In the first article I defined the charismata over against other workings of the Holy Spirit. In this article I make a number of remarks about what for many are the most remarkable charismata: speaking in tongues, prophesying, healing, exorcism. I finish with a few remarks about dealing with gifts.

“Speaking in Tongues”⤒🔗

First, speaking in tongues. People understand that to be a kind of “secret language” given by the Spirit. For many it is the “super gift.” It would show that you were baptized with the Spirit.

Strange: an unintelligible language as the greatest gift of the Spirit? The gift of the Holy Spirit is the gift that mysteries are revealed, that the gospel goes to the nations in intelligible languages and that salvation will be appropriated. And then would speaking in a secret language that is unintelligible and puts salvation “at a distance” be the greatest gift of the Holy Spirit…? Such a secret language would be more a judgment than a gift!

There is something else. The “speaking in tongues” is seen as a “super gift.” But with Paul it is not mentioned as number one! In 1 Corinthians 12 he puts the speaking with tongues all the way at the back of the line of gifts in the congregation (v. 30). In 1 Corinthians 13 he says about tongues that they will cease (v. 8): it is obviously not a lasting gift, but a sign of a temporary nature. And in 1 Corinthians 14 he also explains the speaking with tongues. He says, “The one who speaks in a tongue only builds up himself” (v. 4). He does not build up the congregation! Only if there is a translation of the tongues, is it of benefit for the congregation. If you let yourself be guided by love, you will want to prophesy! Then you build the congregation! And then it is also striking that we only hear about the phenomenon of speaking with tongues in Corinth. In no other letter of Paul’s or Peter’s or John’s is it mentioned. That in itself is remarkable! Obviously it is not the great super gift that everyone should have at his disposal.

What is speaking with tongues, for that matter? What does it imply? There are two views. The one says: it is not speaking of many, but of a certain language that is otherwise non-existent in the world. A kind of supernatural, spiritual Esperanto. The other says: it is speaking in different, but normal existing languages. The latter was in any case what happened on the day of Pentecost in Jerusalem (Acts 2). There those present heard the Lord’s disciples speak in all kinds of existing languages. Everyone heard them speak in their own language. In the language of the country in which they lived. Also later on in Acts it is about those languages. When the Roman centurion Cornelius and those around him became believers, then these non-Jews praised God in their own languages (Acts 10:46). It is a sign: the Spirit does not only speak in the Jewish territorial language, but also in other languages. The gospel is not only for Jews anymore, but also for people with different languages (Acts 11:15-18). That is also the same in Acts 19, in Ephesus. There too non-Jews, who till then do not know about Pentecost, all of a sudden speak of God’s great deeds in their own language. The boundaries between Israel and the nations is erased. The speaking with tongues in Acts is not a permanent gift, but a sign: hear, the Spirit speaks in every language! Not a “gift” but a sign: that is also the word that Mark 16 uses!

Beautiful to experience and participate in such an international occurrence. But this is also something that does not last forever. Of course, the telling and hearing of the gospel in every language goes on. But it will not be new and surprising. The sign of speaking in tongues will cease (1 Cor. 13:8). 

Prophesying←⤒🔗

The second gift: prophesying. There were prophets in the Old Testament. Prophets who received revelations (1 Cor. 14:26) were there also in the beginning of the New Testament. For instance, in Corinth (1 Cor. 14:30-32). Together with the apostles they form the foundation of the church (Eph. 2:20). The foundation! That points to the beginning, which has now been made. Later we do not hear about special prophets any more. The Holy Spirit, the Nicene Creed says, has spoken through the prophets: past tense! And also pay attention to what Lord’s Day 12 says: Christ has (!) revealed the counsel and will of God perfectly (!). After Christ there is no room for new words of God any more. God has revealed himself in his Son (Heb. 1). And whoever wants to add something to the book of prophecy, God will send to him all the plagues from his prophetic Word (Rev. 22:18).

But the gift of prophecy, then? Yes, that is there and will remain. But not anymore in the sense of revelations through separate “prophets.” There are no more prophets such as those, neither are there still kings and priests of the kind found in the Old Testament. They belong to an “imperfect” (see 1 Cor. 13:9) dispensation. And their prophesies are things of the past (1 Cor. 13:8).

What still is there, is the gift of “prophesying.” Old and young, sons and daughters, male and female slaves can get them, Joel said. And Peter repeats that after him at Pentecost. What does that prophesying mean? In Acts 2 it speaks of God’s great deeds. Joel then names the source of this the “visions and dreams” that they have, but in the Old Testament they were already surpassed by the way God dealt with Moses (Num. 12:6-8). All the prophets were therefore bound to the law of Moses. But more than Moses is Christ, who “is at the Father’s side” and has made him known (John 1:18). We may draw from what he has revealed and could reveal (Matt. 11:27).

This prophesying is no more the work of some. In principle everyone can do that! The Lord Jesus says about the Comforter who will come, all will be led by him, the Holy Spirit, into the truth (John 16:13). All! There are not only some who have special “knowledge” at their disposal and teach others to know the Lord (Jer. 31:34). That special knowledge, which gives evidence of an “imperfect” dispensation, will pass away (1 Cor. 13:8). It is surpassed by the knowledge of everyone who knows the Lord. Everyone is led by the Spirit into all truth and enabled to witness, to confess. Pay attention to that formulation. They do not get the truth “poured into them.” They are led into all truth by the Spirit. They are guided by him in the Scriptures. They get insight from God in his prophetic word. But their insight remains fallible and has to be tested. In Reformed theology we say: the Spirit does not “inspire” any more. He did that only through the Bible authors. But he still “illumines.” He illumines us so that we can understand and apprehend God’s Word in its meaning for our new life, and teach other people about it.

The Spirit lets us know what to say when we have to give account of our faith in court. Or when we want to help and encourage or admonish brothers and sisters. It is remarkable how you can then sometimes say things you do not have in yourself, but that the Spirit at that moment makes you mindful of Scripture, a psalm, the text of an ecclesiastical writing. He is there and gives what is necessary for the upbuilding of the congregation. The Spirit can also teach to develop insight in Scripture through education, Bible study, or through collective training and preparation. Paul says: “Earnestly desire to prophesy” (1 Cor. 14:39). Not to show off, but to serve the congregation.

Healing←⤒🔗

The third gift is: the gift of healing. This is often seen as if people have a permanent gift of healing. The Bible indeed knows of miraculous healings. They occurred more than once and they also still happen today. To the amazement of doctors. The Lord can give such “spontaneous” healings as a sign of his goodness. And as an appeal to acknowledge him.

We also read in the Bible how miraculous signs can occur by the hands of people. But the Bible does not know of anyone who has a permanent gift of healing. The disciples did receive the ability to perform signs of healing. Signs: that’s what Mark 16 calls it. And also Acts 5. And healings also function as signs when Christ’s disciples receive the power to heal. But they do not have the gift to heal everyone (see Matt. 17:16). Paul also performed quite a few signs (!) of healing. But he did not have a permanent gift of healing. He could not do anything about the sickness of his colleague Trophimus. He had to leave him behind, sick in Miletus (2 Tim. 4:20). Timothy should drink a little bit of wine for his stomach problems (1 Tim. 5:23). The apostle could not heal him. And also, the thorn in his own flesh Paul could not remove (2 Cor. 12:7-9). The disciples, too, could not heal everyone.

According to many there is talk about “the gift of healing” in 1 Corinthians 12. But that is not what it says! Not in verse 9 nor in verse 30. In 1 Corinthians 12 it is about “gifts of healings.” Watch that plural, mentioned twice: gifts of healings. That is something other than “the gift of healing.” “Gifts of healings” are “gifts that consist of – received – healings.” In other words, these healings are the “varieties of activities” that have been received within the congregation as gifts from the Spirit.

The Bible does not know of any “healers” who have a permanent gift of healing. There is only one Intercessor we depend on for healing: and that is Christ himself. He who is sick should not go to a healer or a healing service, but he has to pray himself. Praying to God in the name of the Lord Jesus. And if he cannot pray himself, he has to ask for the “elders of the church,” James 5 says. God does not only listen to certain people who pray. He listens to his children as often as they call on him.

Doctors still come across inexplicable healings. But watch out for so-called mediums and healers! That is not the way that Scripture directs us. Their healings are always only restricted to certain sicknesses. And they also do not heal their patients in one fell swoop and completely, like the healing miracles in the Bible. What the Lord gives every now and then as a “sign,” according to the Bible, we should not make into a “permanent gift” from certain people. It is the Lord who heals. He can do it through doctors and through means. But he can also do it in miraculous ways. Through his ways. As often as he wants. Also today.

Exorcism←⤒🔗

And then still the fourth phenomenon mentioned as charisma: exorcism. That too happened in biblical times as a sign (see Matt. 16). But it never became a gift humans had. The disciples who at times (indeed: at times!) could cast out demons, were not able to heal the epileptic boy (Matt. 17:16).

This kind, the Lord Jesus said, can only be driven out by prayer and fasting (Matt. 17:21). In other words, it is God who has to drive out demons. You have to put it into his hands. It is Christ himself who on the cross conquered the devil and his henchmen (Col. 2:15). He has conquered. And he has power over everything in heaven and on earth, visible and invisible. That gospel must be accepted by the possessed in faith. They may draw from that. In that they may find peace and deliverance. But the power of exorcism, we humans do not have! Christ did not teach us how to challenge or command demons. He taught us to pray: do not lead us into temptation but deliver us from the evil one!

Gifts-Oriented or Service-Oriented?←⤒🔗

My final point.

Paul says: there is a variety of gifts. No one in the church has all the gifts. We always need our brothers and sisters with their gifts and their contribution to the whole of the community. No one is the complete body all by himself. All of us are not more than parts of Christ’s body. Therefore, nobody should say: I am the eye and that is very important; if only everyone could be like me! For imagine that the eye was the whole body. How would it be able to hear, smell, or walk (1 Cor. 12)?

Also, nobody in the church is without gifts. We all have a place and a function in the body of Christ. And every gift is important. No one should say: I am only a hand and they can do without me. What is a body without hands? Even those members that seem the weaker are indispensable, Paul writes in 1 Corinthians 12.

Everyone’s gift in the church counts. And nobody should declare his own gifts as the only ones necessary. Nobody should try to combine all the gifts in himself. It is very tiring and it will never work. Nobody should withdraw himself from the community because of a sense of false modesty. Yes, it is false modesty. Because we need everyone’s input! Our gifts are our instruments in the service of God. And that is what all gifts in the church are: instruments in the service of God.

They are instruments. Not more! Our personal and church life may not revolve around our gifts. They are not the goal, but means, instrument. Sometimes you encounter it that people want to draw all their worth and self-respect from their gifts. These gifts make them valuable. From that they derive their identity. And if they do not see gifts in themselves or if their own gifts disappoint them, they become depressed. Other people are just very elated about their gifts. Nobody is allowed to touch them or speak ill about them. There too, the gifts are above all for their own overrated importance. But that is just what Paul rejects in 1 Corinthians 12. You are members of the body of Christ, he says. That defines your identity.

You belong to the body of Christ. That may, on the one hand, give much confidence. You belong to Christ and share in all his treasures. On the other hand it is also a calling: you have to serve Christ and his congregation with everything you have received from him and his Spirit. There you have exactly the two parts of answer 55 of the Heidelberg Catechism. What do you believe about the communion of saints? On the one hand that means that together and personally you have communion with Christ and share in his treasures and gifts. That is the confidence. And on the other hand, it means that we do our best to work for the benefit and welfare of the members of Christ’s body. That is the assignment.

Confidence on the one hand, calling on the other hand: that is what it is about. Faith and service, finding rest in Christ and working for the upbuilding of the congregation, his body. When we do that, we discover little by little where our gifts (and also our limitations) are, and learn to develop them while practicing them. Our life should not become a restless chase after gifts for the appreciation that accompanies them. Our aim for gifts has to be governed and directed by love, service and upbuilding of the congregation. Then our gifts, as instruments, come into their own. Then it is Christ who, with everything we did receive from him, uses us for his work in this world. Through him we are really useful. And we will find true joy. Not because of something in ourselves, but by God’s grace. Then we do not have to search for our own fame. Then everyone receives his praise from God.