THE GIFTS OF THE HOLY SPIRIT AND THEIR APPLICATION TO THE CONTEMPORARY CHURCH
I. Introduction - Divine Gifts
There are various gifts that God makes available to the church. Let us note three basic categories.
A. Domata- -Ephesians 4:8, 11-12- -gifts of the ascended Christ for the equipping of the church- -ministries.
B. Charismata- -Romans 12:4-8- -functional gifts of God's grace- -also broadly stewardship gifts- -1 Peter 4:10-11.
C. Pneumatic (spiritual) charismata- -dynamic, manifestational gifts of the Holy Spirit- -1 Corinthians 12:1-11. They are listed as: word of wisdom, word of knowledge, faith, gifts of healing, miracles, prophecy, distinguishing of spirits, tongues, and interpretation of tongues (vv. 8-10).
Only the last category is designated as spiritual gifts- -"Now concerning spiritual gifts" (1 Cor. 12:1)- -although all are essential to the life of the church (also see 1 Cor. 12:27 for a mix of the various gifts [there labeled "appointments"]). The need is great for all the gifts in all categories to be operational.
The most New Testament information is to be found in regard to the pneumatic charismata. 1 Corinthians 12-14 are devoted to this subject. Despite the broad range of information, there are wide differences today of opinion, interpretation, and exercise. My concern corresponds to Paul's continuing words, "Now concerning spiritual gifts, brethren, I do not want you to be unaware"1 (or, perhaps better, "uninformed" RSV). So let us seek to follow some of Paul's teaching in 1 Corinthians 12-14.
II. Context
A. The Fullness of Gifts- -1 Corinthians 1:4-7- -"In everything you were enriched in Him...so that you are not lacking in any [spiritual] gift." The Corinthians were exercising the spiritual gifts. Hence Paul's teaching is not addressed to inexperienced people! It was a church laden with spiritual gifts.
The Corinthians had the gifts of the Spirit in abundance- -the opposite of what is found in many of our churches today. For the church in Corinth- -as Paul's letter later shows- -it was a matter of propriety and order. Because of the abundance of gifts, they could hardly restrain themselves- -all wanting to prophesy, all speak in tongues (see chap. 14)- -so much so that there was confusion. Paul felt constrained to write that "God is not a God of confusion but of peace" (14:33), and his final words were: "But let all things be done properly and in an orderly manner" (v. 40).
B. The Outpouring of the Holy Spirit- -1 Corinthians 12:13- -"For by one Spirit we were all baptized into one body...and we were all made to drink of one Spirit" (or "one Holy Spirit poured out for us all to drink" NEB). According to one early Christian writer, the Corinthians had experienced "a full outpouring of the Holy Spirit."2
This language suggests a Pentecostal outpouring. Here we recall the Pentecostal fulfillment of the prophet Joel's words, quoted by Peter, "I will pour forth My Spirit upon all mankind; and your sons and your daughters shall prophesy" (Acts 2:17; cf. Joel 2:28); also Peter's words, "He [Christ] has poured forth this which you both see and hear" (Acts 2:33). As a result of this outpouring, there was prophesying, also tongues (Acts 2:4)- -both gifts of the Holy Spirit as described by Paul in 1 Corinthians 12-14.
Here we need to begin with basics: Has any given church, or Christian community, and individual members experienced this outpouring? If no outpouring, there can be little understanding or activity in regard to the gifts. If the outpouring has occurred and continues to occur, the gifts may be present in abundance.
C. Pentecostal Experience
All of this leads to a stress on the importance of the Pentecostal experience of the gift of the Holy Spirit. In his message on the Day of Pentecost Peter not only proclaimed the way of salvation, "Repent, and let each of you be baptized in the name of Jesus Christ for the forgiveness of your sins," but he also added: "And you shall receive the gift of
gift to future generations: "For the promise is for you and your children, and for all who are far off, as many as the Lord our God shall call to Himself" (v. 39). To all who are effectually called to God (hence, are saved), the promise of the gift of the Holy Spirit is extended.
In Acts the language often simply is that of receiving the Holy Spirit. See Acts 8:17- -"they [the Samaritans] were receiving the Holy Spirit"; 10:44- -"[they] [the Caesareans] received the Holy Spirit just a we did"; 19:12- -"Did you [Ephesians] receive the Holy Spirit when you believed?" The question in 19:2 points to the importance of the matter- -and Paul later laid his hands upon the Ephesians for the reception to occur.
The Corinthians had received the gift of the Holy Spirit. This is stated indirectly in 2 Corinthians 11:4- -"If you receive a spirit different from the Spirit already given to you" (REB). Their reception of the gift of the Holy Spirit was context for the occurrence of spiritual gifts.
So again the Pentecostal experience- -however described- -is basic to the full operation of the gifts of the Holy Spirit.
III. Background
A. The Lordship of Christ
Behind the operation of the spiritual gifts is the Lordship of Jesus Christ. Although the charismata are pneumatic, hence operations of the Holy Spirit, they are all derived from Jesus the exalted Lord. It is through His Lordship, recognized and affirmed, that the gifts of the Holy Spirit become a reality.
Paul states, in 1 Corinthians 12, that the community moving in the Spirit is one that declares "Jesus is Lord" (v. 3). Those who affirm and continue to affirm His Lordship are those to whom the Holy Spirit distributes His gifts. The focus of the Spirit-filled community is not the Spirit but the exalted Lord. For it is Christ the Lord who acts in the Spirit to multiply these gifts. Through the pneumatic gifts He makes known depths of wisdom and knowledge, performs mighty deeds of healing and deliverance, indeed works miracles of many kinds.
To say "Jesus is Lord" is far more than a verbal declaration. It is to be uttered, Paul adds, "by [or 'in'] the Spirit" (12:3). In other words, it is a profound expression of worship and praise3 that prepares the way for all the gifts to flow. Truly there is no place so full of anticipation and excitement as that in which the Lord Jesus is glorified.
The Lordship of Christ affirmed in the Spirit is the primary background for the operation of the gifts of the Holy Spirit.
B. The Triune God
This leads to the next important matter, namely, that of recognizing the activity of the Triune God. Paul writes: "There are varieties of gifts, but the same Spirit. And there are varieties of ministries, and the same Lord. And there are varieties of effects ['workings' NIV], but the same God who works all things in all persons" (1 Cor. 12:4-6).
This means, first, that whatever the variety of gifts, ministries, and workings, it is the same Holy Spirit, the same Lord Jesus, the same God at work in each. There is diversity but at the same time unity. Separation, division, factionalism- -any playing off of one activity against another- -cannot be of God. Second, although there is no simple identification of gifts, ministries, and workings,4 the Triune God is at work in and through all of them. There is no gift that is not a ministry, no ministry that is not an operation or working, and the same God- -Father, Son, and Holy Spirit- -is in them all. Third, this means that while the spiritual gifts are primarily expressions of the Holy Spirit, they have behind them the full weight of the Triune God.
Accordingly, a community moving in the gifts of the Holy Spirit is Trinitarian in its fundamental orientation and lifestyle. Just as the focus is not the Holy Spirit but Christ (as previously discussed), so the total operation is not that of the Holy Spirit but the Triune God. To be truly pneumatic is to be both Christocentric and Trinitarian.