The term ‘spiritual gifts’ represents the common rendering in Eng. of the Gk. neuter plural noun charismata, formed from charizesthai (to show favour, give freely), which is related to the noun charis (grace); they are the concrete expression of charis, grace coming to visible effect in word or deed. The singular form is used of God’s gift of salvation through Christ (Rom. 5:15f.; 6:23) and of any special grace or mercy (Rom. 1:11; 1 Cor. 1:7; 7:7; 2 Cor. 1:11). The plural form is used chiefly in a technical sense to denote the extraordinary gifts of the Holy Spirit bestowed on Christians for special service, and in a few instances the singular form is similarly employed in a distributive or semi-collective sense (1 Tim. 4:14; 2 Tim. 1:6; 1 Pet. 4:10).
The purpose of these charismatic gifts is primarily the edification of the whole church (1 Cor. 12:4–7; 14:12), and, secondarily, the conviction and conversion of unbelievers (1 Cor. 14:21–25; cf. Rom. 15:18f.). A disputed question is whether they should be regarded as permanently bestowed on the church or only as a temporary endowment.
The lists of charismata in the NT (Rom. 12:6–8; 1 Cor. 12:4–11, 28–30; 1 Pe 4:9-11; Eph. 4:7–12) are clearly incomplete. Various classifications of the gifts have been attempted, but they fall most simply into two main categories—service gifts and sign gifts. Services gifts are those given for the edification of the People of God, whereas sign gifts are given for verification of a prophet or a prophesy. While there is significant debate upon the practical expectation for sign gifts to be a common place today, it is beyond the scope of these materials to delineate any further distinctions. Suffice it to say, the presence of sign gifts is generally self-evident when present in the life of a believer and would not require a spiritual gift survery.
The purpose of these charismatic gifts is primarily the edification of the whole church (1 Cor. 12:4–7; 14:12), and, secondarily, the conviction and conversion of unbelievers (1 Cor. 14:21–25; cf. Rom. 15:18f.). A disputed question is whether they should be regarded as permanently bestowed on the church or only as a temporary endowment.
The lists of charismata in the NT (Rom. 12:6–8; 1 Cor. 12:4–11, 28–30; 1 Pe 4:9-11; Eph. 4:7–12) are clearly incomplete. Various classifications of the gifts have been attempted, but they fall most simply into two main categories—service gifts and sign gifts. Services gifts are those given for the edification of the People of God, whereas sign gifts are given for verification of a prophet or a prophesy. While there is significant debate upon the practical expectation for sign gifts to be a common place today, it is beyond the scope of these materials to delineate any further distinctions. Suffice it to say, the presence of sign gifts is generally self-evident when present in the life of a believer and would not require a spiritual gift survery.