Holy Spirit, Gifts of
Four New Testament passages delineate specific gifts that God's Spirit gives to his people ( Rom 12:3-8 ; 1 Cor 12-14; Eph 4:7-13 ; 1 Peter 4:10-11 ). The terminology varies from ordinary words for gift (dorea, doma Eph 4:7-8 ) to a cognate of grace (charisma Rom 12:6 ; 1 Corinthians 12:4 1 Corinthians 12:9 1 Corinthians 12:28 1 Corinthians 12:30-31 ; 1 Peter 4:10 ), to a substantive formed from the adjective "spiritual" (pneumatika 1 Cor 12:1 ; 1 Corinthians 14:1 1 Corinthians 14:37 ). But the concept remains the same: distinctive, divinely originated endowments to serve the Triune God for the common benefit of his people, the church ( Rom 12:4-5 ; 1 Cor 12:7 ; Eph 4:12-13 ; 1 Peter 4:10 ). No text enables us to determine the relation of spiritual gifts to "natural" talents or abilities; scriptural examples suggest that some are given entirely de novo (e.g., the prophets and tongues-speakers in Acts 19:6 ), while others build on a lifetime of divinely superintended preparation (as with Paul's apostleship, prepared for by his unique blend of Jewish, Greek, and Roman backgrounds). The Spirit must be given freedom to give his gifts any way he desires.
The four lists of spiritual gifts demonstrate significant overlap as well as important variations. This suggests that none of the lists, taken either individually or together, is intended to be comprehensive. Rather each is suggestive of the diversity of ways God endows Christians for spiritual service. Broader classifications may therefore suggest other gifts not specifically listed. One may distinguish between gifts that require miraculous intervention or divine revelation (e.g., prophecy, healings, miracles, tongues and their interpretation) from other less "supernatural" gifts, although one suspects that first-century Christians may have considered all of them supernatural to some extent. One may separate gifts of leadership (apostles, administrators, teachers, pastors, and evangelists) from the rest, although one must be careful not to confuse gifts with offices (humanly appointed positions of ecclesial authority). One may identify a number of gifts that apparently involve an extra measure of virtue or responsibility commanded of all Christians (e.g., faith, service, giving, mercy, or evangelizing) as over or against those for which some believers have no ability or responsibility (e.g., miracles, tongues, or administration). First Peter 4:11 suggests perhaps the simplest division (gifts of speech and gifts of serving). But a biblical theologian will wish to proceed differently, considering each of the three major Pauline passages in turn, interpreting each list in light of the larger historical and literary contexts of each epistle.
Theological Principles. In 1 Corinthians 12, Paul enumerates nine key principles. (1) A basic criterion for distinguishing Spirit-gifted people from impostors is whether they confess Jesus as Lord (vv. 1-3). (2) All the gifts originate from the Triune God (vv. 4-6). (3) All Christians have at least one gift (v. 7a). This implies that no one need wait for some postconversion experience to be empowered for service, although it does not preclude God bestowing additional gifts on an individual subsequent to conversion. (4) Gifts are for the common upbuilding of the church (v. 7b). (5) There is diversity within unity (vv. 8-10). Christians ought not to expect others to have the identical gifts they do. (6) The gifts are given as the Spirit determines (v. 11). One may seek and pray for certain gifts (12:31a; 14:1, 12), but God makes no guarantees that he will give any one particular gift as requested. (7) All the gifts are necessary for the maturity of the church; none may be jettisoned as nonessential (vv. 14-26). Indeed, those God honors most may be the least visible (vv. 22-25). (8) There is a ranking of gifts (vv. 27-28) but the sequence is more one of chronology than of priority. Apostles and prophets are foundational in the life of any church (cf. Eph 2:20 ); teachers then nurture young believers and newly planted congregations; finally, all of the rest of the gifts can come into play. (9) No one gift is available to all Christians (vv. 29-30; 14:31; is best taken as referring to "all prophets" not "all believers" ); hence no specific gift may be made a criterion of salvation, sanctification, or spiritual status.