The Charismatic Manifestations of the Holy Spirit

By Rodney Swansborough

“Now concerning ‘spiritual matters’ brethren, I do not wish you to be ignorant.”

1 Corinthians 12:1

Rev. Rodney Swansborough

These notes are an attempt to discuss a number of important issues relating to the terminology and concepts associated with the phrase “spiritual gifts”. This phrase is used extensively throughout Christian literature dealing with ‘the gifts of the Spirit’ and has become a ‘catch-word’ to draw our attention to a number of key biblical passages which discuss this area. The phrase “spiritual gifts” has come to mean ‘all things to all men’. Its extensive use is sufficient evidence of its importance in Christian thought. It is my desire to examine those biblical passages frequently used when discussing “spiritual gifts”, to see whether this phrase adequately portrays the biblical concepts, meanings and emphases. I believe our English ‘gift-terminology’ rather than enhancing our understanding of these key passages, hinders it and causes us to import into the Bible concepts and meanings which are not found in the original texts.

The Holy Spirit is continuing to manifest his presence within the life of the Church in ways which are totally consistent with the lives of the early Christians. His various manifestations among us today have brought renewed interest in this area of the ‘gifts of the Spirit’. It is my hope that some of the comments made in these notes will help us to appreciate his work with increased sensitivity and discernment.

Rev. Rodney Swansborough
Anglican Parish of Lismore, Diocese of Grafton, N.S.W.
October, 1981

1.1 What are the main passages in the Bible which deal with ‘Gifts of the Spirit’?

The Biblical passages most commonly used when referring to ‘gifts of the Spirit’ or ‘the Spirit’s gifts’ are: (A) Romans 12:6-8; (B) 1 Corinthians 12:1-11; (C) 1 Corinthians 12:28-31; (D) Ephesians 4:7-11; (E) 1 Peter 4:10-11.

1.2 What are these “Gifts”?

The following are singled out as “gifts”: (A) Rom. 12:6-8 – prophecy, service, teaching, exhortation, contribution, giving aid, doing acts of mercy. (B) 1 Cor. 12:4-11 – utterance of wisdom, utterance of knowledge, faith, gifts of healing, working of miracles, prophecy, distinguishing between spirits, various kinds of tongues, interpretation of tongues. (C) 1 Cor. 12:28-31 – apostles, prophets, teachers, workers of miracles, healers, administrators, speakers in various kinds of tongues. (D) Eph. 4:7-12 – apostles, prophets, pastors & teachers, evangelists. (E) 1 Peter 4:10-11 – one who speaks (prophetically), one who ministers (service).

1.3 Do most translations use the word “Gift” to describe these ‘ministries’?

The Revised Standard Version (and most other translations) employ the word “gift” to describe these ministries in these passages.

1.4 Why have these passages been called ‘Gifts of the Spirit’ or ‘Spiritual Gifts’?

i.e. (A) Romans 12:6, “Having GIFTS that differ according to the grace given to us, let us use them.” (B) 1 Corinthians 12:1, “Now concerning spiritual GIFTS, brethren, I do not want you to be uninformed,” and 12:4, “Now there are varieties of GIFTS, but the same Spirit.” (C) 1 Corinthians 12:31, “But earnestly desire the higher GIFTS.” (D) Ephesians 4:11, “And his GIFTS were that some should be apostles, some prophets, some evangelists, some pastors and teachers.” (E) 1 Peter 4:10, “As each has received a GIFT, employ it for one another, as good stewards of God’s varied grace.”

The passages (A) to (E) in 1.1 have traditionally been entitled ‘gifts of the Spirit’ or ‘spiritual gifts’. The reason for this is readily apparent. The majority of English versions of the New Testament have consistently used the word “gift” throughout these passages as a comprehensive term to embrace the various “ministries” they discuss. This has resulted in the word “gift” becoming synonymous with these ‘offices and ministries’ presented.

We frequently hear the expressions, ‘prophetic gift’ or ‘gift of prophecy’; ‘gift of healing’; ‘gift of tongues’, etc. The word “gift” has been readily accepted into our biblical terminology to such an extent that it is now universally applied and accepted as the most suitable and appropriate word to describe the activities of the Holy Spirit associated with these areas of His activity in the charismatic movement.

It is the Corinthian passages which associate these “gifts” most directly with the activity of the Holy Spirit. This has caused the “gifts” generally to be labelled as either ‘gifts of the Spirit’, or more readily as ‘spiritual gifts’. This phraseology has been adopted by the many English versions which frequently subtitle these passages as ‘gifts of the Spirit’, ‘spiritual gifts’ or the ‘Spirit’s Gifts’.

1.5 Should we accept the phrase ‘Gifts of the Spirit’, and this “Gift” terminology, without question?

What is needed, I believe, is a thorough grammatical and exegetical examination of the biblical passages commonly called ‘gifts of the Spirit’, to see whether such phrases as ‘gifts of the Spirit’ and associated “gift” terminology: (i) accurately translate and reflect the New Testament Greek wording; (ii) adequately convey the meanings, concepts, and emphases of these passages. Through such a careful study we will be able to: (i) determine the adequateness and suitability of these current terms and phrases, and (ii) ascertain whether alternative phrases and terms should be used which might more faithfully and accurately reflect the contexts of these very important sections of scripture.

1.6 What does categorizing these passages as “Gifts” suggest?

Categorizing these passages as “gifts” suggests: (i) that our English word “gift” most accurately translates the meaning and emphasis of the New Testament Greek terminology; (ii) that the concepts and meanings we associate with the word “gift” can be directly applied to the Greek words we have translated as “gift”; (iii) the use of the word “gift” as a comprehensive term, employed uniformly throughout these passages, means that there is no fundamental difference in the meaning of the word “gift” as used in each passage – this would suggest that the original Greek words translated as “gift” also convey this uniformity and similarity in meaning; (iv) that “gift” is the most suitable English translation of the Greek New Testament wording in these passages.

1.7 What does the use of the phrases “Gifts of the Spirit” and “Spiritual Gifts” suggest?

Labelling these passages as ‘gifts of the Spirit’ suggests: (i) that the Holy Spirit is the ‘Giver’ of these gifts; (ii) that the primary emphasis throughout these passages is on the Holy Spirit’s activity in relation to these “gifts”; (iii) that there is a direct link and therefore an inseparable connection between the “gifts” and the Holy Spirit; (iv) that each passage presupposes this direct link and inseparable connection.

1.8 What is an English dictionary meaning of our word “Gift”?

The dictionary definition of our English word “gift” is: (i) that which is given; a donation; a present; or (ii) a natural endowment, aptitude, talent. A “gift” in the first sense is that which is voluntarily bestowed without expectation of return or compensation. A “gift” having been given, becomes the possession or property of the one who has received it. This usually means the receiver can then determine what he will do with the “gift”. Having become the lawful owner of the “gift”, the recipient assumes full responsibility for its usage and care. A gift is intended to be given away. It is intended to be received on the basis that it is free and without any expectation of reciprocity.

1.9 What New Testament Greek word is equivalent to our English word “Gift”?

The Greek New Testament word which is the equivalent to our English “gift” is dōron – “gift”, “present”. This word belongs to what we could call the “gift” family of New Testament words for “gift”. The New Testament Greek words most frequently translated as “gift” come from the same family as ‘dōron’, having the root ‘do’. For convenience and further reference I have provided the principal forms of these Greek words with their cognates (family members): dōrea – “gift”; dōrean – “as a present, gratis”; dōreomai – “give, present”; didōmi – “give, grant”; doma – “gift”.

1.10 Could you give some biblical examples of the use of the New Testament Greek ‘Gift-words’?

(i) dōron – “a gift” (that which is given, a donation, present), especially of sacrificial gifts and offerings. (a) Matthew 5:23,24, “So if you are offering your gift (to dōron) at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift.” (b) Hebrews 5:1, “For every high priest chosen from among men is appointed to act on behalf of men in relation to God, to offer gifts (dora) and sacrifices for sins.” (c) Ephesians 2:8, “For by grace you have been saved, through faith; and this is not your own doing, it is the gift of God.” Salvation in Jesus Christ is God’s sacrificial GIFT to us. Salvation has been voluntarily bestowed upon us, and you have not done this of your own strength; it is a gift of God. It is God who gives, and his giving is seen supremely in the redeeming work of Christ. In the New Testament dōron (19 times) stands once for the human gift (Rev. 11:10; cf. Mt. 7:11 par, Luke 11:13, doma) and once for the divine gift (Eph. 2:8). The Greek word ‘dōron’ is mostly used in the sense of “offering” in the New Testament.

(ii) dōrea – “a gift”, especially a gift from God. (a) James 1:17, “Every good endowment and every perfect gift (dōrema) is from above, coming down from the Father of lights with whom there is no variation or shadow due to change.” (b) Acts 2:38, “And Peter said to them, ‘Repent and be baptised every one of you in the name of Jesus Christ for the forgiveness of your sins and you shall receive the GIFT (dōrean) of the Holy Spirit.’” (c) John 4:10, “Jesus answered her, ‘If you knew the GIFT (dōrean) of God, and who it is that is saying to you, “Give me a drink”, you would have asked him, and he would have given you living water.’” (d) Hebrews 6:10, “For it is impossible to restore again to repentance those who have once been enlightened, who have tasted the heavenly GIFT (doreas), and have become partakers of the Holy Spirit.” The Holy Spirit is God’s GIFT to us. He is voluntarily bestowed upon us, freely and gratuitously.

1.11 The phrase ‘Gift of the Spirit’ uses the Greek word for ‘Gift’, could you comment further on this?

H. Vorländer, in the dictionary article on “Gifts”, writes: “…the one great gift which God gives to his church is his Spirit (2 Cor. 1:22; 5:5; 1 Thess. 4:8; Luke 11:13; cf. Acts 2:38; 8:17; 10:47; 19:6; also the Old Testament quotations in Acts 2:17f [Joel 2:28ff] and Hebrews 8:10 [Jer. 31:33]). In the church all other ‘charisma’ and grace are the result of this one gift.” (Colin Brown, The New International Dictionary of New Testament Theology, Vol. 2, Paternoster Press, 1976, p.42.)

James Dunn, in a note on the Greek word dōrea (gift), writes: “I wish simply to argue that ‘dōrea’ usually means the Holy Spirit, and in the early church ‘the gift of God’ was a technical term for the coming of the Holy Spirit in forgiveness and renewal to those who took the step of repentance and commitment to the risen Jesus” – he continues: “In Eph. 3:7 & 4:7 the divine gift is almost certainly to be particularized as a reference to the Spirit: for in both instances the context has to do with gifts of ministry and the ‘dōrea’ (gift) is seen as the source and measure of these specialized endowments.” (James Dunn, “Short Comments: A note on ‘dōrea’”, Expository Times, Vol.81, 1969-70, pp.49 & 350.)

Dunn notes that in John 4:10 “gift” (dōrean) refers to ‘the living water’, the parallel with John 7:38. He puts forward the idea (with which I agree) that the “gift of God” here is almost indisputably equated with the Holy Spirit. He also comments on Hebrews 6:10 that “to experience the heavenly gift is to receive a share in the Holy Spirit; the heavenly gift is the Holy Spirit and all the blessings which He brings with Him.”

We have been able to establish that the Greek New Testament word which is most equivalent to our English word “gift” is dōron, which normally refers to an “offering”. We have also noted that the cognate ‘dōrea’ also includes the main concepts associated with our word “gift”. However, the New Testament emphasis is on the “gift” being a divine Gift, bestowed on us by God. ‘The gift’ can refer to Christ, but more frequently refers to the Holy Spirit.

1.12 Does the use of the word “Gifts” in our English translations mean that the actual New Testament Greek word for ‘Gift’ is used in them?

One could be excused from concluding that the reason why there is such insistence on the use of the word “gift” in the passages commonly called ‘gifts of the Spirit’, is because the actual Greek words employed come directly and unambiguously from the ‘gift-family’ – dōron and its cognates. We would expect that when our English versions use the word “gift”, they are translating the actual Greek word for ‘gift’, either dōron or dōrea or their plural forms. However, this is not the case. Despite the Apostle Paul’s indirect reference to “gifts” (domata) in Eph. 4:8, he does not use these ‘gift-words’ directly himself to describe the ministries Christ gave to his church. Not once do we find Paul in these passages employing in his own comments the customary New Testament Greek word for “gift” to discuss these areas of our Lord’s work or the Holy Spirit’s activity. Paul does allude to them as “gifts” in Ephesians 4:8 through his use of an Old Testament quotation, but his emphasis in this section is not on “gifts” but on the ascended Christ who gives to his church these ‘ministries’. It is one thing to say that these ‘ministries’ of “apostles, prophets, evangelists, teachers and pastors” are “gifts” to the church, it is quite another to suggest they are “gifts” given to certain individuals. The Apostle Paul nowhere describes the resultant activity of God or the ‘manifestation of the Spirit’ with the New Testament Greek word “gift”. The translators of the Greek New Testament have used our English “gift”-terminology to translate a number of Greek words in these passages which do not belong to the New Testament Greek ‘gift-family’.

1.13 What effect is this current English “Gift”-terminology having on our understanding of these biblical passages?

The translators of the Greek New Testament have used our English “gift”-terminology to translate a number of important New Testament Greek words in these passages which do not belong to the Greek ‘gift-family’. This, I believe, has had unfortunate consequences on our understanding of this particular area of biblical teaching. Because of inappropriate and inaccurate translations, people have now adopted terminology which is not only ‘unscriptural’ but which imports into the Bible concepts, meanings and emphases which are not found in the original text. The Greek terminology employed by the Apostle Paul in these passages known as ‘spiritual gifts’ is very carefully chosen. The Apostle’s style is both distinctive and subtle. The heavy-handedness of many English translations in riding rough-shod over these Pauline distinctives and subtleties has meant that the majority of people who read these passages fail to appreciate the sensitive and careful way in which the Apostle Paul handles the whole area of the ‘manifestations’ of the Holy Spirit. Rather than the “gift”-terminology of our English translations enhancing our understanding of these passages, I believe it hinders it. The whole area of “gift”-terminology, with its associated concepts and emphases, needs to be reconsidered to see whether we are following a truly biblical emphasis and perspective.

1.14 Is it appropriate to call the ministries outlined in Ephesians 4:7-11 “Gifts” seeing that the New Testament Greek word “Gifts” (domata) actually occurs in this passage?

The Revised Standard Version translates Ephesians 4:11: “And his gifts were that some should be apostles, some prophets, some evangelists, some pastors and teachers.” The Greek noun for “gifts” (domata) does NOT occur in the Greek New Testament at this place. The word is edoken, the verbal form, which literally means “he gave”. More satisfactory translations are: (Authorised Version) – “And he gave some apostles, etc.”; (New International Version) – “And it was he who gave some to be apostles, etc.” The implication in this passage seems to be that when Christ ascended into heaven he caused leadership ministries to be raised up in his church. Christ gave them to the church; they are His “gifts” to the church. These ministries have frequently been called ‘ministry gifts’.

However, we need to note that the emphasis here is not on the apostles, prophets, evangelists, teachers and pastors receiving ministry “gifts”. Rather, the ministry through them is given by Christ to the church, so that people with these “ministries” may equip the saints “for the work of ministry, for the building up of the body of Christ” (Eph. 4:12). The emphasis in this passage is not on individual people receiving certain “gifts”. The primary point is that the Ascended Christ gave to his church the necessary leadership which would ensure that the church continued to operate as his dynamic, living, ministering ‘body’. Rather than individuals being singled out as having certain “gifts”, the Apostle Paul turns our attention to the on-going involvement and interest of Christ in His church. We have apostles, prophets, teachers, etc, not because we desire them, or programme them to meet our organizational requirements, but because our Lord Jesus sees their necessity in bringing about his purposes through His body, the Church. These “ministries” to the church are not ‘gifts of the Spirit’; they are “gifts” of Christ to the church.

1.15 What would be a suitable heading for Ephesians 4:7-11?

It would be more accurate to call this passage ‘gifts of the Ascended Christ’. Nowhere in this passage is the suggestion that these ministries (sometimes called ‘Ascension gifts’) are given by the Holy Spirit. This is not to say that the Holy Spirit is not involved in their operation. It would appear that these ‘gifts of the Ascended Christ’ have been loosely called the ‘gifts of the Spirit’ or ‘spiritual gifts’ because they contain “ministries” which are found in those other passages where the Holy Spirit’s activity and involvement is featured more prominently.

1.16 Are the other members of the Trinity, God the Father and God the Holy Spirit, involved in the ‘giving’ of ministries to the Church?

Although the Apostle Paul (in Eph. 4:11) is emphasising the continuing involvement of the Ascended Christ in His church, he does elsewhere recognize the Holy Spirit as being instrumental in determining the appointment of various ministries and people within the church. For instance, in Acts 20:28 Paul reminds the elders at Ephesus: “Take heed to yourselves and to all the flock, in which the Holy Spirit has appointed you guardians, to feed the church of the Lord which he obtained with his own blood.” It is interesting to note that the same Greek word used here for “appointed you” is used by the Apostle Paul in 1 Cor. 12:28 (etheto) where he writes: “And God has appointed (etheto – “set, placed”) in the church first apostles, second prophets, third teachers, then workers of miracles, then healers, helpers, administrators, speakers in various kinds of tongues.”

In the Apostle Paul’s mind, Jesus Christ, the Holy Spirit and God are all identified as being able to appoint ministries within the church. It seems the selection of a particular member of the Trinity in Paul’s writing is determined by his audience and his particular emphasis or teaching at the time. In Paul’s letter to the Ephesians, the emphasis is on Christ as the Head of the Church. It is he who appoints the various ministries. In talking to the Ephesian elders in the Acts of the Apostles, Paul identifies the Holy Spirit as the one who appoints them as ‘overseers’. In his letter to the Corinthians it is God who appoints the ministries. This demonstrates the dynamic involvement of the Triune God in all aspects of the church’s life.

1.17 Does the Apostle Paul use any words from the New Testament Greek “Gift”-family in his discussion in 1 Corinthians 12?

We have already noted in 1 Cor. 12:28 how the Apostle Paul attributes the appointment of the various ministries to God. Nowhere in his writings to the Corinthian Church does he suggest that the Holy Spirit “gives” anything as a “gift”. Although Paul does not employ the Greek word for “gift” in his Corinthian letter, he does use one of the cognates of the Greek ‘gift-family’ to describe God’s activity in relation to the Holy Spirit’s ministry. He writes in 1 Cor. 12: “To each is given the manifestation of the Spirit for the common good” (v7); “To one is given through the Spirit the utterance of wisdom…” (v8). The New Testament Greek word for “given” in these verses is didotai. It would appear from the context that this Greek word ‘didotai’ literally means ‘is given by God’, i.e. “To each is given by God the manifestation of the Spirit for the common good. To one is given by God through the Spirit the utterance of wisdom.”

1.18 Should we call these ‘manifestations’ of the Spirit “Gifts”?

The Spirit is not giving anything. The “manifestation of the Spirit” is given by God, not the Spirit. The “utterance of wisdom” as well as the remainder of the manifestations are “given by God” “through the Spirit”. Even though there is this ‘giftness’ about these “manifestations of the Spirit”, the New Testament Greek word normally used to describe a “gift” of God is never used. Nowhere do we find the Apostle Paul using either ‘dōron’ or ‘dōrea’ to describe these acts of God or “manifestations of the Spirit”. Even though the act of giving by God is used by Paul to describe how the “manifestations of the Spirit” are made available within the Christian, he avoids calling the “manifestations” by the usual Greek word for ‘gift’. If anything, the “manifestations of the Spirit” should be called a ‘gift of God’, not ‘gifts of the Spirit’. It is God who gives them, it is the Holy Spirit who manifests them. However, I would even hesitate to call them “gifts” of God, because Paul never uses this expression.

This relationship between God ‘giving’ and the Spirit ‘manifesting’ is further confirmed through Paul’s use of a number of prepositions to describe the involvement of the Holy Spirit in making God’s ‘giving’ evident in the Christian community. If God gives the “manifestation of the Spirit”, what is the role of the Holy Spirit in their operation and function? The Apostle Paul sees the Holy Spirit as the ‘vehicle’ through which these “gifts” of God are given. The Holy Spirit’s Presence makes them available, tangible and concrete, within the Christian’s life. Every “manifestation of the Spirit” is a gift of God. As a result, Paul avoids the use of prepositions which would indicate the Spirit as the author of these ‘manifestations’. He says that each “manifestation of the Spirit” is given by God: through (dia) the Spirit (v8); according to (kata) the same Spirit (v8); by (en) the same Spirit (v9).

1.19 Is it appropriate to describe as ‘Gifts of the Spirit’ a “Manifestation of the Spirit”?

If the Apostle Paul wanted to suggest that these ‘manifestations’ were given by the Spirit, or that they were ‘gifts’ of the Spirit, he could have used a number of other Greek prepositions to have achieved this. He could have used “by” (hupo) or even “from” (ek) the Spirit to describe the Spirit’s activity in making these manifestations available. But he avoids doing this. The manifestations are from God, not the Spirit. It is quite unscriptural therefore to call a “manifestation of the Spirit” a “gift of the Spirit”; or even worse, the “Spirit’s gift”. As we have already noted in James 1:17, “Every good endowment and every perfect ‘gift’ (dōrema) is from above” (from God). It is the Holy Spirit Himself who is “the gift”: His Presence manifests “every good endowment” of God.

2.1 Where does the phrase ‘Spiritual Gifts’ occur?

The phrase ‘spiritual gifts’ occurs in the Revised Standard Version translation at 1 Corinthians 12:1: “Now concerning spiritual gifts, brethren, I do not want you to be uninformed.”

2.2 Does this phrase ‘Spiritual Gifts’ come from the Greek New Testament “Gift”-family?

We would anticipate that the Greek word for “gifts” in this verse would be ‘domata’, the plural form. This is not the case. The actual New Testament Greek word is TON PNEUMATIKON (tōn pneumatikōn). This word has been translated by other English versions as follows: ‘spiritual gifts’ – K.J., R.S.V., T.E.V.; ‘gifts of the Spirit’ – N.E.B.; ‘spiritual persons’ – R.S.V. (alternative); ‘special abilities of the Holy Spirit’ – Living Bible; ‘spiritual matters’ – Phillips.

2.3 What does this New Testament Greek word ‘Ton Pneumatikon’ mean?

A great deal has been written about this Greek word TON PNEUMATIKON. It could be referring to either ‘spiritual men’, ‘spiritual matters’ or simply be a reference to ‘spirituals’ embracing anything of a spiritual nature. In view of the subsequent discussion of the Apostle Paul in chapters 12 to 14 of his letter to the Corinthian church, and his use of the similar word TA PNEUMATIKA in 1 Cor. 14:1, the most suitable translation of TON PNEUMATIKON seems to be “spiritual matters”. We could then translate the verse: “Now about the ‘spiritual matters’, brothers, I do not wish you to be ignorant.”

2.4 Why did the Apostle Paul choose the Greek word ‘Ton Pneumatikon’ (spiritual matters) to open his discussion in this chapter?

It is possible that Paul chose to introduce his discussion with the word TON PNEUMATIKON “spiritual matters”, because it may have been a term the Corinthian church used when referring to ‘spiritual things’ in their congregation. The Corinthian congregation had already written to him about “the unmarried” (1 Cor. 7:1) and about “food offered to idols” (1 Cor. 8:1), and they had also raised this issue of TON PNEUMATIKON – “spiritual matters” with him. In his customary style he then commences his reply to their questions: “Now about the ‘spiritual matters’ brothers…”

The use of this word, with its root PNEUMA (spirit), shows the Apostle Paul recognized the “matters” about which he was writing belonged to and were activated by the Holy Spirit; that they were divinely inspired. This meant their existence and operation could not be explained solely in terms of natural phenomena or ability. It is God the Holy Spirit who specifically works in these areas, the resulting endowments and manifestations not being heightened human ability, but the active Presence of the Holy Spirit. The Greek word TON PNEUMATIKON expressed for Paul the sense of belonging to the Spirit, embodying the Spirit, manifesting the Spirit, being the essence or nature of the Spirit.

2.5 What changes occur in our understanding of 1 Corinthians 12 by using the phrase ‘spiritual matters’ instead of ‘spiritual gifts’?

It helps us to see that the Apostle Paul is not addressing his comments towards spiritual “gifts” as such, but to more general matters which include a number of specific issues raised by the Corinthian church. If we note this we will begin to appreciate more fully why the Apostle uses a number of other key Greek words to deal with this important area of the Holy Spirit’s activity within Christian experience. As we examine the Greek words we will see, I believe, the inappropriateness of identifying the particular activity of the Holy Spirit as presented in 1 Cor. 12 to 14 as a “gift”, particularly when the Apostle Paul’s own Greek terminology is conveying meanings and emphases which, if anything, move us away from many of the present-day ideas and attitudes on “spiritual-gifts”. These chapters are not discussing ‘spiritual gifts’. They discuss the tangible evidence of God’s grace, particularly as it is revealed in the ‘manifestations’ of the Spirit. These ‘manifestations’ are examples of the “spiritual matters” Paul introduces at the beginning of 1 Corinthians chapter 12.

A good deal of Christian literature today, from all sections of the theological spectrum, has taken up the terminology ‘spiritual gifts’ and popularized it into a renewal-catchword, embracing almost every conceivable theological position. The term ‘spiritual gifts’ has come to mean “all things to all men”. It has so many meanings attached to it today that we can no longer suggest a uniform and singular meaning for the phrase ‘spiritual gifts’. The imprecise and often careless use of the phrase ‘spiritual gifts’ has rendered the term almost meaningless. The term ‘spiritual gifts’, if it must be used, needs to be properly defined and carefully explained to ensure that it faithfully reflects biblical concepts and meanings.

Those involved in ‘Pentecostalism’ and charismatic renewal have usually understood ‘spiritual gifts’ to be the manifestations of the Holy Spirit listed in 1 Cor. 12 and which are alluded to in the other passages traditionally known as ‘gifts of the Spirit’. They will not accept as ‘authentic’ any ‘spiritual gift’ unless it is obviously a “manifestation of the Spirit”. There has been a tendency to associate ‘spiritual gifts’ with the spectacular, the extraordinary, the unusual and ‘miraculous’. According to this position there is a marked dichotomy between ‘spiritual gifts’ and ‘natural abilities’. Spiritual gifts are totally supernatural. They manifest themselves through the Christian, but they do not draw upon his natural abilities.

“These are not capacities that are natural to us, or that operate in a natural way; they are gifts of God and operate in a supernatural way. They are not ‘the naturals’ but the ‘spirituals’. They do not basically come through learning or training our natural faculties, but by divine enduement. They are not a testimony to our education or spirituality, but to the sovereign grace of God (1 Cor. 1:27 following; 12:11). Our natural abilities, and our learned skills, can be wonderfully enhanced when they are dedicated to God, but we are dealing here with something different. We cannot produce the effects of these gifts humanly by talent, organisation or technique – they come to us only through a supernatural enduement. They are not manifestations of human ability, but of the Holy Spirit (1 Corinthians 12:7).” (David Crawford, Baptised with the Holy Spirit and Spiritual Gifts, 1974, p.39.)

The conservative-evangelical wing of the church has taken the phrase ‘spiritual gifts’ and has suggested that any natural ability that is submitted to the Lordship of Christ and ‘sanctified’ by the Holy Spirit, is transformed into a ‘spiritual gift’. This point of view puts forward the notion that every person who ‘becomes’ a Christian is able to have his natural abilities transformed into ‘heavenly possibilities’. No real distinction is made between the ‘spiritual’ gifts and the ‘natural’ abilities of the Christian. Essentially they are the same thing. The indwelling Holy Spirit ‘energises’ these natural abilities, which are then manifest through the Christian as ‘spiritual gifts’. The more ‘spectacular’ spiritual gifts have generally received little attention or been relegated to the apostolic period. The emphasis is on every Christian having at least one ‘spiritual gift’, which includes ‘sanctified’ human ability.

“Certainly, most of us know of people who have a special gift of ‘music’….Moreover, many people wonder what the difference is between a spiritual gift and a natural talent. One may have the talent of making beautiful handicrafts; another may have a talent for music. Actually, most people have talents of one kind or another, and these too come from the Creator. It appears that God can take a talent and transform it by the power of the Holy Spirit and use it as a spiritual gift. In fact, the difference between a spiritual gift and a natural talent is frequently a cause for speculation by many people. I am not sure we can always draw a sharp line between spiritual gifts and natural abilities – both of which, remember, come ultimately from God. Nor do I believe it is always necessary to make a sharp distinction.” (Billy Graham, The Holy Spirit, 1980, p.134.)

The ‘liberal’ school would want to suggest that every person already has all the potential from birth to produce the seldom used but latent ‘psychic powers’ or ‘spiritual gifts’. Spiritual gifts in these terms are nothing more than heightened human consciousness, which simply draws upon the resources already present in the human mind. One enters into the manifestation of these ‘spiritual gifts’ through the process of self-discovery and self-awareness. Discovery of self, rather than knowledge of God, is all that is required. Human potentiality is at a premium. Everything is already present, it’s a matter of releasing it.

Literature from all these positions encourages people to ‘discover your spiritual gift’. It promotes the idea that every Christian should have at least one, and makes available to its readers what we could call ‘Every Man’s Guide to Spiritual Gifts’. This literature is based on the belief that God somehow ‘deposits’ into each Christian “a gift” which is to be used for God’s service. Some literature suggests that discovering your “gift” essentially means finding out what you’re good at, what you feel best at doing, and doing it. Spiritual gifts in this sense are virtually, if not completely, synonymous with ‘sanctified’ natural abilities. It is this popularized usage of the phrase ‘spiritual gifts’ which has created so much confusion in people’s minds as to exactly what the Bible teaches in this area. It might be a bit radical to suggest that it says nothing about ‘spiritual gifts’, as such. One step in the right direction might be to abandon any terminology which does not faithfully reflect biblical meanings or emphases.

The Apostle Paul elaborates on the ‘spiritual matters’ in 1 Corinthians 12:4-6. He uses three different New Testament Greek words, relating each word to a member of the Trinity. The words he uses are: CHARISMATON – “manifestations of grace, tangible evidence of grace, outworkings of grace”; DIAKONION – “varieties of service, differences of ministries, outworkings of service, acts of service”; ENERGEMATON – “manifestations of divine operations, workings, effects; visible displays of divine power or operations; tangible evidence of divine empowering”.

In the Apostle Paul’s mind “spiritual matters” include “manifestations of grace, acts of service and visible displays of divine power or operations”. He links each “spiritual matter” with the Trinity: “Now there are different manifestations of grace, but the same Spirit, and different acts of service but the same Lord, and different displays of divine power and operations but it is the same God operating in them all” (1 Corinthians 12:4-6).

James Dunn sums up Paul’s discussion on “spiritual matters” this way: “These are alternative ways of describing the whole range of spiritual gifts: all the charismata are acts of service, all are actions wrought by God, all are manifestations of the Spirit for the common good.” (Dunn, 1975, p.209.)

Runia writes: “One should not systematise such a statement (12:4-6) as if ‘gifts’ would come from the Spirit, ‘service’ from the Son and ‘workings’ from the Father. Hodge points out that Paul is speaking of the same realities under three different aspects. ‘Viewed in relation to the Spirit, they are gifts; in relation to the Lord they are ministrations, and in relation to God, they are operations, i.e. effects wrought by his power.’ What the Apostle wants to emphasise is both the variety and the unity of the gifts.” (Runia, p.83.)

It is worth noting that the “spiritual matters” are all seen as the outworking of the Triune God. The tangible evidences of grace are evidence of the Holy Spirit’s activity; the different ministrations are the evidence of the Lord Jesus’ Presence; the divine workings are evidence of the operation of God. The Apostle Paul recognises that all of these “spiritual matters” are the evidence and display of the divine activity and operation of Father, Son and Holy Spirit.

3.1 What does the phrase ‘Manifestation of the Spirit’ mean?

The Apostle Paul uses this phrase in 1 Corinthians 12:7, “To each is given the manifestation of the Spirit for the common good” (R.S.V.). The Greek word he uses is PHANEROSIS, which literally means “to bring to light, disclosure”. ‘Phanerosis’ comes from the Greek word family meaning: “to make known, reveal, show; make evident or plain, visible; to bring to light, disclose, appear.” A “manifestation of the Spirit” is a disclosure, revelation or appearance of the Spirit. It is a disclosure of the Holy Spirit’s activity enabling the Christian community to know and experience the Presence of the Spirit. He manifests Himself within the Triune God’s activity and he discloses the Triune God’s operation through his own Presence. The grammatical construction of the Greek word ‘phanerosis’ indicates that a “manifestation of the Spirit” is a regularly occurring activity and event – dynamic, varied and multi-dimensional.

3.2 How does the Apostle Paul use the phrase “Manifestation of the Spirit” in his discussion on “spiritual matters”?

The Apostle Paul, as we have seen, introduces his comments in 1 Corinthians 12 with the phrase “spiritual matters”, which although not immediately specifying what the matters are he wishes to discuss, nevertheless does identify them as matters which are of a ‘spiritual nature’ and which are related to the activity of the Holy Spirit. The phrase “spiritual matters” as an introductory term also acts as a comprehensive term embracing all the matters dealt with in the remainder of his discourse. The Apostle Paul defines more fully the nature of these ‘spiritual matters’ in verses 4 to 6 as tangible evidence of grace, demonstration of ministries and outworkings of divine power. All these areas are the operation of God. However, Paul goes a step further by suggesting that each of these “spiritual matters” is a manifestation of the Spirit. When there is a tangible evidence of God’s grace in our lives, there is a manifestation of the Spirit; when there is a ministry of our Lord occurring within our lives, there is a disclosure of the Spirit; when God’s divine power is operating in our lives there is an appearance of the Spirit. Paul uses the phrase “manifestation of the Spirit” to indicate that the “spiritual matters” raised by the Corinthian church are all disclosures of the activity of the Triune God within their lives.

3.3 What is Apostle Paul emphasising through his use of the phrase “Manifestation of the Spirit”?

The Apostle Paul is wanting to emphasise how these ‘manifestations’, rather than being ‘of man’ – his own natural talents and abilities – are disclosures and revelations of the personal Presence “of the Spirit”. The Triune God works in and through His people by means of the Holy Spirit. These ‘manifestations’ are evidence that God is at work, that the ministry of Jesus is continuing among us, that the active Presence of the Holy Spirit is with us. The ‘manifestations’, rather than being “gifts”, are disclosures, revelations or announcements “of the Spirit”. This is the primary meaning of ‘phanerosis’. Paul recognises how the various ‘manifestations’ occur within the lives of individuals, but does not focus his attention on the human element of these ‘manifestations’. Rather, he emphasises how these ‘ministries’ are disclosures of divine activity. They are manifestations of the Divine Presence of the Triune God mediated through the Person and Presence of the Holy Spirit. Manifestation in this context is employed as a comprehensive term which summarises the multivaried activities of the Triune God in 1 Corinthians 12:4-6 and which embraces the multidimensional nature of the Spirit’s activity in 1 Corinthians 12:7-11.

3.4 Does the Apostle Paul give examples of these ‘Manifestations of the Spirit’?

The Apostle Paul outlines these ‘manifestations’ in 1 Corinthians 12:7-11. He does not give a comprehensive or complete list of all the manifestations of the Spirit. Rather, he provides a number of examples which include: utterance of wisdom, utterance of knowledge, faith, charisms of healings, working of miracles, prophecy, discernings of spirits, kinds of languages (tongues), interpretation of languages (tongues).

3.5 Are examples of ‘Manifestations of the Spirit’ found elsewhere in the New Testament?

The phrase ‘manifestation of the Spirit’ is not used anywhere else in the New Testament. However, some of the examples included by the Apostle Paul in 1 Corinthians 12:7-11 are found in other sections of the New Testament. For instance, in 1 Corinthians 12:28-31 the Apostle Paul gives examples of the “members” “of the body of Christ”. He includes in his list of “members” those who exhibit the following ‘manifestations of the Spirit’: prophecy, working of miracles, kinds of languages (tongues) and interpretation of languages (tongues). This list of “members” in 1 Corinthians 12:28-31 is not an attempt to expound the ‘manifestations of the Spirit’ to include the other “members” in this section.

Although the Apostle Paul does include within his examples of the “members of the body of Christ”, examples from his previous list of ‘manifestations of the Spirit’, we should note that his list of “members” also includes examples of various other ministries, offices and natural abilities. The examples of the ‘members of the body of Christ’ are selected to show the diversity of people and functions. We should recognize that some people are to be recognized more ‘officially’ as apostles, prophets and teachers, whose ‘ministry’ is of a more permanent nature, while other “members” exhibit the manifestations of the Spirit, and still others assist in areas of service and administration. All these together in their diversity form the “body of Christ”.

From this discussion one can see it would be appropriate to entitle the section 1 Corinthians 12:28-31 – “members of the body of Christ”. It is not a section discussing “spiritual gifts”, nor directly referring to ‘manifestations of the Spirit’. It is a passage which emphasises the ‘diversities’ of members and ministries in the body of Christ.

4.1 Is the word ‘charismatic’ biblical?

Although the word ‘charismatic’ is not found in any of our English translations, it does come from a New Testament Greek word used by the Apostle Paul throughout his writings. The Greek word is CHARISMA. Unfortunately sociologists have taken over the word ‘charismatic’ and used it to mean a person who has an outstanding personality or strong leadership qualities. This is not the biblical meaning of the word, nor is it the way the word is used throughout the ‘charismatic movement’.

4.2 What is the meaning of the New Testament Greek word ‘Charisma’?

The Greek word CHARISMA belongs to the Greek CHARIS ‘word-family’. CHARIS is normally translated as “grace”. Meanings associated with the CHARIS family are: “grace, kindness, mercy, goodwill; a special manifestation of the divine presence, activity, power or glory; a favour, expression of kindness, gift, blessing; thanks, gratitude; graciousness; grant, give, bestow on; deal generously or graciously with, forgive, pardon.” The Greek word CHARIS – “grace” – conveys the following meanings within the context in which it occurs in the New Testament: graciousness, attractiveness; favour, grace, gracious care or help, goodwill; practical application of good will, a (sign of) favour, gracious deed or gift, benefaction; thanks, gratitude.

The Greek word CHARISMA conveys the idea of the grace of God ‘manifesting itself, becoming visible or tangible, a disclosure’. The grace of God can manifest itself in a number of ways. When such a “manifestation” or “disclosure” takes place this is known as a CHARISMA – the tangible evidence in human events and experience of God’s graciousness, divine empowering and working. Most English translations have translated CHARISMA as “GIFT” or “GRACE-GIFT”.

4.3 How are the words ‘charisma’ and ‘charismata’ used in the New Testament?

The passages containing these words which are of immediate interest for our investigation are 1 Corinthians 12:4-11, 28-31, and Romans 12:6-8, and 1 Peter 4:10-11. We will examine these passages individually.

(i) 1 Corinthians 12:4-11, ‘The Manifestations of the Spirit’. The Greek word CHARISMA occurs twice in its plural form in this passage: “Now there are differences of CHARISMATON (charisms) but the same Spirit” (v4); “…to another CHARISMATA (charisms) of healings (cures)” (v9). We have already noted how the Apostle Paul in this passage employs the phrases “spiritual matters” and “manifestations of the Spirit” to summarize the multivaried activity of the Triune God (verses 4 to 6) and the multidimensional manifestations of the Spirit (verses 7 to 11). He describes one of these expressions of the multivaried activity of God with the Greek word CHARISMATON. Paul’s use of this word suggests that he wants to recognize the tangible evidences of God’s grace (sometimes called grace-gifts) as one of the aspects of the Triune God’s activity. But he does more than this. He closely identifies the CHARISMATON with the Holy Spirit. “Now there are differences of charismaton, but the same Spirit.” Charismaton in this context are particular examples of the Spirit’s work. They are direct and tangible evidences of the gracious activity of God made visible through the ‘manifestation of the Spirit’.

The use of the Greek word CHARISMATON in this context tells us that these concrete expressions of God’s grace are brought about through the Presence of the Holy Spirit. The Holy Spirit is instrumental in making them tangible in human experience. However, the Apostle Paul does not identify what these tangible evidences of God’s grace are in 1 Corinthians 12:4. It is not until 1 Corinthians 12:9 that Paul uses the word again. He has listed a number of examples of a “manifestation of the Spirit”, none of which he has identified as charismata. The only ‘manifestation’ he directly links with charismata is “gifts of healings” (R.S.V.); literally “charismata of cures”. This is the only example of the charismata in this section. Paul wishes to identify as tangible evidences of God’s grace the various aspects of healings brought about through the active presence of the Holy Spirit. Obviously such “healings” were very clear examples of God’s grace; such ‘grace-manifestations’ were tangible evidence of the gracious activity of God through the Spirit. Not all manifestations of the Spirit are identified as charismata, but charismata are manifestations of the Holy Spirit; they are brought about through the activity of “the same Spirit”.

(ii) 1 Corinthians 12:28-31, ‘The Members of the Body of Christ’. The Greek word ‘CHARISMATA’ occurs three times in this section: “And God has appointed in the church first apostles, second prophets, third teachers, then workers of miracles, then healers (literally ‘CHARISMATA of cures’), helpers, administrators, speakers in various kinds of tongues” (v28); “Do all possess gifts of healing (literally CHARISMATA of cures)? Do all speak with tongues? Do all interpret?” (v30); “But earnestly desire the higher gifts (literally CHARISMATA)” (v31). The Apostle Paul, as we have already discovered, uses a number of examples of the manifestations of the Spirit in this section to show how the body of Christ is made up of a diversity of people and ministries. The charismata he chooses as an example of a manifestation of the Spirit (v28) is the one he used earlier in the chapter, ‘charismata of cures’ (‘gifts of healing’ R.S.V.). His question about this manifestation of the Spirit (v30) – do all have the “charismata of cures”? – suggests not everyone does. Not every member in the body of Christ has the particular manifestation of the Spirit which results in the tangible evidence of God’s grace in healings. This ‘manifestation’ occurs in some and not in others; as well, some speak in tongues, others don’t, and so on. Paul is wanting the Corinthian congregation to recognize ‘the diversities’ in their members; to appreciate them and recognize how they all together function as members of the body of Christ.

The Apostle Paul concludes his remarks by entreating the Corinthian Christians to “eagerly desire the greater charismata (higher gifts R.S.V.)” (1 Cor. 12:31). Unfortunately the Apostle Paul doesn’t elaborate any further what he means by this. He leaves us guessing. Obviously these “greater charismata” would be beneficial to the Christian community. Paul’s strong entreaty to “eagerly desire” them shows how important he considered them to be. In Paul’s mind some ‘charismata’ being manifest in the Christian community have greater benefits than others. The only way we may have of determining which charismata he may have had in mind is to examine his discussion on the charismata in his other writings.

(iii) Romans 12:6-8. The Greek word CHARISMATA occurs in verse 6: “Having CHARISMATA (R.S.V. “GIFTS”) that differ according to the grace given to us, let us use them.” In this verse the Apostle Paul links the CHARISMATA directly with “grace” CHARIS. In his discussion of the ‘charismata’ in this section, ‘charisms’ and ‘grace’ are inseparable. Whereas in 1 Corinthians 12 the Apostle Paul identified the ‘charismata’ with “the same Spirit”, we do not find this obvious connection in this chapter. In fact, the Holy Spirit is not mentioned at all. Charismata in this section is identified with “grace”; grace is completely absent in 1 Corinthians 12.

In the Pauline letters grace is used 100 times: 1 and 2 Corinthians (10 & 8 times), Romans (24 times) and Ephesians (12 times). Obviously it is in Paul’s letter to the Romans that “grace” is featured more prominently. However, like the Apostle Paul’s use of other terminology, he uses the word “grace” (charis) in a variety of ways. One such way, significant for our discussion, is his use of “grace” to describe the gracious empowering and enabling given by God in the life of the believer. In Romans 12:3 the Apostle Paul uses “grace” in this way: “For by the grace given to me I bid everyone among you not to think of himself more highly than he ought to think, but to think with sober judgement, each according to the measure of faith which God has assigned him.” In this verse ‘grace’ refers to that ‘gracious empowering’ of God which enables the Apostle Paul to speak apostolically and authoritatively to the Christians in Rome. Such an ‘anointing’ of “grace” manifests itself in an authoritative utterance. It is this usage of “grace” which makes it almost synonymous with the word CHARISMA which, as we have seen, is in itself a disclosure or manifestation of God’s grace.

A similar usage of “grace” is also evident in Romans 12:6, “And having charismata which differ according to the grace (charis) given to us, let us use them…” The Apostle Paul expounds a principle on the operation of the ‘charismata’ in this verse. The charismata differ according to the ‘divine empowering’ (grace) given to us. This ‘divine empowering’ could be regarded as an ‘anointing’ of the Lord. Paul is not suggesting that some anointings are stronger than others. He puts forward the idea that these ‘grace-anointings’ vary in their purpose. God’s “grace” is manifold – multivaried and multidimensional; so are his ‘grace-anointings’. The ‘charismata’ differ according to the purpose of the ‘grace-anointing’ given to us by God.

Obviously such ‘grace-anointings’ are divine empowerings produced in our lives by the Holy Spirit. The Holy Spirit actively manifests grace. There is no experience of God’s “grace” apart from the Spirit. He is the agent of grace in our lives. It is little wonder therefore that the Apostle Paul links the CHARISMATA in 1 Corinthians 12:4 with the Holy Spirit; ‘grace-anointing’ and ‘Spirit’ are synonymous. The Holy Spirit is subsumed within “grace” in these passages where the Apostle Paul uses “grace” to mean ‘divine empowering’ or ‘grace-anointing’. Even though the CHARISMATA in Romans 12:6 are not linked with “the Spirit”, they are linked with “grace”, and in this context that is the same thing. As such, the CHARISMATA are ‘manifestations of grace’ as well as ‘manifestations of the Spirit’.

We could paraphrase Romans 12:6 – “Having charismata differing according to the purpose of the ‘grace-anointing’ given to us, let us use them.” The similarity in the principle on the operation of the ‘charismata’ with that of the operation of the manifestations of the Spirit in 1 Corinthians 12:11 is worth noting: “All these things (manifestations) are operations of the one and the same Spirit, who distributes them separately to each one as he purposes.” Each ‘charisma’ and ‘manifestation of the Spirit’ is dependent upon and determined by the purpose of the ‘grace-anointing’ and the Spirit. Both come into existence through the sovereign purposes of God. God has purposed to manifest his grace in our lives. These disclosures of grace are the outworkings of God’s will for his people. They are communicated to us by means of the “Spirit of grace”.

The Apostle Paul in Romans chapter 12 deals with these ‘charismata’ within the context of his discussion on the diversity of functions of the members of the body of Christ. Within this body there exists the charismata – these disclosures of God’s grace. Paul recognizes this and instructs the Christians in Rome to “use them”. The charismata are not the same, they vary “according to the grace given to us”. He then lists the charismata present: prophesying, ministering (serving R.S.V.), teaching, exhorting, contributing, superintending, being compassionate (acts of mercy R.S.V.). In and through each of these ‘ministries’ the gracious activity of God is revealed. Each charisma discloses God’s grace. A ministry can rightfully be called charisma when it discloses the gracious activity and mercy of God. The tangible evidence of God’s grace must be apparent in these ‘functions’ for them to be called charisma. Not every ministry, not every function of the members, should be automatically understood as a ‘charisma’. One may be involved in ‘ministry’, in teaching, exhorting or even prophesying, but if these ‘ministries’ do not exhibit or disclose to the fellowship God’s grace, his blessing and favour, then they are not charismata. Only those activities which reveal the character of God can rightfully be called charisma. God’s character cannot be revealed in these ministries unless the Holy Spirit is present to mediate God’s Presence to his people. The church is the body of Christ. If Christ is not present, the charismata are absent.

(iv) 1 Peter 4:10-11. The Greek word CHARISMA is used in 1 Peter 4:10, “As each has received a CHARISMA (gift R.S.V.), employ it for one another, as good stewards of God’s varied grace.” The passage is typically Pauline. It reflects his terminology and concepts. This suggests that the material in 1 Peter has been strongly influenced by the Apostle Paul’s teaching. The use of CHARISMA is essentially the same as that in Romans 12:6.

There is a definite link between CHARISMA and CHARIS (grace). Those involved in ministering are considered “stewards of God’s varied (manifold) grace”. God has given his people the responsibility of ministering his “grace” to one another. However, these ministries must evidence this grace of God before they are recognized as charismata. All these charismata are rendered “by the strength with which God supplies” (v11). They are not simply human abilities or talents. They are disclosures of grace. They reveal God. The reason for their existence is “in order that in everything God may be glorified through Jesus Christ” (v11). It is God who receives the glory from the CHARISMATA, not man. It is God who is disclosed through them, not man.

In calling a CHARISMA a ‘disclosure of grace’ and not a “GIFT” moves our emphasis away from giving attention to what a person receives to what the CHARISMA is disclosing. When we use the word “gift” to translate charisma, our tendency is to focus our attention on “the gift” and so isolate it from its source. For instance, when we make reference about the ‘gift of prophecy’, our attention is directed toward the gift itself. What has been given, rather than he who gives, receives the most attention. If, however, we recognize these CHARISMATA to be acts of revelation, disclosures or evidences of God’s grace made concrete in human experience, we will focus our attention on their purpose and relate them to something God is doing rather than something we are receiving. Nevertheless, because the CHARISMATA themselves are the tangible evidence of God’s grace, it is through them we experience our gracious God. I do not want to minimize their importance, I simply wish to understand them according to biblical perspectives and emphases.

The following characteristics of the manifestations of the Holy Spirit are drawn from James Dunn’s book, Jesus and the Spirit, chapter 8.

1. Charisma is always an event. 2. An action enabled by divine power. 3. It is divine energy accomplishing a particular result (in word or deed) through the individual. 4. The actual miracle, or the miracle-working power operating effectively in a particular instance. 5. The Spirit reveals himself in the charismata. 6. Charisma can only be understood as a particular expression of charis (grace) – the gracious activity (energema) of God through man. 7. It is the actual miracle, the healing itself, the particular experience of faith. 8. It is the actual revelation as a man experiences it – the very words of wisdom, prophecy, prayer, etc, themselves – the particular act of service as it is performed.

9. Charisma is not a possession or an office. 10. It is a particular manifestation of grace. 11. Charisma is never, strictly speaking, my charisma – it is given to me only in the sense that God chooses to act through me to others. 12. In an important sense charisma is not given to me at all, but only to whom the charisma serves. 13. Charisma is not something an individual can put in cold store, as it were. 14. It is the experience of grace and power in a particular instance and only for that instance. 15. Charisma is always a specific act of God, of God’s Spirit through a man. 16. It is the activity of God, 17. the manifestation of the Spirit, 18. the demonstration of Spirit and power. 19. Charisma is not man’s response to grace. 20. It is God’s grace coming to visible expression.

21. The exercise of charismata does not presuppose or depend on a ‘state of grace’, nor on the charismatics having reached a certain degree of sanctification. 22. Charisma is something given, uncontrived, something unachieved. 23. The manifestation of the charisma does not make the believer more holy. 24. There is no immediate causal connection between charismata and sanctification. 25. The presence of charismata is not in itself a sign of immaturity. 26. Charisma is the inevitable outworking of charis (grace). 27. If there is no charisma, there can be no charis. 28. Charisma is typically an experience – an experience of something being accomplished through me, an experience of grace. 29. The consciousness of grace and of the otherness of grace is strongly implied.

30. Charismata are different experiences of grace: (a) the experience of a gracious power that heals; (b) the experience of grace to trust, of being able to believe; (c) the experience of grace of revelation – of being permitted to see into realities beyond sight and mind – of being given to participate in God’s wise plan of salvation; (d) the experience of being made aware of God’s will in a moment of decision; (e) the experience of the grace of boldness in preaching; (f) the experience of the givenness of words in prophecy, praise and prayer; (g) the experience of the grace of assurance of sonship in the cry ‘Abba’, which comes through my lips and is wholly my cry but is prompted by one who is other than myself; (h) the experience of grace enabling one to share and care, to help and counsel.

31. Charisma is the experience of grace given (Rom. 12:6). 32. Each consciousness of grace Paul attributes to the charismatic Spirit. 33. It is not to be confused with human and natural ability. 34. Nowhere does charisma have the sense of a human capacity heightened, developed or transformed. 35. Charismata are the manifestation of supernatural power. 36. Charisma is always God acting – always the Spirit manifesting himself. 37. Charisma emerges from the new life begun by the gracious act of God and as an expression of that grace. 38. For Paul, every charisma was supernatural. The character of transcendent otherness lies at the heart of the Pauline concept of grace.

39. Charisma may, of course, chime in with an individual’s disposition and temperament, and will certainly make use of natural abilities – the expression of divine power through the human frame will certainly be tempered in some degree by the body’s limitations. 40. The charisma itself can properly be exercised only when it is recognized as the action of the Spirit. 41. Charisma is characterized not by the exercise of man’s ability and talent but by unconditional dependence on and openness to God. 42. We must note also the diversity of charismata. 43. 1 Cor. 12:8-10 was determined by the particular situation at Corinth. Paul mentions only such charismata as were immediately relevant to the community he addresses. 44. Paul is not drawing from a limited pile of specified charismata, nor indeed is he drawing from a large pile of well-defined spiritual operations.

45. Paul has in mind a wide range of charismatic phenomena, and these lists are only a selection of typical and often not very clearly circumscribed manifestations of grace. 46. Charisma does not belong exclusively to the sphere of church or worship – all is of grace, so grace may manifest itself in many different ways in all sorts of circumstances. 47. Not simply worship, but all life is to be lived in conscious dependence on God, open to that charisma, that manifestation of grace which at any time may transform attitudes, relationships, situations in the direction of God’s good, acceptable and perfect will.

48. The grace of God does not recognize human distinctions between ‘sacred’ and ‘secular’. 49. The experience of grace in Paul may not be narrowed or confined within some sacramental system or channelled through some priestly hierarchy – Paul indeed knows nothing of sacramental grace as such. 50. For Paul, the experience of grace is not only manifold and varied but is also frequently direct and unmediated.

The Apostle Paul’s discussion in 1 Corinthians 12:1-11 turns on a small cluster of key Greek words, each carrying a distinct emphasis:

TON PNEUMATIKON – “spiritual matters”, the term Paul uses to open his discussion (v1).

He then relates three further words to each member of the Trinity (vv4-6): CHARISMATON – “disclosures of grace”, linked with the Spirit; DIAKONION – “acts of service”, linked with the Lord; ENERGEMATON – “divine effects and actions”, linked with God.

He then summarises the whole with a fourth word (v7): PHANEROSIS – “manifestations”.

The manifestations themselves are: utterance of wisdom, utterance of knowledge, faith, charismata of healings, workings of miracles, prophecy, distinguishing between spirits, various kinds of tongues, interpretation of tongues (vv8-10) – compare the similar list of “gifts” in Romans 12:6-8 (prophecy, service, teaching, exhortation, contribution, giving aid, doing acts of mercy) and 1 Peter 4:10-11 (speaking prophetically, ministering).

Paul describes how each manifestation is made available (vv8-9): DIDOTAI – “given by God”; DIA – “through” the same Spirit; KATA – “according to” the same Spirit; EN – “by means of” the same Spirit.

The remaining pages of this appendix survey, in turn, each of the nine manifestations of the Spirit listed by the Apostle Paul in 1 Corinthians 12:8-10, drawing together a range of scholarly comment on each: utterance of wisdom, utterance of knowledge, faith, charismata of healings, workings of miracles, prophecy, discerning of spirits, various kinds of tongues, and interpretation of tongues.

(a) The Word of Wisdom is seen as practical, directive words for a given situation, words which open the listener (individual or group) to God’s grace or protect them from evil. The Word of Wisdom is a passing touch by God so that the person is enabled to give active, directive or practical teaching which is an instrument of God for the hearers. This teaching applies natural knowledge and the truths of faith to the situation. Its purpose is to open the hearers to God’s wisdom in handling or reacting to a situation, or to silence an opponent. It is the right word in times of opportunity or emergency. (Walsh, 1976, p.176, 179.)

(b) The charisma of God is no possession of man to be used at his will; it is the particular word given to a particular instance and is ‘mine’ only in the act and moment of uttering it. It follows that for Paul wisdom and knowledge as such are not to be thought of as charismata; only the actual utterance which reveals wisdom or knowledge to others is a charisma. (Dunn, 1976, p.221.)

(c) The gift of wisdom is special ability that God gives to certain members of the Body of Christ to know the mind of the Holy Spirit in such a way as to receive insight into how given knowledge may best be applied to specific needs arising in the Body of Christ. (Wagner, 1979, p.220.)

(d) This “word of wisdom” is not a quality a person possesses, but a message he speaks by the Spirit’s power. (Hummel, 1980, p.131.)

(e) Wisdom, this gift of the Spirit, would seem to be, therefore, a many-splendoured thing (Eph. 3:10): it springs from Christ in whom all wisdom is hidden (Col. 2:3), is nourished by the word of Christ learnt and relied on (Col. 3:16), and includes practical wisdom in behaving in a Christian way to those who are not Christians (Col. 4:5). (Green, 1975, p.187.)

(f) The sudden and miraculous giving of wisdom to meet a particular situation, answer a particular question, or utilise a particular piece of knowledge, natural or supernatural. (Bennett, p.163.)

(g) Special insight into the profundity and implications of the Gospel. (Banks, 1979, p.109.)

(h) Closely associated with teaching were the charismata of the utterance of wisdom and the utterance of knowledge, 1 Cor. 12:8. Although it is almost impossible for us today to draw a sharp line of distinction, the former seems to refer to insight into the plan of salvation (cf. 1 Cor. 2:6ff), while the latter may refer to insight into the doctrinal truth of the Gospel (cf. 1 Cor. 13:2, 14:6). Even Pentecostals, who claim to possess these gifts, differ among themselves as to their meaning. (Runia, pp.87-88.)

(i) Can apply in a wide sense to that “hidden wisdom” Paul wrote about in 1 Cor. 2:7, a wisdom which came by revelation (2:10) and was imparted to the spiritually mature or receptive by words “taught by the Spirit” (2:13). Thus, this gift works in harmony with the Gift of Teaching. Again in a narrower sense, the utterance of Wisdom applies to situations, for example, as in Acts 6:1-4, Acts 15:13 following. A wise utterance, given supernaturally in that moment, clarified God’s word to that situation. (Crawford, 1974, p.42.)

(a) The Word of Knowledge is a passing manifestation of God’s presence whereby a person is enabled to explain divine truths with clarity and unction. The person is able to apply the traditional teaching to a new context or to use natural examples to explain the mysteries of faith. This gift helps the hearer to understand God and his activity among men. These gifts (wisdom and knowledge) do not involve “direct revelation” in the sense of knowing things by God’s activity which are not known by natural knowledge. Rather, the person is led by this gift to say things which he already knows. The charismatic element is that the person says those words at a certain time, in a definite situation, in a specific way. Sometimes the person realises only later how God was using him. (Walsh, 1976, p.182, 186-187.)

(b) ‘Word of Knowledge’…would denote some charismatic insight into ‘the things given us by God’, that is, some understanding of the relationship of God to believers, some recognition of the charismatic dimension to the believer’s life individually or as a community. (Dunn, 1976, p.219.)

(c) The gift of knowledge is the special ability that God gives to certain members of the Body of Christ to discover, accumulate, analyze and clarify information and ideas that are pertinent to the growth and well-being of the body. (Wagner, 1979, p.218.)

(d) As a spiritual gift, knowledge is similar to prophecy. It is also the accurate perception of Christian truth. “Word of knowledge” then is a message which speaks the truth desired by the Spirit for a specific situation. (Hummel, 1980, pp.131-132.)

(e) The ability to utter knowledge supernaturally acquired (i.e. “supernaturally acquired knowledge of deep seated personality problems or past sins”). The gift of knowledge is a gift of the Spirit, owing its source to Him, and only to be exercised at his prompting. It is not given for display or self-aggrandisement but for the benefit of the church, and must always be exercised with this end in view. (Bridge & Phypers, 1974, pp.53-54.)

(f) Paul is speaking of some revelatory word from God for the benefit of others…It is a God-given disclosure of knowledge that could not normally be available to the recipient. It is intended not for the gratification of the individual who receives it, but for the benefit of the congregation or some member of it. It is a particularly precious gift for the Christian Counsellor, who needs to know the heart of the man to whom he is speaking. (Green, 1975, p.184.)

(g) Understanding of the Old Testament and Christian Traditions and capacity to expound them concretely. (Banks, 1979, p.109.)

(a) It is a manifestation of the Spirit making God’s power present here and now within the person; whereby he is enabled, without human reasoning or any sense of doubt on any level, to ask or to speak in the name of Jesus in such a way that what he says or asks must come to pass. God, who inspires the person with this faith, will necessarily grant what he asks. (Walsh, 1976, p.145.)

(b) It must…signify more concentrated experiences of faith which arise out of the believer’s general relationship with God in particular situations…Hence, it is a charisma which may be given only to some (‘to another, faith’ – 1 Cor. 12:9); hence too, the association with the next two charismata in the list: gifts of healing and operations of miracles. Paul presumably has in mind that mysterious surge of confidence which sometimes arises within a man in a particular situation of need or challenge, and which gives him an otherly certainty and assurance that God is about to act through a word or through an action (such as laying hands on someone sick). (Dunn, 1976, p.211.)

(c) The gift of faith is the special ability that God gives to certain members of the Body of Christ to discern with extraordinary confidence the will and purpose of God for the future of His work. (Wagner, 1979, p.158.)

(d) The gift of faith, exercised by some, designates the confidence in a specific situation that God is about to act. It is often the assurance that God is working through me – the one gifted with faith. “Faith is thus both the irresistible knowledge of God’s intervention at a certain point and the authority to effect this intervention through the power of the Holy Spirit”. The special nature of this faith, like the kind that can “move mountains”, is emphasised by healings and miracles. (Hummel, 1980, p.132.)

(e) This is obviously not saving faith, for all Christians possess that, nor is it an understanding of the body of teaching sometimes called ‘the faith’. The gift of faith is the outstanding faith given to some Christians enabling them to rely on God in a special way, for the accomplishment of some specific task or for the provision for their daily needs, or for some special demonstration of His nature and power. (Bridge & Phypers, 1974, p.54.)

(f) The special ability to trust God in the dark when all the odds are against you: the ability to hold onto God in prayer over many years…the sure perception of the will of God on a particular matter in the future which enables you to act as though it had already happened…the gift of faith seems to be this clear insight into the will of God, this staking all upon it, this unwavering conviction that God will provide even in the most impossible circumstances. (Green, 1975, p.180, 181.)

(g) It is not confined to healing and miracles in a narrow sense. This is “ordinary” faith raised to an extraordinary degree. (Crawford, p.43.)

(h) With respect not to salvation but to a specific circumstance. (Banks, 1979, p.109.)

(i) Must refer to faith that can perform miracles. (Runia, p.89.)

(j) The gift of faith is different from slowly growing fruit, in that it is given instantaneously when needed. It is a sudden surge of faith, usually in a crisis, to confidently believe without a doubt that, as we act or speak in Jesus’ Name and according to His Word, it will come to pass. The person experiencing this is usually surprised to realise that he had courage to step out so boldly. (Bennett, p.62.)

(a) The gift of healing is the manifestation of the Spirit whereby a physical, psychological or spiritual healing or renewal occurs which is due primarily to God’s action, although natural causes can be used. (Walsh, 1976, p.121.)

(b) The charisma is not a healing power which is effective for all (sorts of) illnesses; it is the actual healing itself. As there are many (different) illnesses, so there are many (different) healing charismata. (Dunn, 1975, p.211.)

(c) The gift of healing is the special ability that God gives to certain members of the Body of Christ to serve as human intermediaries through whom it pleases God to cure illnesses and restore health apart from the use of natural means. (Wagner, 1979, p.238.)

(d) Paul uses the double plural “gifts of healings” to indicate that there are different kinds of healings, either by various means or in different dimensions of illnesses…these gifts are not a power possessed by an individual; the healing is initiated by the Spirit. Every healing is a special gift exercised in dependence upon the divine Giver. There is no formula or technique for programming God’s healing power. (Hummel, 1980, p.132 & 133.)

(e) Healing…is a gift that God has given to some members of the body of Christ, to enable them to act as channels of his love and compassion to others. (Green, 1975, p.176.)

(f) Presumably of various kinds in view of the plural, and of non-miraculous character in view of the distinction from the following gift. (Banks, 1979, p.109.)

(g) Some persons possessed these gifts (Acts 5:15f; Jas. 5:14f), the plural indicating that some may have had gifts for the cure of certain particular illnesses. (Runia, p.89.)

(a) It is a passing manifestation of God’s power whereby some obstacle is removed or some opportunity is seized in a very special way, so that the effect must come from God’s intervention into human affairs. The gift is a sign of God’s presence and power and therefore, often, a source of belief to many. (Walsh, 1976, p.151.)

(b) Those charismata which are most obviously a display of divine power, that is, miracles…the charisma is the actual miracle, or the miracle working power operating effectively in a particular instance…Paul is evidently thinking of events in which people (and things) were visibly and beneficially affected in an extraordinary way by a non-rational power through the medium of Paul and other believers. (Dunn, 1975, p.210.)

(c) The gift of miracles is the special ability that God gives to certain members of the Body of Christ to serve as human intermediaries through whom it pleases God to perform powerful acts that are perceived by observers to have altered the ordinary course of nature. (Wagner, 1979, p.237.)

(d) It covers a wide range of mighty acts which display God’s power, including some involving the gifts of faith or healing. The nature of the miracle is suited to the situation which calls for the exercise of this gift…The miracle, like the other gifts, is due to the charismatic activity of the Spirit. (Hummel, 1980, p.133.)

(e) Despite many Christians’ hesitancy where the working of miracles is concerned, it is surely significant that Christians under persecution and Christians pioneering the gospel under dangerous conditions seem more aware of this gift than many of their contemporaries, and the accounts of their lives often contain events which can only be understood as miraculous. (Bridge & Phypers, 1974, p.62.)

(f) I believe (Paul) may have been pointing to the singular effectiveness God gives to some Christians to impress men by their words and deeds…Does Paul mean that the Spirit enables some Christians to break into what are normally taken to be physical laws? Or does it mean that the Spirit so takes control of the personalities of some Christians that their words and deeds have a particularly powerful impact for God? (Green, 1975, p.178 & 179.)

(g) Miraculous works (especially exorcisms). (Banks, 1979, p.109.)

(a) It is the gift whereby God manifests to man His own thoughts so that a message may be given for the individual or for a group of individuals, or for the community. (Walsh, 1976, p.97.)

(b) Prophecy as charisma is neither skill nor aptitude nor talent; the charisma is the actual speaking forth of words given by the Spirit in a particular situation and ceases when the words cease. (Dunn, 1975, p.229.)

(c) The gift of prophecy is the special ability that God gives to certain members of the Body of Christ to receive and communicate an immediate message of God to His people through a divinely-anointed utterance. (Wagner, 1979, p.228.)

(d) Prophecy is a message from God to his people given directly through an individual. It may be exercised by any member of the body as the Spirit determines. (Hummel, 1980, p.134.)

(e) Prophecy is a brief, unprepared statement given under the direct inspiration of the Holy Spirit…the speaking of a series of sentences which come into the mind and are then passed on to the assembled gathering. Christians do not need to be accomplished preachers to exercise the gift of prophecy in this way and thus to benefit the whole church. (Bridge & Phypers, 1974, pp.63 & 64.)

(f) A direct word from God for the situation on hand, through the mouth of one of his people…The one thing about it was that it was clear speech, which did not need any interpretation…the Spirit taking over and speaking directly from Christ through you, in words that you had never intended to use at all. (Green, 1975, pp.170 & 171.)

(g) ‘The gift of prophecy’ (12:10)…means principally messages from God to upbuild, encourage or console (14:3), to teach (v.31), and also to convict the unbeliever (vv.24, 25). It differs from tongues in that these words come in the speaker’s own language, directed from God to the congregation. However, as with tongues, the words come by a supernatural activity and not an intellectual activity, nor usually as a predetermined exposition like a sermon. The message usually comes as an inspired utterance, fairly brief, and given to the speaker in that moment. (Crawford, 1974, p.41.)

(h) Knowing and speaking God’s mind intuitively rather than, as with the teacher, deductively, through the sacred writings. (Banks, 1979, p.109.)

(i) This charisma, given to the church as a whole (cf. Acts 2:17ff; 19:6), was possessed in a more permanent form by some individuals, the N.T. prophets…They received revelations (cf. 1 Cor. 3:2; Eph. 3:5) to the congregations of that time. Like the prophets of old, they applied the message to certain men in a certain situation, at times giving special messages. (Runia, p.86, cf. Acts 11:28; 13:1f; 1 Tim. 1:18, 4:14.)

(a) Discernment is an illumination by God which enables the person to see through the outward appearance of an action or inspiration in order to judge its source (or “spirits”) – from God, from the person, or from the devil. Having correctly discerned the source, the person can then proceed in the situation with more wisdom. (Walsh, 1976, p.161.)

(b) It is important to realise at the outset that this gift forms a pair with prophecy. It is not to be thought of as an independent gift; rather it provides a test of prophetic utterance and a control against its abuse (1 Cor. 14:29) – the equivalent in fact to the role filled by ‘interpretation of tongues’ in relation to glossolalia (1 Cor. 12:10; 14:27ff). The almost unanimous opinion has been that it (diakriseis) denotes distinguishing between (different) spirits (RSV, NEB); that is, charismatic discerning as to whether the source of inspiration is good or evil (whether ‘from God’ or ‘of antichrist’ in the language of 1 John 4:2f). But recently the case has been strongly argued that ‘diakrisis’ denotes rather interpretation of inspired dreams and oracles. ‘Discerning of spirits’ is to be understood as evaluation of prophetic utterances, an investigation and interpreting which throws light on their source and their significance. (Dunn, 1975, pp.233, 236.)

(c) The gift of discerning of spirits is the special ability God gives to some members of the Body of Christ which enables them to know with assurance whether certain behaviour purported to be of God is in reality divine, human or satanic. (Wagner, 1979, p.102.)

(d) The gift of “discernings of (or distinguishing between) spirits” is an essential partner of prophecy…Since prophecy has great potential for good or evil, the companion gift of discernment is needed. It is not designed to be exercised independently, but as a test of prophecy to guard it against its abuse. While ‘diakrisis’ is usually taken as distinguishing between spirits, it can also mean interpretation of inspired revelations. As a charism it is more than a logical analysis of the message. In the Corinthian context Paul’s use of this gift seems to call for evaluation as well as testing, for a determination of significance as well as source. As the congregation is listening to a prophecy, this gift enables them to know whether it is a word of the Spirit and to discern its significance (1 Cor. 14:29). (Hummel, 1980, p.134.)

(e) Whether they are of God, from a demonic source or merely a human opinion, and what their significance is for the community. (Banks, 1979, pp.109-110.)

(f) Because prophecy came in the form of ‘revelation’, there was the constant danger of pseudo-prophecy (cf. Deut. 13:2-6). Therefore, the whole congregation is asked to test it (1 Thess. 5:20). More in particular this was the task of the prophets themselves (1 Cor. 14:29) and of those who have the gift of discerning the spirits (1 Cor. 12:10). This testing referred to the contents of the prophecy and the test was of a doctrinal nature (cf. 1 Cor. 12:3 – “No one can say ‘Jesus is Lord’, except by the Holy Spirit”). (Runia, p.86.)

(a) The gift of tongues is a passing manifestation of the Holy Spirit to an individual (usually a mature member) during a charismatic prayer meeting, whereby the person is prompted to speak aloud in tongues, which must be followed by use of the companion gift of interpretation. This use of the gifts of tongues and interpretation is very akin to the gift of prophecy. Praying in tongues is a gift whereby the person prays to God in a language which he does not know, by simply “yielding” to the action of the Spirit. When “praying in tongues”, the person does not use his rational powers of memory or intellect which are usually employed in speaking or praying. He does use the other faculties associated with speech – the lips, the tongue and the larynx. (Walsh, 1976, pp.51 & 83.)

(b) …he (Paul) does regard it as a charisma…and is very willing for the Corinthians to experience this charisma (1 Cor. 14:5). Paul thought of glossolalia as language…Paul characterises the tongues-speaker as holding a secret conversation with God (he speaks to God – 14:2)…Paul thought of tongues-speaking as speaking the languages of heaven. Paul values glossolalia because it is a charisma, inspired utterance, the Spirit speaking through him. I conclude…that it was recognised as a manifestation of the Spirit, and that it held a place of some significance within individuals’ lives and within the Christian mission. (Dunn, 1976, pp.242-246.)

(c) The gift of tongues is the special ability that God gives to certain members of the Body of Christ: (i) to speak to God in a language they have never learned, and/or (ii) to receive and communicate an immediate message of God to His people through a divinely anointed utterance in a language they have never learned. (Wagner, 1979, p.233.)

(d) Several characteristics of this gift are significant. First, the Greek word ‘glossa’ means “tongues” both as an organ of speech and “language”. Speaking in tongues is not, as often assumed, an inarticulate babbling and rolling of the tongue. “The tongue plays no other role in glossolalia than it does in normal speech.” The Greek word ‘glossa’ carries the force here exclusively of “language”…there is nothing in the word itself to associate speaking in tongues with ecstasy, a state of being overpowered with emotion…a trance. Paul considers speaking in tongues a charism of value for building the body when properly exercised. (Hummel, 1980, pp.134 & 135.)

(e) The words come by a supernatural activity and not an intellectual activity – nor usually as a premeditated exposition like a sermon…(Crawford, 1974, p.41.)

(a) The gift of interpretation is the power given to an individual to speak, in the vernacular, the general meaning of whatever was said aloud in the gift of tongues. (Walsh, 1976, p.84.)

(b) We must notice that ‘interpretation’ is not an independent gift; it is precisely interpretation of tongues. The two go together – tongues and interpretation, the two sides of the one coin. So closely interconnected are they that Paul will not conceive of the one without the other in the assembly (1 Cor. 14:5, 13, 27f). ‘Interpretation of tongues’ is to be seen in the first instance as the assembly’s control over ‘glossolalia’, its safeguard against possible abuse. (Dunn, 1975, pp.247 & 248.)

(c) The gift of interpretation is the special ability that God gives to certain members of the Body of Christ to make known in the vernacular the message of one who speaks in tongues. (Wagner, 1979, p.235.)

(d) The Spirit who leads one person to speak in a language not understood by the congregation enables that person or someone else present to interpret the message. There is nothing to indicate that it is an exact translation, as if the interpreter were required to understand the unknown language. Both speaking in tongues and interpretation as charisms are not dependent on our understanding of how they work. (Hummel, 1980, p.135.)

(e) It is the ability to give the sense of what has been said in an unknown tongue, when this has been exercised in the congregation. Just as the Spirit leads one person to speak in a tongue he does not understand, so the same Spirit leads either him or someone else present to interpret what has been said or sung. It is not an exact translation. The interpreter does not normally understand the tongue that has been spoken any better than the rest of the congregation. But he feels the Spirit impelling him to speak, not a translation but an interpretation. This is very much an exercise in faith. It seems clear from 1 Cor. 14:5 that although tongues is an inferior gift to prophecy (the ability to speak direct from God to a situation) because it edifies only the individual and not the church, nevertheless tongues and interpretation are the equivalent of prophecy. (Green, 1975, pp.166 & 167.)

(f) Is a necessary corollary of tongues. It may be a gift of the tongue speaker himself (14:13) or of some one else (14:5, 26-28, cf. 12:10, 28). In both cases it means to interpret the unintelligible into meaningful thought and speech. (Runia, p.89.)

(g) An explaining of unknown, non-human languages. (Banks, 1979, p.110.)

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