SPIRITUAL GIFTS

By Quentin Horn

FOREWORD

By Edward Byrd

        Nothing gets attention like the unusual, the paranormal, the spectacular. Most such things are considered supernatural and even lost sinners are curious about that which they do not understand or cannot explain.
        In the areas of religion, therefore, it is to be expected that men who do not know the Bible very well, and some who know it quite well, should be drawn by the marvel of miracles, of healings and sensational demonstrations. After all, if God is God cannot He do such wonders? There is no question about it. He has in the past and He will do such things in the end of the age (Rev. 11:3,6), so why not today?
        All of the logic is on the side of the spectacular. And men are naturally inclined to think this is to be on God's side. They are not aware that Satan is powerful, that He has wrought mighty wonders in the past, that he also will do the same in the future (Rev. 13:2, 12-15), and that if it serves his purposes he most likely will do such things now. It matters not to him if there seemingly comes good from it now and some men reap temporary physical benefits, for his purpose is to deceive and he will appear as a minister of righteousness in order to deceive (2 Cor. 11:13-15). The problem for men unacquainted with his tactics as revealed in the Bible is to recognize the subtle deceitfulness of his "good" and "powerful" works.
        This same lack of understanding on the part of most men means that they do not know that there were many other gifts besides miracles and tongues. All of them serve a purpose and fit into a pattern designed by God for His people. His people Israel, for example, was prepared to look for signs which might confirm the promises of His prophets. (1 Cor. 1:22; Heb. 2:3-4). The world, on the other hand, only seeks "wisdom" (philosophy) (1 Cor. 1:22; Col. 2:8), or "some new thing" (Acts 17:21). So, to Israel or the Jewish people miracles of healings, stilling of a storm, feeding a multitude with a lunch, turning of water into wine, and of raising the dead bore witness to the power, presence, and promises of God. Thus such signs usually accompanied each major change in God's dealings with His people. At the call of a man, as Abraham when the covenant was made, there were special signs. The Flood was more than a judgment against sin; it was a sign to the world. The Exodus from Egypt was marked by marvelous events to convince both the Hebrews and the Egyptians that God's people must go out of that land. When, as at that time, great consequences hung upon the success of the venture, Satan stepped in with his miracles to confuse the issue (Ex. 7:11-12). Paul said that men were still doing the same in his day (2 Tim. 3:8). It should be noted that sincere men may ignorantly become the instruments of Satan, not just in the matter of signs but in careless words or deeds sincerely spoken or done, but not according to God's Word.
        Brother Horn is a most diligent Bible student, but he is far from being a stuffy intellectual. He believes in God's miracle working power. He believes that God hears prayers from His people and often heals those who are ill or in distress. He recognizes that the healing of spiritual ills is a greater need than cures for the body. The loosing of men from a bondage to sin, from imprisonment by wrong ideas or ignorance, the raising up of those spiritually dead or crippled, and the changing of lives, of homes, and even of society, require as much power and grace and love as ever the curing of a fever, the opening of a blind eye or unstopping of a deaf ear, or the raising of a corpse to life again could require. His concern is that men are concerned with the lesser ills of the body more than the greater ills of the soul. He is concerned that Bible teachers tend to discount, or even deny, God's provisions for men's spiritual needs while trying to explain away the wrong emphasis on the lesser gifts, such as healings, miracles, and tongues.
        As signs designed to establish the authority of Christ and then of His apostles these gifts served a necessary purpose. Admittedly, however, their ministry is to a short-term need. (Man's stay on this earth in the body is, at best, a short stay.) This is not to say that the body or its health are unimportant to us. But all must admit that love, mercy, and faith generated in human hearts is a far more vital need and requires the same sort of power. But these are not as spectacular, particularly to the man of the world. A miracle of physical healing serves a human need, but only for the duration of the rest of his physical life. Tongues served for a sign in areas where the language spoken was understood, but if spoken among those who did not know that language it only edified the speaker (1 Cor. 14:4) and so should not be used at all unless an interpreter were present to translate and then only one speaker at a time and no more than two or three in one service (1 Cor. 14:27-28).
        Is it not a little strange, then, that tongues and healings have become the major attraction among those who claim the gifts today? A major television personality has suggested that tongues is a special praise language in which the speaker honors God though not aware of what he is saying. One wonders how he or his wife or daughters know whether they are honoring God or the devil when they do this. Paul, on the other hand, declared he would pray "with the spirit, and . . .with the understanding also" (1 Cor. 14:15).
        A few claim the gift of prophecy today and a few claim the gift of knowledge (inspiration). Often, however, their prophecies fail and their knowledge is contrary to that which is written in the Bible. This makes them highly suspect.
        The question which demands an answer today is whether any or all of the gifts continue among God's people today. Bro. Horn deals with this question in this booklet. He will show the discerning reader that all of the gifts were designed to produce mature spiritual sons which Christ might bring to glory (Heb. 2:10). It should be noted at the same time that the "Captain" of these "sons" was made perfect through sufferings (not perfect health) and that it is necessary that those "sons" enter the kingdom through much sufferings (Acts 14:22). It is surely Satan who would cause God's people to suffer, but we may rest assured that God allows these things to happen to us -- maybe even challenges Satan to visit them upon us as He did Job -- in order to mature us as sons, teach us obedience, produce holiness in us, and make us perfect.
        Then Bro. Horn shows that a number of gifts still are given today to God's people for that same purpose of maturing us and bringing us to that measure of the stature of the fulness of Christ (Eph. 4:13-14), so that the body, the church, may be edified.
        One thought which Bro. Horn brings forth is of special significance. It is an explanation of that "more excellent way" (1 Cor. 12:31) which we should learn and utilize to: become well-pleasing in His sight. It is a way more excellent than the simple exercising of the gifts. What could be more excellent than the gifts of apostles, prophets, teachers, workers of miracles, healings, tongues, interpreting?
        It must be something which God has designed for the maturing of sons in this age. One Bible scholar has called healings, miracles, and tongues "kindergarten gifts" for the weak or immature believer just starting out. But God has a "more excellent way" designed to "perfect the saints" in all sorts of situations and to a degree which these "kindergarten gifts" could not possibly produce.
        A final admonition for readers of this booklet: Please do not reject the conclusions which Bro. Horn has documented here before you have carefully weighed them. Be sure you understand him first. He confesses that there are some questions for which he has very insufficient answers. But to the major problem he has surely brought us a challenging solution.

SPIRITUAL GIFTS

By Quentin Horn

AN INTRODUCTION

        For many years we have been taught that there are only three spiritual gifts remaining: faith, hope, and love, 1 Cor. 13:13. In studying this passage of scripture one thing kept coming to my mind: where does the Bible ever say that hope and love are spiritual gifts? It seems to me that the whole concept of hope and love being spiritual gifts as in 1 Cor. 13:13 is strictly an implication.
        We know that the scriptures call love, Gal. 5:22, a fruit of the Spirit. We can take the word hope all the way from Acts 2:26, where it is first used, through 1 Jn. 3:3, its last usage, and we will not find one time where it is called a spiritual gift or even a fruit of the Spirit. Why have men wanted 1 Cor. 13:13 to teach what they have said? Could it be that we are so afraid of the Pentecostals charismatic movement teachings that for debating purposes and/or to prove that spiritual gifts are not in effect today that we have missed the real import of spiritual gifts? Could it be that the church has been led away from the source of her unity, Rom. 12:4-10; 1 Cor. 12:12-27; Eph. 4:3-6, by the "three gifts remaining" position? Interestingly enough, even if three gifts only remain, we all still would be charismatic in belief, though it would be only a "three gift" charisma. The unfortunate thing is that "charismatic" has come to mean to most people, speaking in tongues or healing.
        What we want to consider in this discourse is what gifts are in effect today. Is the Holy Spirit working through three, seven, eighteen gifts? Is it the gifts in Rom. 12, or 1 Cor. 12, or perhaps Eph. 4 that we can expect to function through? Or, maybe, God has no spiritual gifts in effect today.

CHARISMA

        Let us look at the word charisma and the things that are called charisma. Charisma means a free favor, free gift, benefit, endowment. This definition and any used in this writing will be from the Analytical Greek Lexicon. The scriptures where this term is used are: Rom. 1:11; 5:15, 16; 6:23; 11:29; 12:6; 1 Cor. 1:7; 7:7; 12:4, 9, 28, 30, 31; 2 Cor. 1:11; 1 Tim. 4:14; 2 Tim. 1:6; 1 Pet. 4:10. In Rom. 12:6, 7 we find listed: prophecy, ministry, teaching, exhorting, giving, ruling, and mercy named as gifts. In 1 Cor. 12:8-10 we note: word of wisdom, work of knowledge, faith, healing, miracles, prophecy, discerning of spirits, tongues, and interpretation of tongues. Then in 1 Cor. 12:28 are listed: apostles, prophets, teachers, miracles, hea1ings, helps, government, and tongues.
        In Eph. 4:8 another word for gifts is used.

DOMA (PLURAL DOMATA)

        It is said that Jesus gave gifts (domata) unto men. (In Eph. 4:7 another word is used (dorea) which is nearly always limited to the gift of the Christ or to the Holy Spirit as a gift). This list of gifts (domata) names: apostles, prophets, evangelists, pastors, and teachers (or as some suppose, pastor-teachers). The word doma means: gift or present. This word is found in Mt. 7:11; Lk. 11:13; Eph. 4:8; and Phil. 4:17.


OUR PERSPECTIVE

        Among many groups today we find the teaching that all of the spiritual gifts are done away except for, as they say, faith, hope, and love, 1 Cor. 13:13. The argument is that prophecies shall fail, tongues shall cease, and knowledge shall vanish away, leaving only three spiritual gifts. This teaching goes on to say that when that which is perfect is come, the completed Bible, then that which is in part, prophecies, tongues, and knowledge, shall no longer be in effect. Then, after the perfect thing has come, we have only three gifts remaining, according to those who teach this position.
        Let us agree that the perfect thing is the completed Scriptures. But it seems to me that the perfection here is not just the Word itself, but what the Word does to or for us. The scriptures for perfect (teleios) are: Mt. 5:48 (twice); 19:21; Ro. 12:2; 1 Cor. 2:6; 13:10; 14:20 (translated men); Eph. 4:13; Phil. 3:15; Col. 1:28; 4:12; Heb. 5:14; 9:11; Jas. 1:4 (twice); 1:17; 1:25; 3:2; 1 Jn. 4:18. The perfection here is not just finish of the canon of the Scriptures, but also the working of the Scriptures by the Holy Spirit in bringing to pass perfection (that is, maturity) in our lives for the sake of His body, the church, 2 Cor. 13:9-11. This will not be a completed performance (Eph. 4:11-13) until the end of this age or until the marriage of the lamb, Rev. 19:7-8. This explains why we must understand the meaning of "a more excellent way," 1 Cor. 12:31.
        Further, Paul tells us in 1 Cor. 13:9, 10, "For we know in part and we prophesy in part, but when that which is perfect is come, then that which is in part shall be done away." Paul did not say that the spiritual gift would be done away; he said that the knowing in part and prophesying in part would be done away. What does it mean that prophesies shall fail, tongues shall cease, and knowledge shall vanish away? It is my opinion that that which has failed, ceased, and vanished away is the act of the Holy Spirit coming upon men with instant power or ability to prophesy, teach, speak in tongues, etc.

FITTING IT ALL TOGETHER

        What does Paul mean in 1 Cor. 13:13 when he says "and now abideth faith, hope, and charity (love); these three, but the greatest of these is charity"? I believe that the whole concept of the work of the church in this age is seen in this scripture. Paul is telling us that the underlying principle at work in the church age is faith, hope, and love. The theme of Paul's and James' writings is faith (Romans through James). The theme of Peter's writings is hope. The theme of John's writings is love. Then Jude consummates their writings by telling us to contend for the faith.
        Furthermore, we see Paul weaving this thought of faith, hope, and love throughout his writings: Ro. 5:1,4,5; 1 Cor. 13:13; 2 Cor. 1:7,24; 2:8; Gal. 5:5,6; Eph. 1:15,18; Phil. 1:17,20,25; Col. 1:3,4,5; 1 Thes. 1:3; 2 Thes. 1:3; 2:15; 1 Ti. 1:1; 2:15; 2 Ti. 1:13 (the word hope is not used in 2 Timothy); Ti. 1:1,2; 2:2; Philemon 5 (the word hope is not used in Philemon); Heb. 10:22,23 (the word profession is hope), 24. James mentions faith in his writings in 1:3,6; 2:1,14,15,17,18,20,22,24,26; and 5:15. James never used the words hope or love. Peter uses faith in 1 Pe. 1:5,7,9,21; and 5:9; hope in 1 Pe. 1:3,21; and 3:15; and love in 1 Pe. 4:8; 5:14. In 2 Pe. we see faith in 1:1,5; hope is not used in 2 Peter; and then we see love in 2 Pe. 1:7.
        We find that John uses faith in 1 Jn. 5:4, and none in 2 or 3 John. John speaks of hope in 1 Jn. 3:3, and none in 2 or 3 John. John uses love in 1 Jn. 2:5,15; 3:1,16,17; 4:7,8,9,10,12,16,17,18 (twice); and 5:3. In 2 Jn. we note love in verses 3 and 6; and in 3 Jn. in verse 6. Jude has faith in verses 3 and 20; hope in no verses; and love in 2,12, and 21. Revelation speaks of faith in 2:13,19; 13:10; 14:12; hope is not used; and love is seen in 2:4,19.
        In Ro. 1:5 Paul's writings begin with the thought of "obedience of faith" (the article "the" is not in the original Greek) to all nations. James speaks of "the trying of our faith worketh patience" and "though a man say he hath faith, and have not works, can the (in the original) faith save him?" Peter's thinking is that Christ "hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead." John tells us that "whoso keepeth His work, in him verily is the love of God perfected; hereby know we that we are in Him." So we see that the underlying theme of the church age is that of faith, hope, and love, 1 Cor. 13:13. Completing this theme is Jude's call to "earnestly contend for the faith once delivered to the saints."
        One of the great thoughts of God in scripture is unity or oneness. In the Lord's highpriestly prayer of John 17 He said, "and that the world may know that thou has sent me and hast loved them as thou hast loved me." The oneness of relationship is God's intent for our lives. But how do we achieve this oneness? Jesus said in John 10:16: "And other sheep I have, which are not of this fold; them also I must bring, and they shall hear my voice and there shall be one fold and one shepherd." Paul tells us in Eph. 1:10, "that in the dispensation of the fulness of times He might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in Him." Paul spoke of the one body relationship in Ro. 12:4,5; 1 Cor. 6:16; 10:17; 12:12,13,20; Eph. 2:16; 4:4; and Col. 3:15. This oneness, as far as Gentiles are concerned, can only be achieved in and through the body, the local church. A person cannot arrive at this position as a new born believer only. It was never offered to us in this manner. New birth or regeneration affords us the opportunity to become part of what God originally intended. In other words, the new birth is the beginning step, but it is not the completed act.
        Paul tells us in Eph. 3:3-6 of the great mystery of God, that "the Gentiles should be fellowheirs and of the same body, and partakers of his promise in Christ by the Gospel." Paul also speaks of this mystery in Col. 1:26-27: "...Which is Christ in you (the church) the hope of glory." Now this oneness is ours to enjoy today, Eph. 2:6: "And hath raised us up together, and made us sit together in heavenly places in Christ Jesus." But, again, how is this achieved? Through the Spirit, Eph. 2:19-22. This is what Paul is telling us in Rom. 12, 1 Cor. 12, and Eph. 4. I believe the reason we have so much confusion, division, lack of understanding today, is due to the fact we have eliminated the very center of unity and power by the wrong teachings of 1 Cor. 13:13. This center is the Spirit's working through the gifts to bring about this God-ordained unity in the churches.
        I do not mean to say that a church cannot have some or any unity or power without a proper teaching of spiritual gifts. But it seems to me that the further we go from the correct teaching of the Word on any subject, the more of man's concepts we will find injected into the local assemblies; "having a form of godliness, but denying the power (the unity of the Spirit) thereof, from such turn away" (2 Ti. 3:5). It is the working of the Spirit in the body through His gifts that brings unity, oneness, to the body 1 Cor. 12:3-13.

GIFTS TODAY?

        The question that is of great importance, then, is: what gifts are in effect today? Let us center our thinking on this matter on 1 Corinthians 12. Let us then take each gift one at a time and see what the whole of the New Testament has to say about each gift, 2 Pe. 1:20. I believe we will find each gift taught on in another scripture besides 1 Corinthians 12, and if not, we will see the reason why it is not in effect today. In other words, we will find from Romans through Jude each gift dealt with as to how it serves in practice today, or that it is not a part of our church practice today, this in passages other than 1 Corinthians 12.        

        1. First, we will look at "a word of wisdom," 1 Cor. 12:8. The spiritual gift of wisdom is not in effect today (few will claim it is) as it was then in the church, as the New Testament teaches us in James that "if any man lack wisdom, let him ask of God, that GIVETH TO ALL MEN liberally; and upbraideth not; and it shall be given him." Paul prayed for the church at Colosse that "ye might be filled with the knowledge of His will in all wisdom and spiritual understanding." This is also true of the Ephesian (1:17). Wisdom is not a spiritual gift today for any man is to ask for wisdom directly from God.

        2. Next comes knowledge, 1 Cor. 12:8. We are told in 2 Ti. 3:15 that we are to "study (be diligent) to show thyself approved unto God, a workman that needeth nor to be ashamed, rightly dividing the word of truth." Peter tells us to "grow in grace and in the knowledge of our Lord and Savior Jesus Christ." Peter further states that we should "add to (our) faith virtue, and to our virtue knowledge." Knowledge is not a spiritual gift today for we must apply ourselves to the word to obtain knowledge. Paul also tells us in Col. 1:9,10 and 3:10 that we are to "be filled with knowledge," "increase in the knowledge of God," and "be renewed in knowledge."

        3. The third gift Paul mentions (1 Cor. 3:9) is that of faith. The scriptures are very plain as to how we are to be increased in faith today, Rom. 10:17: "So then faith cometh by hearing and hearing by the word of God." We can see that there would be no need to ask for faith as a believer, and that we should not expect the Spirit to come upon us with some special gift of faith, for the word plainly tells us that faith comes from hearing the word. Faith is also one of the nine fruits of the Spirit (Gal. 5:22).

        4. The fourth gift listed (1 Cor. 12:9) is healing. It is interesting to note that we do not find one instance of healing in Paul's writings. Rather, Paul left Trophimus at Miletum sick, 2 Ti. 4:20. Note Paul's instructions to Timothy: "...Use a little wine for thy stomach's sake, and thine often infirmities." Paul prayed concerning his own thorn in the flesh that it might be removed, but God said, "My grace is sufficient for thee." The only instance of teaching concerning the raising up of the sick after 1 Corinthians is found in James 5:14-16. Here certain requirements are laid down which we do not find in most or in any of the cases we hear of today. One, the calling of the elders of the church together, not some great, healing evangelist. Two, the anointing with oil. Does this mean the literal use of olive or some other oil, or is this a type of the Holy Spirit? The primary subject under consideration in verses 13-18 is the effectiveness of prayer, not that of healing. The word for healing in the original Greek in verse 14 is different from the word in verse 15. The Greek word in verse 15 could mean to tire with exertion, labor in weariness, or exhaustion, as well as to labor under disease. James could just as well have meant here that one who is weary under sin will be raised up and his sins be forgiven him. (Even if it were physical sickness, the calling of the elders of the church and the raising of the question of his committing sin, suggests that illness may have come on us as a discipline because of sin, in which case repentance, prayer , and a proper relationship with the church must be sought, so that forgiveness could be granted and health thus restored.) Again, we do not find one time or instance of healing from Romans through Jude. Surely if physical healing were to be of such great importance as seen in the thinking of many today, we would have just one church epistle with an example of it, that is, some one actually being healed.

        5. The fifth gift under discussion (1 Cor. 12:10) is the working of miracles (dunameon, power, Gal. 3:5; Heb. 2:4; Mk. 9:39; Acts. 2:22; 8:13; 19:11). The King James translators rendered this word miracles two other times from Romans through Jude (Gal. 3:5; Heb. 2:4). The Greek word used here is usually translated power. We do not see Paul advocating at any point in his writings aside from 1 Cor. 12, that others are to work miracles. We note in Rom. 15:19; 2 Cor. 12:12; Gal. 3:5; and 1 Thes. 1:5 where Paul tells us of God's working through him with powers. Another verse is Heb. 2:4 where the context makes clear that the writer is speaking of the apostles, v. 3, having witness to what the Lord spoke to them, both by signs, wonders, all divers miracles (powers), v. 4.

        6. The sixth gift is prophecy which we will discuss later in this article.

        7. The seventh gift is that of discerning of spirits. The particular word for discernment is only used two other times in the New Testament, Ro. 14:1 and Heb. 5:14. I do believe that people are able to discern today, as between good and evil, Heb. 5:14, but there seems to be no question in my mind that this discernment comes with spiritual maturity through the word, not with a spiritual gift. John tells us to try (prove) the spirits whether they be of God. 1 Jn. 4:1. But the trying here is no doubt by the word. 1 Jn. 2:19; 3:6; Jn. 17:17. We cannot have supernatural discernment of spirits, or any other discernment, separate or apart from knowing and obeying the word.

        8. The eighth gift is tongues. This gift is no doubt the one causing the greatest controversy today. The use or abuse of this gift has created as much confusion as perhaps any area of the New Testament in our times. Jesus said in Mark 16:17, "And these signs shall follow them that believe; in my name shall they cast out demons; they shall speak with new tongues." Luke then records the day of Pentecost and the coming of tongues upon Peter and the others as in Acts 2:3,4,11. Luke tells us of the Gentiles' speaking in tongues at Cornelius' house in Acts 10:46 and the disciples of Ephesus speaking in tongues in Acts 19:6. Other than these verses the only other teaching on tongues is 1 Cor. 12:10,28,30; 13:1,8; and 14:2,4,5,6,9,13,14,18, 19,22,23,26,27, and 39. As everyone surely knows by now the word unknown is not in the original text, as it was added by the translators.
        As we look into the discussion on tongues we find volumes have been written on the subject pro and con. I would like to point out a few things on this matter. Tongues are a sign to unbelievers, not believers, 1 Cor. 14:22. Paul tells us in 1 Thes. 5:11 to "edify one another," not self. Paul further states in 1 Cor. 14:26, "let all things be done unto edifying." Paul says, 1 Cor. 14:4, that tongues edify one's self, but he that prophesieth edifieth the church. I believe that we can see that out of the tongues movement of today the very self-centeredness of our age, the age of feeling, emotions. Paul wrote to Corinth to rebuke them of their many sins in that church, including the abuse of tongues. It seems very strange to me that this thing of tongues, which has become so popular today, was not practiced by any other church in the New Testament, except on the day of Pentecost, the instance of Cornelius' household, and the one at Ephesus (these being in the Book of Acts and not a church epistle). Paul confesses to speaking in tongues more than others, which suggests that his going among those of many languages required this gift in the early establishing of the saints. Missionaries to a people of another language today must study to learn their language.
        Someone may ask about Acts 19:6. I believe the Holy Spirit came upon these brethren to fulfill Acts 2:28, that is, to show that the benefit of the Spirit as He came on Pentecost in power to witness was to be for the uttermost part of the world, as well as Jerusalem, Judea (Acts 10:44), and Samaria (Acts 8:14-17). Once the recognition of Spirit baptism had been established there was no need for speaking in tongues. None of the church letters from Romans through Thessalonians speaks of tongues other than 1 Corinthians, and I believe this was only there to correct wrong use.

        9. The ninth gift is that of interpretation of tongues. I believe the discussion on tongues would cover this gift also, as this is directly associated with it.

        10. The tenth gift is that of apostles, 1 Cor. 12:28. I will discuss this and number eleven, teachers, later along with prophecy or prophets.

        11. The eleventh gift is teachers, 1 Cor. 12:28.

        12. The twelfth gift shown is that of helps, 1 Cor. 12:28. It is not difficult from the Scriptures to know that we are to help or aid people, particularly brethren. As to the continuation of this gift, it would be hard to discuss since this noun is only used just one time in the N.T., the verb in Lk. 1:54; Acts 20:35; 1 Ti. 6:2. It is rendered support in the second passage and partakers in the third. An augmented (stronger) form is found in Lk. 10:40; Ro. 8:26, both of which emphasize the idea of cooperation. It would seem that this responsibility "to take hold over against" or "together with" is a responsibility of all who love God today, whether or not this is considered as a continuing gift.

        13. The thirteenth gift is that of governments, 1 Cor. 12:28. This is the only use of this word in the New Testament, so it would be difficult to discuss. A kindred form from the same root is found in Acts 27:11 ("master") and in Rev. 18:17 ("shipmaster"). In these passages it means "steersman," the one responsible for directing the ship. Such a gift was no doubt necessary in the earliest days of the church until brethren could receive the finished New Testament and thus verify the will of the Lord through the Spirit and thus determine the course to be steered. It is rather interesting to me at this point that this gift would not present much problem to us as no one is claiming it, as far as I know. Why are not people making a big issue over the gift of governments? Why are not people writing books and claiming great power through this gift? As noted before, tongues and healings are the big issue today.

THE GIFTS FOR TODAY

        Before discussing those gifts I believe to be in effect today, let us note a few scriptures on this word gifts. Paul said he had the authority to impart gifts, Rom. 1:11, but more importantly, for what reason were the gifts given? Paul tells us that the church at Rome might be established. This word established means: to set fast, to render mentally steadfast, to settle, confirm, to stand immovable. Paul told Timothy (1:6) to "stir up the gift (charisma) of God . . . for God hath not given us the spirit of fear, but of power and of love; and of a sound mind." Paul wanted to give the Romans a gift for mental steadfastness unto God's biddings.
        Also, Paul states that the Spirit gives the gifts severally (this means separately) as He wills. It is not by our choice, but the gift is given by the Spirit at His choice. In 1 Pet. 4:10 we see where the Spirit gives a gift (the article the is not in the original) so that we may minister one to another. Paul says (Ro. 12:10): "In honor preferring one another," as members of one body (v. 4). In 1 Cor. 12 Paul details the working of the one body in connection with the giving of gifts, that is, to enable the one body to work together in harmony.
        So, what gifts are in effect today? Let us look one by one at those we have not discussed, following Ro 12: 6-8.
        First, the gifts I believe that are in effect today are those seen in this passage. Also, those in Eph. 4:11 are in effect, but these are not called charisma. It should be noted that one receives the gift to minister to others, never for his own benefit. I believe that one must have scriptural baptism and be a member of a local church in order for the Holy Spirit to work through the Spirit given gift. I believe it is through the receiving the gift (not charisma) of the Holy Spirit after baptism, Acts 2:38, that we are then granted our gift (charisma), and this for ministry to others.

        1. The first gift is that of prophecy. The word means: a prediction of future events, a gifted faculty of setting forth and enforcing of revealed truth, and a matter of divine teaching set forth by special gift. We should readily know that no one has the ability to predict future events today, as this is settled through the completed word. But there are those who set forth and enforce revealed truth. The prophet is to use his gift to edify the church, 1 Cor. 14:4. We are told not to despise prophesying, 1 Thes. 5:20. Of the gifts listed in Eph. 4:11 this is one.
        For the gift of prophecy, as well as all others we shall discuss, it is well to note that though the Spirit has given each one a gift, that person must develop that gift through study of the word. But, as he does so the unction of the Spirit is with us so that ye know all things 1 Jn. 2:10,27. The Spirit works in the life of that individual in a special way in the area of his gift for him to serve the church and help bring unity to the body.
        Also, it may take time to know your gift, but be patient. Further, through your one gift the Spirit leads you to serve meaningfully in the area of all the other six gifts. I believe only as we recognize our gift and begin to develop the gift of each member can we truly come to real Spiritual unity in the Lord's churches. Only as each member knows this Spiritual gift can he truly add to the working and unity of the church.
        I have heard many people say, in connection with doing something with or for the church, "Well, I can't teach. Others have the impression that if they faithfully attend the public assembly and give their money that they have served God. We have lost the concept today that the church is the church all of the time, whether assembled or not . . . that we are to minister to the church all of the time. How wonderful it would be if each member was adding to the welfare of the body by the proper exercise of his gift, with faith, hope, and love underpinning the gifts.

        2. The second gift is that of ministry or serving. The server is one who meets the practical needs of the body. Paul tells us in 2 Cor. 9:1, "For as touching the ministering to the saints, it is superfluous for me to write to you." Then he details the practical need for the church at Jerusalem to be served materially by the Gentile churches. As he says in 2 Cor. 9:12,13, "For the administration (serving) of this service not only supplieth the want of the saints . . . while by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men."

        3. The third gift is teaching. The word teaching means: to teach or speak (in a public assembly), to directs admonish. The teacher is, first of all, to teach himself, Ro. 2:21. Teaching is to be used to bring about the perfection of every man, Col. 1:28. We are to stand fast and hold the traditions (precepts, doctrines handed down) which we have been taught. We are to command and teach, 1 Ti. 4:11, and "teach and exhort," 1 Ti. 6:2. We are to commit what we know to faithful men that they may be able to teach others also, 2 Ti. 2:2.

        4. The fourth gift is exhortation. Exhortation is personal counseling to encourage spiritual growth, Ro. 15:4,5,16. The meaning of exhortation is a calling upon, exhortation, incitement, persuasion, entreaty, importunity, earnest supplication, solace, consolation, cheering, and supporting influence, joy, gladness, rejoicing, and cheer. One of the greatest chapters on exhortation is 2 Cor. 1:3-7. As with each of the gifts having its special ministry, so with exhorting. This gift has a special work of cheering people on in the work of the Lord, 2 Cor. 7:4.

        5. The fifth gift is that of giving. This word means to give a part, to share, impart or bestow. No doubt, the person with this gift will many times be able to handle money better than most. This person will generally be the one to lead out in giving, not only in money but in other areas, 1 Th. 2:8. Paul tells us in Eph. 4:8, "Let him that stole steal no more; but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth."
        Just here it might be well to mention that the man with a gift is not the sole servant moving in the area of his gift. All must give but one is the leader, the setter of the example, the encourager to give. Other gifts also overlap in similar fashion into the lives of men with different gifts. All can do some teaching; all can do some exhorting; all can show mercy, etc.

        6. The sixth gift is ruling. The definition of ruling is: to set over, appoint with authority, to preside, govern, superintend, to undertake resolutely, to practice diligently, and to maintain the practice of. We can find that the one with this gift is a coordinator and not so much a doer. He generally sees the job to be done and how to do it. A good point to make here is that if we understand what each other's spiritual gift is we can more readily under stand why they do what they do, many times. The one with the gift of serving will get in and do the job, not thinking many times of how there might be a better way of doing it. The one with the gift of ruling may appear to some to be lazy, but this is really not true, since his gift is administration, not doing. Also, to understand each other's spiritual gift can help in our marriages. Each person with a different gift will look upon a situation with a viewpoint arising from his spiritual gift. Knowing each other's gift and how that person with a particular gift looks upon a situation can be a great blessing, as we may wonder why the other person does not understand why we see a circumstance a certain way as opposed to how that person may view that circumstance.
        With this understanding, how much adverse criticism could be avoided. How much lost motion could be forestalled by listening to the suggestions of those with gifts designed to meet the need. And, particularly, how much lost time could be saved were we all advised to heed those who can see needs in a given area before the rest of us may be aware that such exists. This is true specialization!

        7. The seventh gift is mercy. The definition of mercy is: pity, compassion, kindness, blessings, benefit which results from compassion. The person with this gift identifies with and has a great potential of being a comfort to those who are in distress. All are to show mercy, to comfort, and aid the distressed. But he who has this gift sets the tone of the body's ministrations in this area, leading out in this service.

THE DOMATA OF EPH. 4:11

        Just briefly we would note the gifts in our final passage touching on the subject. I believe the apostles are those whom God has called as missionaries. We do not have apostles today as Peter, Paul, etc. But we do see men called for the specific work of missions (sent ones). Many men were apostles (apostoloi) in the New Testament besides the twelve or Paul, Acts 14:4,14; Gal. 1:19; 1 Cor 4:6,9, and 1 Th. 2:7.
        Prophets we have discussed as well as teachers. Evangelists are men specially directed to lead out in spreading the Good News. The pastor is one called to lead the flock, a shepherd. One thing, I think, has been missed in connection with any of these gifts, and that is, they were all to perfect (mature) the saints for the work of the ministry for the edifying of the body of Christ, the church. Christ did not give us evangelists just to get people born again. NOTHING is done for the ultimate purpose of man, but all things are done that Christ may be exalted and the church edified. Unfortunately, we have a man-centered message.

CONCLUSION

        Finally, we would notice that the message of Ro. 12, 1 Cor. 12, and Eph. 4 centers around UNITY IN THE BODY. This unity is to come from and through the Holy Spirit of God. Each person is to contribute and bring harmony to the church through his gift. The perfection of the body can truly come as each one realizes Christ has a ministry for his life, for Jesus and His church, through that person's gift given by the Holy Spirit.
        Our desire should be to present to Christ a chaste virgin, "not having spot or wrinkle." As God works through our lives through His Spirit we can truly begin to fulfil Ro. 12:10-21. It is only through the working of the Holy Spirit that there is liberty, 2 Cor. 3:17; that there is life, Jn. 6:63; that there is power, Acts 1:8; and that there is love in our lives, Gal. 5:22.
        I believe that with the three-gift teaching of today, which is the opposite extreme of the miracle-working, tongues-speaking teaching, we have limited the Holy Spirit from being able to give the unity we need to walk in the calling wherewith we are called, Eph. 4:1-6; 1 Th. 5:19.

NOTE BY THE EDITOR

        The REMINDER is happy to bring its readers this discussion on this vital, though controversial, subject. We do not know whom to credit with the three-gifts interpretation. It has been the one espoused by this editor all of his ministry of more than forty years, with a few modifications. For example, instead of saying that the "perfect thing" (1 Cor. 13:10) is the Scriptures completed, it had seemed to me, in the light of Eph. 4:12-13, that reference was being made to a state of maturity to be attained by the young church. This state, I had presumed, was reached by the time the apostles passed off the scene and the New Testament was complete, so that thereafter the "perfecting of the saints" was to be accomplished by the body using the finished Bible and the three remaining spiritual gifts.
        Bro. Horn has approached this same teaching in the application of "that which is perfect" to the thought of "the working of the scriptures by the Spirit in bringing to pass perfection in our lives for the sake of His body, the church." Then he adds, "This will not be a completed act until the end of this present age or until the marriage of the Lamb". It is in this and one other element that I find the challenge of this discussion. The maturing of the body and of us individually must go on right through this age. This is one of the challenging thoughts. We have known that this maturing was necessary but I had assumed that the church reached this in becoming able to function as an indigenous body without the ministry of apostles, simply because she had the indwelling Holy Spirit and the finished scriptures. This greatly reduced the significance of any ministry of gifts, in my mind.
        The other consideration was that I accepted the idea that "faith, hope, and love" were spiritual gifts, the only spiritual gifts, remaining today. Bro. Horn suggests that these are not spiritual gifts at all. But these are aspects of ministry working in and through other gifts and for every member of the body. These essential ingredients of our fellowship as directed by the Holy Spirit in the function of seven remaining gifts give us "a more excellent way" (1 Cor. 12:31) for producing the unity and maturity of the saints in the body. This "way" is designed to continue throughout the whole of the church age.
        My heart is impressed with the spiritual wisdom of this presentation. It challenges each of us to re-examine our privileges and see what God has given us as a ministry to the church where we belong. It is HERE AND NOW and does not shift the load off the individual, but puts him in there to contribute what he can under the Spirit's direction.
        You may have to read this discussion several times, as I did, before picking up its primary significance: that of God's means for maturing saints and preserving unity in his church. It is all here in this brief booklet. The scripture references are included.
        For those who want an instant, pat answer to the problem of tongues and healings it may be less satisfying. It points out that some gifts simply are allowed to disappear. Rest assured that there is a good reason. When we realize that miracles and healings, for example, were signs of "the kingdom at hand" (Mt. 10:5-8), then it becomes evident that a continuing of such signs would be misleading if there is a delay in the coming of the kingdom, as there obviously has been since the King was crucified. When the kingdom is again "at hand" (Lk. 21:31) we may expect the signs to appear also, in God's two witnesses (Rev. 11:3f.)
        Others of the gifts (possibly as helps, governments, etc.) became unnecessary as disciples matured in understanding and in grace to fulfil these necessary tasks.
        Bro. Horn indicated that he could write many more pages but cut the discussion short for the sake of its being included in the paper. I feel confident he would welcome your questions if you care to address him:

Quentin Horn
2953 Dupont
Shreveport, LA 71109