Spiritual Gifts

Every where we turn today we see and hear of spiritual gifts… of miracles…of healings… people speaking in tongues…and casting out demons….

The list goes on and on as does the debate. What of the faith-healers we see all around us today? Are they authorized by God to perform these “gifts”? What do the Scriptures say about these spiritual gifts? Let’s take a look…

In order to fully understand the concept of "spiritual gifts" it must be understood from the beginning that there is no translation from the the Greek Septuagint (sometimes abbreviated LXX) for "spiritual gifts." The word gifts was added in later translations such as the King James Version (KJV). Note that the word "gifts" is italicized as in 1 Cor. 12:1. This indicates that the word was not found in the original texts but was added for clarity when later translated to English. To truly grasp Paul's meaning it is imperative that the text be read in it's original form. It would have read, "Now concerning the spiritual, brethren, I do not want you to be ignorant (I Cor. 12:1 NKJV).

When They (The Gifts) Will Be Done Away

In 1 Corinthians 13:10 Paul refers to that which is “perfect” has come, the actual translation[i] for this word is the verb teleioo, “to bring to an end by completing or perfecting,” is used to (1) of accomplishing” (see FINISH, FULFILL; (2) of “bringing to completeness” (Vine's p. 466) and “complete”, or the verb exartizo, which means “to fit out, accomplish, to furnish completely” (ek, “out”, from artios, perfect, literally, “exactly right” (Vine's p. 117), is said of the equipment of the man of God and also cross-references in the Greek Dictionary to (2 Tim. 3:17: that the man of God may be complete, thoroughly equipped for every good works) and refers to God’s inspired word.

Thus, it is used of God in Matt. 5:48; (2) of “things complete, perfect,” Rom. 12:2; 1 Cor. 13:10 (referring to the complete revelation of God’s will and ways, whether in the completed Scriptures or in the hereafter); Jas. 1:4 (of the work of patience); v.25; and 1 John 4:18.

One will also notice that the word “perfect” is in the lower-case subjective relating to an item rather that the common covenant name presentation of the capitalized form to represent identification to the deity of Christ. Therefore, The word “perfect” has absolutely nothing to do with the Second Coming of Christ when He will return for Judgment for “He” is not “that which is perfect” as used contextually in 1 Corinthians 13.

The verb heko, or “come”, is denoting “to come to be present, to come upon, of time and events” (Vine's p. 109). It is again invoking the immediacy of the word as opposed to a far off and/or distant event or time. The noun meros is used with certain prepositions in adverbial phrases, (a) with ana, used distributively, (1 Cor: 14:27), “in turn, by course” or “part” denotes a part or portion (Vine's p. 458). It is used in these verses: (1 Cor. 12:27; 13:9-10; and 12 from the dictionary list) with ek (see above) meaning “parted from what exists at present. “

When the Gospel (which consists of the four writings of Matthew, Mark, Luke and John and not the entire New Testament, as some believe or are being taught) was in the process of being formed, written and taught throughout the establishment of Christ’s church the purpose of miracles was as a sign of the deity and teachings of Christ, not as a random gift that would just appear. When it was complete so then would the gifts cease.

Even Philip did not have any gift, who was a chosen teacher of the Gospel, until the apostles had to lay hands on him to give him the spiritual gifts (Acts 6:1-7). When the Samaritans were given the gift (Acts 8:16-18) they had to have it delivered by the apostles, for they had only been baptized in the name of the Lord Jesus. (baptizo, “to baptize”; baptisma, “baptism,” consisting of the process of immersion, submersion and emergence [from bapto, ”to dip”] Distinct in this is the “baptism” enjoined by Christ, Matt. 28:19, a “baptism” to be undergone by believers, thus witnessing to their identification with Him in death, burial and resurrection (p.50). At that time they received the Holy Spirit, yet there is no record of any of the Samaritans having the ability to pass this gift on to others.

The textual grammar in (1 Cor. 13:8-10) is the basis for the argument that gifts were to end at the end of the apostolic era. The word for “cease” pauo, translated in the middle voice in the NT is “to come to an end, a willing cessation” (Vine's p. 93). The translation for “end” in this context is (peras) telios meaning “unto the end of a short or brief designated time, a limit, a boundary” is used “of the termination of something occurring in a period” (p. 199). Whereas, if you read (2 Cor. 1:13) the word “end” there is (eis) teleios, meaning “unto the very end or continual”. If one takes just the word teleios by itself, meaning “to the end” one can make it say anything they would like, but the recorded textual variant tells the true story.

Paul’s point to the Corinthians was to stop all their division of unity over who followed whom and who had what gift. The primary gift they must understand, and all must have, is love. No matter how it is written we still come back to the importance of gifts. Does it not seem strange that there is no record (other than those claimed by the Catholic Church) of any of these miraculous spiritual gifts including healing and tongues from the end of the New Testament time until the Reformation/Restoration movements and establishment of the wider range of Protestant beliefs and denominations?

Many words can be manipulated to be other meanings by expanding them in their context. Perfect means complete yet when you start adding conjugations to the word you can now create a number of meanings and you can just pick and choose what you believe or fits into what you believe, not what is the intended meaning.

Speaking In Tongues

Acts 2:4-12 is the only actual definition we have of the gift of tongues and it is very specific. When the apostles spoke, all could understand them in their own language, not mutterings of gibberish. The Greek for tongues is the noun glossa, which means (a) “the supernatural gift of speaking in another language without it having been learnt”; what was uttered was not addressed primarily to the audience but consisted in recounting “the mighty works of God; (cf. 2:46) (p.636). (b) “tongue”, a language (e.g. Mark 7:33; Rom. 3:13, 14:11; 1 Cor. 13:8; 14:9; Phi. 2:11 are just a few examples listed (Vine's p. 636).

Continuing with a quote from Vine’s p. 636: “There is no evidence of the continuance of this gift after apostolic times nor indeed of the later times of the apostles themselves; this provides confirmation of the fulfillment in this way of 1 Cor. 13:8; that this gift would cease in the churches, just as would “prophecies” and “knowledge” in the sense of knowledge received by immediate supernatural power (cf. 1 Cor. 14:6). The completion of the Holy Scriptures has provided the churches with all that is necessary for individual and collective guidance, instruction and edification.”

Paul was very specific that if the person cannot be understood than they must be interpreted (1 Cor. 14). One cannot interpret gibberish or wild rambling and screaming. He also states that if it cannot be interpreted then it must be spoken in private so as to not make people think that the house was full of madmen (1 Cor. 14:23).

The Corinthians had been very devout idol worshippers prior to the arrival of the church and the Gospel, and one of their practices in the worship of idols was to be “overcome” by the spirit of whatever deity they might be worshipping and carry on in fits of gyrations, delusions and unintelligible verbalizing.

These ecstatic utterances were taken by these idol-worshippers as a sign of a divine presence. There is much documentation of this in the writings of the early literary greats including Plato and Socrates, as well as many Biblical historians in history as to this phenomenon.

Unbelievers may take tongues as such gifts, even though believers are not to (1 Cor. 14:22). If an unbeliever comes to a meeting and hears the Word in plain speech, he will be convinced by the Spirit and converted (1 Cor. 14:24-25) No one should excuse bursting out in tongues by saying “he could not help it,” for it is just not true (1 Cor. 14:32-33). This also clears up Paul’s message: unbelievers need to hear the God’ word (1 Cor. 14:9) in ordinary speech to be convicted of sin, acknowledge God’s presence, have repentance, belief hearing God’s word in order to be baptized and saved

The Corinthians had a preoccupation with tongues, and the desire of many for this more spectacular gift, and this last reminder of Paul was that not all will have same gift. When writings were done in that era, the list would always begin with the most important to the least, and was by no means exhaustive as to what gifts were available. If you read the lists both in Corinthians and Romans these gifts are very low on the list. The Corinthians had been giving major attention to a minor gift.

Paul’s priority in writing in this brief Chapter 13 presents the priority of love in understanding spirituality. No gifts benefit the users if they are not motivated by love (1 Cor. 13:1-3). Love is not shown in the use of a gift, but in the patience, kindness, selflessness, and forgiveness, which infuse a person’s character. (1 Cor. 13:4-7). Spiritual maturity is revealed by love, and maturity comes through loving. This, rather than the childish approach of the Corinthians and their focus on gifts, is the “more excellent way” (12:31) to gauge and to grow in true spirituality. One must continue on into the 14^th Chapter to see the full context of Paul’s message. The practice of choosing one verse of Scripture, or “single-versing”, and basing a whole case for cause, is one that is often used to justify a belief or behavior, and not to edify the church.

In Paul’s illustration, 1^st century mirrors were made of a polished metal surface. The best of them distorted the image of the person looking into them, offering only a “poor reflection” of reality. Similarly the gifts of prophecy, tongues, and knowledge, as vital as some think they may be can offer only an imperfect image of the Spiritual realities they represent.

In this reading on Vine's page 636 a whole other false teaching; that the “Holy Spirit”, “Holy Ghost”, etc. actively does talk, or prophesize, and in turn gives this gift to people today needs to be corrected. In cross-reference to “prophecy” (Vine's p. 492) we find that aprophetia signifies “the speaking forth of the mind and counsel of God” (pro, “forth,” phemi, “to speak”) see prophet); in the NT it is used (a) of the gift, e.g., Rom. 12:6; 1 Cor. 12:10; 13:2; (b) either of the exercise of the gift or of that which is “prophesied,” e.g., Matt. 13:14; 1 Cor. 13:8; 14:6, 22 and 1 Thess. 5:20, “prophesying (s)”; 1 Tim. 1:18; 4:14; 2 Pet. 1:20, 21; Rev. 1:3; 11:6; 19:10; 22:7, 10, 18, 19.

“Though much of OT prophecy was purely predictive, see Micah 5:2, e.g., and cf. John 11:51, prophecy is not necessarily, nor even primarily, fore-telling. It is the declaration of that which cannot be known by natural means (Matt. 26:68).

It is the forth-telling of the will of God, whether with reference to the past, the present, or the future, see Gen. 20:7; Deut. 18:18; Rev. 10:11; 11:3. [ii]

In such passages as 1 Cor. 12:28; Eph. 2:20, the ‘prophets’ are placed after (to refresh, the order of listing items or persons in Greek letter writing form placed the emphasis of their importance from most important first to least important last) the ‘Apostles,’ since not the prophets of Israel are intended, but the ‘gifts’ of the ascended Lord,

The purpose of their ministry was to edify, to comfort, and to encourage the believers (1 Cor. 14:3), while its effect upon unbelievers was to show that the secrets of a man’s heart are known to God, to convict of sin, and to constrain to worship, (1 Cor. 14:24- 25).

With the completion of the canon of Scripture prophecy passed away (1 Cor. 13:8-9). The teacher has taken the place of the prophet, and can be cross-referenced by the significant change in 2 Pet. 2:1. The difference is that, where the message of the prophet was a direct revelation of the mind of God for the occasion, the message of the teacher is gathered from the completed revelation contained in the Scriptures.

In order to understand this false doctrine and so-called “gift” today we must first understand what a “demon” is, as is used in context. It is derived from the root of daimonion (the neuter of the adjective daimonios) which pertains to a demon, but is also mistranslated as a “devil or “devils. In studying Acts 17:18 it is used to denote an inferior pagan deity. “Demons” are the spiritual agents which act in all idolatry (one must remember that anything we worship is idolatry, e.g. money). The idol itself is nothing but all idols had a “demon” connected with it that induces idolatry, with its worship and sacrifices. Therefore, it is not the physical object itself but rather the actual worship of it.

Acting under Satan’s power (Rev. 16:13-14) “demons” were permitted to afflict the body with disease (Luke 13:16). Being an unclean entity they have the ability to tempt humans with unclean thoughts (Matt. 10:1; Luke 8:27-29). They differ in degrees of evil and wicked deeds (Matt. 12:45) and they disseminate or “broadcast and/or spread” error and/or false teachings among men, and seek to deceive believers (1 Tim. 4:1).

When used in the verb sense of diamoniodes it refers to one being possessed by a demon or acting under the power of one. Therefore those who were in this state were seen to express the consciousness and mind of a demon. This does not specifically refer to someone who has a “demon” in the only the physical sense but also refers to false teachers as well.

We often hear of so-called “faith healers” (as further explained below) having the ability to “cast out”; ekballo (from the roots of ek [out] and ballo [to cast]) and refers to “driving (as by force and means literally “to cast forth) out demons”. They will often refer to Matt. 17:14-21 as proof that one can have the “Spirit of the Lord” (the same as with prophecy of the supernatural type) and the ability to perform this “miracle”. This is also an untruth. Once again we are referring to the spiritual gifts that Paul was referring to when he referred to their “passing away”.

It is the same with miracle healing. We are led to believe that in order to be “healed” one must have faith. Nowhere in the Scriptures is this requirement stated. Today’s “healers” are seen to “heal” obscure medical conditions that are unverifiable. It is a proven medical fact that “mental condition” of the patient often has great results in people recovering from many medical conditions without the assistance of “faith healers” or even doctors. Does this mean that these are all miracles? Not according to what I have learned.

Certain conditions we never see “healed” by these self-proclaimed “healers” are crippling and twisting condition of limbs and bones, such as Christ did with the paralytic (paralyzed) man in Matthew 9, or the withered hand in Matthew 12? What of the man blind since birth (verified by the parents and Pharisees) in John 9? Or the one lowered through the roof of the temple in Mark 2?

These passage references above were debilitating long-term conditions, which could be verified by one source or another by more than one person or persons. Also, these conditions of severe long-term withering or twisting of bones and limbs would mean that the muscles, ligaments, tendons and cartilage would all have to be healed immediately for they would have been severely atrophied. Therefore the infirmity would be grossly apparent in its physical appearance directly prior to “healing”.

When the occasion arises that the “miracle” does not work”, or the “demon” does not come out, it is most often the one being “healed” as being at fault for the inability of having sufficient faith. Once again we must be aware that nowhere in the Gospels, or the New Testament, was faith ever a requirement in order to be healed.

Granted, Christ would say “for your faith” (paraphrased) you will be healed, but the reference was to their belief in Him as the Son of God, the Christ, and not their belief in the actual miracle being performed otherwise it would have read “by your faith in My performing this miracle you will be healed” (again paraphrased). The importance and the message Christ was conveying was of the apostle’s insufficient faith to perform the miracle, not the sick or maimed one being of little faith.

In 1 Cor. 13:4-7 Paul is giving a “behavioral definition” of love. He tells us how love behaves in relationships with others. This enables us not only to understand the nature of love, but also gives us criteria by which we can evaluate the spirituality of others. It’s important not to misunderstand.

Paul doesn’t invite us to judge others. He wants to make sure that we realize who among us are the truly spiritual. If we understand this, we will know whom to model our learning after, and who in the fellowship is truly qualified for leadership. How important this instruction was for the “worldly” Corinthians. How important it is for us! For our generation tends to exalt the gifted and elect the successful, ignoring whether or not their love indicates true spirituality.

All of the debate and “dig in your heels” mentality regarding these issues of spiritual gifts sounds exactly as the situation with the “worldly” Corinthians. It seems more emphasis is being placed on the gifts and not the message of Christ.

Where is its importance in the overall scheme of salvation? If a person does not hear tongues can he/she still be saved? Is it necessary to have these spiritual gifts in order to achieve salvation?

Salvation is achieved by hearing the word of God, believing, confession of Christ as Savior, and baptism for the remission of sins (Acts 2:38), not by the ability to have a gift.

Let’s truly appreciate spiritual gifts, their purpose, and their contributions (in the 1^st century), but remember, that our belief in Christ and His church, or body, is anchored not in spiritual gifts but rather faith, hope, and love. And that “the greatest of these” is love. (1 Cor 13:13)

Permission is granted to make and distribute verbatim electronic copies of this document provided the copyright notice, reference material credits, and this permission notice are preserved on all copies. All Scripture reference is from the New King James Version, Quick Reference Edition, Thomas Nelson Publishing, Copyright 2000. Used by permission.

[i] All Greek reference and (p.xxx) is from the Vine’s Complete Expository Dictionary of Old and New Testament Words, Thomas Nelson Publishing, Copyright 1984, 1996. Used by permission for brief quotations in critical reviews.

When They (The Gifts) Will Be Done Away

Speaking In Tongues