An Unsustainable Distinction⤒🔗

When we compare the different lists of gifts mentioned in the New Testament to each other, three things strike us.

In the first place we identify gifts that we would unambiguously earmark as exceptional or supernatural, such as the speaking in tongues or languages (1 Cor. 14:4), or the gifts of healing (1 Cor. 12:8, 9).

In the second place we read of gifts that we regard as quite natural, such as the gift of providing instruction (Rom. 12:7) or of leadership (Rom. 12:8). We sometimes find it difficult to consider the gift of administration (1 Cor. 12:28) as a spiritual gift.

In the third place there are gifts that are identified as persons, for example apostles, prophets, and teachers (1 Cor. 12:28; Eph. 4:11).

It raises the question whether the distinction between natural and supernatural gifts can be sustained in the light of God’s Word. The charismatic movement is inclined to insist strongly on this division. In the time of the early church, so they say, the supernatural gifts were clearly present, but this stream has slowly disappeared until, after ages of barrenness and coldness these gifts —  sometimes called “Pentecost gifts” — did return again.

In the meantime, it remains a remarkable phenomenon that in the course of the Christian centuries the natural gifts continued. From the side of the charismatic movement, no explanation has been forthcoming for this.

No Break with God’s Creative Work←⤒🔗

J.H. Bavinck has indicated that the Bible does not know of a distinction between natural and supernatural gifts. He is of the opinion that this distinction started to play a role in the western thinking when the great accomplishments of science began to take place. He points out that in the Old Testament the skill of the coppersmith Bezalel is mentioned as a gift of the Holy Spirit.

The Old Testament connects the Holy Spirit to agriculture (Isa. 28:26), with the architecture of the temple (Ex. 31:3), with the jurisprudence (Num. 11:17) and even with politics (Isa. 45:1-5). The New Testament speaks only of “extraordinary miracles” in Acts 19:11. According to Bavinck, the Word of God draws a different line. It makes a distinction between what is according to the course of this world (Eph. 2:2) and what belongs to the kingdom of God (Col. 1:13).

Paul does not know of a distinction between “extraordinary” and “common” gifts. To the apostle, “common” gifts such as the “ability to help” and “gifts of administration” are just as much charismata as, for example, the glossolalia. The degree of extraordinariness of a gift has nothing to do with the question whether through a particular service Jesus is recognized as Lord, as Kurios, and whether it serves to build up the congregation. Just as there is a ‘natural’ skill for organizing that could come to light in the service of a heathen state, so there also exists a ‘natural’ glossolalia, that could find expression in heathen religions. However, God can use either of these in his service, and in this way, they can be used as charismatic provisions.

It is also not impossible that there is a connection between a charisma that the Holy Spirit gives to someone, and the individuality of the person who receives this gift.

With the gifts of the Spirit the personality of the believer is not switched off, but rather switched on by the Holy Spirit. Besides, if a natural inclination can be used by the Holy Spirit as a gift to his church, then this is something supernatural, for the strength of the Holy Spirit comes along with this gift.

The gifts of the Spirit are gifts of grace, and the emphasis needs to be put specifically on this word “grace.” God is sovereign and he is free to distribute his gifts or to equip people the way it pleases him.

When we isolate the supernatural gifts as the only gifts of grace, we are falling short of the realization of God’s omnipotence and his absolute power. He is free to take into his service those gifts that we would classify as “natural.”

When God takes such ‘natural’ skills in his service, this proves that in his sanctifying work he does not cause a breach with his creative work.