SPIRITUAL GIFTS (πνευμάτικα and χαρίσματα; things belonging to the Spirit and manifestations of grace respectively). These, sometimes called “charismata” from the Gr. word quoted above, are either the spiritual gifts showered upon the individual for the benefit of the Church (1 Cor 12:7) or the individuals themselves, seen as God’s gift to the Church as a whole (12:28). In one sense, God’s “inexpressible” gift is Christ (2 Cor 9:15); in another sense the greatest gift is the Spirit Himself, who is the source of all such gifts (1 Cor 12:4-7). A ninefold list of the “gifts of the Spirit” is found in 1 Corinthians 12:8-10, with which 1 Corinthians 12:28 may be compared. Romans 12:6-8 contains a similar list, as does Ephesians 4:11, 12, though both of these are more directly concerned with the second of the two aspects mentioned above.

The subject will be treated under the following headings:

1. Spiritual gifts in the OT. The OT does not contain comprehensive lists of spiritual gifts as the NT does. The doctrine of the Spirit was only gradually revealed by God to Israel over her long history. In view of this, it is striking that, in the pages of the OT, what the NT would call “spiritual gifts” are so often specifically associated with the coming or presence of the Spirit of Yahweh. This applies equally to ecstatic manifestations (Num 11:25) and to moral qualities (Gen 41:38); for since the OT knew of no distinction between “sacred” and “secular” all human excellences are rightly attributed to God (cf. James 1:17). Bezalel and Oholiab were “filled with the Spirit of God,...with knowledge and all craftsmanship” (Exod 31:3, 6): metal work, wood carving, embroidery—all are alike inspired by the Spirit and are His gifts, for the construction of the Tabernacle and the glorifying of God. The Spirit of the Lord came upon Othniel to “judge” Israel (Judg 3:10); the Spirit of the Lord came upon Samson giving him strength (Judg 14:6). Joseph’s prudence is proof of the presence of the Spirit of God (Gen 41:38), and prophetic activity of whatever kind, throughout the whole of the OT, is seen as the work of the Spirit (1 Sam 10:6).

To sum up, then, in the OT, all “gifts” are thought of as spiritual gifts. It is not that in the OT “spiritual gifts” are without moral significance; rather, the doctrine of spiritual gifts is all-comprehensive. Yet it is not unfair to say that, as God’s revelation moves forward to its NT climax, there is more stress on those gifts of a moral and spiritual nature, and thus a closer approximation to the NT understanding. Prophecies, such as that of Joel, in addition, contain a clear looking forward to the coming “generalization” of spiritual gifts, no longer to be restricted to a few.

2. Spiritual gifts in the gospels. There is as yet no systematic treatment, perhaps impossible before Pentecost. Yet there is an advance on the OT position, for such spiritual gifts as are mentioned are more closely associated with a “personalized” Spirit. This is more true of John, with his developed teaching about “the Counselor,” than of the synoptic gospels; but in both alike, the Spirit and His gifts are associated directly with the Messiah. This is equally true from the beginning of the ministry of Christ, to the teaching of the final week (cf. Matt 3:11 with John 16:14). While there may be no systematic lists, various spiritual gifts are just as evident in the gospels as after Pentecost, not only in the person of the Messiah, but also in the life of His disciples. The Messianic age has dawned and these are the signs and wonders associated with its coming, in which the humblest member of the kingdom may participate. Contrast Matthew 11:11 with John 10:41; not even mighty John the Baptist could compare with these humble disciples (unless, as some modern scholars think, the contrast is between John the Baptist and Christ Himself). The picture drawn rests more upon the evidence of the spectacular spiritual gifts (healing, miracles, exorcism, etc.) and not on the more prosaic gifts. This is not as serious a charge as it appears at first sight. First, both types of gifts come from one and the same Spirit, as Paul makes clear (1 Cor 12:4); therefore the presence of either should be proof of His presence and activity. Secondly, it is far easier, in the cursory narrative of the gospels, to detect the former than it is to detect the latter, although doubtless both were equally present.

The presence of spiritual gifts before Pentecost can be shown by pointing to the OT, or to John the Baptist; the Spirit was at work long before Pentecost. To judge from passages like Joel 2:28 and John 1:33, the real change to be expected at Pentecost was that the gifts of the Spirit would be generalized and permanent, not that the Spirit would only then commence His work.

In the gospels, as later in the NT, the Spirit Himself is the greatest “spiritual gift,” whether in the synoptics (Luke 11:13) or the fourth gospel (John 20:22). Within this general framework, not only does the Messiah Himself exhibit the gifts of the Spirit in His own life, but He also delegates these powers to His followers. The work of the seventy disciples sent out by Christ is a good instance of healing and exorcism done by the disciples (Luke 10:9, 17). Luke 10:19 may be a further reference to outward signs, although perhaps in the context it should be interpreted only in the spiritual sense.

That sometimes the disciples failed in their attempt to exercise these powers, does not show that they did not possess them, but simply that they were lacking in faith (Matt 17:20). The gospels, however, make clear that the ability to do such signs does not, per se, conclusively prove a right relationship to God (Matt 7:22).

Compare the fact that orthodox Jewish rabbis exorcised demons just as much as the followers of Christ did (Luke 11:19; cf. Acts 19:13, 14).

The Lord’s promise to His disciples was not only that they would receive the Spirit (John 16:7), but also that, after the Spirit’s coming, they would do even “greater works” than the Messiah Himself (14:12). This is sufficiently clear anticipation of the post-Pentecostal period, when taken with other scattered references, even if Mark 16:17, 18 be rejected as not forming part of the original text of the gospel.

3. Spiritual gifts in Acts. Pentecost is primarily an age of new spiritual experience, not an age of theological reflection and analysis. Therefore Acts contains an account of manifestations of spiritual gifts, rather than carefully constructed lists. Again it is easier to trace the presence of spiritual gifts by concentrating mainly on the more spectacular manifestations. However, not all these outward manifestations may find their source in the Holy Spirit, as Acts itself makes clear (8:9; 19:13).

For the Day of Pentecost (ch. 2), see Gift of Tongues. It is very well possible that the new gift of “interpretation” also appeared on that day, for Peter’s sermon is an “interpretation” in general terms.

In addition to tongues and interpretation, Acts 3:1-10 shows the exercise of the power of healing. The gift of “discernment of spirits” was exercised by Peter (5:3). Philip expelled demons (8:7); Peter raised the dead (9:40).

In addition to these specific instances, there are several “blanket” references to “signs and wonders” done by the apostles either individually or collectively; e.g. 5:12-16, by the whole body, and 6:8, by Stephen.

Most of these spiritual manifestations can be matched in the life of Paul, in the second half of Acts. Although he is not actually recorded as having spoken with tongues (a gift which he certainly had, see 1 Cor 14:18), Paul raised the dead (20:9-12); cast out demons (16:18); had the power of healing (14:10); and was bitten by a snake and suffered no ill effects (28:5). Paul also showed discernment of spirits (13:9, 10).

There is another spiritual gift mentioned in Acts: that of “prophecy.” Whatever is meant by this in the Pauline epistles, in Acts at least it certainly included a predictive element, like that in OT prophecy. It occurs in early and late chapters alike. One prophet mentioned by name is Agabus who predicted a famine (11:28) and Paul’s imprisonment (21:11). Paul’s words in Acts (20:23) prob. refer to many anonymous local prophets of the same type, among whom perhaps were the elders of Antioch (13:1) and Philip’s daughters (21:9). No doubt, in the Church described in the early chapters of Acts, there also existed many other spiritual gifts of a less spectacular nature. Gifts of generosity are seen (4:34-37; cf. Rom 12:8). Gifts of wisdom and utterance were obvious (4:13; 6:10). Gifts of ruling and administration were demonstrated in the appointment of the Seven (6:1-6); the gift of love—to Paul, the greatest of all gifts—is seen everywhere, but perhaps Acts 4:34-37 is the most clear.

4. Spiritual gifts in the Pauline epistles. In the epistles of Paul the reader at once feels himself on familiar ground; the world of Paul was like the world of today in many respects. Yet these epistles are not chronologically later than the latter half of Acts, which follows closely the Jewish-Christian world of the first twelve chapters. Even the various phenomena do not seem to have been very different in themselves: the difference is that they are now seen through the eyes of Paul rather than through the eyes of the Jerusalem church.

Luke seems here, as usual, to have consciously adopted the viewpoint of his Jerusalem sources and informants. In the Pauline epistles there is an analysis of the various phenomena by a keen, if sympathetic, theological observer. It is clear e.g., that a list of spiritual gifts—indeed a virtual classification and evaluation—like that of 1 Corinthians 12:4-11 is not only the result of revelation, but also the fruit of long and careful reflection.

Paul began by emphasizing the essential unity of all spiritual gifts, in the will and purpose of the Triune God (1 Cor 12:4-6). There is a unity of source and origin, but also a unity of goal; i.e., although the gifts are individual, the purpose is collective (i.e. all are “for the common good,” v. 7).

Paul added a higher bond of unity, for all such gifts are to be used in love (ch. 13). This would at once remove all pride, all self-advertisement, all rivalry, and all selfishness, in the use of spiritual gifts.

Once the principle of basic unity of testimony and goal was established, Paul stressed the diversity of the gifts of the Spirit. “Utterance,” which he placed first, quite clearly refers to some type of preaching or teaching, presumably within the Church, if this gift is “for the common good.” Perhaps the same charisma is mentioned in 1 Corinthians 14:19. If so, the gift would correspond to “teachers” in the parallel list in 12:28; cf. Barnabas, “Son of encouragement” (Acts 4:36).

The next gift is faith (1 Cor 12:9), perhaps evidenced in answered prayer, or even by signs or wonders performed (Matt 21:18-22). Next come gifts of healing and working of miracles; Paul could not have appealed to them so confidently, had such miracles not been common in Corinth.

Prophecy is a gift that may well have two meanings in Paul; the predictive element undoubtedly existed in the primitive Church (see under section 3) but there is no reference to it in the extant Pauline epistles.

It seems, therefore, as though Paul refers to prophecy as the ability to bring the “word of the Lord” in any given situation. Perhaps this corresponds with forceful Spirit-filled preaching, as distinct from teaching, a different gift of the same Spirit. “Prophets” are clearly distinct from “teachers” (1 Cor 12:29); but they are frequently associated in terms which suggest that the difference is not great (at Antioch, Acts 13:1, the same group seems to combine both functions). Prophecy builds up the Church (14:4). Unlike the gift of tongues, it is immediately understandable by all (14:24), even by the non-Christian. Perhaps this is why Paul gave “prophecy” such a high priority among spiritual gifts (14:1). The ability to “distinguish between spirits” was doubtless all the more necessary in a charismatic age, when forms of worship and ministry were still fluid, and creeds or other tests of orthodoxy still embryonic. It was essential that men should be able to tell whether the claimed “inspiration” was from God, or from a Satanic source. Paul laid down the simple yardstick of the testimony born to Christ (12:1-3).

For a fuller treatment of the final gifts of tongues and interpretation see Gift of Tongues. Paul accepted these heartily as spiritual gifts; indeed he excelled in tongues himself, though he valued interpretation more highly (14:18). He placed them deliberately at the bottom of the list (12:28-30). Tongues are valueless, if devoid of love (13:1). The gift of tongues is primarily directed to God, not to fellow men (14:2); it “builds up” the individual, not the whole Church (14:4). It may even be mistaken by the outsider for madness (14:23). None of these objections hold if it is exercised in love and humility, for the good of the whole, in an orderly way (14:29), to a limited extent (14:27), and with “interpretation” that gives a rational content to the message (14:5). Otherwise, Paul counsels the possessor of this gift (not a universal gift, 12:30, nor associated by paul with any “higher level” of Christian experience) to remain silent in the Church (14:28). He may “speak to himself and to God” as much as he likes; cf. the way in which, in certain circumstances, the possessor of the spiritual gift of “faith” is told “the faith that you have, keep between yourself and God” (Rom 14:22).

For other lists of gifts, see 1 Corinthians 12:28-31; Romans 12:6-8; Ephesians 4:11, 12. Some of these are more concerned with possessors of the gifts than with the gifts themselves; nevertheless, the general pattern is recognizably the same. See Ministry.

Bibliography H. A. Guy, NT Prophecy (1947); G. S. Hendry, The Holy Spirit in Christian Theology (1957); C. K. Barrett, The Holy Spirit and the Gospel Tradition (1958); J. L. Sherrill, They Speak with Other Tongues (1964). Also see standard commentaries on Acts, Romans, 1 Corinthians, and Ephesians.