminate a great deal of understanding.
Not Everyone
Paul switches course in 1 Corinthians 12:27-31. He is still explaining the way that the body works, so he gives a different list of roles and gifts.
You are the body of Christ, and each one of you is a part of it (1 Cor 12:27).
Every follower of Jesus is part of the body and can make a contribution to it. He then explains how God has structured the body of Jesus.
God has placed in the church,
first of all apostles,
second prophets,
third teachers,
thereafter miracles,
thereafter gifts of healing,
helpers,
guidance (1 Cor 12:28).
These roles are “placed” in the church. The Greek word is “tithemi”. It describes an action in which something is passively put in a place. The placing of these roles is undertaken by God, not by the people being placed. People are placed, not manifestations of the Spirit.
The first three roles are numbered in order. They match with Ephesians 4 and Romans 12, although these dont give an order. Apostles are first, because they go out to establish a new church. Prophets are second, because a prophet always accompanies an apostle to ensure that the new church has a strong foundation. Teachers are third, because once the church has been established, pastor/teachers are needed to disciple the new believers.
The fourth role listed in Ephesians 4 is the evangelist. Their role is to grow the church by bringing people to faith in Jesus. They demonstrate the reality of God by doing miracles and healings in the power of the Spirit. That is why 1 Corinthians 12 has “miracles” and “gifts of healing” next on the list. They are essential for proclaiming the gospel in the world.
The other important non-eldership role is the deacon, who cares for the poor. In 1 Corinthians 12, the role is represented by “helpers” and “guidance”. Deacons give food to the poor, but they also teach them how to manage their finances.
All these roles are given to particular people. These are not roles that are given to everyone. That is why Paul goes on to say,
Not all (are) apostles. Not all prophets. Not all teachers. Not all work miracles. Not all have gifts of healing (1 Cor 12:29-30a).
Only some people have these roles in the church. This is the opposite of what is described in 1 Corinthians 12:7, where each person is given a manifestation of the Spirit in some way. The first part of the chapter describes manifestations of the Spirit that any believer can experience. The final part describes roles that are given to people who are placed in a position in the body of Jesus. These are the different roles of elders and deacons that the church needs.
Every believer can experience the manifestation of healing by the power of the Spirit. They can pray for people and have the healing of the Spirit flow through them. However, only some believers “have gifts of healing” (1Cor 12:30a) that they carry and know how to release healing in any situation that they encounter. These are people who have learned how to minister healing as the Holy Spirit leads.
Languages and Interpretation
There are two other roles/gifts that not everyone has.
Not all speak in languages. Not all interpret (1 Cor 12:30b).
At first glance, this does not make sense because further on in the letter, Paul writes that he wants everyone to speak in a spiritual language.
I would like every one of you to speak in a spiritual language (1 Cor 14:5).
So why would he say in 1 Corinthians 12:30 that only some do and most don’t?
The reason is that in this verse he is describing a role that functions in the church. This is why it is linked to a role described as interpretation/explanation.
One of the ways that God speaks to the church is by one person giving a message in an unknown language and a second person giving an interpretation. Paul describes how this works in 1 Corinthians 14.
If anyone speaks in a tongue, two—or at the most three—should speak, one at a time, and someone must interpret. If there is no interpreter, the speaker should keep quiet in the church (1 Cor 14:27-28).
Several people might give a message in their spiritual language. Another person must interpret or explain.
If there is no one with the capability to interpret, the speakers should remain silent. They should know someone is there who can interpret before they begin to speak. They are not told to trust that the Holy Spirit will spontaneously give someone the ability to interpret their message, because they would not know that when they begin to speak. Rather, the assumption is that someone will be present who has developed a role in listening to the Holy Spirit and interpreting messages in unknown languages. People should know that such a person is there.
This is something that should happen in the church.
Try to excel in those that build up the church. For this reason the one who speaks in a tongue should pray that they may interpret what they say (1 Cor 14:12-13).
If a person believes the Holy Spirit is giving them a message for the church in a spiritual language, and they don’t know that there is a person there who can give an interpretation, they should pray that they can interpret their own message. If they cannot do that, then they should remain silent.
Speaking a message in an unknown language and giving interpretations/explanations are two roles that should function in a healthy church. They go together, because one can function without the other. This is why Paul said that not everyone has these roles. They are activities that people need to learn to do and become proficient as the Holy Spirit manifests through them. They begin as a spontaneous manifestation (as per 1 Cor 12:10) and develop into a role (as per 1 Cor 14:27). These giftings/roles are what Paul wants to see more of in the church.
Eagerly desire the greater gifts (charismata) (1 Cor 12:30).
Followers of Jesus should seek the greater gifts, which are prophecy and languages/interpretation. Paul goes on to explain how they work in 1 Corinthians 14. All three of these gifts are important because they build up the church. Having people who can exercise these roles strengthens a church.
Speaking a message in a spiritual language and having it interpreted by someone else is a good path into prophesying. The speaker has to speak, which is never easy for a beginner. But the interpreter does the heavy lifting for them by taking responsibility for getting the message right.
Spiritual Prayer Language
The gift of a spiritual language in the church is different from the gift of a spiritual language in private prayer to God. The latter is a manifestation of the presence of the Holy Spirit with a person. Paul also describes how this works in 1 Corinthians 14. It can be distinguished because it edifies the individual praying and not the church.
For anyone who speaks in a language does not speak to people but to God. Indeed, no one understands them; they utter mysteries by the Spirit (1 Cor 14:2).
Anyone who speaks in a language edifies themselves… (1 Cor 14:4).
I would like every one of you to speak in languages… (1 Cor 14:5).
... greater than the one who speaks in languages (1 Cor 14:5).
If I come to you and speak in a language, what good will I be to you (1 Cor 14:6)?
For if I pray in a language, my spirit prays, but my mind is unfruitful… (1 Cor 14:14).
I will pray with my spirit… I will sing with my spirit (1 Cor 14:15).
Otherwise, when you are praising God in the Spirit… (1 Cor 14:16).
They do not know what you are saying. You are giving thanks well enough, but no one else is edified (1 Cor 14:16-17).
I thank God that I speak in languages more than all of you (1 Cor 14:18).
The theme of all these verses is that a person speaking in a spiritual language is speaking to God inspired by the Holy Spirit. This edifies the person praying, but does not edify any person in the church who is listening. Paul wants all followers of Jesus to edify themselves by praying in a spiritual language.
However, in the church, he wants followers of Jesus to do things that will build the church.
Since you are eager for gifts of the Spirit, try to excel in those that build up the church (1 Cor 14:12).
The roles listed in 1 Corinthians 12:28-30, Ephesians 4:11-12, and Romans 4-8 are roles that “God has placed in the Church” to build it up.
In contrast, what we call the gifts of the Spirit listed in 1 Corinthians 12:4-11 are manifestations of the Spirit in the lives of followers of Jesus in a way that he considers to be appropriate.
All these are the work of one and the same Spirit, and he distributes them to each one, just as he wills (1 Cor 12:11)
Naming them "Manifestations of the Spirit" would give a better understanding of how they function. They dont belong to a person. They have not been given to a person as a permanent thing. They are signs that the Holy Spirit is active in the person's life.
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