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Status: is logged in The Third View of Tongues Intro Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Epilogue Appendix A Appendix B Notes

We catch a glimpse of God's diversity in the spiritual gifts through the Amplified New Testament. "Now there are distinctive varieties and distributions of endowments [extraordinary powers distinguishing certain Christians, due to the power of divine grace operating in their souls by the Holy Spirit] and they vary, but the (Holy) Spirit remains the same" (1 Cor. 12:4).

Those who speak of the nine gifts of the Holy Spirit have sometimes failed to see the amplitude of spiritual gifts (or gifted persons in the church) listed in Romans 12, Ephesians 4, and twice in 1 Corinthians 12. In the last list Paul mixes gifted people (apostles) along with miracles, teachers along with healings. He does make clear in 1 Corinthians 12:28 and 29 that he is referring to the ministry of individuals.

It is my firm conviction that one can take the four lists (plus three lists by inference) and compile a nearly complete scriptural list of the charismata.

Also, and this is surely in accord with Paul's emphasis upon the importance of prophecy, in the four main lists there is one common bond, one thing that ties them together as lists of the spiritual gifts. It is the consistent mention of prophecy or the persons gifted with prophecy.

In Romans 12 prophecy is mentioned. In Ephesians 4 it is prophets. In 1 Corinthians 12 it is prophecy in the first list (vv. 7-11) and prophets in the second list (v. 28).

We must also observe at this point that there are what we choose to call "lists of inference." These are found in 1 Corinthians 13:1-3, 14:6, and 14:26.

In the great love chapter, 1 Corinthians 13, Paul is comparing love with the gift of tongues in verse one. Is it too much to suppose that this comparison continues to verse three to include giving (also mentioned in Romans 12) and martyrdom?

In his corrective chapter (14) Paul describes a gathering for worship in which spiritual gifts are functioning. In verse six, true to the other lists, he mentions prophecy. But surprisingly he distinguishes between revelation and knowledge. And he adds a doctrine.

Then in verse 26 he includes a psalm (the first hint of a musical gift), a doctrine, a revelation, and an interpretation. It is the only time in the basic or inferred lists that prophecy is missing.

Obviously, I do not believe that the charismata can be limited to the nine gifts of the Spirit. "Gifts of healings," for example, in the original language is doubly pluralized within the so-called "nine gifts." The number may well be ninety-nine. Or more. But in this treatise I am going to deal with the four obvious and the three inferred lists.

In grouping the spiritual gifts as I do, another question must be asked. Are gifts of leadership such as apostles and prophets to be grouped along with helps and miracles? Should there not be a distinction made between position-gifts and power-gifts? The answer I think is "yes" and "no." It is important to recognize that there are gifted men. But the Scriptures do not appear to make as fine a distinction as some today tend to do.

This is especially true in regard to prophecy - and prophets. The former is a supernatural gift; the latter, a gifted man (or woman).

Is a person with a gift of prophecy a prophet? Conversely, does a prophet have the gift of prophecy?

There are some biblical clues. For example, in 1 Samuel 10:9-13 Saul begins to prophesy. The onlookers say repeatedly, "Is Saul also among the prophets?" The implication is that he was a prophet. In 1 Corinthians 14:29-31 Paul easily shifts from "prophets" to "prophecy" and back to "prophets."

Prophets prophesy, and prophecy as a gift denotes the position of prophet. That I feel is a fair assumption.

And all this, in my view, is reason enough for moving with relative ease from the discussion of position-gifts to power-gifts.

There is also a biblical precedent. If the Holy Spirit in Scripture moves easily from one classification to the other, we should not hesitate either.

That is what He does, and this chapter is my rationale for so proceeding.