FAITH & CULTURE PROJECT: What Are Your Spiritual Gifts?

What Are Spiritual Gifts?

One of the advantages of being a Christian in New Testament times is being equipped with and exercising spiritual gifts. In the Old Testament, this privilege was reserved for a very select few. However, now these gifts of ministry are given to all believers. Accordingly, it is the responsibility of every believer to identify, develop, and fully use whatever ministry gifts God has given.

What are spiritual gifts? They are supernatural abilities or activities given by the to believers in Christ. According to the Bible, every believer receives at least one of these gifts, with the possibility of having multiple gifts (1 Peter 4:10-11; 1 Corinthians 12; Romans 12:3-8). These gifts are primarily intended for the edification and building up of the church. As we serve one another through these gifts, we become more righteous and conformed to the likeness of Christ. However, they can also be used outside the church for various purposes such as bringing others to Christ, witnessing, giving, apologetics, and more.

It is important to understand that these gifts are supernatural and God-given, designed to serve and minister to others. They are distinct from natural human abilities, talents, or genetic predispositions that may be put to use in Christian contexts. It’s easy to think this way because God gives us natural gifts like intelligence, curiosity, compassion for the sick, love of music, etc., that are often employed with these supernatural gifts. Nevertheless, these natural gifts are part of God's common grace and natural processes and should not be confused with spiritual gifting.

Although natural abilities like teaching or leading may appear similar, a person with these spiritual gifts would be supernaturally empowered by the Holy Spirit for greater effectiveness in building up the church. This is not to say that a person cannot have both. As Alli Patterson notes in an article entitled What Are Spiritual Gifts? “Spiritual gifts may be the very thing that brings other parts of you together . . . Understanding a spiritual gift may feel like “ohhhhh right…that makes sense!”’

For this reason, it is advisable not to rely solely on tests and quizzes offered by various church ministries to determine our spiritual gifts. While these tests can provide some insight into our spiritual development, possibly helping us to see ourselves more clearly, many of them oversimplify this distinction and neatly categorize spiritual realities that can lead people to mistakenly believe they have certain gifts when they don’t and vice-versa.

The most effective way to discover one's spiritual gift is the same approach Christians have used for centuries: following the leading of the Holy Spirit through prayer and providence, actively participating in the life of the church by serving others, and seeking affirmation from the church community. If you have already taken these steps and still remain uncertain about your spiritual gift, be patient and wait for God to reveal it over time. As the Bible encourages, “seek and keep on seeking,” and remain involved in the life of the church. For more on the leading of the Holy Spirit, you may find the book “Knowing God’s Will: Don’t ‘Just Do Something’” from this series to be helpful.

Charismatic Renewal

The twentieth and twenty-first centuries have witnessed a dramatic revival in the use of spiritual gifts, a resurgence known as the Charismatic Renewal Movement. During this period, more has been written about spiritual gifts than in the entire history of the church combined. This movement began with the outbreak of speaking in tongues at , and gained momentum during the revival at . As a result, the has experienced phenomenal growth, now numbering over 300 million worldwide. Additionally, there has been a notable expansion of this movement within many mainline churches and the Roman Catholic Church.

However, this revival has also sparked intense debates among various denominations regarding some of the extreme and extra-biblical claims primarily associated with Pentecostal churches. Consequently, discussions about spiritual gifts abound, with countless opinions and objections brought forth on the subject; one could spend years trying to address them all. Instead, what I want to do is provide a basic summary of each spiritual gift and what you can reasonably expect to see as a Spirit-baptized believer.

(Note: The term “Pentecost” refers to the Day of Pentecost, commemorating the descent of the Holy Spirit upon the gathered disciples fifty days (pente) after the death of Jesus, as described in The Acts of the Apostles 1:4–8 and 2:1–4.)

Working of Miracles

The first gift on our list is the Working of Miracles (1 Corinthians 12:10, 28–29). This gift encompasses extraordinary events such as raising people from the dead, restoring sight to the blind, enabling the lame to walk, casting out evil spirits, and other instantaneous healings—though not synonymous with the gift of healing. This gift was used by Jesus and the apostles to authenticate the message they proclaimed and the authority given to them to proclaim it. It served as irrefutable evidence that they were messengers sent by God, transcending the natural order. No other religion, cult, or belief system has ever publicly validated their truth claims through such unassailable credentials.

Consequently, this is also why you don’t see people being physically raised from the dead or blind eyes being instantly restored in the present day. The power to perform such wonder-working miracles, including instantaneous healings, walking on water, or turning water into wine, was primarily given to establish the Christian faith and authenticate its messengers. This gift had a dual purpose: laying the foundations for the church and symbolically expressing the significance of Jesus Christ's coming. It represented reconciliation with the Father, release from the bondage of sin, and being raised to new life: “And you He made alive, who were dead in trespasses and sins…” (Ephesians 2:1).

Many Pentecostals and Charismatics would strongly disagree with this perspective. They believe that these miraculous sign gifts continue to the present day and that the church should strive to replicate the events of the first century. According to them, there is no biblical basis to conclude that these gifts have ceased.

However, many Christians, including myself, hold a different view. We argue that a biblical case for the cessation of these sign gifts can and should be made. Doug Wilsin briefly addresses the case for cessation as follows:

“In the former days, God spoke to us in various ways through the prophets, but in these last days He has spoken to us through His Son (Hebrews 1:1). This Son was laid as the cornerstone, and alongside Him were the foundation stones of the apostles and prophets (Ephesians 2:20-21). No other foundation can be laid other than the one which was laid, namely the Lord Jesus Christ (1 Corinthians 3:11) The indicators of this foundational and apostolic authority were signs, wonders, and various miracles, all done according to the Spirit’s desire and will (2 Corinthians 12:12; Heb. 2:4).

So the issue is not whether we like this gift or that one, or whether we are to duplicate the phenomena of the first-century church. Rather, the issue is whether we understand the nature of blueprints. No real need for doing concrete work while building the attic.”

Here's another quote by the New Testament and Pauline scholar , “Let's consider an objection to the notion that some of the gifts have ceased. Doesn't 1 Corinthians 13:8-12 teach that the gifts last until Jesus comes again? Certainly this text teaches that the gifts could last until Jesus returns. There's no definitive teaching in the Bible that they've ceased. We might even expect them to last until the second coming. But we see hints from Ephesians 2:20 and other texts that the gifts played a foundational role. I conclude, then, that 1 Corinthians 13:8-12 permits but doesn't require the gifts to continue until the second coming. And the gifts as they are practiced today don't fit with the biblical description of these gifts.

For reasons like these the Reformers and most of the Protestant tradition until the 20th century believed the gifts had ceased. I conclude that both Scripture and experience verify their judgment on the matter.”

Although some may find this perspective restrictive, it is not to say that miracles cannot happen in our day (God’s power is not limited). However, if we understand the nature and purpose of miracles more clearly, we should not expect to duplicate the experiences of the first-century church. This is why the gift of working miracles is no longer a normative, regular feature in the life of the church today.

The Holy Spirit would impart this gift only if it were necessary to accomplish God’s purposes in the church. As Thomas Schreiner further notes, it is still possible for miracles, signs, and wonders to occur in a cutting-edge, frontier missionary situations to accredit the gospel, similar to what happened in apostolic times. This underscores that while miracles are not a common occurrence, they can still be granted by God when they serve His specific purposes.

Gift of Healing

Next is the Gift of Healing (1 Corinthians 12:9, 28, 30). This gift includes instantaneous and miraculous healings. It was frequently exercised by Jesus and His disciples throughout the Gospels. Although this gift was primarily used by Jesus and the apostles to authenticate themselves and the message they proclaimed, there appears to be substantial evidence suggesting that it should be regarded as an ongoing gift of the Spirit to the church.

We can gain insight into the reason for this continuation from the New Testament. In the Gospel of Luke, there is an account where Jesus sent out seventy of His disciples to heal the sick and cast out demons. When they returned, they were overwhelmed with joy, saying, “Lord, even the demons are subject to us in Your name.” Jesus responded by saying, “Nevertheless, do not rejoice in this, that the spirits are subject to you, but rather rejoice because your names are written in heaven” (Luke 10:17-20).

Jesus was emphasizing that the importance of these signs and wonders was not in the acts themselves, but rather in the greater miracle they pointed to—the release from bondage and the healing of the lost relationship between God and man. As 1 Peter 2:24 states, “…by whose stripes you were healed.” This highlights that the ultimate significance lies in the spiritual healing and redemption provided through Jesus Christ.

Due to the strong symbolic nature of the Gift of Healing, as seen in the Gospels where our belief in Jesus Christ is often closely associated with physical healing, this gift was reported even centuries after the apostolic period and has continued intermittently throughout church history.

Of course, some have reported a recent resurgence in this gift but have come under serious scrutiny because of the behavior and/or lack of evidence of those claiming to have it. Faith teachers (false teachers) such as Benny Hinn for example, with his television circus act was not able to produce one credible healing when called upon by the to produce evidence of his supposed gifting. Robert Tilton, another charlatan who rose to prominence in the 1980s and early 1990s, was found to have never even read the letters he received from his viewers with requests for healing prayers. In a 20/20 investigation, his own employees confessed that the letters were sent first to the bank to have the money removed, then later were sent to a recycling center.

Unfortunately, due to the significant attention given to these supposed miracle workers, other dimensions of the Gift of Healing are often overlooked. 1 Corinthians 12:9 refers to “gifts” of healing in the plural, suggesting that there are different types of healing gifts. Those with these gifts may possess an enhanced ability to empathize with and comfort those who are suffering, providing emotional and spiritual healing. This could encompass a holistic approach to health, addressing physical, emotional, and spiritual needs.

Individuals with healing gifts may also have a special anointing for intercessory prayer for the sick. Many believe this is connected to the gift of faith, as stated in James 5:15: “And the prayer of faith will save the one who is sick, and the Lord will raise him up.” Additionally, those with healing gifts might have enhanced discernment about the root causes of illnesses or afflictions, whether they are natural or demonic in origin.

A distinction must be made here. While many believe that the gifts of healing include the work of doctors, surgeons, nurses, psychologists, and other medical professionals, the gifts of healing described by the apostle Paul in the New Testament are supernatural interventions. These gifts are not abilities or skills derived from God's common grace and natural processes but are distinct from medical knowledge or practices that help sick people. The Gift of Healing throughout the New Testament primarily refers to supernatural, miraculous healing through prayer and faith, not medical treatment. Although both can be used by God for health restoration, they are seen as distinct.

That said, it is indeed possible for someone in these medical occupations to receive the spiritual Gift of Healing.

Salvation and Healing and Faith Movement Drivel

The New Testament also teaches that our salvation in Christ carries with it physical healing as well as spiritual. As noted earlier, and although not promised to all believers during this life, belief in Jesus Christ is often closely associated with physical healing throughout the Gospels (Matthew 9:21, 22; Mark 10:52).

In the Epistle of James, we find the apostle James exhorting the Jerusalem church: “Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the one who is sick, and the Lord will raise him up.” — James 5:14-15.

It should be understood that there is no special “prayer of faith” that has healing power. Moreover, this verse should not be taken as a promise of God to heal all Christians that get sick if only they exercise enough faith. James was simply acting on his understanding of the complementary relationship between physical healing and our salvation. In other words, our belief in what Jesus accomplished on our behalf is the basis for this prayer of faith.

Despite the misconceptions of the Faith Movement, we must remember that our faith should be in God and His purposes for His glory, not in “faith” itself. Faith does not move mountains or heal the sick; only God does. Our role is to trust in God's will and purposes, rather than relying on the power of faith as a mechanism for healing.

Verses related to healing must also be understood and qualified in the light of the rest of Scripture's teaching. For example, 1 John 5:14 states, “And this is the confidence that we have toward him, that if we ask anything according to his will he hears us.” While faith is often emphasized in healing contexts, any healing that occurs will be according to God's will, not the will of the individual exercising faith. The Bible does not promise to heal every Christian of every affliction in this present and temporal life. Suffering and illness can persist for a lifetime in some believers' lives, as seen in 2 Corinthians 12:7-9, where Paul's “thorn in the flesh” was not removed.

Just as our ongoing salvation has been initiated and achieved in this life but will not be fully realized until the life to come (the “already/not yet” theme in Christian eschatology), many will receive physical healing only in the future. There are many Christians who die from cancer and other diseases despite demonstrating great faith. The reason for this is found in the infinite wisdom of God's purposes. It is a perverse and incompetent handling of the Word of God to suggest that the reason these individuals did not receive healing was their inability to generate enough faith in promises that God never made. Despite all the Scripture twisting, we must remember that we are God's servants. If He wills for us to die as part of His plans, then we must accept that.

Gift of Faith

Next is the Gift of Faith (1 Corinthians 12:9). Despite its name, this gift does not refer to the initial trust in Jesus Christ through regeneration (spiritual rebirth) or the everyday faith that believers exercise throughout their lives. Instead, it can be more accurately defined as an unshakeable trust in God and a clear vision for the future. This gift is characterized by an extraordinary confidence in God's promises, power, and presence. It is often described as a “mountain-moving” type of faith, capable of achieving what seems impossible (Matthew 17:20, 1 Corinthians 13:2). This gift is frequently exercised through prayer and can result in miraculous outcomes. People with this gift are not surprised when God answers their prayers or performs miracles.

As might be expected, this gift often works in tandem with other spiritual gifts, such as the gift of knowledge, healing, or exhortation. The primary purpose of the Gift of Faith is to edify and encourage the body of Christ. It is used to build up the church and serve as a witness of God’s sovereign power to both believers and non-believers. If you ever have the chance to read through Foxe’s Book of Martyrs, it is well worth the effort. When I read about the persecutions and deaths of some of the church’s greatest saints, I am amazed at the strength of their faith. Many of them stood by watching their own family members being tortured and killed, yet they remained unbending and unyielding in their stand for the cause of Jesus Christ.

Gifts of Administration

The Gifts of Administration (1 Corinthians 12:28). This gift grants a divine ability to organize, direct, and implement plans to achieve specific goals within the church. The Greek word for this gift, "kubernesis," means “to steer,” “to rule,” or “to govern,” much like a shipmaster or captain. Those with this gift are responsible for providing sound advice and wise judgment in directing church affairs. They are goal-oriented, able to see the overall picture, and focus on long-range goals. They are motivated to manage resources effectively to achieve these goals and possess exceptional organizational skills. This includes planning, tracking progress, evaluating, recruiting volunteers, delegating responsibilities, and motivating others to get involved. Often referred to as a “team gift,” administrators are skilled at organizing people to accomplish goals.

While similar to the gift of leadership, the Gift of Administration is more focused on the details and execution of plans rather than setting the overall course or direction for the church. Administrators help preserve and maintain order in the body of Christ, ensuring tasks are completed efficiently. As once said, “And the more I considered Christianity, the more I found that while it had established a rule and order, the chief aim of that order was to give room for good things to run wild.”

Individuals with this gift may serve in various roles such as church deacons, administrators for the needs of orphans and widows, special events coordinators, board or committee members, treasurers, building administrators, social media administrators, and leaders of small groups or hospitality teams. Some pastors and elders also possess this gift and use it in conjunction with their leadership skills.

However, there are potential dangers for those with this gift. For example, they may become too structure-dependent rather than Spirit-dependent or prioritize projects over people. Some have been known to use manipulation tactics, guilt trips, or other controlling mechanisms when recruiting or motivating others. Additionally, they might adopt business strategies that appear successful but are actually of the flesh and worldly.

The Gift of Helps

The Gift of Helps (1 Corinthians 12:28). This gift is primarily given to assist the needy. This includes not only providing for the poor but also attending to the needs of orphans, widows, and the sick. It is a fulfillment of the Scriptural exhortation, “It is more blessed to give than to receive” (Acts 20:35).

This is why the church appoints deacons to oversee the physical needs of its people. As one insightful statement goes, “A church that does not meet the basic needs of its people is a church that teaches an empty gospel.” The Gift of Helps encompasses a wide range of activities that may not fit into neat categories. It can include hospitality, ministering to others, offering leadership, and financial support for missions and other ministries (or people who cannot provide for themselves). Additionally, it may involve aiding individuals with daily tasks or helping with church administrative duties, thereby freeing others to serve more effectively. This gift typically operates behind the scenes, often without recognition, and involves joyfully attending to various details that support God’s people and the church's mission in practical ways.

The Gift of Apostleship

The Gift of Apostleship (1 Corinthians 12:28). This gift was given to establish the New Testament church. Those with this gift (referring to the original twelve disciples) spread the gospel, planted and strengthened the churches, and nurtured their spiritual growth. The word “apostle” comes from the Greek term “apostolos,” meaning “one who is sent.” This term is derived from “apostellein,” which emphasizes the elements of commission. An apostle, therefore, is one who is sent and acts with full authority on behalf of the sender. When Jesus’ commissioned apostles spoke the Word they received from God, it carried the same weight as if the Lord Himself were speaking.

The power and spiritual authority of an apostle were greater than any other position or gifting in the church, second only to the Lord Himself. However, since the New Testament church has long been established, there is no need for the office of apostle to continue. As noted in another book in this series, “Knowing God’s Will: Don’t ‘Just Do Something,’” the concepts of apostolic succession or the restoration of apostolic and prophetic offices lack biblical foundation. Most Protestants agree that it is no longer possible to meet the qualifications of an apostle or prophet. Consequently, the canon is closed and complete, with no possibility of unauthorized additions.

The apostolic qualifications include being an eyewitness of the resurrected Christ, direct appointment by Jesus Himself, and demonstrating signs and wonders to confirm this appointment. The office of Apostle refers specifically to the original twelve disciples chosen by Jesus, plus Paul, who were eyewitnesses to Jesus' ministry and resurrection. They laid the foundation of the church, received direct revelations from God, and wrote Scripture.

Ephesians 2:20 supports this view, stating, “having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone.” The apostle Paul also refers to himself as the “last apostle” (1 Corinthians 15:8). There is no scriptural basis for recognizing the continuation or future restoration of this gifting or office.

The Gift of Prophecy

Prophets (1 Corinthians 12:28). When it comes to spiritual gifts, the continuation of the gift of prophecy is one of the most contentious issues in the church today. A distinction must first be made between the Old Testament prophets (O.T.) and the New Testament (N.T.) gift of prophecy. The Old Testament prophets were appointed by God to speak forth or declare His will to the people, which often included future predictions and confrontations. They also wrote Scripture. Although the New Testament gift of prophecy was bestowed upon its recipients differently and involved different duties compared to the Old Testament prophets, the prophetic gift itself, in its forth-telling and predictive applications, did not function any differently.

Of course, many disagree with this perspective. In their attempts to demonstrate the different nature and continuation of this gift, some claim that Old Testament prophecy was infallible while New Testament prophecy is mixed with error. Thomas Schreiner, in an article entitled, Why I Am a Cessastionist addresses this claim, “But the idea that NT prophets could make mistakes isn't persuasive for several reasons. 1.) The burden of proof is on those who say prophecy in the NT is of a different nature than prophecy in the OT. Prophets in the OT were only considered prophets of God if they were infallible (Deut. 18:15-22), and the same is almost certainly true in the NT. 2.) The admonition to judge prophecies instead of prophets (1 Cor. 14:29-32; 1 Thess. 5:19-20) is often adduced to show that the gift is different in the NT. But this argument is not convincing, for the only way to judge prophets in both Testaments is by their prophecies. We only know prophets aren't from God if their prophecies are false or if their words contradict scriptural teaching. 3.) We have no example of a NT prophet who erred. Agabus didn't make a mistake in prophesying that Paul would be bound by the Jews and handed over to the Romans (Acts 21:10-11). To say he erred demands more precision than prophecies warrant. Furthermore, after Paul was arrested he appealed to the words of Agabus, saying he was handed over to the Romans by the Jews (Acts 28:17), so it's clear he didn't think Agabus made a mistake. Agabus spoke the words of the Holy Spirit (Acts 11:28; 21:11), so we have no example in the NT of prophets whose prophecies were mixed with error.”

Schreiner elsewhere says, “The early churches didn't have the complete canon of Scripture for some time, and hence an authoritative and infallible prophetic ministry was needed to lay the foundation for the church in those early days.” This is indeed true. First-century church history bears witness to this reality. New Testament prophets were not primarily focused on reaching out to the unconverted; rather, their main concern was the edification, exhortation, consolation, and instruction of established churches. They received divine revelation from God and were endowed with the ability to interpret the Old Testament and communicate divine truth. They were said to have been itinerant preachers, moving from church to church as they built up believers in the faith. During this time, a prophet could even take precedence over the local pastor.

Earlier, we noted that the gift of apostleship has ended. Ephesians 2:20 strongly suggests that the foundation laid for the church by the apostles and prophets was a once-for-all event: “having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone.” It follows that since the canon is closed and the church has long been established, there is no longer any need for prophets or apostles. If this type of foundational leadership were still necessary, the Holy Spirit would provide the church with what it needs to fulfill God’s purposes.

Nevertheless, many would protest this conclusion. They report experiencing future events revealed to them by the Holy Spirit, along with steps to be taken in fulfillment of these prophecies. Are these people imagining things? No, they are not. I count myself among those who make this claim. In fact, nearly every member of my church can attest to future events being revealed to them collectively during the weekly services. They cannot all be insane or experiencing the same hallucination.

But is this the gift of prophecy bestowed upon the entire congregation, or is it simply the Holy Spirit sanctifying the church as promised? The latter is the obvious choice seeing how no one in the congregation fits the New Testament description of a prophet. If you want to read more about the leading of the Holy Spirit through Scripture, prayer, and providence, I recommend another short book in this series entitled Knowing God’s Will: Don’t “Just Do Something.”

The Gift of Discernment of Spirits

The Gift of Discernment of Spirits (1 Corinthians 12:10). This spiritual gift was given to the early church for a specific purpose related to spiritual warfare. It enabled the recipient to distinguish between divine and evil spiritual influences, allowing them to discern between the influence of God, Satan, and other spiritual entities. Its primary function was to protect the church from false teachings and demonic influences. This gift was particularly needful in the early church when there was no complete written New Testament to serve as a reference for judging various teachings. Many cessationists believe this gift ceased after the apostolic age. Since the establishment of the New Testament and the long-standing presence of the church, discernment can now be accomplished through a diligent search of the Scriptures. The Holy Spirit can also bring relevant biblical passages to mind (John 16:13). In summary, the Gift of Discernment of Spirits was historically specific to the early church's needs, and there appears to be no reason for its continuation.

Many disagree with this. They believe this gifting is ongoing and includes the ability to discern human motives, character, and intentions. However, there is little biblical warrant to extend this gifting to include this ability. This separate category is not explicitly mentioned anywhere. An appeal is usually made to one passage in particular where believers are admonished to “test the spirits, whether they are of God; because many false prophets have gone out into the world.” (1 John 4:1). The term “spirit” in this passage does not refer to demons or ghosts but rather to the attitude, method, or approach of a particular teacher. John's appeal is to the conduct of the teacher and whether they accept the teachings of Christ and the apostles. But despite the similar wording, this exhortation would apply to all believers, whether they are specially gifted or not (Acts 17:11). Every born-again believer, through the indwelling of the Holy Spirit, possesses a certain level of discernment that can increase as they mature. As believers grow in their faith, they become better equipped to distinguish between good and evil and to discern what is good from what is better: “For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil” (Hebrews 5:13-14). As we will see in the next section, any special gifting in this area would be more accurately defined as the gift of teaching.

Appeals are also made to examples given in Scripture, such as when Peter discerned the deceit of Ananias and Sapphira (Acts 5:1-11). However, given its revelatory nature and the fact that it does not involve the discernment of spiritual entities, this instance of knowledge would be more in line with the gift of prophecy than the gift of discernment of spirits. A similar example is when Jesus saw Nathanael under the fig tree and recognized his true character (John 1:45-49). This example also involves a revelatory insight into a person's character rather than the discernment of spiritual entities. This would again align more closely with the gift of prophecy.

Nevertheless, many will appeal to personal experiences where the Holy Spirit revealed personal information about an individual or situation. However, I believe these experiences can be explained as either subconscious impressions or the Holy Spirit sanctifying the church through Scripture, prayer, and providence. Moreover, I see no reason why supernatural interventions couldn't manifest themselves from time to time given this sanctifying work. Altogether, to assert that the miraculous sign gifts (such as apostleship, tongues, healing, prophecy, and miracles) continue to this day as normative practices or features within the church simply does not align with the present-day reality. The way these gifts are practiced today does not match their biblical descriptions.

Regarding the extension of the Gift of Discernment of Spirits to include discerning human intentions, character, or motives, I have never encountered a Christian who I would consider especially gifted in this area. Most rely on Scripture, the leading of the Holy Spirit, and common sense for discernment. All told, I believe that to include this ability goes beyond the original intent of this gift and has no persuasive biblical merit. As for its original intent, there doesn’t appear to be a need. Any manifestations that seem similar can be accounted for by better explanations.

The Gift of Teaching

The Gift of Teaching (1 Corinthians 12:28). This gift is best defined by Ephesians 4:12–16: “…for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, but, speaking the truth in love, may grow up in all things into Him who is the head—Christ—from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love.”

The Gift of Teaching can be exercised in various settings, including preaching, biblical counseling, Bible studies, Sunday school classes, apologetics, writing, and Christian education. This gift primarily involves communicating the truths of God’s Word in a way that is relevant and accessible to the listeners, by explaining the context, meaning, and application of Scripture.

Like all spirtual gifts, this gift is supernatural and given by the Holy Spirit. It should not be confused with a natural ability or desire to teach others. As noted earlier, a person with this gift would be supernaturally empowered by the Holy Spirit for greater effectiveness in building up the church. Nevertheless, while this gift is supernatural, it can be further developed through diligent study of the Scriptures, prayer, a willingness to learn and grow, and reliance on the Holy Spirit for wisdom and discernment. This gift is also distinct from other spiritual gifts, such as prophecy. Unlike a prophet who “speaks forth” new revelation from God (to include biblical interpretation as we saw earlier), a teacher expounds, unpacks, explains, and interprets the Word that has already been given.

The Gift of Pastor

The main listings of spiritual gifts in Romans 12:6¬–8 and 1 Corinthians 12:4–11 do not explicitly mention “pastor” as a spiritual gift. It is however mentioned in Ephesians 4:11, “And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ.”

While some scholars interpret this as “pastor-teacher” being a single office with teaching as the primary gift and function, others note that while the Greek construction allows for the possibility of a combined “pastor-teacher” gift, it does not require it. The two gifts can be held by the same person, but they are not necessarily the same. The most biblical view is that the gift of pastor (or pastoring) is a distinct and separate gift: While all pastors must have the gift of teaching (1 Timothy 3:1–7; Titus 1:7–9), not all teachers are pastors. The role and ministry of a pastor are described in several New Testament passages, emphasizing shepherding, overseeing, guiding, and feeding the flock of God. Here are some key passages:

1 Peter 5:2-3: “Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly; nor as being lords over those entrusted to you, but being examples to the flock.”

Acts 20:28: “Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.”

1 Timothy 3:1-2: “This is a faithful saying: If a man desires the position of a bishop, he desires a good work. A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach...”

Titus 1:7-9: “For a bishop must be blameless, as a steward of God, not self-willed, not quick-tempered, not given to wine, not violent, not greedy for money, but hospitable, a lover of what is good, sober-minded, just, holy, self-controlled, holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict.”

Altogether, the Gift of Pastor is recognized as both a spiritual gift and a divinely appointed office in the New Testament. These passages collectively teach that a pastor is a supernaturally gifted, God-appointed leader who shepherds, teaches, protects, equips, and cares for the congregation, providing spiritual oversight and serving as an example of Christian living under the authority of Christ and Scripture.

A pastor can also have multiple spiritual gifts that enhance and support their ministry beyond the core pastoral (shepherding/teaching) gift. According to Scripture, these gifts may include: Administration, Exhortation (Encouragement), Evangelism, Serving/Helps, etc. These gifts are given by Holy Spirit to serve the diverse needs of the church community, equipping them to lead, teach, care, and guide with wisdom and love.

The Gift of the Word of Knowledge

The Gift of the Word of Knowledge (1 Corinthians 12:8). This gift is given to equip the saints with the knowledge of the things of God. The ability to receive, understand, and give insight would also be included. This gift is not easy to define. The only verse that explicitly mentions the Gift of the Word of Knowledge is 1 Corinthians 12:8: “For to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, . . .” When this gifting is referred to in other passages, it is usually associated with the gift of teaching. In the context of 1 Corinthians 12:8, the terms “word of wisdom” and “word of knowledge,” appear to be used as either proxies for the gift of teaching or in a way that overlaps it. Compare this passage with the other listings of spiritual gifts (below) where teaching is mentioned but "word of wisdom" and "word of knowledge” are not.

1 Corinthians 12:28-30

“And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues. Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? Do all have gifts of healings? Do all speak with tongues? Do all interpret?”.

Romans 12:6-8

“Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith; or ministry, let us use it in our ministering; he who teaches, in teaching; he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness”.

Ephesians 4:11

“And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers”.

There are other possibilities. Both the “word of wisdom” and “word of knowledge” in 1 Corinthians 12:8 are oddly separated and could be seen as two distinct kinds of gifting, or as some suggest, they might be categories within the gift of teaching. Another possibility is that they are distinct from the gift of teaching but still include elements of teaching. If considered as separate gifts, the “word of knowledge” would likely refer to the reception of unknown factual information or supernatural insights, while the “word of wisdom” would involve the wise application of that knowledge in a way that transcends natural ability.

It is also possible, though less likely, that these gifts have ceased. Many believe that these gifts were foundational and necessary only during the early church period when the church was in its infancy and there was no complete canon of Scripture. These gifts would have been particularly needed given the persecutions the early church was about to face. In the Olivet Discourse, Jesus speaks of the persecutions believers would soon endure as the end of the Jewish age drew near, specifically mentioning that they would be delivered up to synagogues and prisons and brought (dragged) before kings and rulers, saying, “For I will give you a mouth and wisdom which all your adversaries will not be able to contradict or resist” (Luke 21:15). This is clearly a supernatural manifestation that is not commonly seen today.

However, we cannot conclusively determine that these gifts have ceased simply because we no longer see this specific application. The Holy Spirit continues to sanctify His church, and knowledge and wisdom play huge roles. If spiritual gifts are given according to the church’s needs, it is difficult to argue for their cessation.

Many also believe the word of knowledge includes receiving supernatural knowledge about an individual’s personal circumstances, sins, struggles, or problems. They often cite biblical examples such as Jesus’ interactions with Nathanael and the Samaritan woman, and Peter's confession of Jesus as the Messiah to support this view. However, given the revelatory and sometimes predictive nature of such knowledge, this ability could be more aligned with the gift of prophecy rather than the word of knowledge. It should also be noted that this prophetic association is not explicitly mentioned or alluded to in any scriptural references to the word of knowledge. Although a word of knowledge may have future implications, it is usually associated with teaching throughout Scripture. Because of this association, and the ongoing need for such insights in the church, many believe, including myself, that both the gift of the word of knowledge and wisdom likely continue to this day.

The Gift of Speaking the Word of Wisdom

The Gift of Speaking the Word of Wisdom (1 Corinthians 12:8): “For to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, . . .” This gift would enable individuals to understand and wisely apply God’s truth in specific situations. This could include the ability to discern the underlying spiritual dynamics in a given circumstance and to determine the best course of action. This is where it differs from the “word of knowledge.” While a word of knowledge would not be completely devoid of application, a word of wisdom goes further by offering special insights that transcend general wisdom or human ability. This gift can be applied in various contexts, such as apologetics (defending the faith), solving problems, dealing with unbelievers (evangelism, missions, and as we saw earlier persecution), interpreting God’s will and truth (teaching and discipleship) and everyday living.

Much of what was previously discussed regarding the “word of knowledge” also applies to the Gift of the Word of Wisdom. For instance, it should not be confused with the gift of prophecy. Although it may have future implications, this gift is not about predicting future events or receiving supernatural knowledge about an individual’s personal circumstances, sins, or problems. Instead, it is about understanding situations and making wise decisions that align with God’s will.

This gift is not limited to specific groups, such as church leaders, teachers, or missionaries, but can be imparted to any believer as the Holy Spirit sees fit. It is a supernatural gift that can be given to anyone, enabling them to apply God’s wisdom in various circumstances of life.

As noted earlier, due to its associations with teaching throughout Scripture, many believe, including myself, that both the gift of the word of wisdom and the word of knowledge likely continue to this day. Again, the Holy Spirit is still actively sanctifying His church, and knowledge and wisdom remain essential components of this process. Even those who may not receive this specific supernatural gifting are encouraged to pray for general and practical wisdom. As James 1:5 states, “If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him.”

Given that spiritual gifts are bestowed in accordance with the needs of the church, it is hard to argue for the cessation of these gifts. The ongoing need for wisdom and knowledge in the church suggests that these gifts continue to be relevant and necessary today.

The Gift of Exhortation

The Gift of Exhortation (Romans 12:8). Also known as the gift of encouragement, the Gift of Exhortation is derived from the Greek term “Paraklésis,” which means “a call to one’s side.” This supernatural gift is given to bring Christians to a higher way of life and stronger devotion to the Lord. It involves “giving comfort,” “exhortation,” “encouragement,” “urging,” “motivating” and “giving joy.” This gift enables individuals to communicate spiritual persuasiveness with love, sympathy, and understanding. The apostle Paul likely had this gift. We see him exhorting the believers in Rome, “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God” (Romans 12:1–2). Again in Phillipians, “Therefore if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy, fulfill my joy by being like-minded, having the same love, being of one accord, of one mind.” (Philippians 2:1). These passages illustrate the apostle's ability to encourage and exhort believers, reflecting the characteristics of this gift.

Of course, the name that comes to mind as one of the best examples of this gifting is Baranabas. His real name was Joseph. Barnabas, meaning “son of encouragement” (Acts 4:36), was what the apostles called him because this gift was so evident in his life. Throughout his ministry, Barnabas is seen coming alongside believers to comfort and encourage them, helping them become better disciples and more effective for Christ. One notable instance is when he came alongside the apostle Paul after his conversion. Despite the initial fear and skepticism of the other disciples, Barnabas introduced Paul to the church, vouching for his genuine conversion and enabling him to join into the Christian community (Acts 9:26-27).

This gift can be exercised in a variety of settings, both publicly and privately, including discipleship, teaching, preaching, and mentoring, all of which effectively build up the body of Christ. Similarly, the Holy Spirit is often referred to as the “Helper” or “Comforter.” He is the Paraclete (related to the word paraklésis), meaning "the One who is called alongside" or “Advocate,” whom Jesus promised would be sent to the disciples after His departure. While this is just one aspect of His role as the Paraclete, it parallels the ministry of an individual with the gift of exhortation, as He comes alongside us to exhort and encourage us in our walk.

The Gift of Tongues or Xenoglossia

The Gift of Tongues or Xenoglossia (1 Corinthians 12:10). The Gift of Tongues gives the recipient the supernatural ability to speak in languages that the speaker has not previously learned. Acts 2:1 13 makes it clear that the languages spoken are known foreign languages: “When the Day of Pentecost had fully come, they were all with one accord in one place. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. Then there appeared to them divided tongues, as of fire, and one sat upon each of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven. And when this sound occurred, the multitude came together, and were confused, because everyone heard them speak in his own language. Then they were all amazed and marveled, saying to one another, “Look, are not all these who speak Galileans? And how is it that we hear, each in our own language in which we were born? Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes, Cretans and Arabs—we hear them speaking in our own tongues the wonderful works of God.”

So they were all amazed and perplexed, saying to one another, “Whatever could this mean?” Others mocking said, “They are full of new wine.”

As this passage continues (Acts: 2:14 21) we are also informed that this gift signifies God's covenantal promises now being fulfilled (sign gift): “But Peter, standing up with the eleven, raised his voice and said to them, “Men of Judea and all who dwell in Jerusalem, let this be known to you, and heed my words.

For these are not drunk, as you suppose, since it is only the third hour of the day.

But this is what was spoken by the prophet Joel:

‘And it shall come to pass in the last days, says God,

That I will pour out of My Spirit on all flesh;

Your sons and your daughters shall prophesy,

Your young men shall see visions,

Your old men shall dream dreams.

And on My menservants and on My maidservants

I will pour out My Spirit in those days;

And they shall prophesy.

I will show wonders in heaven above

And signs in the earth beneath:

Blood and fire and vapor of smoke.

The sun shall be turned into darkness,

And the moon into blood,

Before the coming of the great and awesome day of the Lord.

And it shall come to pass

That whoever calls on the name of the Lord

Shall be saved.’”

This language gift was clearly used to bring the Gentiles into the covenant community. The Gentiles themselves received this gift, signifying God’s acceptance of them into the community: “While Peter was still speaking these words, the Holy Spirit fell upon all those who were listening to the message. And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also. For they heard them speak with tongues and magnify God. Then Peter answered, “Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?” —Acts 10:44-46

Acts 2:17-18 and 1 Corinthians 14:1-5 suggest that tongues are equivalent to prophecy when interpreted or understood. If this gift involves prophecy, which was foundational and has since passed with the completion of the canon, then it likely ended with it. Its cessation also aligns with what this gift was to accomplish with the inclusion of the Gentiles. However, many disagree with this, believing that the gift described in 1 Corinthians 14 is different in nature from what occurred on the Day of Pentecost and includes ecstatic utterances. There are several reasons to question this distinction. In 1 Corinthians 14:2, Paul states, “For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries.” In this passage, he is not introducing a new category of tongues; rather, he is emphasizing that if no one can understand or interpret the foreign language being spoken, then the speaker communicates mysteries that are understandable only to God without an interpreter. Additionally, the term used for tongues, glōssa, clearly indicates a structured language (linguistic code) rather than free vocalization. Similarly, in 1 Corinthians 13:1, when Paul says, “Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal,” he employs hyperbole to make his point (as he does in verse 2). He is not suggesting that it is possible to speak the language of angels; rather, he is highlighting the importance of love in all forms of communication.

Another reason this perspective is questionable is that if the new converts had suddenly diverged from the original model of known foreign languages and began speaking in ecstatic utterances or even angelic tongues, it would have raised significant suspicion. This concern would also apply to the Jews. Rather than serving as an affirming sign of their inclusion in the Christian community, such behavior could have suggested the opposite.

It is important to consider that this kind of free vocalization had long been associated with pagan rituals and worship practices. The Jews were well aware of these associations, which would likely have led them to view any departure from recognized languages with skepticism rather than acceptance.

Nevertheless, many Pentecostals and Charismatics would be quick to point out various spiritual awakenings throughout church history (including their own) where these ecstatic utterances were frequently reported. However, it is important to note that similar behavior has been documented throughout history, long before the first century, and appears to reflect a human tendency to seek connection with the divine through vocal expression and trance-like states. In many cultures, these ecstatic utterances have emerged as a natural response (latent human ability) to intense emotional experiences and spiritual encounters. On a more positive note, these expressions do not appear to be demonic, as some have claimed. J. I. Packer describes the experience as a form of psychological relaxation—a personal expression that provides emotional relief and a sense of spiritual connection. Overall, it seems that this gift, as seen and defined in the New Testament, has been redefined to accommodate both modern and pre-modern experiences and practices. Regarding its original purpose, there appears to be little ongoing need for it today. Historical accounts indicate that this gift gradually diminished after the apostolic age, becoming practically non-existent by the fourth century.

The Gift of Interpretation of Tongues

The Gift of Interpretation of Tongues (1 Corinthians 12:10). This gift complements the Gift of Speaking in Tongues. It grants the recipient the supernatural ability to understand and translate messages uttered in a foreign language for the edification of the church. This ensures that messages spoken in various tongues by speakers are understood by all present, thereby benefiting the congregation. Paul emphasizes the importance of interpretation in church gatherings, stating that if someone speaks in a tongue, an interpreter should be present. If no interpreter is available, the speaker should remain silent and speak only to themselves and to God. As Paul writes in 1 Corinthians 14:27-28: “If anyone speaks in a tongue, let there be two or at the most three, each in turn, and let one interpret. But if there is no interpreter, let him keep silent in church, and let him speak to himself and to God.” This guideline helps maintain order and ensures that the messages are not lost on the congregation. Additionally, Paul advises that if multiple people speak in tongues during a meeting, only one should interpret to avoid confusion (1 Corinthians 14:33-34, 40). As previously mentioned, due to the revelatory and prophetic nature of the Gift of Speaking in Tongues, many have concluded that this gift has ceased.

The Gift of Evangelism

The Gift of Evangelism (Ephesians 4:11). The term “evangelist” comes from the Greek word euaggelistes, meaning “one who brings good news” or “a preacher of the gospel.” The Gift of Evangelism is given to proclaim the good news of Jesus Christ to the unsaved. It also serves to teach other believers—those without this gifting—how to share the gospel effectively, helping them to fulfill the Great Commission. Recipients of this gift carry a burden for the lost and possess the ability to communicate God’s truth in a way that is understandable to non-Christians. They can tailor their message according to the perspective of unbelievers, making it more relatable and impactful. It is important to understand that the power to win people to Jesus Christ does not reside in the evangelists themselves, but in God's power to bring individuals to spiritual life. Many gimmicks and manipulative techniques employed by some evangelists are not only unnecessary but also reveal arrogance and presumptive behavior. True evangelism relies on genuine connection and reliance on the Holy Spirit rather than on human strategies.

The Baptism of the Holy Spirit

“John [John the Baptist] answered, saying to all, “I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize you with the Holy Spirit and fire.” —Luke 3:16

Another controversial issue arising from Pentecostal and Charismatic churches pertains to the baptism of the Holy Spirit, which is responsible for empowering God's people with spiritual gifts. These churches view this empowerment as an experience that occurs after spiritual rebirth, commonly referred to as the “Second Blessing.” This concept is understood as a distinct work of God in the believer's life, equipping them for ministry and often marked by the gift of speaking in tongues. However, this gift is typically characterized as an “angelic tongue” or “heavenly language,” as well as ecstatic utterances or free vocalization, rather than the known foreign languages described in Acts during the Day of Pentecost.

They essentially categorize Christians into two groups: those who are only born again (spiritually regenerated) and those who, in addition to being born again, are baptized by the Holy Spirit and empowered for ministry. They maintain a clear separation and time gap between these two experiences, citing several accounts in the New Testament to support their view. This perspective leads to a class system within the body of Christ, distinguishing those who have received the Second Blessing and are empowered for ministry from those who have not. However, most evangelical churches would disagree with this classification—and rightfully so. While it is true that there are instances in Scripture where a time delay is recorded between conversion and the baptism of the Holy Spirit, it does not necessarily follow that this pattern should be applied universally for all believers throughout history.

As we noted earlier, the outpouring of the Holy Spirit, marked by the initial sign of speaking in tongues by the Gentiles, was intended to outwardly demonstrate their inclusion in the covenant family of God. It was never meant to establish a separate and subsequent work of the Holy Spirit for equipping individuals for ministry. These accounts must be understood within a specific foundational context. During this period, the Jewish believers needed to witness the outpouring of the Spirit occurring in the same manner as it had on the Day of Pentecost. This meant that the Holy Spirit came upon all of them simultaneously, with everyone speaking in tongues. Once the Jewish converts observed this “instant replay” of Pentecost happening with the Gentile converts, there would be no justification for denying them acceptance (water baptism and covenantal status). This shared experience served to unify both groups within the body of Christ.

We can find support for this discontinuity in Acts 19:1–2: “And it happened, while Apollos was at Corinth, that Paul, having passed through the upper regions, came to Ephesus. And finding some disciples, he said to them, ‘Did you receive the Holy Spirit when you believed?’ So they said to him, ‘We have not so much as heard whether there is a Holy Spirit.’” By asking this question, the apostle Paul suggests the possibility of these disciples receiving the baptism of the Holy Spirit at the same time as their conversion. This indicates that Paul dismisses the necessity of a time delay between their initial conversion and receiving the baptism of the Holy Spirit.

It should be noted, however, that some who hold the Second Blessing view, prefer the word “since” you believed, as found in the original King James Version, rather than “when” you believed as found in modern translations, to support their view. Nevertheless, there are good reasons for this change. In the original Greek, the phrase uses the aorist participle πιστεύσαντες (pisteusantes), which can be translated as either “when you believed” or “since you believed.” The aorist tense in Greek often indicates a completed action in the past, but it doesn't necessarily specify the exact timing in relation to other events. Most modern translations prefer “when you believed” over “since you believed” for several reasons:

The context suggests that Paul was inquiring about their initial conversion experience rather than their ongoing spiritual life.

The Greek construction more naturally lends itself to a coincident action (“when”) rather than a subsequent action (“since”).

Theologically, it aligns with the understanding that the Holy Spirit is typically received at the moment of genuine faith in Christ.

For these reasons, the King James Version (KJV) rendering of “since ye believed,” is generally considered less accurate in conveying the original Greek meaning.

Another important consideration is the fulfillment of the prophecy in Joel 2:28–29: “And it shall come to pass afterward that I will pour out My Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even on the male and female servants in those days I will pour out My Spirit.” As we noted earlier, this prophecy was fulfilled on the Day of Pentecost (Acts 1, 2) and foretells that “all believers” would have the Spirit poured out upon them. This is precisely what we observe in every account in the New Testament—no believer was left out.

To claim that this promise now applies only to a select few who manage to appropriate the Second Blessing is incompatible with both the fulfillment of this prophecy and the recorded accounts. Furthermore, such a view would reinstate an outdated Old Testament protocol for receiving the outpouring of the Holy Spirit. Under the Old Covenant, the privilege of receiving the Holy Spirit's empowerment for ministry was limited to a select few—either by divine appointment or ceremonial means. As Moses earnestly desired, “Oh, that all the Lord's people were prophets and that the Lord would put His Spirit upon them!” (Numbers 11:29).

The prophecy of Joel intended to declare that these gifts of ministry are now freely given to all believers without reservation and Old Testament ceremonial limitations. As stated in Ephesians 4:7–8: “But to each one of us grace was given according to the measure of Christ’s gift. Therefore He says: ‘When He ascended on high, He led captivity captive, and gave gifts to men.’”

Nevertheless, many Pentecostals and Charismatics often cite personal experiences to support their theory of a time delay. However, they would do well to consider that we are encouraged to “desire spiritual gifts” throughout our entire Christian lives. Any results they may experience from their baptism of the Holy Spirit ceremonies (often referred to as “tarrying” meetings) are simply answers to ongoing prayers and do not signify a subsequent or exclusive work of the Holy Spirit.

Finally, the apostle Paul outlines the guidelines for how spiritual gifts are intended to be used in 1 Corinthians 13:

“Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing.

Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things.

Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away. For we know in part and we prophesy in part. But when that which is perfect has come, then that which is in part will be done away.

When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known.

And now abide faith, hope, love, these three; but the greatest of these is love.”

From this passage, we learn that there will come a day when spiritual gifts will become obsolete. Ultimately, the end result of love for God and love for others (for God’s glorification and the advancement of His kingdom), which is produced and made manifest through these gifts, will one day be fully realized in the life to come.

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About the Author

is a Reformed Christian writer who lives on the . He writes on Christian theology, apologetics, psychology, and culture. Contact: rogerball121@gmail.com