SPIRITUAL GIFTS – PART 1

This phrase is regularly used to translate two Greek words, charismata and pneumatika. Both words appear frequently in Paul’s writings and nowhere else in the New Testament, except -- 1 Peter 2:5 and 4:10. Both words come from more familiar words, charis {grace} and pneuma {spirit}. They have similar meanings -- charisma means {expression of grace} while pneumatikon means {expression of Spirit} -- but they are used somewhat differently. Charisma is used to describe YHVH’s saving action in Moshiach -- Romans 5:15-16, and the gift of eternal life -- Romans 6:23. In Romans 11:29 it describes the entire series of Gracious Acts YHVH did for Israel. In -- 2 Corinthians 1:11 it probably refers to a specific action of YHVH that saved Paul from some sort of deadly danger. Otherwise, it seems to mean divine grace as given to individual people, especially in -- Romans 12:6-8 [where Paul describes believers as being {gifted} to encourage, prophesy, etc.] and -- 1 Corinthians 12:8-10 {also in Romans 1:11; 1 Corinthians 1:7; 7:7; 12:4-11, 28-30; similarly, 1 Peter 4:10}. Pneumatikon is used in a wider range of situations. It is an adjective, rather than a noun, and describes various things {and people} as {spiritual,} serving as the instrument of the Spirit. These include some particular word or act -- Romans 1:11, the Law -- Romans 7:4, the manna, the water from the rock, and the rock itself during Israel’s wilderness wanderings -- 1 Corinthians 10:3-4, the resurrection body -- 1 Corinthians 15:44-46, blessings {in the heavenly places} -- Ephesians 1:3, specific insights into YHVH’s will -- Colossians 1:9, and songs in worship -- Ephesians 5:19; Colossians 3:16. As a plural noun, it can be used to describe individuals {the spiritual ones,} -- 1 Corinthians 2:13, 15; 1 Corinthians 14:37; Galatians 6:1 or things {the spirituals,} {spiritual gifts,} -- Romans 15:27; 1 Corinthians 2:13; 9:11; 12:1; 14:1, even {spiritual powers in heaven} -- Ephesians 6:12. From this brief survey, a more precise definition of {spiritual gifts} can be made. Whatever thing or individual serves as an instrument of the Spirit or manifests the Spirit or embodies the Spirit is a spiritual gift {pneumatikon}. Whatever event, word, or action is a concrete expression of grace or serves as a means of grace is a Spiritual gift {charisma}. Pneumatikon is the more general word; charisma is more specific. Moreover, charisma is probably Paul’s own word -- Romans 1:11; 12:6; 1 Corinthians 7:7; 12:4, in preference to the more ambiguous pneumatikon, which seems to have been popular with those causing difficulty for Paul in Corinth {1 Corinthians 2:13-3:4; 14:37; 15:44-46}. Consequently, attention will focus in what follows on charisma. Not forgetting those passages where Paul uses this word in broader terms for the Direct Act of YHVH -- Romans 5:15, 16; 6:23; 11:29; 1 Corinthians 1:11, concentration will be on the passages where Paul speaks in more precise terms of particular manifestations of grace mediated through one individual to others {Spiritual Gifts} in this the narrower sense of charisma. The lists of charismata -- Romans 12;1 Corinthians 12; Ephesians 4;1 Peter 4, provide the clearest indications of what Paul thought a {Spiritual Gift} could be. For Paul, a Spiritual Gift is essentially an Act of YHVH’s Spirit, a definite, specific manifestation of YHVH’s Grace through the words or deeds of a particular person. YHVH is always generous, but charismata are definite examples of that generosity, parcelled out in encouraging words, rightful rebukes, or gracious actions from one person to another. This means that we cannot hope to manifest such gifts unless we are open to and dependent upon YHVH. Paul speaks of individuals {having} or {possessing} certain spiritual gifts -- Romans 12:6; 1 Corinthians 7:7; Romans 12:3, but he means only that some people are so open to YHVH’s Grace that, that Grace constantly shows itself through them in particular ways. It is true, however, that in -- 1 Timothy 4:14 and 2 Timothy 1:6, this basic sense is beginning to be left behind. A Spiritual Gift is any event, word, or action that embodies and expresses YHVH’s Grace. In this sense church sacraments {such as communion/breaking of bread} can be {means of grace} [though they are never called this in the New Testament], as are many other words and actions as well. In recognizing this, one can recognize too that the lists of gifts that appear in -- Romans 12:6-8, 1 Corinthians 12:8-10 and other places are probably not exhaustive. The gifts described in those lists are typical manifestations of the Spirit, but there may be many, many others. The degree of overlap between these various lists shows that Paul was not concerned to specify a precisely defined catalogue; he simply selected a number of activities and utterances through which he saw the Grace of YHVH manifesting itself in His churches. It is important to grasp that Paul saw all believers as charismatics-that is, as people with spiritual gifts. Whoever {has} the Spirit-whoever is open to and being led by the Spirit -- Romans 8:9-14, will inevitably show YHVH’s Grace in some way. For Paul, the church is the Body of Moshiach, and the Spiritual Gifts are examples of the functions belonging to the members {parts} of that Body -- Romans 12:4-6; 1 Corinthians 12:14-30. The Spirit’s Gifts are the living movements of Moshiach’s Body. As the Body is many different members functioning as one Body, so the unity of the church grows out of the diverse functions {gifts} of its members. It follows that YHVH gives Spiritual Gifts with the broader church community in mind, He gives {for the common good} -- 1 Corinthians 12:7. A selfish, loveless clutching after spiritual gifts is wrong and futile -- 1 Corinthians 13:1-3. A spiritual gift is never given to be used simply for one’s own benefit [except perhaps the gift of speaking in tongues, but that is why Paul gives it lower value]. It is given to someone only in the sense that YHVH chooses to act through that one person for others. More precisely, it is given through one person to the community-not to a specific person at all. The spiritual health of the individual is inextricably bound up with the health and well-being of the whole Body -- 1 Corinthians 12:14-26; Ephesians 4:16.