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Thus far in our study of the gifts of the Holy Spirit, we have considered two of the gifts or revelation, the "Word of Wisdom" and the "Word of Knowledge." At this point we will consider the gift of "Discerning of Spirits."
The scriptures reveal that there is a great-unseen world of spirits divided into good and evil. Even a casual reading of the scriptures reveal God, and the Devil, angels and demons. Read: Luke 4:1-8, Hebrew 1:14, and Mark 16:15-18.
In Acts 16:16-24, we see that the scriptures reveal two sources of inspiration; an evil source in the damsel possessed by the spirit of divination, and Paul possessed by the Holy Spirit of Almighty God. How can people detect the difference? By the gift of discernment of spirits as Paul did. This gift enables the possessor to "see past" all outward appearances, and to know the true nature of an inspiration. The gift of discernment of spirits may be substantiated in two ways. First, doctrinal (1 John 4:1-6), and second, practical (Matthew 7:15-23).
God and the devil are heads over the realm of good and evil respectively. Cherubim, seraphim, archangels, and angels do God's bidding. Principalities, powers, rulers of the darkness of this world, wicked spirits in high places, evil spirits, and demons are under the authority and Lordship of Satan. These realms of Satan and of God are arrayed against each other. The warfare of the ages continues even in our day and will continue until Satan is bound at the close of this age (Revelation 20:1-3). God almighty, through the Holy Spirit, indwells and energizes Spirit-filled believers and brings into play angelic beings who work with redeemed human beings to fulfill His purposes (Daniel 10).
For some illustrations of the working of this gift see John 1:47-50 as it relates to Nathaniel. John 2:25 - Jesus by this gift knew all men. In 2 Kings 5:20-26 by this gift Elisha discerned the covetousness of his servant in relation to Naaman. Peter by this gift discovered Ananias and Sapphira in their lying (Acts 5:3), and the iniquity of the man who thought he could buy the gift of God with money (Acts 8:23). The student of scripture is thrilled as he studies the ministry of Christ who by this gift discerned dumb spirits (Mark 9:17), blind spirits (Matthew 12:22), deaf spirits (Mark 9:25), spirits of infirmity (Luke 13:11-16), as well as the spirits of lunacy (Matthew 17:15, 18).
For the function and operation of this gift, one need only refer to Acts 16:16-18 where the damsel possessed with the spirit of divination came face to face with Paul who cast out the evil spirit of inspiration (witchcraft), in the Name of Jesus.
The next group of gifts we wish to deal with are generally known as "gifts of power." They include three gifts of the Holy Spirit, which are called "Faith," "Gifts of Healing," and "Working of Miracles."
Faith was manifested in a special way when Jesus turned water into wine (John 2:1-12). Also when He multiplied the loaves and fishes so that 5,000 men (plus women and children) were fed from a boy's lunch (John 6:9). The gift of faith is not ordinary faith, such as faith in Christ for the salvation of our souls (Galatians 3:26, John 3:16).
Faith brought the world into being (Hebrews 11:3) — "Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear." This was God's faith. By the "Gift of Faith," we may have God's faith (Mark 11:22). When this gift is in operation, it is the faith of God in operation through men.
The healing of the lame man at the gate beautiful, Peter explained, took place because of faith. "The faith which is by Him has given him (the lame man) this perfect soundness in the presence of you all." (Acts 3:16). Elijah believed God for the manifestation of the fire falling to consume the water-soaked sacrifice (1 Kings 18:36); this was the manifestation of the gift of faith. Moses decreed by faith, that the earth opening to swallow Korah, Dathan, and Abiram, and their 250 followers to bring about their death, was a revelation of the gift of faith (Numbers 16:28). Elijah by faith decreed that the barrel of meal and the cruse of oil would not fail until the Lord sent rain upon the earth. When Elisha exercised the gift of faith, the ditches dug by the Israelites at his command were filled with water (2 Kings 3:16-20). In the New Testament, when Paul pronounced blindness upon Elymas, the sorcerer, and cast demons out of a damsel, and brought Eutyclus back to life again — it was the manifestation of the "Gift of Faith." Faith is the greatest gift of power, and without doubt the greatest power in existence.
To say a person has the gifts (note the plural) of healing, means that he is used of God supernaturally to heal the sick through prayer. It seems to be a sign-gift, especially valuable to the evangelist for attracting people's attention to the gospel (Acts 8:6-7, 28:8-10).
We need to understand that the possessor of the gift(s) of healing will not be able to heal everyone. We should make allowance for the sovereignty of God, and the sick person's attitude and spiritual condition, his faith or lack of it. Even Christ was hindered by unbelief (Mark 6:5). While provision is made in the atoning work of Christ for our healing (1 Peter 2:24, James 5:14-15, Matthew 8:16-17), there are also conditions existing for the salvation of a soul. Christ is the propitiation for the salvation of all men (1 John 2:2), yet few men are saved because they fail to meet the conditions.
In conclusion, we need to keep in mind that God has set these gifts within the church for our help. Let us recognize healing and the bearers of this ministry.
Miracles are works of power."Verily, verily, I say unto you, he that believeth on me, the works that I do shall he do also; and greater works than these shall he do, because I go unto my Father" (John 14:12). In Acts 1:8, we find: "But ye shall receive power after the Holy Spirit is come upon you; and you shall be witnesses unto me both in Jerusalem and in all Judea and in Samaria and unto the uttermost part of the earth." And in 1 Corinthians 4:19, "And will know not the speech of them that are puffed up, but the power."
The gift of miracles precedes the gifts of healing in importance as is stated in 1 Corinthians 12:28, and should in reality precede gifts of healing in the order given. Because "gifts of healing" and "faith" often evidence the miraculous, there is the tendency to assume that these gifts overlap. We need to bear in mind that each of the gifts of the Spirit is separate and distinct from the other. The working of miracles is a supernatural demonstration of the power of God by which the laws of nature are altered, suspended, or controlled (except in the sphere of disease where the gifts of healing operate).
When Joshua commanded the sun to stand still for one day (Joshua 10:12), it was the manifestation of the working of a miracle. When Elisha by the casting of a stick upon the water made the borrowed iron axehead to float (2 Kings 6:5-7), it was the manifestation of a miracle. When by Samuel, thunder was heard at harvest and the Israelites were made aware they were sinning against the government of God (1 Samuel 12:17-19), it was the manifestation of a miracle.
When the man of God, who came to Bethel and cried against the altar that Jeroboam had erected, prophesied that man's bones should be burned upon it; as a sign that his prophecy was the word of God, he caused the altar to be rent and the fire spilt out. When the angry king stretched out his hand to seize the prophet, his hand withered (1 Kings 13:1-5). It was the working of a miracle. Isaiah gave King Hezekiah a sign that he would recover from his sickness, and the sign was that the degrees upon the sundial would go backward, thus suspending or changing the laws of nature.
In the New Testament record, we read of Christ walking on water and at Christ's invitation Peter too walked on water. This is a manifestation of a miracle. Paul while ministering on the island of Paphos was opposed by Elymas the sorcerer, and Paul by the Spirit of God caused Elymas to be stricken with blindness for a season. This miracle convinced the governor that Paul's doctrine was of God.
The gift of the working of miracles is used, it seems, as a sign of the presence and power of God, providing needs, confirming the preaching of God's word, or for evidence of divine commission as in the case of Moses and his rod before Pharaoh as recorded in Exodus.
This gift is most in evidence in the Old Testament. In our day this gift does not seem to be in evidence nearly as much as gifts of healing or the speaking with other tongues. Perhaps this is so because we are not coveting this gift earnestly enough. All these gifts require faith to seek God for them. I have heard many Christians confess their need for an infilling of the Holy Spirit. I have yet to meet the first person that is seeking or coveting the gift of the "Working of Miracles."
It would seem wise at this point to affirm that every gift is exercised by faith. No gift can operate without faith. We must, however, be careful to see the distinction between the faith required for every gift and the gift of faith. Faith is required to speak with tongues, or to interpret a tongue; faith is needed for the word of wisdom; so faith is needed for the operation of every gift. Just as an atom is indescribably tiny yet its explosion can level cities as in the atomic bomb, so faith as a grain of mustard seed can move mountains, so said Jesus (Matthew 17:20). There is no limit to the inexhaustible power of God, and just an atom of faith can blast every obstacle.
Perhaps the apex in the manifestation of the working of miracles is the raising of the dead. Lazarus, who had been dead for four days, was raised by the word of Christ: "Lazarus, come forth" and Lazarus came forth from the grave (John 11:43-44).
We shall now take up the three gifts of inspiration: prophecy, tongues, and the interpretation of tongues.
Prophecy is the first of three gifts of inspiration. It is a simple gift, and has often been misunderstood. Prophecy like so many other terms is used both generally and specifically. It is not correct to say that the "Gift of Prophecy" is nothing more than preaching, even when one preaches in the power of the Holy Spirit. Prophecy is not preaching. If it were actually so, preparation for preaching might be unnecessary, as one might wait for the anointing of the Holy Spirit without premeditation or preparation. The preacher who ministers should wait on his ministry, and prepare thoroughly. The scriptures teach that God saves men by the foolishness of preaching, and not by manifestations of prophecy.
The gifts of the Holy Spirit, and this includes "prophecy," are given to the Church for signs and wonders to arrest attention as happened on the Day of Pentecost when multitudes heard the disciples speaking with other tongues and understood many of the languages that were spoken; yet not one was converted until Peter stood up and preached the gospel. Therefore, we wish to state again that the gifts of the Spirit have no power in them to save souls; rather, they are attention-getters.
To a large number of Christians, "prophecy" is foretelling, showing us things to come, making a prediction. The general term "prophecy" can cover all the gifts of utterance, but the specific gift of prophecy is defined in 1 Corinthians 14:3. "But he that prophesies, speaks unto men to edification, exhortation, and comfort." Also 1 Corinthians 14:6 refers to edification of the Church. He says, "What shall I profit you, except I shall speak to you by revelation or by knowledge, or by prophesying, or by doctrine?" Here "revelation" and "prophecy" are given as separate and distinct from each other so that the simple gift of prophecy does not contain revelation.
Prophecy may be defined as the simplest form of divine utterance. One man called this gift "poetry of the spirit" because the thoughts expressed and the language used, are raised above the ordinary level of the person himself.
Prophecy is the equivalent of tongues accompanied with an interpretation of what is spoken. "Greater is he that prophesies than he that speaks with tongues, except he interpret that the Church may receive edifying" (1 Corinthians 14:5).
Prophecy is distinguishable from everyday speech used in preaching. There is a beauty of speech that lifts it above oratory, above preaching. The prayers of David in the book of Psalms are instances of the gift of prophecy. The Lamentations of Jeremiah, as he bemoaned the devastation of Jerusalem, are examples of prophecy. Moses and Miriam broke out in song when they had crossed the Red Sea. Hannah prophesied after the birth of Samuel. The Virgin Mary broke out in exalted prophecy when she uttered the Magnificat in the presence of her cousin Elizabeth (Luke 1:46-55). The prayer of Habakkuk chapter 3 is also prophesy. So, by the gift of prophecy we may pray, praise the Lord, give thanks, sing songs of rejoicing, and even make intercession for others.
This however differs from ordinary prayer that is under the unction of the Spirit, and does not find its origin in the mind of the speaker. Prophecy is speaking as the Spirit gives utterance and is not an evidence of a superior intellect.
A further distinction should be made between the natural gift of poetry which is the expression of natural talent and which requires thought imagination as well as the right use of grammar and composition. Poetry also requires meter and is generally written to rhyme. Prophecy, in contrast, is neither in meter nor rhyme. Therefore, one who has no poetic gift may possess the gift of prophecy. Similarly, a poet may not be a prophet.
The purpose of prophecy in the Church is to edify. "For you may all prophecy one by one, that all may learn, and all may be comforted. He that speaketh in an unknown tongue edifieth himself, but he that prophesies, edifieth the Church." To edify is to build, and the Holy Spirit in the Church Age uses the New Testament prophet as an instrument to strengthen, build i.e. edify the Church.
Prediction is also a function of the gift of prophecy. "He (the Holy Spirit) will show you things to come" (John 16:13). God has revealed the future to us through the ministry of prophecy. Agabus predicted a great dearth would come throughout all the world, which came to pass in the days of Claudius Caesar (Acts 11:27-28). The Holy Spirit witnessed in every city through which Paul passed on his way to Jerusalem, that bonds and afflictions awaited him (Acts 20:23).
The Bible is a composite example of infallible prophecy. Peter referred to "prophecy of the scripture" (2 Peter 1:20). Jesus said, "One jot or tittle shall in no wise pass from the law, till all be fulfilled" (Matthew 5:18). "The scripture cannot be broke" (John 10:35).
"Not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth." (1 Corinthians 2:13). All the gifts of the Holy Spirit are for signs to arrest men. All nine of the gifts are "attention-getters!" Therefore, prophesy, or any other gift for that matter, will ever adequately take the place of a prepared message. There is no life giving power in prophetic utterances. For it is by the foolishness of preaching that men are saved (1 Corinthians 1:21). Therefore, prophecy cannot be a substitute for the preached word (Mark 16:15-16).
We are told to covet earnestly the best gifts (1 Corinthians 12:31) and in 1 Corinthians 14:1, to "follow after and desire spiritual gifts, but rather that you may prophesy." Verse 5 says "Greater is he that prophesies than he that speaketh with tongues, except he interpret." So we note that one who prophesies is greater than one who speaks with tongues without interpretation, because the one who prophesies, speaks to the edification of the hearer, while the person who speaks in other tongues without interpretation is not edifying others (1 Corinthians 14:4). If there is no one present with the gift of interpretation, the speaker with tongues is encouraged to speak to himself and God. If an interpretation is given to the speaking with tongues, then it is the equivalent to prophecy (1 Corinthians 14:5).
When a person possesses the gift of prophecy, there seems to be an urge, a gracious anointing of the Holy Spirit that makes one free to speak, and gently compel utterance. The person will have an inner assurance. The words that come to him at the moment, anointing him to prophesy, will be inspired utterance just as the speaker with tongues is inspired to speak in another language. When the anointing ceases, the person should cease prophesying in the same way as the speaker with tongues terminates his message when the anointing ceases.
It should be noted that a person will generally speak with tongues when he is first filled with the Holy Spirit. Sometimes, he receives the gift of interpretation at the same time. After a person has received the infilling of the Holy Spirit, he should covet to prophecy, as emphasis is placed upon this gift in scripture (1 Corinthians 14:1).
Since everyone who receives the Baptism in the Holy Spirit has the initial manifestation of speaking with tongues, and further, since those who speak with tongues are exhorted to interpret (1 Corinthians 14:13 - "Let him that speaketh in an unknown tongue pray that he interpret"), it would seem that the Lord is simply leading us further on spiritually by exhorting us to covet prophecy. We are also told to covet the best gifts, so it seems we are to covet all the gifts for the Lord’s service. In our next lesson, we will deal with "Speaking in other Tongues and Interpretation."