God the Spirit
“NOW CONCERNING SPIRITUAL GIFTS”
God the Spirit
“NOW CONCERNING SPIRITUAL GIFTS”
We find among the writings of the apostle Paul letters that were written while he was engaged in missionary travel. Paul’s work is described by the historian Luke in the Book of Acts. However, Luke does not tell us anything about Paul’s correspondence. From studying the activity of Paul recorded in Acts and the letters he wrote while engaged in that work we may safely conclude that Paul wrote 1 Corinthians about A.D. 55; Romans in about A.D. 56 or 57; and Ephesians in about A.D. 60 or 61. (The ill-founded skepticism that Paul was not the author of Ephesians does not need to be addressed here.) In these three letters, Paul listed about two dozen gifts of the Holy Spirit. However, some of these gifts are so closely related as to be virtually synonymous. For example, the gift of mercy often may have been visually demonstrated by one who also had the gift to heal; the gift of service may have been often practically manifested by the gift of helps; etc.
Even the apostles themselves were appointed, or set in, the church of God. They were gifts. We have learned in our study that these gifts of the Spirit were given to many Christians who were selected to receive them by way of the laying on of the apostles’ hands (1 Corinthians 12:11; Romans 1:11; 2 Timothy 1:6, 14).
Paul wanted his fellow Christians to understand the nature and use of these gifts. He wrote to the church at Corinth, saying: “Peri de ton pneumatikon,” meaning: “Now concerning spirituals [gifts] . . . I do not want you to be unaware” (1 Corinthians 12:1). These different gifts were called charismata in v. 4. This word is related to charis meaning “grace,” and charisma, meaning “gift.” The gifts of the Holy Spirit were freely given through the apostles whom He chose. The gifts of which Paul spoke are found in the letters mentioned. Let us consider the following chart of
Some comments about these gifts are in order. First, we remember that the miraculous work of the Holy Spirit on God’s people, and through God’s people, was primarily to confirm the teachings of their word as God’s Word. Faith was established in those who heard the message. The writer of Hebrews puts it this way: “. . . how shall we escape so great salvation? After it was at the first spoken through the Lord, it was confirmed to us by those who heard, God also bearing witness with them, both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will” (Hebrews 2:3-4).
Second, we should note that these gifts were given to individual Christians according to the Spirit’s will (1 Corinthians 12:11). However, the overall purpose of the gifts was for the “common good” (1 Corinthians 12:7). Indeed, in Paul’s first letter to the Corinthians he pressed the theme of the common good. For example: “And this I say for your own benefit; not to put a restraint upon you, but to promote what is seemly, and to secure undistracted devotion to the Lord” (1 Corinthians 7:35). And again: “All things are lawful, but not all things are profitable. All things are lawful, but not all things edify. I also please all men in all things, not seeking my own profit, but the profit of the many, that they may be saved” (1 Corinthians 10:23, 33).
It is not surprising that Paul stressed the use of the gifts for the common good (1 Corinthians 14:3-5). Indeed, if the Holy Spirit’s good gifts had been merely for individual use, Paul would not have resorted to fervent prayer to get rid of his own “thorn in the flesh.” He would have used the Spirit’s gift of healing (2 Corinthians 12:7-9; Acts 19:11-12). Neither would he have been so concerned about the sickness that brought Epaphroditus, his fellow worker to the very point of death (Philippians 2:25-30). Paul did not use the Spirit’s gift of healing in such cases because the gifts of the Spirit were not for “personal use.” Therefore, he told the Corinthians: “So also you, since you are zealous of spiritual gifts, seek to abound for the edification of the church” (1 Corinthians 14:12). In fact, Paul says: “Let all things be done for edification” (1 Corinthians 14:26b) and in a proper and orderly manner (1 Corinthians 14:40).
Third, all of the gifts were not of the same magnitude or kind. Paul urged the Corinthians to “earnestly desire the greater gifts” (1 Corinthians 12:31a). Some gifts were greater than others. This may be accounted for in several ways. Some gifts were more spectacular than others. Healing would likely be more dramatic than teaching. The effecting of miracles would catch more attention than giving, etc.
Fourth, some gifts were demonstrated in miraculous ways while others had the appearance of being merely exceptional human abilities. Examples of gifts that would be considered miraculous are; miracles, prophecy (foretelling), various kinds of tongues, and healings. Examples of gifts that may have been perceived by some as “natural” are; teaching, mercy, giving, and faith. However, all the gifts bestowed were characterized by miraculous features. Even the individuals mentioned as gifts bear miraculous features. God the Father, God the Son, and God the Spirit “set in” (from tithemi, to set, with design, in a certain arrangement or position) apostles, prophets, teachers, evangelists, and pastors (1 Corinthians 12:6-11; 28 Ephesians 4:7-11). These individuals would need gifts such as the word of wisdom, the word of knowledge, and mercy. These people were gifts to the church, and they were “gifted” to fill their respective roles efficiently.
Fifth, the gifts of the Holy Spirit filled a need in the young, growing church. It was a great need. It is difficult to overestimate it. However, Scripture shows that this need was sufficiently met by the Holy Spirit’s gifts. One of the greatest needs of the early church was a full and complete revelation of God’s Word, specifically defined and readily available to all. They faced opposition from without and within. They addressed these difficulties with God’s Word. However, the Scriptures were not completed until near the end of the first century. The writings were not generally available to the widely scattered congregations for many more years.
In addition, the conviction that God’s inspired Word was to be restricted to a fixed number of manuscripts was slow in emerging. Eventually, the church became convinced, with some lingering doubts about a few books from some quarters, that the New Testament was complete. We have evidence that the New Testament then consisted of the twenty-seven books we have today. This evidence dates from A.D. 367.
In the broad context of three hundred years of history (ca. A.D. 50–350) the church as a whole experienced tremendous growth. This occurred in spite of the fact that the Word of God, written, was not readily available to all and not definitely defined until near the end of that long period. Those early Christians were able to survive and grow in such numbers and at such a pace that Christianity became the favored religion of the Roman Empire.
It is difficult to overestimate the Holy Spirit as He indwelt the people of God and shared His gifts with them. By God’s grace, the church was supplied with sufficient power and resources to proceed in the grand work of spreading the Gospel. This task was ongoing even during the period when He was revealing His Word and the Spirit was inspiring men to write it.
Termination of the Miraculous Gifts: The early church was informed by the Holy Spirit that there would come a time when His miraculous gifts would no longer be needed or given. The comprehensive purpose of the Spirit’s gifts was to attest to the Word and edify the church. Passages like Ephesians 4:11-16 are helpful in aiding us to see the duration of these gifts in light of their stated purpose.
In this passage we find great stress on “equipping,” “building up,” and “growing up” with reference to growth of the church. They were to continue to press for (attain) the unity of “the faith.” “The faith” is the doctrine of salvation, the Gospel of Christ. It is that which is obeyed (Acts 6:7). Of course, “our faith” is based on “the faith,” which is the Word of God (Romans 10:17). Jesus came as the Word incarnate (John 1:1, 4). While here He taught the Father’s words (John 14:10), as words of spirit and life (John 6:63); when He returned to the Father, He sent the Spirit to teach the apostles all things (John 14:26) – When they wrote this Word it was by the inspiration (an inspirited process) of God (2 Timothy 3:15-17).
However, this Word had not reached its teleion (complete, perfect) state until the apostle John wrote in Revelation that no one may add to or take away from the words of that book (Revelation 22:18-19). Although this solemn pronouncement referred to the Book of Revelation, warnings against adding to, subtracting from, or changing the Word of God are found in both Testaments (Deuteronomy 4:2; 12:32; Proverbs 30:5-6). However, the full application of this principle was not brought to bear until the church had in its hand a Bible that was the canon – that is, the book containing all the inspired Scriptures, no more, no less!
Just as the Scriptures did not reach their teleion (perfect) state until they were completed, the church did not reach its teleion (mature) state until Christians realized they had in hand all of God’s written Word, which could be applied fully to their lives. This process was designed to bring them to a teleion (mature) state, “which belongs to the pleromatos tou Christou (fullness of Christ),” (Ephesians 4:13).
During Paul’s lengthy discussion of spiritual gifts (1 Corinthians 12-14), he made the point that love is “a still more excellent way” (12:31). He described love in very lofty language. In showing the superiority of love over miraculous spiritual gifts he said: “Love never fails; but if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away. For we know in part [ek merous] and we prophecy in part [ek merous]; but when the perfect [teleion] comes, the partial [ek merous] will be done away” (1 Corinthians 13:8-10).
This statement would be quite surprising if we had not already determined what the teleion is. We know that the teleion is the completion of the writing of God’s inspired Word and the church’s realization, possession, and application of that Word bringing them to full growth (teleion) in Christ. We can readily understand why the miraculous gifts of the Holy Spirit had served their purpose. That which was partial, in part (merous), was being done away by that which was complete, full-grown, perfect (teleion). When one grasps the broad perspective of the Holy Spirit’s miraculous work in the first century and the overall purpose of that work, one can clearly see why Paul said the miraculous gifts would cease or be done away with.
One can also better understand the views expressed by church leaders during the first four centuries of the church in regard to the passing away of the Spirit’s miraculous gifts. The miraculous gifts were given to the apostles by the Holy Spirit. They, in turn, served as conduits for the Spirit to give miraculous gifts to other Christians. However, these Christians could not lay their hands on others to impart spiritual gifts. This meant, by the nature of the case, that there would come a time when the miraculous gifts of the Spirit would no longer be exercised by those early Christians.
Consider the following scenario. The last apostle to die was John. He lived into the last decade of the first century. Suppose he bestowed miraculous gifts upon a group of twenty-one-year-old Christians in about A.D. 95. Some of them performed miracles for seventy-five years until A.D. 170. Young Christians saw these miracles. They testified they had seen them for seventy-five years until A.D. 245. For another generation other Christians could tell younger ones they had known Christians who had been personally told by others about miracles performed by the “old ones.” This brings us to about A.D 320.
This sequence fit’s the records of early church writers. Justin Martyr lived in the first half of the second century (ca. A.D. 100-165). He recorded that Christians had the gift of prophecy, power of healing, and power to exorcise demons. Irenaeus lived in the last half of the second century (ca. A.D. 120-192). He spoke also of those who could drive out demons, foretell the future, and heal. Tertullian lived into the first half of the third century (ca. A.D. 150-220). He spoke of many spiritual gifts that were forthcoming during his day. Origin lived in the first half of the third century (ca. A.D. 185-254). He said that even in his time there were traces of the Holy Spirit’s signs among a few who had obeyed the Gospel. Eusebius lived almost to the middle of the fourth century (ca. A.D. 270-340). He looked back on the age of miraculous gifts as the heroic age of the church. Likewise, Chrysostom, who lived in the second half of the fourth century (ca. A.D. 347-407), made reference to the fact that miraculous gifts of the Holy Spirit had been imparted to others only by the apostles when they laid their hands on them and that such things as speaking in tongues were no longer taking place.
This amazing harmony between biblical teaching and postbiblical writings of church leaders on the subject of the termination of the miraculous gifts of the Holy Spirit leads to an interesting question. If the Holy Spirit is not giving miraculous powers to God’s people today, what is He doing?
The Holy Spirit and Christians Today: At last, we come to the very place where many people start in their study of the Holy Spirit – their personal relationship with Him. The desire for an intimate relationship with the Spirit is understandable, and the fact that it is possible makes it even more attractive. However, the immediate and direct approach may lead to bewilderment, disappointments, and grief as one begins to realize the Holy Spirit is not doing what one thinks He should. In fact, misunderstanding about the work of the Holy Spirit today has led to great harm. Therefore, let us consider the Holy Spirit and Christians today.
Are you one of those people who cannot resist turning to the last chapter of a book to learn “how it all turns out”? (I confess I have succumbed to that temptation on occasion, especially when reading mystery tales.) If this is your inclination, please do not go further until you have read the preceding lessons. They lay historical groundwork that produces an understanding of the Holy Spirit designed to make us appreciative of the continuing operation of the Holy Spirit today.
His Presence: Nonmiraculous and Indwelling: The Holy Spirit and Christians are intimately related. The relationship is nonmiraculous and indwelling. Each person receives the Holy Spirit as a promised gift when he or she turns to Jesus in an obedience of faith (John 5:30-32; 7:37-39). As Christians, we become a place where the Spirit of God lives: “Do you [plural] not know that you [plural] are a temple of God, and that the Spirit of God dwells in you [plural]? If any man destroys the temple of God, God will destroy him, for the temple of God is holy, and that is what you [plural] are” (1 Corinthians 3:16-17). “Or do you [plural] not know that your [plural] body is a temple of the Holy Spirit who is in you [plural], whom you [plural] have from God, and that you [plural] are not your own? For you [plural] have been bought with a price: therefore glorify God in your [plural] body” (1 Corinthians 6:19-20).
Note these verses have plural meaning in the original, as indicated. This means that Paul was saying that the church at Corinth was a dwelling place of the Spirit. While not minimizing the enrichment of our individual lives as a result of the Spirit’s personal indwelling, one must keep in mind that the full fruition of the Spirit’s work is realized in the corporate context of the body of Christ, the church. These are breath (pneuma) – taking facts. They are also breath (pneuma) – giving acts. When one is given the Holy Spirit (pneuma haqion), many wonderful results begin to accrue. Note some of these positive results.
We are all aware that we depend on air for our physical life. I learned this early in life. When I was a child I was laying in the woods with a companion. As we were climbing a tree, I fell about ten feet and landed flat on my back on hard ground. Fortunately, no bones were broken. However, my friend thought I was dead because I “lost my breath.” I still have a vivid memory of grasping for breath. Indeed, it was a situation of breath or death.
And so it is in the spiritual realm. Spiritual life is dependent on the Holy Spirit. Without the Holy Spirit in our lives we are spiritually dead. The first and greatest benefit of the Spirit in us is spiritual life. Although alive physically, we may be dead in our sins (Ephesians 2:1). Death means separation. If we are spiritually dead, we are separated from God. Therefore, we must be born again of water and the Spirit in order to have “newness of life” (John 3:1-8). This new birth occurs when we are baptized into Christ (Romans 6:3-11) and receive the Person of the Holy Spirit as a gift (Acts 2:38-41). Spiritual life begins when the Holy Spirit enters in. If one allows the Spirit to continue to live within, “the one who sows to the Spirit shall from the Spirit reap eternal life” (Galatians 6:8b).
The Holy Spirit gives us life (Romans 8:2, 9-11). Life is precious. Jesus asked the question: “For what does it profit a man to gain the whole world, and forfeit his soul [life]?” (Mark 8:36). One life (soul) is worth more than the whole world. There is really no realistic comparison between the inanimate and the animate. That which does not live does not last, but a life in Jesus sown to the Spirit reaps eternal life. The indispensable role of the Holy Spirit in our lives today is this: He gives us spiritual life!
But what does Scripture mean when we read of “one who sows to the Spirit”? To “sow to the Spirit” means to live a life in harmony with the Spirit. It means to do the things that the Spirit approves. It means to use properly “the sword of the Spirit, which is the word of God” (Ephesians 6:17b). The one who “sows to the Spirit” will reap the “fruit of the Spirit” because the principle of sowing and reaping is very reliable. “Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap” (Galatians 6:7).
The “fruit of the Spirit” is what the Spirit provides for us as a result of what we have sown. And what is this “fruit”? The apostle Paul gives a list of Christian character traits when he writes to the Christians of Galatia. This list, like the list of the gifts of the Holy Spirit given in 1 Corinthians 12, is not intended to be exhaustive. It is a didactic and encouraging list. He is saying that this group of traits characterizes the Christian who lives and walks by the Spirit (Galatians 6:25).
Specifically, “the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, self-control, gentleness” (Galatians 5:22-23). What an encouragement for the Galatian Christians to know that when they saw these traits in the life of a fellow Christian they saw evidence of the presence and work of the Holy Spirit in the life of that Christian. The fruit of the Spirit in one’s life is tangible. It can be seen by others. It has a positive influence. It enhances the quality of life and one’s relationship with others. The Holy Spirit not only gives us life itself; He gives us enhancement of life.
There are many other benefits that we receive as a result of association with the Holy Spirit. Notice the following:
1. Love – “. . . the love of God has been poured out within our hearts through the Holy Spirit who was given to us” (Romans 5:5b).
2. Guidance, direction – “For all who are being led by the Spirit of God, these are sons of God” (Romans 8:14).
3. Strength – “I bow my knees before the Father that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man” (Ephesians 3:14, 16).
4. Purification – “… you were washed,” (1 Corinthians 6:11).
5. Holiness – “… you were sanctified,” (1 Corinthians 6:11).
6. Vindication – “… you were justified in the name of the Lord Jesus and in the Spirit of our God” (1 Corinthians 6:11).
7. Guarantee – “In Him, you also, after listening to the message of truth, the gospel of your salvation – having also believed, you were sealed in Him with the Holy Spirit of promise, who is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory” (Ephesians 1:13-14).
How rich and expansive are the benefits received by the Christian. They can be fully appreciated only when we see how closely coordinated is the work of God the Father, God the Son, and God the Spirit: “For through Him [Christ] we . . . have our access in one Spirit to the Father” (Ephesians 2:18). “Now He who establishes us with you in Christ and anointed us is God, who also sealed us and gave us the Spirit in our hearts as a pledge” (2 Corinthians 1:21-22; also see Ephesians 4:4-6; 1 Corinthians 12:4-6; 2 Corinthians 13:14).
Our joy overflows when we realize we are not left in doubt as to whether we are saved or not. Our faithful response to the Gospel assures us we have received the Holy Spirit of promise. The fruit of the Spirit in our lives is evidence that the promise has been fulfilled. Therefore, since we are certain that the Holy Spirit lives within us we rejoice that His presence is the guarantee of our inheritance. Praise be to God!
