The spiritual gifts mentioned in the New Testament, primarily in Romans 12 and in 1 Corinthians 12, fall into three categories: sign, speaking, and serving. Before the New Testament was written, men had no standard for judging the truthfulness of someone who preached, taught, or witnessed in the name of Christ. The sign gifts authenticated the teaching of the apostles—which was the measure of all other teaching—and then ceased after the apostles died, probably even earlier. “The signs of a true apostle were performed among you with all perseverance,” Paul explained to the Corinthian church, “by signs and wonders and miracles” 2 Cor. 12:12. The writer of Hebrews gives further revelation about the purpose of these special gifts: “After [the gospel] was at the first spoken through the Lord, it was confirmed to us by those who heard, God also bearing witness with them, both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will” Heb. 2:3-4. Even during Jesus’ earthly ministry, the apostles “went out and preached everywhere, while the Lord worked with them, and confirmed the word by the signs that followed” Mark 16:20.

First Corinthians was written about a.d. 54 and Romans some four years later. It is important to note that none of the sign gifts mentioned in 1 Corinthians 12:9-10—namely, the gifts of healing, miracles, speaking in tongues, and interpreting tongues—is found in Romans 12. The other two New Testament passages that mention spiritual gifts (Eph. 4:7, 11; 1 Pet. 4:10-11) were written several years after Romans and, like that epistle, make no mention of sign gifts. Peter specifically mentions the categories of speaking and serving gifts (“whoever speaks” and “whoever serves,” v. 11) but neither the category nor an example of the sign gifts.

It seems evident, therefore, that Paul did not mention the sign gifts in Romans because their place in the church was already coming to an end. They belonged to a unique era in the church’s life and would have no permanent place in its ongoing ministry. It is significant, therefore, that the seven gifts mentioned in Romans 12:6-8 are all within the categories of speaking and serving.

It is also important to note that in 1 Corinthians 12, Paul uses the term pneumatikos (v. 1, lit., “spirituals”) to describe the specific divinely-bestowed gifts mentioned in verses 8-10. He explains that “there are varieties of gifts, but the same Spirit” (v. 4), and that “the same Spirit works all these things, distributing to each one individually just as He wills” (v. 11).

But in Romans 12, the apostle uses the term charisma (gifts), which is from charis (grace). In First Corinthians, Paul emphasizes the nature and authority of the gifts—spiritual endowments empowered by the Holy Spirit. In Romans he simply emphasizes their source—the grace of God.

Paul introduces this list of gifts by referring back to the unity in diversity he has just pointed out in verses 4-5. Since we have gifts that differ according to the grace given to us, let each exercise them accordingly. Differ relates to the diversity, and grace to the unity. Under God’s sovereign grace, which all believers share, we have gifts that differ according to the specific ways in which He individually endows us. Just as verse 3 does not refer to saving faith, verse 6 does not refer to saving grace. Paul is speaking to those who already have trusted in Christ and become children of God. To His children, the apostle explains, “God has allotted to each a measure of faith” (v. 3) and has bestowed on them gifts that differ according to the grace given to each one. Grace is God’s favor, unmerited kindness on His part, which is the only source of all spiritual enablements. They are not earned or deserved, or they would not be by grace. And the grace is sovereign, in that God alone makes the choice as to what gift each of His children receives. Each believer, therefore, is to exercise his gifts accordingly.

Paul next lists some categories of giftedness as examples.

Prophecy – if prophecy, according to the proportion of his faith; (12:6b)

The first spiritual gift in this list is prophecy. Some interpreters believe this was a special revelatory gift that belonged only to the apostles, and, like the sign gifts, ceased after those men died. While it certainly had a revelatory aspect during Old Testament and apostolic times, it was not limited to revelation. It was exercised when there was public proclamation of divine truth, old or new. In 1 Corinthians 12:10 it is linked with sign gifts, supernatural and revelatory. Here it is linked with speaking and serving gifts, leading to the conclusion that it had both revelatory and non-revelatory aspects. The Old Testament or New Testament prophet (or apostle) might speak direct revelation, but could and did also declare what had been revealed previously. The gift of prophecy does not pertain to the content but rather to the means of proclamation. In our day, it is active enablement to proclaim God’s Word already written in Scripture. Paul gives no distinction to this gift among the other six, which are clearly ongoing gifts in the church, thus not limiting it to revelation.

Prophēteia (prophecy) has the literal meaning of speaking forth, with no connotation of prediction or other supernatural or mystical significance. The gift of prophecy is simply the gift of preaching, of proclaiming the Word of God. God used many Old and New Testament prophets to foretell future events, but that was never an indispensable part of prophetic ministry. Paul gives perhaps the best definition of the prophetic gift in 1 Corinthians: “One who prophesies speaks to men for edification and exhortation and consolation” 1 Cor. 14:3. Peter’s admonition also applies to that gift: “Whoever speaks, let him speak, as it were, the utterances of God;… so that in all things God may be glorified through Jesus Christ, to whom belongs the glory and dominion forever and ever” 1 Pet. 4:11.

When God called Moses to deliver Israel out of Egypt, Moses gave the excuse, “Please, Lord, I have never been eloquent, neither recently nor in time past, nor since Thou hast spoken to Thy servant; for I am slow of speech and slow of tongue” Ex. 4:10). Although angered at Moses’ lack of trust, God said, “Is there not your brother Aaron the Levite? I know that he speaks fluently… You are to speak to him and put the words in his mouth; and I, even I, will be with your mouth and his mouth, and I will teach you what you are to do” (vv. 14-15).

The gift of prophecy is the gift of being God’s public spokesman, primarily to God’s own people—to instruct, admonish, warn, rebuke, correct, challenge, comfort, and encourage. God also uses His prophets to reach unbelievers. “If all prophesy,” Paul explained to the Corinthians, “and an unbeliever or an ungifted man enters, he is convicted by all, he is called to account by all; the secrets of his heart are disclosed; and so he will fall on his face and worship God, declaring that God is certainly among you” (1 Cor. 14:24-25).

God used certain prophets at certain times to give new revelation and to predict future events, but He has used and continues to use all of His prophets to speak His truth in His behalf. They are God’s instruments for proclaiming and making relevant His Word to His world.

Whatever the form his message may take, the prophet is to minister it according to the proportion of his faith. Because the Greek includes the definite article, faith may here refer to the faith, that is, the full gospel message. In that case, according to the proportion of his faith would relate objectively to the prophet’s being careful to preach in accordance with the gospel revealed through the apostles—”the faith which was once for all delivered to the saints” (Jude 3). It could also relate subjectively to the believer’s personal understanding and insight concerning the gospel—to his speaking according to the individual proportion of… faith that God has sovereignly assigned to him for the operation of his gift.

Whether it relates to revelation, prediction, declaration, instruction, encouragement, or anything else, all prophecy was always to proclaim the Word of God and exalt the Son of God, because “the testimony of Jesus is the spirit of prophecy” (Rev. 19:10). Paul’s specific charge to Timothy applies to all proclaimers of God’s Word, including prophets: “Preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction” (2 Tim. 4:2).

Service – if service, in his serving; (12:7a)

The second spiritual gift is that of service, a general term for ministry. Service translates diakonia, from which we also get deacon and deaconess—those who serve. The first deacons in the early church were “men of good reputation, full of the Spirit and of wisdom” who were placed in charge of providing food for the widows in order to free the apostles to devote themselves “to prayer, and to the ministry of the word” (Acts 6:3-4).

Service is a simple, straightforward gift that is broad in its application. It seems to carry a meaning similar to that of the gift of helps mentioned in 1 Corinthians 12:28, although a different Greek term (antilēpsis) is used there. This gift certainly applies beyond the offices of deacon and deaconess and is the idea in Paul’s charge to the Ephesian elders to “help the weak” (Acts 20:35). The gift of service is manifested in every sort of practical help that Christians can give one another in Jesus’ name.

Teaching – or he who teaches, in his teaching; (12:7b)

The third spiritual gift is that of teaching. Again, the meaning is simple and straightforward. Didaskōn (teaches) refers to the act of teaching, and didaskalia (teaching) can refer to what is taught as well as to the act of teaching it. Both of those meanings are appropriate to this gift.

The Christian who teaches is divinely gifted with special ability to interpret and present God’s truth understandably. The primary difference between teaching and prophesying is not in content but in the distinction between the ability to proclaim and the ability to give systematic and regular instruction in God’s Word. The gift of teaching could apply to a teacher in seminary, Christian college, Sunday school, or any other place, elementary or advanced, where God’s truth is taught. The earliest church was characterized by regular teaching (Acts 2:42). The Great Commission includes the command, “Go therefore and make disciples of all the nations,… teaching them to observe all that I commanded you” (Matt. 28:19-20). Paul’s spiritual gift included features of both preaching and teaching (2 Tim. 1:11).

Later in the epistle just cited, Paul charged Timothy: “And the things which you have heard from me in the presence of many witnesses, these entrust to faithful men, who will be able to teach others also” (2 Tim. 2:2). Barnabas had that gift and ministered it in Antioch beside Paul, where they were “teaching and preaching, with many others also, the word of the Lord” (Acts 15:35). Likewise “a certain Jew named Apollos, an Alexandrian by birth, an eloquent man,… had been instructed in the way of the Lord; and being fervent in spirit, he was speaking and teaching accurately the things concerning Jesus” (Acts 18:24-25).

Jesus, of course, was both the supreme Preacher and supreme Teacher. Even after His resurrection, He continued to teach. When He joined the two disciples on the road to Emmaus, “beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures… And they said to one another, ‘Were not our hearts burning within us while He was speaking to us on the road, while He was explaining the Scriptures to us?'” (Luke 24:27, 32). Both diermēneuō (“explained,” v. 27) and dianoigō (“explaining,” lit. “opening up,” v. 32) are synonyms of didaskōn (teaches) and didaskalia (teaching) in Romans 12:7.

Regular, systematic teaching of the Word of God is the primary function of the pastor-teacher. As an elder, he is required “to teach” (1 Tim. 3:2) and to hold “fast the faithful word which is in accordance with the teaching, that he may be able both to exhort in sound doctrine and to refute those who contradict” (Titus 1:9). Above all, Paul entreated Timothy, “pay close attention to yourself and to your teaching” (1 Tim. 4:16). Pastors are not the only ones the Lord calls and empowers to teach. But if a pastor’s ministry is to be judged, among other things, on the soundness of his teaching—as the passages just cited indicate—then it seems reasonable to assume that, in some measure, he should have the gift of teaching.

Encouragement (Exhortation) – or he who exhorts, in his exhortation; (12:8a)

As with the previous three gifts, the connotation of exhortation is broad. Both the verb parakaleō (exhorts) and the noun paraklēsis (exhortation) are compounds of the same two Greek words (para and kaleō) and have the literal meaning of calling someone to one’s side. They are closely related to paraklētos (advocate, comforter, helper), a title Jesus used both of Himself (“Helper,” John 14:16) and of the Holy Spirit (“another Helper”; John 14:16, 26; 15:26; 16:7). In 1 John 2:1, this word is translated “Advocate,” referring to Jesus Christ.

The gift of exhortation, therefore, encompasses the ideas of advising, pleading, encouraging, warning, strengthening, and comforting. At one time the gift may be used to persuade a believer to turn from a sin or bad habit and at a later time to encourage that same person to maintain his corrected behavior. The gift may be used to admonish the church as a whole to obedience to the Word. Like the gift of showing mercy (see below), exhortation may be exercised in comforting a brother or sister in the Lord who is facing trouble or is suffering physically or emotionally. One who exhorts may also be used of God to encourage and undergird a weak believer who is facing a difficult trial or persistent temptation. Sometimes he may use his gift simply to walk beside a friend who is grieving, discouraged, frustrated, or depressed, to give help in whatever way is needed. This gift may be exercised in helping someone carry a burden that is too heavy to bear alone.

Paul and Barnabas were exercising the ministry of exhortation when “they returned to Lystra and to Iconium and to Antioch, strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, ‘Through many tribulations we must enter the kingdom of God'” (Acts 14:21-22). This ministry is reflected in Paul’s charge to Timothy to “reprove, rebuke, exhort, with great patience and instruction” (2 Tim. 4:2).

It is the ministry of exhortation of which the writer of Hebrews speaks as he admonishes believers to “consider how to stimulate one another to love and good deeds, not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more, as you see the day drawing near” (Heb. 10:24-25). The sentiment that motivates this gift is also exhibited in the beautiful benediction with which that epistle closes: “Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord, equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom be the glory forever and ever. Amen” (13:20-21).

In summary, it might be said that, just as prophecy proclaims the truth and teaching systematizes and explains the truth, exhortation calls believers to obey and follow the truth, to live as Christians are supposed to live—consistent with God’s revealed will. In many servants of Christ, all of these abilities are uniquely and beautifully blended.

Giving – he who gives, with liberality; (12:8b)

The fifth category of giftedness is that of giving. The usual Greek verb for giving is didōmi, but the word here is the intensified metadidōmi, which carries the additional meanings of sharing and imparting that which is one’s own. The one who exercises this gift gives sacrificially of himself.

When asked by the multitudes what they should do to “bring forth fruits in keeping with repentance,” John the Baptist replied, “Let the man who has two tunics share [metadidōi] with him who has none; and let him who has food do likewise (Luke 3:8, 11).

In the opening of his letter to Rome, Paul expressed his desire to “impart [metadidōi] some spiritual gift to you, that you may be established” (Rom. 1:11). And in his letter to Ephesus he makes clear that, whether or not a believer has the gift of giving, he is to have the spirit of generosity that characterizes this gift. Every Christian should “labor, performing with his own hands what is good, in order that he may have something to share [metadidōi] with him who has need” (Eph. 4:28). It seems certain that Paul had elements of such generosity in his gift. And nowhere is it reflected more than in his service to the saints at Thessalonica. After having ministered to them for a relatively short time, he could say with perfect humility and sincerity that the gospel that he, Sylvanus, and Timothy brought them “did not come to you in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of men we proved to be among you for your sake” (1 Thess. 1:5; cf. 1:1). “Having a fond affection for you,” he continued a few verses later, “we were well-pleased to impart [metadidōi] to you not only the gospel of God but also our own lives, because you had become very dear to us” (2:8).

Liberality translates haplotēs, which has the root meaning of singleness and came to connote simplicity (as in the kjv), singlemindedness, openheartedness, and then generosity. It carries the idea of sincere, heartfelt giving that is untainted by affectation or ulterior motive. The Christian who gives with liberality gives of himself, not for himself. He does not give for thanks or recognition, but for the sake of the one who receives his help and for the glory of the Lord.

Those who give with liberality are the opposite of those who “sound a trumpet before [themselves], as the hypocrites do in the synagogues and in the streets, that they may be honored by men” (Matt. 6:2). Ananias and Sapphira were struck dead by God for lying to the Holy Spirit, and behind their lie was the selfish desire to hold back for themselves some of the proceeds from the sale of their property (Acts 5:1-10). In that tragic instance, failing to give with liberality cost the lives of the givers.

Ananias and Sapphira were exceptions in the early church, which was characterized by those who voluntarily possessed “all things in common; and [who] began selling their property and possessions, and were sharing them with all, as anyone might have need” (Acts 2:44-45). Because the inns could not begin to house all the Jews who came to Jerusalem at the feast of Pentecost, most of them stayed in homes of fellow Jews. But those who trusted in Christ immediately became unwelcome. Many wanted to stay within the community of believers in Jerusalem but had no place to stay. Some had difficulty buying food to eat. In that crisis, Christians who had the means spontaneously shared their homes, their food, and their money with fellow believers in need.

Many years later, the churches of Macedonia had an abundance of believers who exercised the gift of giving to its fullest. “In a great ordeal of affliction their abundance of joy and their deep poverty overflowed in the wealth of their liberality,” Paul said. “For I testify that according to their ability, and beyond their ability they gave of their own accord, begging us with much entreaty for the favor of participation in the support of the saints, and this, not as we had expected, but they first gave themselves to the Lord and to us by the will of God” (2 Cor. 8:2-5). They gave with great liberality, believing that sowing bountifully meant reaping bountifully (2 Cor. 9:6).

Leadership – he who leads, with diligence; (12:8c)

Leads is from proistēmi, which has the basic meaning of “standing before” others and, hence, the idea of leadership. In the New Testament it is never used of governmental rulers but of headship in the family (1 Tim. 3:4, 5, 12) and in the church (1 Tim. 5:17). In 1 Corinthians 12:28, Paul refers to the same gift by a different name, “administrations” (kubernēsis), which means “to guide.” In Acts 27:11 and Revelation 18:17, it is used of a pilot or helmsman, the person who steers, or leads, a ship.

Although it is not limited to those offices, the gift of church leadership clearly belongs to elders, deacons, and deaconesses. It is significant that Paul makes no mention of leaders in his first letter to Corinth. Lack of a functioning leadership would help explain its serious moral and spiritual problems, which certainly would have been exacerbated by that deficiency. “Free-for-all” democracy amounts to anarchy and is disastrous in any society, including the church. The absence of leaders results in everyone doing what is “right in his own eyes,” as the Israelites did under the judges (Judg. 17:6; 21:25; cf. Deut. 12:8).

Effective leadership must be done with diligence, with earnestness and zeal. Spoudē (diligence) can also carry the idea of haste (see Mark 6:25; Luke 1:39). Proper leadership therefore precludes procrastination and idleness. Whether it is possessed by church officers or by members who direct such things as Sunday school, the youth group, the nursery, or a building program, the gift of leadership is to be exercised with carefulness, constancy, and consistency.

Showing Mercy – he who shows mercy, with cheerfulness. (12:8d)

The seventh and last spiritual category mentioned here is that of showing mercy. Eleeō (shows mercy) carries the joint idea of actively demonstrating sympathy for someone else and of having the necessary resources to successfully comfort and strengthen that person.

The gifted Christian who shows mercy is divinely endowed with special sensitivity to suffering and sorrow, with the ability to notice misery and distress that may go unnoticed by others, and with the desire and means to help alleviate such afflictions. This gift involves much more than sympathetic feeling. It is feeling put into action. The Christian with this gift always finds a way to express his feelings of concern in practical help. He shows his mercy by what he says to and what he does for the one in need.

The believer who shows mercy may exercise his gift in hospital visitation, jail ministry, or in service to the homeless, the poor, the handicapped, the suffering, and the sorrowing. This gift is closely related to that of exhortation, and it is not uncommon for believers to have a measure of both.

This enablement is not to be ministered grudgingly or merely out of a sense of duty, but with cheerfulness. As everyone knows who has had a time of suffering or special need, the attitude of a fellow believer can make the difference between his being a help or a hindrance. The counsel of Job’s friends only drove him into deeper despair.

“He who despises his neighbor sins,” the writer of Proverbs tells us, “but happy is he who is gracious to the poor” (Prov. 14:21); and “He who oppresses the poor reproaches his Maker, but he who is gracious to the needy honors Him” (Prov. 14:31). The key word in those verses is gracious. The genuine helper always serves with gracious cheerfulness, and is never condescending or patronizing.

Reading from the book of Isaiah, Jesus testified of Himself that “the Spirit of the Lord is upon Me, because He anointed Me to preach the gospel to the poor. He has sent Me to proclaim release to the captives, and recovery of sight to the blind, to set free those who are downtrodden, to proclaim the favorable year of the Lord” (Luke 4:18-19). The very Son of God in His incarnation showed great mercy with gracious cheerfulness.

Would that all Christians with this gift not only would minister it cheerfully but also regularly and consistently. There would be far fewer needy who have to depend on a godless, impersonal government or social agency. And if Christ’s people patterned their lives after His gracious example, far more people would hear and respond to the saving gospel that meets their deepest need.

In regard to that gift and every other, believers should “kindle afresh the gift of God which is in [them]” (2 Tim. 1:6).

Although we obviously must pay attention to our gift, we can never faithfully exercise it by focusing on the gift itself.   We can serve Christ only as we become like Christ, and we can exercise the Spirit’s gifts only as we present ourselves as living sacrifices and submit to His continuing transformation and sanctification of our lives.

To discover your Spiritual Gifts or to take a Spiritual Gifts Test/Inventory go here: