Gifts of the Spirit 1

3 major passages dealing with gifts of the Spirit in the NT

James 4 “asking but not receiving because or wrong motives (consuming things for ourselves)

gifts given by the Father through the Spirit

Rom 12

• exhortation
  • exhorts (1x)  G3870 4151   [3870]   παρακαλέω, parakaleō, v.  [4123 + 2813]. 
  • to ask, beg, plead; to comfort, encourage, exhort, urge; to call, invite
• giving
  • gives 3556    μεταδίδωμι, metadidōmi, v.  [3552 + 1443]. to impart, share, contribute to needs 
  • qualified by generosity   ἁπλότης, haplotēs, n.  [604]. Formally “the quality of singleness,” translated “generosity,” the state of giving things in a manner that shows liberality; “sincerity,” the moral quality of honesty expressing singleness of purpose or motivation
• leadership
  • leadership G4291b   προΐστημι, proistēmi,  (act/mid) 
  • to manage, direct, lead; (mid.) to devote oneself, busy oneself to
  • There are many desiring to lead in the body of Christ. Many are false leaders because they lead people away from Christ, rather than towards Him. This gift, like every other, can be discerned by it’s fruit.
  • leadership is qualified: diligence (8x)  G4710 (12x)
  • 5082   [4710]   σπουδή, spoudē, n.  [5067]. hurry, haste; earnestness, zeal, eagerness (prioritized, not treated flippantly)
• mercy
  • No one has a right to mercy. When we understand this fact and its implications, we gain a deeper appreciation of God’s goodness to us. And we find a new freedom to “approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need” (Heb 4:16).
  • NT — 2. The Greek words. The verb “to show mercy” is eleeo, and the noun is eleos. Originally these expressed only the emotion that was aroused by contact with a person who was suffering. By NT times, however, the concept incorporated compassionate response. A person who felt for and with a sufferer would be moved to help. This concept of mercy—as a concern for the afflicted that prompts giving help—is prominent in both the Gospels and the Epistles.
  • Summary. In both Testaments, mercy is compassion expressed to meet human need. The focus in both is on God’s mercy to human beings. In the final analysis, God is the only one truly able to meet our needs. He is the one on whom we must depend.
  • Those who know Jesus have received mercy and continue to experience God’s mercy. We follow the example of those men and women of the Gospels who came to Jesus, acknowledged him as Lord, and cried out to him for mercy in their time of need. And, because in mercy God has brought us to life in Jesus, we too can show mercy to those around us, providing in our own compassion a witness to the loving mercy of God.
  • qualified by: cheerfulness   ἱλαρότης, hilarotēs, n.  [2661]. 
  • cheerfully, not grudgingly, with an implication of a gracious attitude
• prophecy 
  • 4735   [4394]   προφητεία, prophēteia, n.  . 
  • prophecy, an inspired message, sometimes encouraging obedience to God, sometimes proclaiming the future as a warning to preparedness and continued obedience
  • The basic word for “prophet” in the OT is nabi‘, which means “spokesman” or “speaker.” Essentially a prophet is a person authorized to speak for another, as Moses (Ex 7:1-2; Nu 12:1-8) and the OT prophets were authorized to speak for God. 
  • Two other words to designate OT prophets are hozeh and  ro‘eh (both meaning “seer”). In fact, Gad is called both nabi‘ and hozeh (2 Sa 24:15). At times, prophets are called messengers ( mal‘ak, also translated “angel”) and men of God. 
  • NT — 4. The Greek terms.  The Greek word  prophetes (“prophet”) is the only word the NT uses to translate the Hebrew nabi‘. Related NT words are propheteuo (“to prophesy”), prophetis  (“prophetess”), and propheteia (“prophetic saying, gift, or activity”).
  • 1 Co 14:29-39 sets down principles for the exercise of the prophetic gift in church meetings. The nature of the prophetic utterance of 1 Co 14 is disputed. Some believe it is a continuation of the OT prophetic ministry. Others see it as proclamation—as an individual stood to teach some passage of Scripture. It is believed by some that, with the completion of the canon of Scripture, special prophetic messages ceased in the church. The Holy Spirit continues to guide, but not by means of prophets. 
  • Conclusions.  Prophets, both those of the OT and the NT, were spokesmen for God to their own generation. Today, they minister to us in two ways. First, they call us to that same holy and righteous life to which they called their contemporaries. Second, they portray a future determined by God’s plans and purposes. We can be sure that history is not careening out of control. History marches toward a divine denouement, an ending that will give all that has happened meaning and purpose.

1Cor. 14:29 Have two or three prophets speak, and have the others pass judgment. διακρινω diakrinoo = make distinction)

1Cor. 14:30 But if a revelation is made to another who is seated, then the first one is to keep silent. (authority given with prophecy)

1Cor. 14:31 For you can all prophesy one by one, so that all may learn and all may be exhorted;

1Cor. 14:32 and the spirits of prophets are subject to prophets; (even others serving at spokespersons are check and balance for each other)

1Cor. 14:33 for God is not a God of confusion, but of peace. ¶ As in all the churches of the saints,

1Cor. 14:34 the women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says.

1Cor. 14:35 If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church.

1Cor. 14:36 Or was it from you that the word of God first went out? Or has it come to you only?

“1Cor. 14:34 ¶ Wives must not disrupt worship, talking when they should be listening,

1Cor. 14:35 asking questions that could more appropriately be asked of their husbands at home. God’s Book of the law guides our manners and customs here. Wives have no license to use the time of worship for unwarranted speaking.

1Cor. 14:36 Do you—both women and men—imagine that you’re a sacred oracle determining what’s right and wrong? Do you think everything revolves around you?”  – the Message

1Tim. 2:11 A woman must quietly receive instruction with entire submissiveness.

1Tim. 2:12 But I do not allow a woman to teach or to exercise authority over a man, but to remain quiet.

1Tim. 2:13 For it was Adam who was first created, and then Eve.

1Tim. 2:14 And it was not Adam who was deceived, but the woman was deceived and became a wrongdoer.

1Pet. 3:1 ¶ ^aIn the same way, you wives, ^bbe subject to your own husbands …

Titus 2:5 to be sensible, pure, ^aworkers at home, kind, being ^bsubject to their own husbands, ^cso that the word of God will not be dishonored.

wives submitting to husbands, women not teaching in church over the men, are all issues of authority (not intellect and not merely of disruptive conversation as Peterson seems to imply)

women trying to display a gift of prophecy in the NT was not approved by the writers of the NT

1 Cor 11 Paul is talking about prophecy in communal settings and says the women should not do it (twisted into his head coverings and hair)

1Cor. 14:34 the women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says

Acts 16:16–17). The language used to describe the slave girl alludes to Greek practices of divination: the Greek term translated as “a spirit of divination,” pneuma pythona, alludes to the monster that Apollo slayed at Delphi, which led to the spirit of prophecy that emanated from that place. The Delphic Priestess was often called the Pythia, in connection to this foundation myth. The slave girl brings her owners fortune through “divining the future,” manteuein, a verb also used to describe the activity of the oracular prophets at Delphi, Dodona, and Didyma. Her statement about Paul is true: Paul is and does precisely what she says about him. This girl is the first character in Acts who fulfills the statement from Joel, “your daughters and your female slaves shall prophesy.” (the source of the prophecy is the variable = God or other spirits)

Paul becomes annoyed with her and casts out her prophetic spirit (16:18)

Acts 21:9;  Philip’s “four virgin daughters who prophesied” were in Caesarea with their father when Paul visits . Luke does not record anything they say; rather, immediately after their mention, Luke records the prophecy of another character, a man named Agabus who prophesies Paul’s death (21:10–11). Why would Luke record the existence of these female prophets since they do not play a role in the narrative, nor do they prophesy? 

some women were demonstrating a prophetic spirit. 

These texts also suggest that Paul, Luke, and John found these claims dangerous and sought to silence these women prophets.

prophecy, as being a spokesperson for God carries God’s authority. Women are not to have authority over a man.
A woman speaking as a prophet could easily be in conflict with God because of her stepping out of the chain of authority

1Cor. 14:37 ¶ If anyone thinks that he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord’s commandment.

1Cor. 14:38 But if anyone does not recognize this, he is not recognized.

1Cor. 14:39 ¶ Therefore, my brothers and sisters, earnestly desire to prophesy, and do not forbid speaking in tongues.

1Cor. 14:40 But all things must be done properly and in an orderly way.

• service
  • διακονία, diakonia, n.  [1356]. 
  • ministry, service, this can refer to helps and service of various kinds which can range in meaning from “spiritual” biblical teaching (Ac 6:4) to the “practical” giving of provisions, supplies, support, and finances to those in need (2Co 9:12)
• teaching
  • teaches 1438   [1321]   διδάσκω, didaskō, v 
  • instruct, to provide information in a manner intended to produce understanding, either in a formal or informal setting
  • providing an explanation of a scripture, passage, or doctrine.