Renewalists (Pentecostals, Charismatics and New-Charismatics) believe these gifts are for today. This is an old-fashioned Bible study, word by word. line up line.
The sections are titled as follows:
ORGANIZING THE NINEFOLD GIFTS
NINEFOLD GIFTS (the nine gifts are numbered)
CONCLUSION TO 1 CORINTHIANS 12:7-11
1 CORINTHIANS 12:28
The gifts in 1 Cor. 12:28 are treated briefly. Instead, the focus here is on the ninefold gifts.
Under each gift are examples of how they operated in the ministries of Jesus and the apostles.
Let’s begin with my (tentative) translation.
4 There are a variety of gifts, but the same Spirit. 5 There are a variety of services, and the same Lord. 6 And there are a variety of workings, but the same God who works everything in everyone. 7 To each the manifestation of the Spirit is given towards the common benefit. 8 For to one person is given through the Spirit a message of wisdom; to another person a message of knowledge by the same Spirit; 9 To a different person faith by the same Spirit; to a different person the gifts of healings by the one Spirit; 10 To a different person workings of miracles; to a different person prophecy; to a different person discernings of spirits; to a different person kinds of (prayer and praise) languages; to another person an interpretation of (prayer and praise) languages; 11 The one same Spirit works and distributes all these things to each particular individual as he wills.(1 Cor. 12:4-11)
A “word of wisdom” or a “word of knowledge” are alternative translations (see below).
For other translations please click on biblegatewya.com.
ORGANIZING THE NINEFOLD GIFTS:
If you would like to see other translations, please click on biblegateway.com.
In Renewalist circles (Pentecostals, Charismatics and Neo-charismatics), these gifts are often divided into three sets of three gifts: three-three-three.
For example, Derek Prince divides them up thus (The Gifts of the Spirit, [Whitaker House, 2007], p. 10):
Word of Wisdom
Word of Knowledge
Discernings of spirits
Gifts of Healings
Workings of Miracles
Different Kinds of Tongues
Interpretation of Tongues
This grouping seems to enjoy a certain logic to it, though it takes the order of the words out of sequence, different from how Paul wrote them.
However, other writers note the pronouns “another” and “different.” They come from allos (“another”) and heteros (“different”). (In my translation, I supplied “person”). So it works out to be two-five-two.
David Lim, Senior Pastor at Grace Assembly of God in Singapore, following two commentators, divides them up like so (Systematic Theology, ed. Stanley Horton, p. 464):
Teaching (and Preaching) Gifts:
The Message of Wisdom
The Message of Knowledge
Ministry Gifts (to the Church and world):
Gifts of Healings
Distinguishing between Spirits
Different kinds of Tongues
Interpretation of Tongues
Lim goes on to note that the two commentators, Donald A Carson and Gordon Fee suggest that the grouping is based on the pronoun heteros. Fee believes categories one and three pertain to the problems at Corinth, while the middle five pertains to supernatural gifting (Lim, footnote 12).
Renewal Theologian J. Rodman Williams also capitalizes on the two pronouns. The manifestations of the Spirit follow a two-five-two organization (vol. 2, ch. 14, note 50). Specifically:
The Message of Wisdom
The Message of knowledge:
The above gifts are mental gifts because the Spirit manifests them through the mind.
Gifts of healing
Workings of Miracles
Discernings of spirit
The above gifts are extramental gifts in distinction to the mind. These gifts flow out of faith; they are faith in action or outflow. For example, the manifestation of faith is needed for miracles and healings.
Interpretation of Tongues
They are supramental or above the mind. The mind is transcended, even though speech is coming through the mind. Prayer language is suprarational, not irrational. The mind is unfruitful or does not understand the words, but the “tongue” is a language. However, Williams’ organizing has one glitch, prophecy, which seems to operate through the mind in the same way that interpretation does. And it is hard to image that interpretations and prophecies are supramental, unless the speaker is seen as a channel, which Williams believes (vol. 2, pp. 382, 395-96, and 403).
Grammarians Timothy A. Brooks and Bruce W. Longenecker, I Corinthians 10-16: A Handbook on the Greek Text (Baylor UP, 2016), after some discussion, say that the pronouns allos and heteros are synonymous, so we should not make too much of the seeming differences.
In the end, the reader may decide on how to organize the passage.
Finally, please note that Paul Walker, writing his essay “The Holy Spirit Gifts and Power,” for the Spirit-Filled Study Bible, says that the gifts in 1 Cor. 12:7-11 are the Spirit’s offerings to Christ’s church; Rom. 12:6-8 indicates that these gifts come from the Father, while the office-gifts in Eph. 4:11 are the Son’s domain (pp. 1941-49). My response is that the demarcation between the Father, Son, and Holy Spirit may be true, but I would not make a big thing of it. He may be right, however, about the Spirit taking the leading role here.
THE FATHER, SON, AND HOLY SPIRIT AND GIFTS
It is important to understand that the Triunity is involved in the health of the church. Let’s begin a word by word, verse by verse commentary.
“Variety”: it comes from the rich noun diairesis (pronounced dee-I-reh-seess) and is used only 3 times, here in these verses (vv. 4, 5, 6). It is plural (varieties), but I kept it singular (variety).
Please note: Paul often uses the plural in these verses, and sometimes the plural is difficult to sort out. Is it a “collective plural” (variety or varieties) or “true” plural (two or more itemized things). I decided to just translate the words as true plurals, for example, “gifts of healings” (v. 9).
In the bigger Greek world, the Greek noun diairesis means to count up the votes, “dividing,” “a division.” The picture is a separation and division from one source. So a pile of money or votes needs to be separated out and counted, one item at a time.
In the NT it means “a division of something to persons, apportionment, division; a state of differences in the nature of objects or events; difference, variety” (BDAG). All that means is that the Spirit divides up and distributes and apportions different and a variety of gifts.
“the same Spirit” indicates that the Spirit is not divided, but he as a unity distributes these gifts as he wills.
“variety”: see v. 4.
“services”: It is the Greek noun diakonia (pronounced dee-ah-koh-nee-ah). Here it is plural. It could be translated as “ministries.”
As I noted in my commentary on Rom. 12:7, diakonia means, depending on the context, “service,” “office,” “ministry,” “task,” or “aid, support, distribution.” Yes, we get our word deacon from it (1 Tim. 3:10, 13). It evolved into a position at church for a man or woman (Rom. 16:1 and Phoebe) who did practical service, to help the pastor, so he (or she) could focus on the Word of God. But this does not limit the deacons’ service away from the Word, as evidenced in the lives of Stephen and Philip, who were numbered among the seven servants (deacons) (Acts 6), but who also preached the gospel (Acts 7 and 8). It means basic and practical service.
Here are some verses that use the word diakonia.
In 2 Cor. 8:4, Paul praised the Macedonian churches highly because they were eager to share in the service (diakonia) of giving money to the impoverished churches in Judea. And Paul again calls giving money a service (diakonia) (2 Cor. 9:1). Money is very practical.
In Eph. 4:12 Paul says that God gave the office gifts of apostles, prophets, evangelists, pastors and teachers to equip the saints (believers in Jesus who makes them holy) for the works of service (diakonia). Serving is just working or doing good works that God prepared beforehand for us to do.
Finally, even angels perform service (diakonia) to those who are shall inherit salvation (Heb. 1:14).
Other important verses for your further study of the noun: Luke 10:40; Acts 6:1, 4; 11:29; 12:25; 20:24; 21:9; Rom. 11:13; 15:31; 1 Cor. 16:16; 2 Cor. 3:7-9; 4:1; 5:18; 6:3; 8:4; 9:1, 12-13; 11:8; Col. 4:17; 1 Tim. 1:12; 4:5; 2 Tim. 4:5; 4:11; Rev. 2:19.
“workings”: it comes from the noun energēma. Yes, it is related our word energy (though the Greek noun energeia is the real source of our English word). Adding the suffix ma– means “the result of,” so the result of working, operating or acting. It means the works of something as in results of working. But as usual, let’s not over-analyze the parts of the word. To a first-century Corinthian it is a sure thing that he just heard it as “workings.” BDAG: it is an activity that impacts on another.
Some theology: Above are three great verses on the activity of the Father, the Son, and the Holy Spirit. The Triunity is not an abstract doctrine, but the three persons want to invade your space and gift you, so that you can reach people.
Click here The Trinity: What Does He Mean to Me? and at the end of that linked ten-point post, you can click on other articles on the Trinuity.
“manifestation”: it comes from the Greek noun phanērōsis (pronounced fah-nay-roh-seess), and it is used only twice, here and in 2 Cor. 4:2, but the verb is used 49 times and the adjective 18 times. The noun can mean “disclosure and announcement” (BDAG). But that’s a little arid. I like manifestation, as do the major translations (KJV, NASB, NIV, NKJV, RSV). In this context it does not connote permanence, for the recipient of the gift (the person) cannot claim it as his own, but the Spirit manifests the gift, and then it subsides until another need arises. It seems to be a brief manifestation, like fireworks that shoot up, display its power, and then disappear, until the Spirit moves again. (No, the fireworks metaphor does not mean “showing off” so the gifted can get hyped-up attention and raise funds.) The manifestation of the gift is produced by the Spirit, visible for all to see, through person’s words and actions.
“common benefit”: I added the word “common,” because it is implied. “Benefit” is the verb sympherō (pronounced soom-feh-roh), and it combines syn (with) and pher– (carry), so picture disparate things being brought together and combined to benefit people. Formally it means “bring together in a heap, bring together; to be advantageous, help, confer, be profitable / useful” (BDAG).
It is used 15 times. It is translated in the NIV as “good” or “better” (Matt. 5:29-30; 18:6; 19:10; John 11:50; 16:7; 18:4; Heb. 12:10); “beneficial” (1 Cor. 6:12; 19:23); “bring together (Acts 19:19); “common good” (here); “best” (2 Cor. 8:10); “gained” (2 Cor. 12:1).
We are still doing a word by word, verse by verse commentary.
“person”: this word has been supplied. I could have said “each” or “one” or “each one,” which is literal, but I wanted to emphasize gender inclusiveness and that the Spirit works through people, male and female. The pronoun is masculine, but in Greek it encompasses men and women, like our word mankind. But if you don’t like it, then just use “one” or “each one.” The point is that everyone gets to play (as John Wimber used to say).
1.. A Message of Wisdom
“through the Spirit”: Paul is really keen to show that the source of the gifts is the Spirit.
“message”: it is the Greek word logos (pronounced loh-gohss), and it may be the richest word in the NT. BDAG devotes six columns of fine print to defining it. It can mean Jesus, who is the Word (John 1:1-3). It can also mean, depending on the context, “communication whereby the mind finds expression—word”; “statement”; “subject under discussion, matter”; it can even be a business accounting term: “computation, reckoning”; or it is really elevated: “an independent personified expression of God, the Logos.”
Other translations: “word” (KJV, NKJV, NASB); “message” (NIV); “wise advice” (NLT); “ability to speak wisdom” (NCV); “speak wisdom” (CEV); “wise counsel” (MSG); “utterance” (ESV).
I like “message,” “statement” or “utterance.” But the deeper point is that the logos has to be spoken; the Spirit gives an utterance or a word or a statement. It is not multi-session counseling, one on one, over six weeks, when a wise man tells someone how to have a happy marriage (i.e. not as it is implied in the Message or the NLT). It is one manifestation among many.
“wisdom”: It is the Greek word sophia (pronounced soh-fee-ah), and it is always translated by the NIV as “wisdom,” wherever it appears in the NT. The dictionary says “the capacity to understand and function accordingly”; “transcendent wisdom” (BDAG). The adjective sophos (pronounced soh-fohss) means “pertaining to knowing how to do something, in a skillful manner, clever, skillful, experienced”; “pertaining to understanding that results in the wise attitudes and conduct, wise” (BDAG). Those related ideas apply to the noun in this verse. It is practical. You’ll know what to do and say, right when you need it. Timing is essential. It has an extra surge to it, rather than godly wisdom from above that is gained by experience and a relationship with God over a lifetime (Jas. 1:5). Both wisdoms come from God, but here it is charismatic. Finally, Spirit-inspired wisdom is not abstract or speculative, as the philosophical Greeks supposed.
Please see the fuller post:
2.. A Message of Knowledge
“another” it is the Greek word allos (pronounced ahl-lohss) and it can easily be translated as “other” or “different.”
“person”: it too is supplied (see above, v. 8, for why).
“message”: see above.
“knowledge”: it is the Greek word gnōsis (pronounced g’noh-seess, and be sure to pronounce the “g”; and we get our word know from it too). Like logos, it too is very rich. It is invariably translated by the NIV as “knowledge,” “knowing,” or “understanding,” but by far most often as “knowledge.” Formally it can mean, depending on the context, “comprehension or intellectual grasp of something, knowledge, as possessed by God”; “the content of what is known, knowledge, what is known” (BDAG). In other words, the “official” dictionary definition says it is the content of knowledge—what is known. Now when we apply the gifting and revelation of the Spirit to this definition, it is elevated. The person exercising it know things not by his mind, but by the Spirit.
“by the same Spirit”: It could be translated as “according to the Spirit.” Once again Paul really intends the readers to get that the Spirit inspires all these gifts.
Please see this fuller post:
“to a different person”: again, the word person is supplied, because I want to emphasize that both men and women can exercise these gifts. Everyone gets to play.
“different”: it is the word heteros (pronounced heh-teh-rohss), and it too means “other” or “different” or “another.”
“faith”: it is the noun pistis (pronounced peace-teace). It is used 243 times, and the NIV translates as “faith” in every case other than these: faithfulness (Matt. 23:23; Rom. 3:3; Gal. 5:22, in the “fruit” list; Rev. 14:12); faithfulness (Rev. 13:10); trusted (Titus 2:10); believe or believing or belief (Gal. 3:2, 5, 7; 2 Thess. 2:13); pledge (1 Tim. 5:12); given proof (Acts 17:31). Incidentally, the verb, pisteuō, is used 241 times. Therefore the noun faith and the verb “faithing” is the language of the NT and so the language of God. Relate to God by and through faith, not intellect alone, or whining for praying, and so on.
So what does the noun mean in the context of the Spirit energizing it? It has to go farther than saving faith, because though that causes a person to enter the kingdom, we are now talking about someone who exercises faith that is inside the kingdom. It has to go deeper than a set of beliefs that constitute doctrine—important as that is. Clearly it must be a surge of faith that cannot come by itself or is worked up by human willpower or figured out by human reasoning. Paul says that this faith comes by the instrumentation of the same Spirit. He produces this faith.
Please see this fuller post:
4.. Gifts of Healings
“gifts”: As noted in my commentary on Rom. 12:6-8, it comes from the Greek noun charisma (pronounced khah-reess-mah). The plural here is charismata, and we get our word charismatic from it. Charis means “grace” and the ma– suffix means, as noted, “the result of,” so charisma means a gift that comes from or is the result of grace. It is clear that God gives each gift to yielded hearts. One last point: charisma in the NT sense does not equal charisma in the modern political sense, someone with a forceful and likeable (more or less) personality and a big smile.
“healings”: it is the noun iama (pronounced ee-ah-mah), and it is used only three times (1 Cor. 12:9, 28, 30). Yes, the ia– stem is related to healing, and adding the ma– suffix means the result of healing, which is health. In this case, let’s not over-analyze the word parts, because it means “healing” or “cure,” which can connote a process.
Please see this fuller post:
5.. Workings of Miracles
“workings”: it comes from the noun energēma, and it is plural. See v. 6 above.
“miracles”: it comes from the Greek word dunamis (pronounced doo-nah-meess), and it too is in the plural. In other contexts, it is often translated as “miracle” or “miraculous power” or “power.” It means power in action, not static, but kinetic. It moves. Yes, we get our word dynamite from it, but God is never out of control, like dynamite is. Its purpose is to usher in the kingdom of God and repair and restore broken humanity, both in body and soul. This is why the power of God in many of the verses below reside and work within humankind. In this case, the Spirit operates through the individual person to work miracles and miraculous powers—signs and wonders.
Please see this fuller post:
This one is also relevant:
See the post Signs, Wonders and Miracles
“prophecy”: As I noted in my commentary on Rom. 12:6, it comes from the Greek noun prophēteia (pronounced pro-fay-tay-yah). It is not in the plural, so this must be a collective definition. This is why we have to be careful about over-analyzing the plural in 1 Cor. 12:7-11, though I still maintain Paul is communicating something to us when he uses the plural.
In both here and Rom. 12:6, it has the same meaning: to speak by the power of the Spirit. It is not merely forthtelling or a strong speaking ability, though the gift of prophecy could include that. It could be spoken softly and in bits and pieces, haltingly. It is not natural talent or ability in speaking, or else why would Paul make so much of God’s grace and charisma inspired by the Spirit? And it does not mean just shrieking and freaking behind the pulpit (too much soul power). It has to go deeper. It does not come by study, though that is important to know God’s mind and to prevent a prophetic person’s own thoughts from dominating. The Spirit speaks special knowledge that the human speaker did not know before (1 Cor. 14:24-25).
Please see this fuller post:
This one is also relevant: Do Prophets and Prophecy Exist Today?
7.. Discernings of Spirits
“discernings”: it comes from the Greek noun diakrisis (pronounced dee-ah-kree-seess), and it is in the plural. The formal definition is “the ability to distinguish and evaluate, distinguishing, differentiate” (BDAG). It is built on the noun krisis (pronounced kree-seess), and this noun means “a legal process of judgment, judging, judgment.” Diakrisis means to judge something thoroughly, and since it is the gift of the Spirit, it must take on a charismatic dimension. It cannot be just a critical spirit, which judges people who are not like us. Many of us have critical, judgmental minds, and this is not of God. It is soul power, not the Spirit’s power.
“spirits”: it too is in the plural, and therefore cannot mean just the Holy Spirit. It can include the human spirit, angelic spirits, and evil spirit beings (demons).
Please see fuller post:
These are also relevant:
8.. Praise and Prayer Languages
“(praise and prayer) languages”: Should we change the terms from “tongues’ to ‘prayer languages’ or “Spirit languages’ or just ‘languages’? As I note in another post, in Greek the noun glōssa means both the physical tongue and a language. And so it is in modern French, to illustrate the similarity. Langue means both “tongue” and “language,” so Acts 2:4 is translated as “parler en langues” (“speak in tongues / languages”).
In Elizabethan English, which influenced the translation of the King James Version (King James I succeeded Queen Elizabeth I in 1603), tongue could mean both the physical tongue and language. In the early seventeenth century and later, the tongue and language were synonyms. Today, however, we don’t say, “This is the German tongue,” but “this is the German language.”
The New Century Version, the Contemporary English Version, the New Living Translation, and the Message Bible all correctly use languages in v. 4. However, if they mean the natural ability to speak languages, then those translations fall short. The editors of the Spirit-Filled Life Bible (3rd ed., Thomas Nelson, 2018) in their notes call the God-given gift “spiritual languages,” but unfortunately they resort to the archaic “tongues” in many instances.
Let’s no longer call it ‘tongues,’ and every critic or questioner of this God-given ability should at least be courteous to those of us who have received it by calling it by the correct biblical term: ‘God-inspired languages’ or ‘spiritual languages’ or ‘prayer languages’ or ‘heavenly languages.’ But I realize that the modifiers prayer and praise is only implied. Things won’t change, anyway. So I won’t make a big deal of it.
In light of all the foregoing, nonetheless, a literal translation of the Greek in v. 10 is “languages.”
See this fuller post:
These posts are also relevant:
9.. Interpretation of Prayer Languages
“interpretation”: it comes from the noun hermēneia (pronounced hair-may-nay-ah), and there are two basic definitions: “translation” and “interpretation” (BDAG). In v. 10 and 1 Cor. 14, Renewalists like to emphasize the interpretive aspect of the noun, because a translation is very close to a word-for-word rendering, and that’s too limiting. Interpretation is more conceptual or dynamic, meaning flexibility and the import and force of the original language. It is not word for word. Take your pick, because I can easily imagine some interpretations of a prayer language being translations. But I understand where the Renewalists are coming from—I share their view, even though BDAG also says translation.
Please see the fuller post:
1 CORINTHIANS 12:11
Let’s wrap this study up with Paul’s final words in v. 11.
“works”: it comes from the verb energeō (pronounced eh-nehr-geh-oh), and it means, depending on the context, “to put one’s capabilities into operation, work, be at work, be active, operate, be effective”; or “to bring something about through use of capability, work, produce, effect”; (BDAG). As usual, that definition is arid, so let’s look at how the word is used in other verses.
In Rom. 7:5, the sinful passions were aroused by the law were at work in us.
Paul’s and his team’s comfort produces patience in the Corinthians.
Eph. 1:11 says that God works out everything in conformity to his will.
In Phil. 2:13 God works in us the will and to act to fulfill his good purposes.
Col. 1:29 says that God works powerfully in Paul.
Jas. 5:16 encourages us because the prayer of a righteous man is powerful and effective.
“distributes”: it comes from the verb diaireō (pronounced dee-I-reh-oh), and it is related to the noun diairesis (v. 4). It means to “distribute” or “divide.” The picture is that one source or thing is divided up and distributed one item at a time. Example: a pile of money needs to be counted and divided up. It appears only twice in the NT, here and next.
Luke 15:12 says that a man asked Jesus to require a man to divide up the inheritance evenly and justly. Jesus turned down the man’s demand. Not in his bailiwick or mission.
“wills”: it comes from the verb boulomai (pronounced boo-loh-my). It means “to desire to have or experience something, with implication of planning accordingly, wish, want, desire”; “to plan on a course of action, intend, plan, will” (BDAG). Another dictionary just says, “to be willing, disposed; to intend; to desire; to choose, be pleased; to will, decree, appoint.” The point to Paul’s choice of word here is to wrap up the first two verses, where he said the Father, Son, and Holy Spirit are the source of these gifts (vv. 4-5). The Spirit distributes them to believers as he wills. Paul wishes to highlight the Spirit who distributes. It is as if the Father assigns the Spirit to work and distribute the gifts.
In Matt. 11:27, the Father chooses to reveal his Son to certain people (Luke 10:25).
In the Garden of Gethsemane Jesus prayed that if the Father willed, to take the cup (death) from him (Luke 22:42).
Luke uses the verb often in the book of Acts: 5:28, 5:33, 12:4, 15:37, 17:20, 18:15, 18:27, 19:30, 22:30, 23:28, 25:20, 27:45, 28:18. In almost all cases the NIV translates it as “wanted.” And in most verses in the rest of the NT, the NIV has “want.”
1 CORINTHIANS 12:28
First the translation:
God has placed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healings, helps, leadership, different kinds of tongues. (1 Cor. 12:28. my tentative translation)
Now for the brief commentary.
“apostles”: See my post here: Do Apostles Exist Today?
It basically means he who is sent or commissioned, in this case by God. Today it works out to be a church planter, but usually multiple churches, not just one, or an overseer of many churches.
“prophets”: See my post here: Do Prophets and Prophecy Exist Today?
It is an office that specializes in prophesying. They have Spirit-inspired knowledge about the present and the future, and they then proclaim it.
“teachers”: this gift is discussed in Rom. 12:7. It simply means someone who explains a doctrinal truth from Scripture—like how these gifts work! In Eph. 4:11, it seems to be attached to the office of pastor. However, here and in Rom. 12:8 this gift is detached. It is wise to detach it because pastors are also church managers or leaders, so these duties take them away from teaching deeper and wider topics, which overflows from long hours of study.
See my exegesis of Rom. 12:6-8:
“miracles”: surely this is related to workings of miracles, above at no. 5. It is in the plural and literally reads “miracles” or “powers.” Here it means miracles.
“gifts of healings”: these are the exact words in the gift listed at no. 4, above.
“helps”: it is the Greek noun antilēmpsis (pronounced an-tee-laymp-seess), and it occurs only here in the NT. It is not even frequent even in the larger Greek world and its writings. The stem –lēmp– is related to the verb lambanō, the common verb for “take” or “receive.” And when anti– is prefixed to the verb, it means “to receive instead,” or “to receive in turn” or “as a return.” BDAG says the verb antilambanō means, depending on the context, “to take someone’s part by assisting, take part, come to aid of”; “to commit oneself wholeheartedly to something, take part in, devote oneself to, practice”; “to be involved with something through close contact, perceive, notice.” All those definitions of the verb can be applied to the noun here. In any case, the noun is in the plural, so it means “helps” or “helpful deeds” (BDAG). It surely corresponds to diakonia (service) in Rom. 12:6-8. They are synonyms.
“leadership”: it is the noun kubernēsis (pronounced koo-behr-nay-seess). The verb, kubernaō (pronounced koo-behr-nah-oh), which does not appear in the NT, means to guide or steer or pilot (a ship). And the “titular” noun, kubernētēs (pronounced koo-behr-nay-tayss), means the captain or pilot of a ship (Acts 28:17; Rev. 18:17). It is a sure thing that when first-century Corinthians heard this word read to them for the first time in Paul’s letter, they would have understood it in those cognate terms. How else would they have grasped it? So leadership here can mean guiding and steering the church. This definition corresponds to “leading” in Rom. 12:8; they are synonyms.
So the question now becomes, who does this gift relate to the fivefold offices or ministry positions in Eph. 4:11? Does this gift attach itself to those offices? Is it a separate gift? Perhaps there are people who just lead without a position. Or it can be attached to the offices and eldership and service gifts. All of those men and women can exercise the gift of leadership.
“different kinds of tongues”: this is the exact wording above, at no. 8.
So how does this post help me grow in Jesus?
I would like to give attention to Derek Prince and his book The Gifts of the Spirit and his Chapter 13. The whole book is excellent and written for a general audience.
The first eight points come under his chapter section titled “Truths that Build Faith for Spirit Gifts” (sic). Scriptures are placed under each point for your further study.
1.. The Supreme Purpose of the Gifts Is to Glorify God.
1 Pet. 4:10-11
2.. Ministering Gifts to Believers Brings Edification.
1 Cor. 14:4
1 Cor. 14:5
1 Cor. 14:12
1 Cor. 14:26
3.. God’s Will Is for Believers to Exercise Spiritual Gifts
1 Cor. 12:7, 11
4.. Love and Gifts Work Together
1 Cor. 12:31
1 Cor. 13:13
1 Cor. 14:1
5.. If We Love God, We Receive His Gifts
6.. The Gifts Did Not End but Are Still for Today
1 Cor. 1:4-8
2 Tim. 3:1-5
7.. The Baptism and the Gifts Are Essential for Ministry
8.. The Gospel Is to Be Preached with “Signs Following”
Mark 16:15, 17-20
These next points come under the section titled “Practical Instruction for Exercising Spiritual Gifts.”
Gifts Are to Function within a Body of Believers.
My Scripture: 1 Cor. 12:7-11 and chapter 14 are all about the Body of Christ
Find Your Function in the Body.
Gifts Are Distributed according to God’s Will.
1 Cor. 12:11
If You Ask, You Will Receive.
You Receive Right When You Ask.
1 John 5:14-15
2 Cor. 6:2
Signs Follow Those Who Go.
Mark 16:15, 20
We Must Learn to Operate in the Gifts.
1 Cor. 14:31
We Must Check Our Motives.
1 Cor. 14:12
I strongly encourage you to get his book, because he has many real-life examples and plenty of illustrations. He explains all of those Scriptures, from a Renewalist point of view.
However, the best source on the gifts is J. Rodman Williams, vol. 2: