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The Gift of Speech

What Balaam's donkey and under-represented minorities have in common.

By Adina Gerver

Commentary on Parashat Balak , Numbers 22:2-25:9

After the Israelites successfully defended themselves against the attacking Amorites, the Moabite king, Balak, asked Balaam to curse the Israelites in order to weaken them. Following several rounds of negotiations with Balak’s representatives and with God, Balaam accepted Balak’s charge on the condition that he would only say what God told him to.

On the journey, Balaam’s donkey suddenly swerved off the road, pressed Balaam’s foot against a wall alongside the path, and finally, simply sat down in the middle of the road. After each incident, Balaam beat the donkey, not seeing the angel of God that had blocked the donkey’s path.

After the third beating, God “opened the donkey’s mouth” and she asked Balaam: “What have I done to you that you have beaten me these three times?” God then revealed the angel to Balaam, and the angel reprimanded Balaam, who admitted his mistake. Bilaam then continued on towards Moab, where, much to Balak’s chagrin, he repeatedly blessed the Israelites instead of cursing them.

Why the talking donkey? The story would not have been substantially different without it, and, at first read, it is difficult to see what it adds. This anomalous talking donkey did not escape Jewish commentators. Midrash Numbers Rabbah (20:14) explains that God “closed the mouth of the animal [all animals], for if she spoke, they [people] could not subject her and stand over her. For this [donkey] was the stupidest of creatures and this [Bilaam] was the wisest of the wise, and as soon as she spoke he could not stand before her.”

Subjugation, in the rabbinic view, is made possible merely by the inability to speak. The donkey’s sudden, surprising voice in this story flips the power dynamic, rendering Balaam powerless in the face of her newfound authority.

Speech is a profound expression of power–and the denial of it a crippling means of oppression–around the world. Many authoritarian governments impose strict censorship of media, preventing exposure of corruption and human rights abuses to the public.

In Somalia, journalists are not permitted to interview government officials and are heavily censored. Two journalists there were recently severely beaten by militiamen.  Even a government’s written guarantee of protection for free speech is no guarantee of freedom of expression.

In Pakistan, whose 1973 constitution guarantees freedom of speech and expression, thirteen journalists were killed and forty more were abducted or arrested in 2008, while media that did not self-censor suffered retributive attacks.  In addition to silencing the media, repressive regimes also silence the voices of dissidents in blatant and sometimes violent ways.

Even in democracies, the voices of ethnic minorities, sexual minorities, poor people, and numerous other marginalized populations are vastly underrepresented in many societies. This silence translates into a lack of power that often leads to lack of access to basic social services and, at times, even the violation of human rights. Many NGOs work with such populations to help them make their voices heard.

CACTUS (“Center for Working Together for Community Support”), an AJWS grantee, works with rural and indigenous communities in the Mixteca region in Oaxaca, Mexico. In 2006, the community experienced violent police crackdowns against protestors who were rallying for indigenous rights and an end to government corruption. Censorship and monitoring of NGOs’ activities made the community feel powerless.

In response, CACTUS began to empower local people to speak out against injustice. In one of its projects, it facilitates a radio station, Radio Rabiosa (“Rabid Radio”), which is run entirely by teenagers. The teens use Radio Rabiosa to share music and culture, as well as information about social protest movements. Bety Cariño, CACTUS’s executive director, expressed the importance of giving voice to these teenagers: “The radio programs are the voices of the community,” she says. “We’ve never been invited to speak , never had the opportunity to articulate who we are. This breaks the silence .”

Proverbs teaches us that speech is a gift given freely by God: “A person may arrange his thoughts, but his ability to express them in language comes from the Lord” (Proverbs 16:1). Let us work to ensure that the voices of the poor and marginalized do not remain silenced, and that the power of speech, a gift from God, becomes fully accessible as a tool for blessing and justice for everyone.

This commentary is provided by special arrangement with American Jewish World Service. To learn more, visit www.ajws.org .

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10 Things to Know about Speaking in Tongues

• Sam Storms Pastor, Author
• Updated May 13, 2024

Speaking in tongues is the practice of speaking in unintelligible words and sounds, often as part of a religious ritual or experience.

"Speaking in tongues" in the Bible refers to a spiritual gift bestowed upon believers by the Holy Spirit, enabling them to speak in languages they do not know. This occurrence is primarily discussed in the New Testament within the context of the early Christian church.

Speaking in Tongues Bible References:

Acts 2:1-4 - This is the most famous passage about speaking in tongues, occurring at Pentecost. The Holy Spirit descends on the apostles, allowing them to speak in other languages as the Spirit enables them:

"And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance."

1 Corinthians 12:4-11 - Paul discusses spiritual gifts, including speaking in tongues. He describes them as different gifts given by the same Spirit for the common good:

"To one there is given through the Spirit a message of wisdom, to another a message of knowledge by means of the same Spirit, to another faith by the same Spirit, to another gifts of healing by that one Spirit, to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues."

1 Corinthians 14 - This chapter contains an extended discussion on the proper use of the gift of tongues within the church. Paul emphasizes that while speaking in tongues is a sign for unbelievers, prophecy is preferable in the church because it edifies the whole congregation:

"I would like every one of you to speak in tongues, but I would rather have you prophesy. The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be edified."

Perspectives from Well-Known Christians:

St. Augustine of Hippo - A theologian and philosopher, Augustine mentioned speaking in tongues in his discussions on miracles and the Holy Spirit. In his work " The City of God ," he acknowledged that tongues were more common in the early church:

"In the earliest times, the Holy Ghost fell upon them that believed: and they spoke with tongues, which they had not learned, as the Spirit gave them utterance. These were signs adapted to the time. For there behooved to be that betokening of the Holy Spirit in all tongues, to show that the Gospel of God was to run through all tongues over the whole earth. That thing was done for a betokening, and it passed away."

John Wesley, the founder of Methodism, believed in and supported the gifts of the Spirit, including speaking in tongues, though he cautioned against overemphasizing any singular spiritual gift.

Charles Spurgeon, a renowned Baptist preacher, was skeptical of the continuation of certain miraculous gifts, including speaking in tongues, in the post-apostolic age. He stressed the importance of focusing on the Scripture for guidance and instruction.

Martin Luther, the Protestant Reformer, referred to speaking in tongues among the apostles as a sign of the Holy Spirit's power but did not focus heavily on it in his teachings. He emphasized the primacy of Scripture and the preaching of the gospel in the vernacular.

The spiritual gift of speaking in tongues remains controversial in our day and is a subject deserving of our close attention. This article is not designed to argue that tongues are still valid but attempts to describe the nature and function of tongues speech.

Photo courtesy:  Wikimedia Commons

#1: The "tongues" spoken on the Day of Pentecost were real human languages.

The variety of nations represented (vv. 8-11) would certainly confirm this. The word “language” (vv. 6, 8) =  dialekto = dialect (cf. Acts 1:19 ; 21:40; 22:2; 26:14). Can this phenomenon still occur today? Absolutely, yes. But in my opinion it happens quite rarely.

Some insist that the tongues in Acts 2  were not human languages. Acts 2  describes not the hearing  of one’s own language but the hearing  in one’s own language. At the same moment that “other tongues” were spoken through the Holy Spirit , they were immediately translated by the same Holy Spirit into the many languages of the multitude (J. Rodman Williams,  Renewal Theology , 2:215). Thus, there is both a miracle of “speech”—other, different, spiritual tongues—and a miracle of “understanding,” each facilitated by the Holy Spirit. Photo courtesy: ©Wikimedia Commons

If this view is correct…

a miraculous charisma of the Holy Spirit (namely, the gift of interpretation) was given to every unbeliever present on the day of Pentecost . But it is Luke’s purpose “to associate the descent of the Spirit with the Spirit’s activity among the believers, not to postulate a miracle of the Spirit among those who were still unbelievers” (Carson, Showing the Spirit , 138). Or, as Max Turner puts it, surely Luke “would not wish to suggest that the apostolic band merely prattled incomprehensibly, while God worked the yet greater miracle of interpretation of tongues in the unbelievers” ( The Holy Spirit and Spiritual Gifts , 223).

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#2: The gift of speaking in tongues can include “heavenly” dialects.

The gift of speaking in tongues that continues throughout church history and is so widespread today is the Spirit-prompted ability to pray and praise God in a heavenly dialect, possibly even an angelic language that is not related to anything spoken on earth such as German or Swahili or Mandarin or English. The Holy Spirit personally crafts or creates a special and unique language that enables a Christian to speak to God in prayer , praise, and thanksgiving. This gift is not a human language that one might encounter in some foreign country, but a Spirit-empowered capacity to speak meaningful words that are only understood by our Triune God: Father, Son, and Holy Spirit (unless, of course, God provides the interpretation through the one speaking or through another believer.

Photo courtesy: © Getty Images/NikkiZalewski

#3: There is no evidence that tongues-speech in Acts 2 (or elsewhere) served an evangelistic purpose.

The content of tongues-speech was “the mighty deeds of God” ( Acts 2:11 ; 10:46; 19:17). People don’t hear an evangelistic message but doxology or worship. So, again, how can tongues be evangelistic when the only two occurrences of tongues outside of Acts 2  ( Acts 10  and 19) took place when only believers were present? Neither is tongues the invariable sign of Spirit- baptism or Spirit-filling. There are numerous instances in Acts of true conversion and Spirit-baptism where no tongues are mentioned (2:37-42; 8:26-40; 9:1-19; 13:44-52; 16:11-15; 16:25-34; 17:1-10a; 17:10b-15; 17:16-33; 18:1-11; 18:24-28).

Photo courtesy: ©GettyImages/artisteer

#4: Speaking in tongues is prayer, praise, and self-edification.

Paul says that the one who speaks in a tongue “speaks not to men but to God” ( 1 Cor. 14:2 ). This means that tongues are a form of prayer . See especially 1 Cor. 14:14 . Tongues are also a form of praise ( 1 Cor. 14:15 ) and a way in which we give thanks to God ( 1 Cor. 14:16-17 ).

Tongues are also a way in which we edify or strengthen ourselves. Paul writes, “The one who speaks in a tongue builds up himself, but the one who prophesies builds up the church” ( 1 Cor. 14:4 ). Self-edification is a good thing , as we are commanded to edify ourselves in Jude 1:20 : “But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, keep yourselves in the love of God.” Self-edification is only bad if it is done as an end in itself. It is good to take whatever steps you can to edify yourself, to build up and strengthen your soul so that you might be better able and equipped to build up others (see 1 Cor. 12:7 ).

Photo courtesy: © GettyImages/pcess609

#5: Interpreted tongues edify others in the same way prophecy does:

“Now I want you all to speak in tongues, but even more to prophesy. The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be built up” ( 1 Cor. 14:5 ). Prophecy is to be preferred over uninterpreted tongues in the corporate gathering of the church because it is intelligible and thus can serve better than unintelligible tongues speech to build up, edify, and encourage the people of God. But this obtains only in the absence of an interpretation for tongues. If “someone interprets” ( 1 Cor. 14:5 b), then tongues can also serve to strengthen and instruct God’s people.

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#6: Tongues are a “sign for unbelievers”.

What does Paul mean in 1 Cor. 14:21-25  that tongues are a “sign for unbelievers”? In 1 Cor. 14:21 , Paul quotes  Isaiah 28:11 , the meaning of which is found in a prior warning of God to Israel in  Deuteronomy 28:49 . If Israel violates the covenant, God will chastise them by sending a foreign enemy, speaking a foreign tongue. Thus, confusing and confounding speech was a sign of God’s judgment against a rebellious people. This is the judgment that Isaiah says has come upon Israel in the 8th century BC when the Assyrians invaded and conquered the Jews (cf. also what happened in the 6th c. BC, Jer. 5:15 ).

Photo courtesy: ©Unsplash

The principle is this:

When God speaks to people in a language they cannot understand, it is a form of punishment for unbelief. It signifies his anger. Incomprehensible speech will not guide or instruct or lead to faith and repentance, but only confuse and destroy. Thus, if outsiders or unbelievers come in and you speak in a language they cannot understand, you will simply drive them away. You will be giving a “sign” to unbelievers that is entirely wrong, because their hardness of heart has not reached the point where they deserve that severe sign of judgment. So when you come together ( 1 Cor. 14:26 ), if anyone speaks in a tongue, be sure there is an interpretation (v. 27). Otherwise the tongue-speaker should be quiet in the church (v. 29). Prophecy, on the other hand, is a sign of God’s presence with believers (v. 22b), and so Paul encourages its use when unbelievers are present in order that they may see this sign and thereby come to Christian faith (vv. 24-25).

Therefore, Paul is not talking about the function of the gift of tongues in general, but only about the negative result of one particular abuse of tongues-speech (namely, its use without interpretation in the public assembly). So, do not permit uninterpreted tongues-speech in church, for in doing so, you run the risk of communicating a negative sign to people that will only drive them away.

Photo courtesy: ©GettyImages/Nora Carol Photography

#7: There are objections that need to be addressed:

One objection to the gift of tongues…is that nothing is of spiritual value unless it passes through the cerebral cortex of the brain and can be cognitively understood. Any notion that the Holy Spirit might engage with the human spirit directly, by-passing our cognitive thought processes, is anathema to most evangelicals. If it is to be spiritually profitable it must be intelligible.

But there is a vast difference between the necessity of intelligibility for the sake of the entire body of Christ, on the one hand, and whether or not a Christian can be edified and blessed and built up spiritually while speaking in uninterpreted tongues privately, on the other. Tongues in the corporate assembly must be intelligible or interpreted for the sake of others who are listening.

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Profound spiritual fruit is possible in the life of the individual believer when he/she prays in tongues privately.

When you pray in tongues in private, you are most certainly praising. The person who speaks in tongues is truly praying to God (14:14), praising or worshiping God (14:15b), and thanking God (14:16), all the while his/her “mind” is “unfruitful” ( 1 Cor. 14:14 ). By “unfruitful” he means either, “ I don’t understand what I am saying,” or “ other people don’t understand what I’m saying,” or perhaps both. Paul doesn’t understand what he is praying or how he is giving thanks or in what manner he is worshiping. But praying, praising, and giving thanks is most certainly taking place! And all this at the same time he lacks cognitive awareness of what is happening.

Many say: “Paul’s response to his mind being ‘unfruitful’ should be to stop speaking in tongues altogether. Shut it down. Forbid it.” But that isn’t Paul’s conclusion. No sooner does he say that his “mind is unfruitful” than he makes known his determined resolve: “I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit, but I will sing with my mind also” ( 1 Cor. 14:15 , emphases added). We know that Paul is referring to praying and singing in tongues because in the next verse he describes giving thanks with one’s spirit as unintelligible to those who may visit the church meeting.

Photo courtesy: ©GettyImages/fizkes

Paul was not afraid of a trans-rational experience.

If Paul had been fearful of  trans-rational experience (which, by the way, is far and away different from being irrational), would not his next step be to repudiate the use of tongues altogether, or at minimum to warn us of its dangers? At the very least we should expect Paul to say something to minimize its importance so as to render it trite, at least in comparison with other gifts. But he does no such thing.

Paul asks the question, in view of what has just been said in v. 14, “What is the outcome then?” (NASB; v. 15a), or “What am I to do?” (ESV). I know what many of you think he should do: “Put a stop to this ridiculous and useless practice of speaking in tongues . There is only one viable response; only one reasonable conclusion: I’ll never speak in tongues again since my understanding is unfruitful.” But that isn’t what he says. His response is found in v. 15. There we read that he is determined to do both! “I WILL pray with my spirit,” i.e., I will pray in tongues, and “I WILL pray with the mind also,” i.e., I will pray in Greek or the language of the people so that others who speak and understand the language can profit from what I say.” Clearly, Paul believed that a spiritual experience beyond the grasp of his mind, which is what I mean by “trans-rational”, was yet profoundly profitable. He believed that it wasn’t absolutely necessary for an experience to be rationally cognitive for it to be spiritually beneficial and glorifying to God.

Photo courtesy: Wikimedia Commons

#8: Paul preferred to exercise the gift of speaking in tongues in private.

If Paul speaks in tongues more frequently and fervently than anyone else, yet in church almost never does (preferring there to speak in a way all can understand), where does he speak in tongues? In what context would the affirmation of v. 18 (“I thank God I speak in tongues more than all of you”) take shape? Clearly, Paul exercised his remarkable gift in private, in the context of his personal, devotional intimacy with God . Again, the only grounds I can see for objecting to this scenario is the reluctance that many cessationists have for spiritual experiences that bypass or transcend the mind.

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Logical, reasonable, highly-educated Paul prayed in tongues more than anyone else!

Let’s remember, this is the man who wrote Romans. This is the man whose incomparable mind and power of logical argumentation rendered helpless his theological opponents. This is the man who is known to history as the greatest theologian outside of Jesus himself. This is the man who took on and took out the philosophers in Athens ( Acts 17 )! Yes, logical, reasonable, highly-educated Paul prayed in tongues more than anyone! Paul not only believed in the spiritual value of praying in private in uninterpreted tongues, he also himself practiced it. In fact, he happily declares that he prays in private in uninterpreted and therefore unintelligible tongues more than all the tongue-happy Corinthians combined!

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#9: Is it God’s will that every Christian speak in tongues?

Paul writes: “Now I want you all to speak in tongues” ( 1 Cor. 14:5 a).

Those who say “No” appeal to 1 Cor. 7:7  where Paul uses identical language to what is found in 14:5. With regard to his own state of celibacy, Paul writes: “I wish that all were as I myself am. But each has his own gift from God, one of one kind and one of another.” No one will argue that Paul intends for all Christians to remain single as he is. His “wish”, therefore, should not be taken as the expression of an unqualified and universal desire. Surely, then, we should not expect all to speak in tongues either.

Secondly, according to 1 Cor. 12:7-11 , tongues, like the other gifts mentioned, is bestowed to individuals as the Holy Spirit wills. If Paul meant that “all” were to experience this gift, why did he employ the terminology of “to one is given . . . and to another . . . to another,” etc.? In other words, Paul seems to suggest that the Spirit sovereignly differentiates among Christians and distributes one or more gifts to this person and yet another, a different gift to this person and yet another gift to that one, and so on.

Photo courtesy: © Unsplash/Jordan Steranka

Paul implies that not all have the gift, but doesn’t imply that all cannot.

Then there is 1 Cor. 12:28-30  where Paul quite explicitly states that “all do not speak with tongues” any more than all are apostles or all are teachers or all have gifts of healings and so on. In Greek there is a grammatical structure that is designed to elicit a negative response to the question being asked. Paul employs it in 1 Cor. 12:29-30 ,

“All are not apostles, are they? All are not prophets, are they? All are not teachers, are they? All are not workers of miracles, are they? All do not have gifts of healings, do they? All do not speak with tongues, do they? All do not interpret, do they?” (NASB)

Paul asks his question in such a way that he wants you to respond by saying, “No, of course not.” But what about other texts where Paul uses the “I want” or “I wish” terminology ( 1 Cor. 10:1 a; 11:3; 12:1)? The same Greek verb is used in these texts that we find in 1 Cor. 14:5  (“I want” or “I wish”), and in all of them what the apostle wants applies equally and universally to every believer. Furthermore, in 1 Cor. 7  Paul tells us explicitly why his “wish” for universal celibacy cannot and should not be fulfilled. It is because “each has his own gift from God” ( 1 Cor. 7:7 b). But in 1 Cor. 14  no such contextual clues are found that suggest Paul’s “wish” or “desire” for all to speak in tongues cannot be fulfilled.

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The potential for every believer to pray in tongues in private devotion exists.

Some (but not I) insist that 1 Cor. 12:7-11  and 12:28-30 refer to the gift of tongues in  public ministry , whereas 1 Cor. 14:5  is describing the gift in  private devotion . In 12:28 Paul specifically says he is describing what happens “in the church” or “in the assembly” (cf. 11:18; 14:19, 23, 28, 33, 35). Not everyone is gifted by the Spirit to speak in tongues during the corporate gathering of the church. But the potential does exist for every believer to pray in tongues in private.

Gift of Tongues v. Grace of Tongues

Jack Hayford argues that the gift of tongues is limited in distribution ( 1 Cor. 12:11 ,30), and its public exercise is to be closely governed ( 1 Cor. 14:27-28 ); while the grace of tongues is so broadly available that Paul wishes that all enjoyed its blessing ( 1 Cor. 14:5 a), which includes distinctive communication with God ( 1 Cor. 14:2 ); edifying of the believer’s private life ( 1 Cor. 14:4 ); and worship and thanksgiving with beauty and propriety ( 1 Cor. 14:15-17 ) ( The Beauty of Spiritual Language , 102-06). The difference between these operations of the Holy Spirit is that not every Christian has reason to expect he or she will necessarily exercise the public gift; while any Christian may expect and welcome the private grace of spiritual language in his or her personal time of prayer fellowship with God ( 1 Cor. 14:2 ), praiseful worship before God ( 1 Cor. 14:15-17 ), and intercessory prayer to God ( Rom. 8:26-27 ).

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Not every believer contributes to the body in the same way.

Thus, according to Hayford, Paul’s point at the end of 1 Corinthians 12  is that not every believer will contribute to the body in precisely the same way. Not everyone will minister a prophetic word, not everyone will teach, and so on. But whether or not everyone might pray privately in tongues is another matter, not in Paul’s purview until chapter 14.

“All are not prophets, are they?” ( 1 Cor. 12:29 ). No. But Paul is quick to say that the potential exists for “all” to prophesy (14:1, 31). Why could not the same be true for tongues? Couldn’t Paul be saying that whereas all do not speak in tongues as an expression of corporate, public ministry, it is possible that all may speak in tongues as an expression of private praise and prayer ? Just as Paul’s rhetorical question in 12:29 is not designed to rule out the possibility that all may utter a prophetic word, so also his rhetorical question in 12:30 is not designed to exclude anyone from exercising tongues in their private devotional experience.

Photo courtesy: ©Getty Images/Christin Lola

#10: Is tongues-speech an ecstatic experience?

The NT never uses this term to describe speaking in tongues . Many define “ecstatic” as a mental or emotional state in which the person is more or less oblivious to the external world. The individual is perceived as losing self-control, perhaps lapsing into a frenzied condition in which self-consciousness and the power for rational thinking are eclipsed. There is no indication anywhere in the Bible that people who speak in tongues lose self-control or become unaware of their surroundings. Paul insists that the one speaking in tongues can start and stop at will ( 1 Cor. 14:15-19 ; 14:27-28; 14:40; cf. 14:32).  There is a vast difference between an experience being “ecstatic” and it being “emotional”. Tongues is often highly emotional and exhilarating, bringing peace, joy, etc., but that does not mean it is “ecstatic”.

Article originally published on  SamStorms.com . Used with permission.

Sam Storms is an Amillennial, Calvinistic, charismatic, credo-baptistic, complementarian, Christian Hedonist who loves his wife of 44 years, his two daughters, his four grandchildren, books, baseball, movies , and all things Oklahoma University. In 2008 Sam became Lead Pastor for Preaching and Vision at Bridgeway Church in Oklahoma City, Oklahoma. Sam is on the Board of Directors of both Desiring God and Bethlehem College & Seminary, and also serves as a member of the Council of The Gospel Coalition. Sam is President-Elect of the Evangelical Theological Society.

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This article is part of our larger resource library of terms important to the Christian faith. From heaven and hell, to communion and baptism, we want to provide easy to read and understand articles that answer your questions about theological terms and their meaning. 

What is Blasphemy and Why is it So Deadly? What is Heresy? The Fruit of the Spirit - What Are They? 10 Things to Know About Speaking in Tongues What is the Tithe? What is the Sabbath and is it Still Important? Heaven - What is it Like, Where is it? Hell - 10 Things You Should Know Baptism - What Does it Mean and Why is it Important? Communion - 10 Important Things to Remember The Trinity - Father, Son, Holy Spirit Explained Armor of God - What is it and How to Use it

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Bible Answer

Why does paul call tongues a “gift of speaking mysteries”.

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Can you explain what Paul means by tongues being a "gift of speaking mysteries"? Does this mean that tongues are always intended to be a mysterious, unknowable "spiritual" language? 

First, let’s review where Paul says in 1Corinthians 14 that speaking in tongues is a gift of speaking mysteries:

1 Cor. 14:2 For one who speaks in a tongue does not speak to men but to God; for no one understands, but in his spirit he speaks mysteries. 

Notice Paul is writing from the perspective of the one doing the speaking. Paul says that from the speaker’s perspective, his own speech is unknowable and a mystery. This is true because when a person speaks in tongues under the influence of the Holy Spirit, he will speak in a normal, understandable human language , though it is a language the speaker himself does not understand. That is the essence of the miracle of speaking in tongues.

Remember, the gift tongues is a miracle (i.e., a work done by the Spirit) which lies beyond the ability of a person’s natural ability. Paul says "no one" will understand the speech, meaning that not even the one who speaks in tongues will understand his or her speech. Therefore, to the speaker himself the language of tongues is unknowable and a mystery, but this does not mean that tongues consists of babbling sounds of a mysterious origin.

On the contrary, "tongue" is simply the Bible's word for a foreign language. If a tongue consisted of mysterious, unknowable sounds rather than normal human language as some suggest, then what do we conclude about the events of Pentecost that occurred in Acts 2? As we demonstrated in  our article , the tongues spoken in that moment were normal foreign languages as evidenced by the way foreigners in the crowd understood the speech perfectly ( see Acts 2:8-11 ).

Furthermore, that moment in Acts 2 was the beginning of the gift of speaking in tongues in the Church. Therefore, we must define "tongues" according to the example set at that moment. Since the tongues of Acts 2 were normal human language, we must expect the gift of tongues to always include normal human languages, not babbling nonsense. The only reason for someone to propose a new definition of tongues as a “mysterious and unknowable” language would be a pretext for permitting the mindless babbling that falsely poses as the gift of tongues in so many places today.

Ironically, the Bible requires that tongues must be knowable or else it must be silenced in the gathering. Paul required that an interpreter always is present when the gift of tongues was manifested in the gathering or else the speech was to be silenced in the body. If words "tongues" meant a language that literally “no one” can understand, then how could Paul require an interpreter be present as he does in 1Corinthians 14:27? Obviously, Paul expected the language to be understandable to at least someone in the room since this was his pre-requisite for the use of tongues.  

The spiritual gift of interpretation is the complementary gift God assigns to ensure the content of any foreign language share in the gathering is still understandable by the audience. In addition to the gift of interpretation, a person who naturally knows the foreign language being spoken would also be able to understand and explain it to everyone (as demonstrated in the moment of Pentecost from Acts 2). 

Therefore, we must conclude that the activity that often poses as tongues today is not the true gift of tongues but is merely a modern, learned behavior with no historical or biblical precedent. False teachers have concocted this false teaching of a "mysterious" spiritual language by twisting Paul's teaching as a cover for their unbiblical practice of encouraging babbling nonsense speech. Repetitive sounds have never been considered a tongue in scripture, neither in the spiritual realm nor the human realm. In fact, Paul calls such practice ungodly:

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

Finally, here are some simple biblical tests you can apply to know if your practice (or anyone else’s practice) of tongues is, in fact, a gift from the Spirit and according to the Lord’s will or merely a product of human flesh:

1. Could someone mimic the exact sounds you are making? If so, it’s not the gift of tongues. It is merely a learned behavior, and when you engage in this so-called “gift,” does the entire room make similar sounds with you in unison? If so, then this is not a work of the spirit but flesh, for God alone appoints gifts and His word declares that not everyone in the body will receive the same gift according to Paul:

1Cor. 12:5 And there are varieties of ministries, and the same Lord.  1Cor. 12:6 There are varieties of effects, but the same God who works all things in all persons. 1Cor. 12:7 But to each one is given the manifestation of the Spirit for the common good.  1Cor. 12:8 For to one is given the word of wisdom through the Spirit, and to another the word of knowledge according to the same Spirit;  1Cor. 12:9 to another faith by the same Spirit, and to another gifts of healing by the one Spirit,  1Cor. 12:10 and to another the effecting of miracles, and to another prophecy, and to another the distinguishing of spirits, to another various kinds of tongues, and to another the interpretation of tongues.  1Cor. 12:11 But one and the same Spirit works all these things, distributing to each one individually just as He wills. 

2. Does your speech convey a message in normal human terms (i.e., a language with syntax, vocabulary, sentence structure)? If not, it’s just babbling nonsense and not a product of the Spirit, for the Lord is not a Lord of confusion. 

1Cor. 14:8 For if the bugle produces an indistinct sound, who will prepare himself for battle?  1Cor. 14:9 So also you, unless you utter by the tongue speech that is clear, how will it be known what is spoken? For you will be speaking into the air.

Once more, if your babbling can be mimicked (and all babbling can be “taught” and mimicked), then it cannot be a spiritual gift. Spiritual gifts cannot be taught nor learned, since they are always a self-evident display of God’s power, never a demonstration of man’s flesh.

3. Finally, is your speaking in tongues always accompanied by sensible interpretation as Paul required? Is such speech silenced when no interpretation is present? Are interpretations confirmed by other means to ensure they are not false themselves? Are speakers limited to only 2 or 3 speaking per gathering as Paul commanded:

1Cor. 14:26  What is the outcome then, brethren? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification.  1Cor. 14:27 If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must interpret;  1Cor. 14:28 but if there is no interpreter, he must keep silent in the church; and let him speak to himself and to God.  1Cor. 14:29 Let two or three prophets speak, and let the others pass judgment. 

If Paul's instructions are not followed, then you can know that the practice is not by scripture or the Spirit, and therefore, the activity is self-evidently not of God because the Spirit will not lead a believer into behaviors that contradict God’s word. Therefore, these behaviors must be the product of the enemy or the flesh.

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Related resources, is speaking or praying in tongues biblical, did paul experience tongues at his conversion.

1 Corinthians (2013) - Lesson 14C

Acts of the Apostles

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What did the apostle Paul use the gift of tongues for?

In 1 Corinthians 14:18-19 (NIV) Paul said:

18 I thank God that I speak in tongues more than all of you. 19 But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue.

From v18 we understand that Paul was a top tier user of the gift of tongues. However, in v19 we see that Paul was rather contrary to abusing this gift in the church setting. From this it follows that Paul favored employing the gift of tongues in other contexts. What did Paul (heavily) use the gift of tongues for then?

• 1-corinthians
• spiritual-gifts
• @NigelJ maybe, but what about verse 2: "For anyone who speaks in a tongue does not speak to people but to God. Indeed, no one understands them; they utter mysteries by the Spirit."? –  user38524 Commented Oct 25, 2020 at 5:58
• Chrysostom argues that he is employing here the same rhetoric as in Philippians 3:4-7. –  Lucian Commented Oct 25, 2020 at 10:53

3 Answers 3

The answer to this question, "What did the apostle Paul use the gift of tongues for?" is explicitly answered several times in 1 Cor 14, namely:

• V22 - Tongues, then, are a sign, not for believers, but for unbelievers. Prophecy, however, is for believers, not for unbelievers . [That is, Paul used the gift of tonges to reach new people who did not speak the same language.]
• V2 - For he who speaks in a tongue does not speak to men [because they cannot understand what is being said], but to God [because God can understand any language]. Indeed, no one understands him; he utters mysteries in the Spirit [because anyone listening cannot understand]
• V9 - So it is with you. Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be speaking into the air .
• V19 - But in the church, I would rather speak five coherent words to instruct others than ten thousand words in a tongue.

Thus, it appears that Paul used the gift of tongues to reach people of a different language, but in regular church gatherings he did not want the use of tongues because people could not understand - Paul tells us to speak intelligible words that those present can understand.

The experience at Pentecost in Acts 2 is a perfect example of this - tongues was used to reach people in their mother-tongue.

• What about the case of Cornelius and his household (Acts 10:44-46)? Whom was Cornelius reaching in their mother-tongue? –  user38524 Commented Oct 25, 2020 at 8:53
• @SpiritRealmInvestigator - probably reaching no one - it was simply an indication that the gift of tongues had been given to them to presumably use in outreach as per 1 Cor 14:22. –  Dottard Commented Oct 25, 2020 at 9:43
• @SpiritRealmInvestigator I find it very hard to believe that anyone would be 'astounded' by people speaking similarly to what you typically hear among Pentecostalists ("were astounded that the gift of the Holy Spirit had been poured out even on the Gentiles. 46 For they heard them speaking in tongues and exalting God."). However, it is not clear who spoke which languages in that setting. It is possible they were speaking languages spoken by others present. –  Only True God Commented Aug 10, 2021 at 21:00
• @OneGodtheFather - I think you misunderstood my point. I have no issues accepting that they very likely spoke in a language previously unknown to them but known by some of the visitors. My objection was rather that I see no basis to conclude that they were "preaching the gospel in tongues", like a sermon. According to Acts 10:46, their words were directed at God, not at the visitors. 46 For they were hearing them speaking in tongues and extolling God . As a byproduct, the visitors were mesmerized because they were probably able to understand what they said, granted. –  user38524 Commented Aug 10, 2021 at 21:44
• 1 @OneGodtheFather - One possible use of these tongues is simply to affirm the preaching of the Gospel by praising the Lord in the case of Cornelius to confirm the reception of the Holy Spirit. –  Dottard Commented Aug 10, 2021 at 23:20

The only meaning that can be given to the words you quote, 1 Corinthians 14: 18-19 (without any further information being available) is that Paul is saying that he preached the gospel to many people in different countries in their own language.

But, in the church, he speaks intelligibly, to those present.

Else, he would not be understood.

Anyone who, in the company of others in the assembly, speaks in a language which nobody present can understand, must only be talking to God, for God alone will know what the person is uttering, 1 Corinthians 14:2. Indeed, the person may well speak to God 'in the spirit', but what they speak will be 'mysteries' for 'no man understands him'.

To read any more into the words is to add meaning to them that Paul is not actually expressing.

As Paul makes clear, anyone speaking in a language that nobody present can understand, must first ensure that they provide an interpreter to communicate the meaning. Otherwise, they are not permitted to speak in the assembly, 1 Corinthians 14:27-28. They will have to remain silent.

Even when Paul is on his own, he tells us that he will pray with his spirit and with his understanding also , or he will sing with his spirit and with his understanding also , 1 Corinthians 14:15.

By using the construction δε και (but also) Paul is indicating a simultaneity to his activity, his praying/singing being in immediate conjunction with the activity of his mind.

"καί ... δέ, but ... also, yea and, moreover also " Thayer's Greek Lexicon

So even when alone, in his own devotions to God privately, Paul was not prepared to, himself, utter a language with his mouth which his mind did not understand .

So, to answer the question,

What did the apostle Paul use the gift of tongues for ? [OP]

. . . the evidence appears to be that Paul used language (as did the eleven on the day of Pentecost, Acts 2:8) to communicate the gospel to his fellow men in their own tongue.

Intelligibly.

It is very obvious where Paul's emphasis lies for, before even addressing the subject of language in detail , he first makes clear in Chapter 13 of his first epistle to the church of God at Corinth that [KJV] :

Though I speak with the tongues of men and of angels and have not charity, I am become as sounding brass or a tinkling cymbal ...

... whether there be tongues, they shall cease ; knowledge - it shall vanish away.

... Now abideth faith, hope and charity.

... But the greatest of these is charity.

• I think there is biblical support for the use of tongues in the context of prayer and singing . Check out verses 14 and 15: "14 For if I pray in a tongue, my spirit prays , but my mind is unfruitful. 15 So what shall I do? I will pray with my spirit, but I will also pray with my understanding; I will sing with my spirit , but I will also sing with my understanding." –  user38524 Commented Oct 25, 2020 at 6:05
• I think you are interpreting the "and" as meaning simultaneity in time, as if praying in the spirit and with understanding are to happen simultaneously. However, the "and" could also be interpreted as just meaning that he practiced both at different times. For instance, if I say "I will play basketball, but I will also play soccer", it doesn't mean that I will play basketball and soccer simultaneously. –  user38524 Commented Oct 25, 2020 at 6:31
• Any basis to support the claim that δε και (but also) has a connotation of simultaneity in time necessarily ? –  user38524 Commented Oct 25, 2020 at 6:38
• (As an aside: are there examples of people using the gift of tongues to preach the gospel to foreigners nowadays?) –  user38524 Commented Oct 25, 2020 at 6:42
• @SpiritRealmInvestigator I would say there is widespread use of language to communicate the gospel nowadays. Many people (if they are so talented and gifted) learn languages (other than their own, native, language) - whilst at school or college - with that specific purpose in mind. –  Nigel J Commented Oct 25, 2020 at 7:16

To answer this question, let's first identify all the different functions of the gift of tongues according to Paul:

Tongues can be used to edify oneself:

4 The one who speaks in a tongue builds up himself , but the one who prophesies builds up the church. [1 Cor 14:4, ESV]

Tongues can be used to edify others (provided that there is interpretation, in which case they are equivalent to a prophecy):

5 Now I want you all to speak in tongues, but even more to prophesy. The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be built up . [1 Cor 14:5, ESV]

Tongues can be used in prayer and worship:

13 Therefore, one who speaks in a tongue should pray that he may interpret. 14 For if I pray in a tongue, my spirit prays but my mind is unfruitful. 15 What am I to do? I will pray with my spirit , but I will pray with my mind also; I will sing praise with my spirit , but I will sing with my mind also. [1 Cor 14:13-15, ESV]

The specific use in worship is confirmed by Acts 2:11 ( we hear them telling in our own tongues the mighty works of God ) and Acts 10:46 ( For they were hearing them speaking in tongues and extolling God ), and since these praises in a tongue are directed at God, they can be viewed as instances of prayer as well.

Tongues as a sign for unbelievers:

21 In the Law it is written, “By people of strange tongues and by the lips of foreigners will I speak to this people, and even then they will not listen to me, says the Lord.” 22 Thus tongues are a sign not for believers but for unbelievers , while prophecy is a sign not for unbelievers but for believers. [1 Cor 14:21-22, ESV]

Now, Paul doesn't elaborate too much on what he actually meant by "sign to unbelievers", but fortunately we have the case of Acts 2 to venture an educated guess: Acts 2 was an extraordinary showcase of the gift of tongues as a sign for thousands of unbelievers, as the apostles were enabled by the Spirit to speak in languages completely unknown to them. Thus, if an unbeliever whose native language is X hears a believer (who doesn't know X) speak X, it shouldn't be hard to see that the unbeliever will be in shock in the face of such a miracle. The sign comes from the surprise factor: from the unbeliever's perspective there is no way how to explain that the unbeliever is speaking language X other than to accept that God is real and that He is revealing language X to the believer. ( How is it that you are speaking my language !?! )

Tongues can be used to speak to oneself and to God (outside of church, probably in a private setting):

2 For one who speaks in a tongue speaks not to men but to God ; for no one understands him, but he utters mysteries in the Spirit. [1 Cor 14:2, ESV]

27 If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. 28 But if there is no one to interpret, let each of them keep silent in church and speak to himself and to God . [1 Cor 14:27-28, ESV]

Functions #1, #3 and #5 seem to overlap a lot and make more sense in a private setting. Functions #2 and #4 make sense in non-private settings, namely, in church and in front of foreign unbelievers, respectively.

Having clarified that, let's now look at what Paul said about himself:

18 I thank God that I speak in tongues more than all of you. 19 Nevertheless, in church I would rather speak five words with my mind in order to instruct others, than ten thousand words in a tongue. [1 Cor 14:18-19, ESV]

This means that Paul probably didn't make too much use of function #2 (tongues spoken in church), meaning that he probably devoted most of his tongue-speaking to functions #1, #3, #4 and #5, that is, for private self-edification, through prayer and worship, and as a sign for unbelievers (when he miraculously spoke in languages he shouldn't have known, leaving foreign unbelievers speechless, making them more receptive to the subsequent preaching of the gospel).

Responding to objections and questions in the comment section

Objection. I am not sure that your function #1 is an actual stated function of tongues - it may just be a statement of fact that if a person is speaking in a language unknown to all hearers, he is (obviously) only speaking to God and himself. The same is true of functions #3 and #5. Do not confuse a fact with an intended function. For example, when I saw a person working on a very old car using worn-out tires to hold the car weight on their sides, then I could have said, "Those tires are used to prop up the car" but that was clearly NOT their intended function - they were meant to go on the wheel hubs, not under the car body!

Answer. Function #1 (self-edification) comes from 1 Cor 14:4. If we look at the immediate context, we will notice that Paul is comparing the gift of tongues with the gift of prophecy:

Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy. 2 For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit. 3 On the other hand, the one who prophesies speaks to people for their upbuilding and encouragement and consolation. 4 The one who speaks in a tongue builds up himself, but the one who prophesies builds up the church.

Paul is making a contrast: tongues edify the speaker, prophecies edify the hearers. To me, this sounds as a comparison of essential features, not just mere "statements of facts". If we see the self-edifying effect of speaking in tongues as a mere statement of fact but not as an intended feature, then we should also see the others-edifying effect of prophecies as a mere statement of fact but not as an intended feature. Otherwise, we would be falling into an exegetical double standard. (BTW, mandatory meme :-))

In the case of function #3 (1 Cor 14:13-15), Paul is not merely making "factual statements", he is actually encouraging the practice, using the first-person tense: What am I to do? I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit, but I will sing with my mind also. He's not rejecting the practice or merely accepting its existence -- he is actually encouraging it, but with some caveats. Verses 16-19 provide more evidence:

16 Otherwise, if you give thanks with your spirit, how can anyone in the position of an outsider say “Amen” to your thanksgiving when he does not know what you are saying? 17 For you may be giving thanks well enough , but the other person is not being built up. 18 I thank God that I speak in tongues more than all of you . 19 Nevertheless, in church I would rather speak five words with my mind in order to instruct others, than ten thousand words in a tongue.

For you may be giving thanks well enough - this clearly validates the practice of giving thanks to God (i.e. worshipping God) in a tongue. Are you giving thanks to God in a tongue? No problem, that's great! BUT, if you are in church, surrounded by people, and if you don't receive the interpretation and share it, then those around you will not get any edification from your words. The key is in noticing this is only an issue if you are in a church setting. In private, it is not an issue!

Lastly, function #5 makes total sense in light of what we just said about functions #1 and #3. One speaks to oneself in the sense of self-edification (function #1) and to God in the form of prayer/worship/thanks-giving (function #3).

Objection. The main problem with your position (as I understand it) is its self-contradictory nature. When a person prays to God in a "tongue" or speaks in a "tongue", that language is either known or unknown to the speaker. If it is known, then the person can translate. If it is unknown, then clearly even the speaker is not edified!!

Answer. This objection relies on the assumption that the speaker himself cannot be edified if he doesn't understand what he himself is saying. I see two possible rebuttals to this assumption:

Exegetical rebuttal : Although the speaker would not get edified intellectually, he would still get edified spiritually:

13 Therefore, one who speaks in a tongue should pray that he may interpret. 14 For if I pray in a tongue, my spirit prays but my mind is unfruitful. 15 What am I to do? I will pray with my spirit , but I will pray with my mind also; I will sing praise with my spirit , but I will sing with my mind also. 16 Otherwise, if you give thanks with your spirit , how can anyone in the position of an outsider say “Amen” to your thanksgiving when he does not know what you are saying? [1 Cor 14:13-16, ESV]

If the person doesn't pray for interpretation, their mind will be unfruitful, but their spirit would still get the benefits. See How is speaking in tongues an edifying practice for individuals themselves?

Testimonial rebuttal (feel free to ignore it if you believe it's off-topic): There are tons of testimonies from people about their experiences of self-edification while praying in a language they didn't understand. And I'm not talking about gibberish ( link , link , link ).

Objection. Again, we clearly differ. Paul objects to a practice where the mind is unfruitful.

Answer. I agree that the optimal situation would be to have both your spirit and mind simultaneously edified, but from this it doesn't follow that only having one of them edified is equal to having no edification at all. If you only have your spirit edified, that's still edification nonetheless. Also, if the gift of tongues without interpretation were useless, then why would God give people the gift of tongues without interpretation in the first place? Because there is a valid use of the gift without knowing the interpretation :-) (Although knowing the interpretation would be even better, we agree on that.)

• I am not sure that your function #1 is an actual stated function ofr tongues - it may just be a statement of fact that if a person is speaking in a language unknown to all hearers, he is (obviously) only speaking to God and himself. The same is true of functions #3 and #5. Do not confuse a fact with an intended function. –  Dottard Commented Aug 13, 2021 at 2:45
• For example, when I saw a person working on a very old car using worn-out tires to hold the car weight on their sides, then I could have said, "Those tires are used to prop up the car" but that was clearly NOT their intended function - they were meant to go on the wheel hubs, not under the car body! –  Dottard Commented Aug 13, 2021 at 2:48
• @Dottard - see the last edit. –  user38524 Commented Aug 13, 2021 at 5:28
• Thanks for this clarification. We clearly differ. –  Dottard Commented Aug 13, 2021 at 5:36
• @Dottard - do you also see the description of prophecies in 1 Cor 14:3 as a statement of fact but not as a statement of purpose? Prophecies are not intended for the upbuilding and encouragement and consolation of others? –  user38524 Commented Aug 13, 2021 at 5:40

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What Are the Gifts of the Holy Spirit? Scripture Quotes and Meaning

What are the Gifts of the Holy Spirit?

The Gifts of the Holy Spirit are unique skills and abilities given by the Holy Spirit to faithful followers of Christ to serve God for the common benefit of his people, the church. A listing of spiritual gifts in 1 Corinthians 12:8-10 mentions wisdom, knowledge, faith, healing, miracles, prophecy, discerning of spirits, speaking in tongues, and interpretation of tongues. Comparable gifts are discussed in Ephesians 4:7-13 , Isaiah 11:2-3 , and Romans 12:3-8 . 

The gifts of the Spirit are simply God empowering faithful Christians to do what He has called us to do. 2 Peter 1:3 says, "His divine power has given us everything we need for life and godliness through our knowledge of him who called us by his own glory and goodness." The gifts of the Holy Spirit are part of "everything we need" to accomplish His plans for our lives.

Paul instructed that " We have different gifts, according to the grace given us... let [us] use [them] in proportion to [our] faith, " Romans 12:6 .

The Gifts of the Holy Spirit

There is some dispute as to the exact nature and number of gifts of the Holy Spirit, but here is a list of spiritual gifts referenced in the Bible verses above and their essential meanings.

• The Gift of Wisdom  - the gift to make choices and give leadership that is according to God's will.
• The Gift of Knowledge - the gift to comprehensively understand a spiritual issue or circumstance.
• The Gift of Faith - the gift to trust God and inspire others to trust God, no matter the conditions.
• The Gift of Healing - the wondrous gift of using God's healing power to cure a person who is ill, wounded or suffering.
• The Gift of Miracles - the gift to display signs and miracles that give credibility to God's Word and the Gospel message.
• The Gift of Prophecy - the gift to declare a message from God.
• The Gift of Discerning Spirits - the gift to recognize whether or not something is truly from God or in accordance with righteousness.
• The Gift of Tongues - the gift to communicate in a foreign language you do not have experience with, to converse with those who speak that language.
• The Gift of Interpreting Tongues - the gift of interpreting the speech and writings of a different language and translating it back to others in your own.
• The Gift of Administration - the gift to keep things ordered and in agreement with God's principles.
• The Gift of Helps - the gift of a desire and capacity to always help others and do whatever it takes to achieve a task.

Let's look at the biblical references to the Holy Spirit's Gifts for faithful believers in Jesus Christ:

Bible Verses about the Gifts of the Holy Spirit:

To one there is given through the Spirit a message of wisdom, to another a message of knowledge by means of the same Spirit, to another faith by the same Spirit, to another gifts of healing by that one Spirit, to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues.  1 Corinthians 12:8-10   The Spirit of the LORD will rest on him— the Spirit of wisdom and of understanding, the Spirit of counsel and of might, the Spirit of the knowledge and fear of the LORD— and he will delight in the fear of the LORD. He will not judge by what he sees with his eyes, or decide by what he hears with his ears; -  Isaiah 11:2-3   But to each one of us grace has been given as Christ apportioned it. This is why it says: “When he ascended on high, he took many captives and gave gifts to his people.” (What does “he ascended” mean except that he also descended to the lower, earthly regions ? He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe.) So Christ himself gave the apostles , the prophets, the evangelists, the pastors and teachers, to equip his people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.  Ephesians 4:7-13   For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the faith God has distributed to each of you. For just as each of us has one body with many members, and these members do not all have the same function, so in Christ we, though many, form one body, and each member belongs to all the others. We have different gifts, according to the grace given to each of us. If your gift is prophesying, then prophesy in accordance with your faith; if it is serving, then serve; if it is teaching, then teach; if it is to encourage, then give encouragement; if it is giving, then give generously; if it is to lead, do it diligently; if it is to show mercy, do it cheerfully.  Romans 12:3-8

According to Baker's Dictionary of Biblical Theology , 

"The four lists [from scripture] of spiritual gifts demonstrate significant overlap as well as important variations. This suggests that none of the lists, taken either individually or together, is intended to be comprehensive. Rather each is suggestive of the diversity of ways God endows Christians for spiritual service."

Have the Gifts of the Spirit Ceased?

In the video below, Raymond Goodlett discusses whether the Gifts of the Spirit have ceased to be present or necessary in the modern age. Did all or some of the gifts cease to be given as the world has changed from the time of Jesus?

The following is a transcript from the video above with Raymond Goodlett:

"I get that question a lot, in terms of, "have these sensational gifts continued today, or did they pass away during the first century with the apostles?" And honestly, I still have some questions about some of those. But if I just go from First Corinthians chapter 13, where I currently lean, is that we should make room in our understanding of these things to say that they still continue, however that looks practically in how it's displayed through the life of believers. From the text, at least where I am today, this is how it sounds to me. First Corinthians 13. I think the key text begins in verse eight there of chapter 13. "Love never ends. As for prophecies, they will pass away. As for tongues, they will cease. As for knowledge, it will pass away."

And I think that's where the entire church can be agreed. There is an expiration date for these gifts. Tongues, prophecy. The only question then is when will they expire. In verse nine, it says, "We know in part, we prophesy in part." Verse 10, "But when the perfect comes, the partial will pass away." So we can be safe in saying there is this event when the perfect comes, we're led to believe that that is when these gifts will expire.

So now the question becomes what is this perfect thing referred to here in First Corinthians chapter 13. And I think that's where there's a healthy dialogue in the church. My current position on that is that this does not refer to the coming of the Bible or whatever else people have said we already have received. And here's why. As I keep reading in verse 12, it says, "For now we see in a mirror dimly, but then face-to-face. Now I know in part." So there's that connection again. We're still talking about a time where we know in part. So the now in verse 12 is the same thing as what we read up in verse nine. "For we know in part and we prophesy in part." It's talking about currently. This is before things will expire or pass away. And he says in verse 12 there, "Now I know in part, then I shall know fully, even as I have been fully known."

And so I ask myself, what time is being referred to when we speak about, "Then I shall know fully, even as I am fully known." Because the then of verse 12 is the same time indicated by the when the perfect shall come. So when we try to figure out what time that is, I'm led currently to believe that that is referring to Christ's return. And I think First Corinthians chapter one leads us in that direction.

Paul says something interesting there in the introduction of his letter that I think is anticipating what he's going to say in chapter 13. So starting in verse four, he says, "I give thanks to my God always for you because of the grace of God that was given to you in Christ Jesus, that in every way you were enriched in him in all speech, in all knowledge, even as that testimony about Christ was confirmed among you, so that you are not lacking in any spiritual gift." So he brings up the issue of spiritual gifts all the way back here in the introduction to his letter, anticipating, I believe, what he will say in chapters 12, 13, and 14.

Now watch what he says right after his statement that they are not lacking in any spiritual gift. "So you are not lacking in any spiritual gift as you wait for the revealing of our Lord Jesus Christ." I think when Paul says that there, he is in a way foreshadowing what he means by when the perfect comes, these will expire. They lack no spiritual gift now as they wait for the perfect to come. I think in chapter one, he identifies it as the revealing of our Lord Jesus Christ."

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Spiritual Gifts Definitions and Descriptions

Every spiritual gift scripturally defined and explained.

The spiritual gifts listed below are found in three passages: Romans 12:6-8, 1 Corinthians 12:8-10; 28-30, and Ephesians 4:11. Scroll down for full definitions of each spiritual gift in the Bible.

The Gift of Administration

The gift of apostleship, the gift of discernment, the gift of evangelism, the gift of exhortation, the gift of faith, the gift of giving, the gift of healing, the gift of interpretation, the gift of knowledge, the gift of leadership, the gift of mercy, the gift of miracles, the gift of pastor/shepherd, the gift of prophecy, the gift of service, the gift of teaching, the gift of tongues, the gift of wisdom.

The Greek word for the spiritual gift of administration is kubernesis .  This is a unique term that refers to a shipmaster or captain. The literal meaning is “to steer,” or “to rule or govern.”  It carries the idea of someone who guides and directs a group of people toward a goal or destination.  We see variations of this word in verses like Acts 27:11, and Revelation 18:17.

With this gift the Holy Spirit enables certain Christians to organize, direct, and implement plans to lead others in the various ministries of the Church.  This gift is closely related to the gift of leadership, but is more goal or task oriented and is also more concerned with details and organization.  See also I Corinthians 12:28, Titus 1:4-5.

The spiritual gift of apostleship is sometimes confused with the office of Apostle.  The office of Apostle was held by a limited number of men chosen by Jesus, including the twelve disciples (Mark 3:13-19) and Paul (Romans 1:1).  The requirements for the office of Apostle included being a faithful eyewitness of Jesus’ ministry and His resurrection (Acts 1:21-22; 1 Corinthians 9:1), and being called by Jesus Himself (Galatians 1:1).  The Apostles were given authority by Jesus to do many different things to establish the church, including writing Scripture and performing miracles (John 14:26, 2 Peter 3:15-16, 2 Corinthians 12:12).

There are no more that hold the office of Apostle today, but the gift of apostleship continues in a different sense.  Jesus gave apostles, prophets, evangelists, shepherds and teachers at His ascension (Ephesians 4:7-12), and these represent a distinct category of apostles.  They do not have the authority to write Scripture as the original Apostles did.  They also have a different purpose in the sense of establishing the church – the foundation has already been set.

The mission for those with the gift of apostleship today is to plant new ministries and churches, go into places where the Gospel is not preached, reach across cultures to establish churches in challenging environments, raise up and develop leaders, call out and lead pastors and shepherds, and much more.  They often have many different gifts that allow them to fulfill their ministry.  These are leaders of leaders and ministers of ministers.  They are influencers.  They are typically entrepreneurial and are able to take risks and perform difficult tasks.  Missionaries, church planters, certain Christian scholars and institutional leaders, and those leading multiple ministries or churches often have the gift of apostleship.  See also Ephesians 4:11, I Corinthians 12:28, Acts 1:21-22, 1 Corinthians 9:1.

The spiritual gift of discernment is also known as the gift of “discernment of spirits” or “distinguishing between spirits.” The Greek word for the gift of discernment is diakrisis . The word describes being able to distinguish, discern, judge or appraise a person, statement, situation, or environment. In the New Testament it describes the ability to distinguish between spirits as in 1 Corinthians 12:10, and to discern good and evil as in Hebrews 5:14.

The Holy Spirit gives the gift of discernment to enable certain Christians to clearly recognize and distinguish between the influence of God, Satan, the world, and the flesh in a given situation. The church needs those with this gift to warn believers in times of danger or keep them from being led astray by false teaching. See also I Corinthians 12:10, Acts 5:3-6; 16:16-18; 1 John 4:1.

All Christians are called to evangelize and reach out to the lost with the Gospel (Matthew 28:18-20), but some are given an extra measure of faith and effectiveness in this area. The spiritual gift of evangelism is found in Ephesians 4:11-12 where Paul says that Jesus “gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ.” The Greek word for evangelists is euaggelistes which means “one who brings good news.” This word is only found two other places in the New Testament: Acts 21:8 and 2 Timothy 4:5.

Evangelists are given the unique ability by the Holy Spirit to clearly and effectively communicate the Gospel of Jesus Christ to others. They are burdened in their hearts for the lost and will go out of their way to share the truth with them. Evangelists are able to overcome the normal fear of rejection and engage non-believers in meaningful conversations about Jesus. Their gift allows them to communicate with all types of people and therefore they receive a greater response to the message of salvation through Jesus Christ. They continually seek out relationships with those who don’t know Jesus and are open to the leading of the Holy Spirit to approach different people. They love giving free treasure away for Jesus (2 Corinthians 4:7), and it brings them great joy knowing that the “feet that bring good news” are beautiful to those who believe (Isaiah 52:7). See Ephesians 4:11, Acts 8:5-12, 26-40, 21:8, Matthew 28:18-20.

The spiritual gift of exhortation is often called the “gift of encouragement.” The Greek word for this gift is parakaleo . It means to beseech, exhort, call upon, to encourage and to strengthen. The primary means of exhortation is to remind the hearer of the powerful and amazing work of God in Christ, particularly in regard to the saving work of Jesus in the atonement. We see Paul commanding Titus to use this gift in Titus 1:9 and throughout chapter 2, particularly Titus 2:11-15. He also charges Timothy in 2 Timothy 4:2.

The Spirit of God gives this gift to people in the church to strengthen and encourage those who are wavering in their faith. Those with the gift of exhortation can uplift and motivate others as well as challenge and rebuke them in order to foster spiritual growth and action. The goal of the encourager is to see everyone in the church continually building up the body of Christ and glorifying God. See also Romans 12:8, Acts 11:23-24; 14:21-22; 15:32.

The spiritual gift of faith is not to be confused with saving faith. All Christians have been given saving faith (Ephesians 2:8-9), but not all receive this special gift of faith. The word for faith in the New Testament is pistis . It carries the notion of confidence, certainty, trust, and assurance in the object of faith. The gift of faith is rooted in one’s saving faith in Christ and the trust that comes through a close relationship with the Savior. Those with this gift have a trust and confidence in God that allows them to live boldly for Him and manifest that faith in mighty ways.

In the Bible the gift of faith is often accompanied by great works of faith. In Acts 3:1-10 we see this gift in action when Peter sees a lame man at the Beautiful Gate and calls on him to stand up and walk in the Name of Jesus. Jesus said even a small amount of this faith could move mountains (Matthew 17:20; 21:21). Paul echoed this truth in 1 Corinthians 13:2.

The Holy Spirit distributes this gift to some in the church to encourage and build up the church in her confidence in God. Those with the gift of faith trust that God is sovereign and He is good. They take Him at His Word and put the full weight of their lives in His hands. They expect God to move and are not surprised when He answers a prayer or performs a miracle. See also I Corinthians 12:9, Hebrews 11:1-40.

The Greek word for the spiritual gift of giving is metadidomi . It simply means “to impart” or “to give.” However, this word is accompanied in Romans 12:8 by another descriptive word: haplotes . This word tells us much more about the kind of giving that is associated with this gift. The word Haplotes means “sincerely, generously and without pretense or hypocrisy.”

The Holy Spirit imparts this gift to some in the church to meet the various needs of the church and its ministries, missionaries, or of people who do not have the means to provide fully for themselves. The goal is to encourage and provide, giving all credit to God’s love and provision. Those with this gift love to share with others the overflow of blessings God has given them. They are typically very hospitable and will seek out ways and opportunities to help others. They are also excellent stewards and will often adjust their lifestyles in order to give more to the spread of the Gospel and the care of the needy. They are grateful when someone shares a need with them, and are always joyful when they can meet that need. See Romans 12:8, 13, 2 Corinthians 8:1-5; 9:6-15; Acts 4:32-37, Galatians 4:15, Philippians 4:10-18.

The spiritual gift of healing found in 1 Corinthians 12:9 is actually plural in the Greek. Charismata iamaton is literally translated “gifts of healings.” This spiritual gift is closely related to the gifts of faith and miracles. All spiritual gifts are to be exercised in faith, but gifts of healings involve a special measure of it. This gift is interesting in that there is no guarantee that a person will always be able to heal anyone he or she desires. It is subject to the sovereign will of God, as all spiritual gifts are.

The Disciples were given authority to heal and cast out demons, but they were not always successful. The Apostle Paul was not able to heal himself and was told that God’s grace was sufficient to carry him through his infirmity without removing it from him (2 Corinthians 12:7-10). This gift is given at various times and places to reveal the God of heaven to the sick and tormented. If healing is not granted, then we can conclude that God has greater plans for letting the person go through the illness or infirmity.

The spiritual gift of healing is an intimate one as it reveals the heart and compassion of God. Jesus is the Great Healer and Physician and during His ministry on earth He healed countless people and cast out demons (Matthew 4:23-24; 8:16; 9:35, Mark 1:34). Healings reveal that God is near to His people and He cares about their sufferings. Healings are meant to draw people to God through His Son Jesus Christ. God wants those healed to respond in faith with thanksgiving and love as the leper did in Luke 17:15-19, and as the demon-possessed man did in Mark 5:18-20. By God’s grace, physical healing should lead to spiritual healing (faith in Jesus) and eternal life with Him in heaven.

Those who have this gift are compassionate toward the sick and pray over them regularly. They have great faith and trust that God can and will heal some and are not deterred when He chooses not to. They are motivated knowing that God’s revealed power will draw people to faith in Jesus. Their ultimate concern is the spiritual well-being of those being healed and their relationship with Jesus. They yearn for the day that there will be no more pain and suffering, and sin will no longer wreak havoc on the people of God. See 1 Corinthians 12:9, 28, 30, James 5:13-16.

The spiritual gift of interpretation of tongues is found alongside the gift of speaking in tongues in 1 Corinthians 12:10. The Greek word for interpretation is hermeneia and simply means to interpret, explain, or expound some message that is not able to be understood in a natural way. Thus, this spiritual gift is the supernatural ability to understand and explain messages uttered in an unknown language.

This is a revelatory gift, meaning that God “reveals” the meaning of the words or message being spoken and allows the interpreter to communicate its meaning to those who need to hear it. When this happens in the church two things happen: the church is edified and God is glorified.

The spiritual gift of interpretation is given by the Holy Spirit to certain individuals to reveal messages spoken in an unknown tongue to God for the building up of the church. Like the gift of prophecy, tongues that are interpreted have the effect of encouraging and blessing the church to love and serve God more deeply and effectively. See also 1 Corinthians 12:10, 30; 14:1-28.

The spiritual gift of knowledge is also known as the “word of knowledge” or “utterance of knowledge.” The Greek word for this gift is Gnosis and it simply means knowledge and understanding. The Scriptural emphasis in 1 Corinthians 12:8 is on the ability to speak this knowledge to others in a given situation. In the opening passages of 1 Corinthians, Paul spoke of knowledge and recognized that the highest form of knowledge among men is the Gospel of Jesus Christ (i.e. the testimony about Christ, cf. 1 Corinthians 1:4-7). What we can conclude then is the gift of knowledge is an understanding of the things in this world and in our lives that is founded in the Gospel and rooted in the Scriptures. This gift is closely related to the gift of wisdom which is alluded to by Paul in 1 Corinthians 1:18-31.

The Holy Spirit gives this spiritual gift to some believers to bring about understanding and to inform the church or individual believers. The person with this gift is usually well-versed in the Scriptures and often has much committed to memory. They can retain the truth and communicate it effectively at the appropriate times. The gift of knowledge allows a believer to relate the Scriptures, and particularly the Gospel of Jesus Christ, to all aspects of life in this world. They can see how it connects to every situation and circumstance and how the reality and truth of the Gospel is to inform every decision a Christian makes. See also 1 Corinthians 12:8; Romans 15:14; 2 Corinthians 2:14.

The spiritual gift of leadership is closely related to the gift of administration and, interestingly, the spiritual gift of pastor/shepherd. The Greek word for the spiritual gift of leadership is proistemi . This word means to lead, to assist, to protect and to care for others. The spiritual gift of leadership is found in Romans 12:8 sandwiched between the gifts of giving and of mercy. It is placed there intentionally to show that it is a gift associated with caring for others. This is what connects it to the gift of pastor/shepherd, and what differentiates it from the gift of administration. It is more people oriented than task oriented in its application. This is not to say those with the gift of administration do not care for people, of course they do, but those with the spiritual gift of leadership focus on people and relationships more directly.

The word proistemi is connected to caring for people in other passages as well. In 1 Thessalonians 5:12-13 Paul says to “respect those who labor among you and are over ( proistemi ) you in the Lord and admonish you, and to esteem them very highly in love because of their work.” The labor and work of those who were leading the believers in Thessalonica was that of tirelessly caring for their souls. Paul also connects leadership to caring for others when he asks, “If someone does not know how to manage ( proistemi ) his own household, how will he care for God’s church?” 1 Timothy 3:5

The Holy Spirit gives the spiritual gift of leadership to some in the church to care for God’s people and lead them into deeper relationship with Christ and each other. They base their success on how well they help others succeed and grow in their spiritual walk with Jesus. They are able to accomplish many different tasks and objectives as they lead, but they will always lead relationally and with a deep concern for the well-being of others. They are “visionary” and less concerned with mundane details than those with the spiritual gift of administration. Many are entrepreneurial and willing to take risks to see the kingdom of God advanced through the church. They will go to great lengths to protect those under their care and are well-equipped to lead through crisis situations. See also Romans 12:8; 1 Thessalonians 5:12; 1 Timothy 3:4-5, 12; 5:17.

All Christians are called to be merciful because God has been merciful to us (Matthew 18:33; Ephesians 2:4-6). The Greek word for the spiritual gift of mercy is eleeo . It means to be patient and compassionate toward those who are suffering or afflicted. The concern for the physical as well as spiritual need of those who are hurting is covered by the gift of mercy. Those with this gift have great empathy for others in their trials and sufferings. They are able to come alongside people over extended periods of time and see them through their healing process. They are truly and literally the hands and feet of God to the afflicted.

The Holy Spirit gives the spiritual gift of mercy to some in the church to love and assist those who are suffering, and walk with them until The Lord allows their burden to be lifted. The gift of mercy is founded in God’s mercy towards us as sinners and is consistently expressed with measurable compassion. Those with this gift are able to “weep with those who weep” (Romans 12:15) and “bear one another’s burdens” (Galatians 6:2). They are sensitive to the feelings and circumstances of others and can quickly discern when someone is not doing well. They are typically good listeners and feel the need to simply “be there” for others. See Romans 12:8, Matthew 5:7; Luke 10:30-37; James 3:17; Jude 22-23.

The spiritual gift of miracles is described in Scripture much like the gift of healing. It is found in 1 Corinthians 12:10 and the Greek phrase energemata dynameon literally translates “workings of powers.” The double plural most likely means that these gifts were diverse and were not permanently available at the will of the gifted believer, but instead were bestowed at various times and circumstances. Thus, the gifts are subject to the divine will of God and His purposes and are not decided by the one who performs the miraculous works.

We know that Jesus performed many miracles in His earthly ministry, even more than those recorded in Scripture (John 20:30-31, Acts 2:22). The Apostles regularly performed miracles of all kinds including casting out demons, healings, raising people from the dead, striking people dead, causing blindness, and much more (Acts 2:43; 3:1-10; 5:1-16; 9:36-43; 13:4-12; 19:11 12). Other believers performed miracles as well, including Stephen (Acts 6:8) and Phillip (Acts 8:4-8).

Miracles were given by God to the church to reveal the presence and glory of God among His people and to create a sense of awe and wonder and Godly fear. Though there were many enemies of the church, often the result of miracles being performed was more people coming to faith in Jesus and glorifying God, as well as greater faith and boldness within the church (Acts 4:29-31; 9:35, 42).

Those with the spiritual gift of miracles often have a heightened sensitivity to the presence and power of God through His Holy Spirit. They have a special measure of faith and desire for God to reveal Himself and draw many to faith in His Son Jesus Christ. They take care not to draw attention to themselves or have a following of people, but are constantly pointing others to Jesus. Those with this gift understand that God is Sovereign and He can work when and how He desires, but they make sure they are available and listening to the prompting of the Holy Spirit. This gift is often accompanied by prayer and strong petition by these individuals for God to reveal His glory to people. They do not claim power themselves, but always give credit and glory to God for His mighty works. Often God will deliberately humble them to keep them relying on His grace and pointing to His Son, rather than miracles. See also 1 Corinthians 12:10, 28-29; Acts 1:8; Galatians 3:5.

The spiritual gift of pastor or pastor/shepherd is one that carries many different responsibilities. This gift is closely related to the spiritual gifts of leadership and teaching. The Greek word for pastor is poimen and simply means shepherd or overseer.

In the Biblical context, shepherds had several different responsibilities to their sheep and ultimately, to the owner of the sheep. They kept a lookout for predators and protected the sheep from attackers. They cared for wounded and sick sheep, nursing them back to health. They rescued them if they became lost or trapped. They spent enormous amounts of time with them guiding them to  he places of nourishment and rest. The result was a trust and relationship that kept the sheep following the shepherd. The sheep were attuned to the shepherd’s voice to the point that even if they were temporarily mixed with another herd, at the call of the shepherd they would separate and follow him.

Pastors are called shepherds because their calling and gifting are much like  those who care for sheep. They are called and gifted to care for the spiritual well-being of a local body of God’s people. Pastors are first and foremost servants. They are servants of God and servants of His bride, the church. They are given a mixture of abilities by grace that allows them to serve the needs of an entire community.

The goal of the pastor is to reveal the glory of God in Christ by the power of the Holy Spirit to a people who need God’s grace for life. The primary way the pastor will do this is by teaching the Word of God to the church. The gift of pastor is directly linked to the gift of teaching in Ephesians 4:11 and elsewhere. In fact, this gift could be called the gift of pastor-teacher. The ability to teach the Scriptures is also one of the many requirements of being an overseer (1 Timothy 3:1-7; Titus 1:6-9). By teaching the Scriptures to the church, the pastor feeds the “sheep” of God.

The Holy Spirit gives the spiritual gift of pastor to some in the church to humbly teach them, guide them, protect them, and to lead them in the mission that God has for His church, namely the Great Commission. The pastor loves the Gospel of Jesus Christ and puts it at the center of his life and ministry. Pastors do not seek fame or recognition for themselves, but they are placed in a position of authority by the Holy Spirit. The role of a pastor is one of humility and service as he is reminded daily of his overwhelming need of God’s grace for the task at hand. See also Ephesians 4:11; Jeremiah 3:15; Acts 20:28; John 10:11-18.

The spiritual gift of prophecy is an extraordinary and unique gift. Paul says in 1 Corinthians 14:1 to “Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy.” This gift is a blessing to the church and should not be quenched or despised (1 Thessalonians 5:20). Those who have the gift of prophecy differ from the Old Testament Prophets who spoke the authoritative Word of God directly. Their words were recorded as Scripture as they proclaimed, “Thus says The Lord,” whereas the messages from those with the spiritual gift of prophecy must be tested (1 Corinthians 14:29-33; 1 Thessalonians 5:20-21; 1 John 4:1-3). In the New Testament the Apostles, not the prophets, took over the role of Scriptural proclamation from the Old Testament Prophets.

The Greek word for the gift of prophecy is propheteia which is the ability to receive a divinely inspired message and deliver it to others in the church. These messages can take the form of exhortation, correction, disclosure of secret sins, prediction of future events, comfort, inspiration, or other revelations given to equip and edify the body of Christ (1 Corinthians 14:3-4, 24-25). Again, they do not constitute the authoritative Word of God, but are the human interpretation of the revelation that was received. They are spoken in human words through a human mind which is why they must be tested against the Scriptures (1 Thessalonians 5:20-21).

The Holy Spirit gives the gift of prophecy to some believers to make God’s heart known and to edify the church. This gift is for the benefit of both believers and unbelievers and is a sign that God is truly among His church (1 Corinthians 14:22-25). Those with this gift are sensitive to both the prompting of the Holy Spirit and the needs of the church body. They should be humble and continually study the Scriptures in order to test these revelations before speaking them. When they do speak, they should allow and even expect others to weigh what is said against the Scriptures and interpret the message accordingly. In this way the church may be continually built up together in unity (1 Corinthians 14:4, 26). See also Romans 12:6, 1 Corinthians 12:10, 14:1-5, Ephesians 4:11-12, 1 Peter 4:10-11.

The spiritual gift of service, or ministering, covers a wide range of activities in its application. There are two Greek words for this gift. The first one, found in Romans 12:7, is diakonia . The basic meaning of this word is “to wait tables,” but it is most often translated in the Bible as “ministry.” It refers to any act of service done in genuine love for the edification of the community. The word antilepsis is translated “helping” and is found in 1 Corinthians 12:28. It has a similar meaning: to help or aid in love within the community.

The Holy Spirit endows some believers with this gift to fill the many gaps of ministry and meet the needs of the church as it fulfills the Great Commission. The goal is to energize the church and free up others to use their gifts to the fullest. The result is the continued edification of the church and the added ability to see beyond its own needs and reach out into the community.

We see people with this gift in passages like Acts 6:1-7, 1 Corinthians 16:15-16, and many others. Those with the gift of service are committed to the spread of the Gospel. They serve in ways that benefit others with different gifts and ministries that are more public. They have a heart devoted to Jesus and a desire to follow His command and example in Matthew 20:25-28 (cf. Mark 10:42-45). Those with this gift do not seek recognition or a position in the “spotlight,” they just love to help out. They are content with serving in the background knowing that their contribution will bless the church, display the love of Christ to the world, and bring glory to God. See also Romans 12:7, 1 Corinthians 12:4-7; 28, Acts 20:35; 2 Timothy 4:11; Revelation 2:19.

The spiritual gift of teaching is one that carries a heavy responsibility in the church. In fact, James 3:1 warns, “Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness.” Like every believer, teachers are to be stewards of every word that comes out of their mouths. But the greater responsibility to which they are called is to be stewards of the Word of God to His people. Teachers have been entrusted with the task of effectively communicating what the Bible says, what it means, and how we as followers of Jesus Christ are to apply it to our lives here and now.

The Greek word for those with the spiritual gift of teaching is didaskalos . From the root of this word we get our English word, “didactic.” The word didasko means to teach, instruct, instill doctrine, explain, and expound. Those with the spiritual gift of teaching love to study the Word of God for extended periods of time. They consume the Scriptures as food for their hearts, souls and minds with the expressed purpose of knowing Him and then making Him known to others. They want to know what God has revealed of Himself and what He requires of us as people created in His image. They take great joy and satisfaction in seeing others learn and apply the truth of God’s Word to their lives. They love to see how the Gospel is woven throughout the Scriptures and how it glorifies and magnifies Jesus Christ in the hearts and lives of those who love Him by grace.

The Holy Spirit gives certain people the spiritual gift of teaching so that they would help the church fulfill her ministry as “a pillar and buttress of the truth” (1 Timothy 3:15). Without this gift, the church would quickly fall into error and sin. Teachers are there to make sure that doesn’t happen. They hate when Scripture is abused and used out of context or with ill intent. They love the truth and speak the truth in love. They will never hide or withhold it. On the contrary, they desire to follow in the footsteps of Jesus who taught in the synagogues and in the Temple as well as anywhere the people were gathered. They are called to demonstrate God’s love while revealing His truth to the world without fear. The effect of their ministry is the upholding of God’s Word and the growth and maturity of His Bride until the day of His return. See also Ephesians 4:11; 1 Corinthians 12:28; Romans 12:7; James 3:1

The spiritual gift of tongues is more accurately called the gift of languages. The Greek word for tongues is glossa , or glossolalia , which literally means “tongue.” When it is used in the New Testament addressing the subject of spiritual gifts it carries the contextual meaning of “languages.” Speaking in tongues is the utterance of prayer or of a message glorifying God, typically spoken to God (1 Corinthians 14:2), in a language that is unknown to the one speaking it.

To properly understand this gift, we need to begin with a brief history of language in the human race. In the garden mankind had one language and was in direct communication with God, having perfect communion with Him. Unfortunately, this relationship changed at the fall when Adam sinned against God and he and Eve were cursed and banished from Eden along with their descendants. Mankind continued to have one language up until Genesis 11 where God confused their language and people were dispersed throughout the earth. He did this because they had united together in one language and conspired to build a tower at Babel. Their intention was to “make a name” for themselves and thus replace God in their hearts. Pride is the birthplace of sin and regrettably fallen man has decided to use every advantage, including language, to usurp God’s authority and place himself upon a throne which is not rightfully his.

After God confused their language and scattered them across the earth, He chose one people with one language to bring Him glory and draw mankind back to Himself. Abram, later called Abraham, was the one through whom God promised to bless “all the nations.” Eventually, through the nation of Israel, the Hebrew language would be used to communicate God’s Word to the nations. However, the rest of the world did not speak or understand this language and for the most part continued to remain ignorant of God’s plan of redemption.

Fast forward to Pentecost and the pouring out of the Holy Spirit on the people of God. Here we see a glimpse of God’s reversal of the curse of divided languages. In Acts 2 people from all over the world hear God’s people proclaiming His mighty works in their own languages. This is the beginning of the redemption of language for its intended purpose: to glorify God and draw all people to Himself.

In heaven an innumerable group from every nation, tribe, people and tongue will join together to praise God with one language. (See Revelation 7:9-12. This is where tongues will cease as mentioned in 1 Corinthians 13:8-10.) The intention of the spiritual gift of tongues is to glorify God now, but also to prepare ourselves as His church to glorify Him forever in heaven. The gift however is only partial, in that it is not given to all believers, and in the context of the church requires an interpreter in order for it to be edifying.

There is much more to be said about the spiritual gift of tongues, but we will summarize a few points here:

• Not every believer receives this gift. The gift of tongues is not a requirement or a necessary sign of salvation. See 1 Corinthians 12:30.

• Tongues can be human languages such as those heard in Acts 2, but often may be languages no one understands. See 1 Corinthians 14:2.

• Tongues are not “ecstatic speech” but are always orderly and are able to be controlled by the one speaking. See 1 Corinthians 14:27-28, 33, 39-40

• No tongues should be spoken in the church gathering without interpretation. See 1 Corinthians 14:27-28.

• Tongues should not be forbidden. See 1 Corinthians 14:39.

The Holy Spirit gives some believers the spiritual gift of tongues to glorify God and, with the help of an interpreter, to edify the church. This gift is dealt with extensively in the Scriptures and its use should not be discouraged. That said, it should be used properly with pure motives and intentions, of course in the power and prompting of the Holy Spirit. See also 1 Corinthians 12:10, 30, 14:4, 39, Acts 2:4, Acts 19:6.

The spiritual gift of wisdom, like the gift of knowledge, is also referred to as the “word of wisdom” or “utterance of wisdom.” The Greek word for wisdom is sophia and it refers to the intimate understanding of God’s Word and His commandments which results in holy and upright living. In the context of 1 Corinthians 12:8, it means to speak to the life of an individual or to a specific situation with great understanding and a righteous perspective, with the goal of guiding others toward a life of holiness and worship.

Several Scriptures reveal the true beauty and fruit of wisdom. Psalm 111:10 says: “The fear of the LORD is the beginning of wisdom; all those who practice it have a good understanding. His praise endures forever!” Wisdom begins with the fear of the LORD. It begins with knowing who God is and who we are in comparison to Him. That leads to understanding and then to practicing righteousness. A life of wisdom ultimately results in the praise of God.

James 3:17 says “the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere.” This is undoubtedly a work of the Holy Spirit in the life of a believer. The highest wisdom is found in the cross of Christ, which is “folly to those who are perishing, but to us who are being saved it is the power of God.” (1 Corinthians 1:18).

The Holy Spirit gives some the spiritual gift of wisdom to not only impart the truth and understanding to believers, but to invoke a response of holiness and worship lived out in the world and amongst God’s people. Wisdom doesn’t end with knowledge, but is expressed in transformed hearts and lives.

Those with the gift of wisdom have a deep understanding of the holiness of God and the lack of holiness in their own hearts. They can recognize this in others as well and have the compassion and boldness to share that truth with them. They are able to take from their own life experiences and share what God has taught them through those things. They can easily recognize where a decision or action may lead and can warn against those that may be harmful or unfruitful. They can often see through the confusion of a situation and can give direction that would help an individual or group obtain a God-glorifying goal. The church needs those with the spiritual gift of wisdom to guide her through uncertain or difficult times. See also 1 Corinthians 1:17-31, 2:1-16, 12:8; Colossians 1:9-10, 2:1-3; James 3:13-18

Spiritual Gifts Test© 2024

series: next message: previous message: formats: Cambridge Dictionary +Plus Meaning of the gift of the gab in English The gift of the gab. articulately articulateness garrulousness loquaciously silver-tongued well turned Translations of the gift of the gab Get a quick, free translation! Word of the Day delaying tactics Your browser doesn't support HTML5 audio actions that are intended to make something happen more slowly, in order to win an advantage It’s not really my thing (How to say you don’t like something) Learn more with +Plus Recent and Recommended {{#preferredDictionaries}} {{name}} {{/preferredDictionaries}} Definitions Clear explanations of natural written and spoken English English Learner’s Dictionary Essential British English Essential American English Grammar and thesaurus Usage explanations of natural written and spoken English Grammar Thesaurus Pronunciation British and American pronunciations with audio English Pronunciation English–Chinese (Simplified) Chinese (Simplified)–English English–Chinese (Traditional) Chinese (Traditional)–English English–Dutch Dutch–English English–French French–English English–German German–English English–Indonesian Indonesian–English English–Italian Italian–English English–Japanese Japanese–English English–Norwegian Norwegian–English English–Polish Polish–English English–Portuguese Portuguese–English English–Spanish Spanish–English English–Swedish Swedish–English Dictionary +Plus Word Lists English    Idiom Translations All translations To add the gift of the gab to a word list please sign up or log in. Add the gift of the gab to one of your lists below, or create a new one. {{message}} Something went wrong. There was a problem sending your report. About the Spiritual Gift of Speaking Home » Speaking Spiritual Gift of Speaking Definition of spiritual gift of speaking:. The spiritual gift of speaking (also known as the gift of communication or exhortation) is a special ability given by the Holy Spirit to individuals within the church. Those with this gift possess a God-given talent to communicate effectively, inspire, and encourage others through words and speech. Description of Spiritual Gift of Speaking : Individuals with the gift of speaking have a natural ease and skill in conveying messages that uplift and edify others. Whether through preaching, teaching, or offering words of encouragement, they have a profound impact on the hearts and minds of listeners, leading them closer to God and His truth. Example of Spiritual Gift of Speaking from Scripture: In Romans 12:6-8, Paul mentions speaking or exhortation as one of the spiritual gifts, emphasizing the importance of using this gift with sincerity and according to one’s faith. When the Spiritual Gift of Speaking is Present in the Church: When the gift of speaking is present in the church, it contributes to the spiritual growth and inspiration of the congregation. Individuals with this gift are instrumental in imparting biblical truths, encouraging others, and strengthening faith. When the Gift is Absent in the Church: In the absence of the gift of speaking, the church may face challenges in effectively communicating God’s Word, leading to potential misunderstandings and difficulties in motivating believers. What It Looked Like in the Life of Jesus: Jesus’ teaching and preaching ministry exemplified the gift of speaking. He conveyed profound truths through parables, engaged with large crowds, and personally connected with individuals, leaving a lasting impact on those who heard Him. Practical Ways to Implement and Develop the Spiritual Gift: Study God’s Word: Ground your messages in biblical truths, continuously deepening your knowledge and understanding of Scripture. Practice Public Speaking: Seek opportunities to refine your speaking skills by regularly sharing messages, whether in small groups or larger gatherings. Listen and Discern: Pay attention to the needs of your audience, seeking the Holy Spirit’s guidance in delivering timely and relevant messages. Examples from Church History: St. Augustine of Hippo (354-430) – A Catholic theologian and bishop, Augustine’s eloquent writings and sermons continue to influence Christian thought and understanding. Billy Graham (1918-2018) – An influential evangelist and preacher, Billy Graham impacted millions through his powerful and inspiring messages. Beth Moore (b. 1957) – An author, teacher, and Bible study leader, Beth Moore’s speaking and teaching ministry has impacted women around the world. Tim Keller (b. 1950) – A pastor, author, and speaker, Tim Keller is known for his thoughtful and compelling communication of Christian truths. Is the gift of speaking limited to preaching from a pulpit? – No, the gift of speaking can manifest in various contexts, including teaching, counseling, writing, or motivational speaking. Can individuals with the gift of speaking be introverted or shy? – Yes, while some may naturally possess extroverted traits, introverts can also effectively use the gift of speaking through their thoughtful and reflective approach. Ways to Grow in the Gift of Speaking: Receive Feedback: Seek constructive feedback from mentors or trusted individuals to enhance your speaking abilities. Embrace Vulnerability: Be willing to share personal stories and experiences that connect with your audience on a deeper level. Pray for Anointing: Continually seek the Holy Spirit’s anointing and guidance in your speaking endeavors. The spiritual gift of speaking is a powerful tool for communicating God’s truth and inspiring others in their faith journey. Those with this gift play a significant role in building up the body of Christ through their words of exhortation, encouragement, and teaching. By faithfully exercising this gift, they contribute to the growth, unity, and transformation of the church and individuals within it. Other Spiritual Gifts Sign up with your email address to receive news and updates. Interpretation of Tongues Spiritual Gift – Interpretation of Tongues Definition: The gift of interpreting tongues is a special Spiritual Gift of Tongues Definition: The spiritual gift of tongues is a special ability given Word of Wisdom Spiritual Gift of Wisdom Definition: The spiritual gift of wisdom is a special ability given Spiritual Gift of Teaching Definition: The spiritual gift of teaching is a special ability given Spiritual Gift of Speaking Definition of Spiritual Gift of Speaking: The spiritual gift of speaking Spiritual Gift of Service Definition: The spiritual gift of service (also known as the gift Find your place. Understand your spiritual gifts. Grow in your walk with God. Featured Essay The Love of God An essay by Sam Storms Read Now Faithfulness of God Saving Grace Adoption by God Most Popular Gender Identity Trusting God The Holiness of God See All Essays Best Commentaries Featured Essay Resurrection of Jesus An essay by Benjamin Shaw Read Now Death of Christ Resurrection of Jesus Church and State Sovereignty of God Faith and Works The Carson Center The Keller Center New City Catechism Publications Read the Bible TGC Pastors U.S. Edition Arts & Culture Bible & Theology Christian Living Current Events Faith & Work As In Heaven Gospelbound Post-Christianity? The Carson Center Podcast TGC Podcast You're Not Crazy Churches Planting Churches Help Me Teach The Bible Word Of The Week Upcoming Events Past Conference Media Foundation Documents Regional Chapters Church Directory Global Resourcing Donate to TGC To All The World The world is a confusing place right now. We believe that faithful proclamation of the gospel is what our hostile and disoriented world needs. Do you believe that too? Help TGC bring biblical wisdom to the confusing issues across the world by making a gift to our international work. The Gift of Prophecy Other essays. The gift of prophecy is a miraculous act of intelligible communication, rooted in spontaneous, divine revelation and empowered by the Holy Spirit, which results in words that can be attributed to any and all Persons of the Godhead and which therefore must be received by those who hear or read them as absolutely binding and true. Evangelicals disagree as to whether this gift is limited to the founding era of the Christian church or whether it is currently operative in the church now. The gift of prophecy remains a controversial one among evangelical churches, concerning both the nature and duration of the gift. The Old Testament regards prophecy as an act of intelligible communication that bears divine authority, although it also allows for the possibility of false prophets. The New Testament bears remarkable continuity with the Old Testament concerning prophecy, and the NT authors regard the messages of the prophets to be the very words of God. As such, the NT seems to assume that genuine prophecies always warranted complete trust and obedience. However, the NT clearly expects the gift of prophecy to be done away with at some point in time. On the one hand, continuationists believe that the gift will continue functioning until the second coming of Christ. On the other hand, cessationists believe that the gift was tied to the authority of the founding leaders of the early church and has therefore ceased to function in the church today. Both the nature and duration of prophecy remain controversial subjects among evangelicals. That is to say, no consensus exists regarding (1) what prophets were doing when they prophesied and (2) whether or not the gift of prophecy remains active throughout the church age. This debate is unlikely to be resolved any time soon; therefore, this essay aims to briefly explore both the nature and duration of prophecy from a cessationist perspective. Scholars continue to debate the nature of prophecy. Some describe prophecy as the gift of inspired scriptural interpretation; meanwhile, others claim that it refers to the act of preaching. Today, a popular position defines prophecy as the act of declaring in fallible human speech what God has brought to mind. While each of these proposals has been ably defended, none of them adequately summarizes the biblical teaching regarding the essence of prophetic activity. Old Testament In the Old Testament, a prophet was a man or woman called by God to deliver His words to His people. Since Israel could not bear to hear the Lord’s voice directly (Exod. 20:18–19), God established the prophetic office as an answer to their request that the divine word come to them through human mediation (Deut. 18:16–18). As such, while OT prophets had secondary functions (like intercession; cf. Gen. 20:7; Exod. 32:30–31; Num. 14:17–19; 1 Sam. 12:23; 1 Kings 13:6; Jer. 27:18, 37:3), their main role was to act as spokespersons on the Lord’s behalf. This role is well-illustrated by the task given to Aaron in Exodus 7. There, God assigned Aaron to be Moses’s prophet; as such, Aaron was to communicate to Pharaoh what Moses had relayed to him. Just as Aaron was called to speak Moses’s words to Pharaoh, so the prophets were called by God to speak only His word to His people (Deut. 18:18–20). Given this description, it should come as no surprise that the OT depicts prophecy to be an act of intelligible communication. So, for instance, when prophets were commanded by God to prophesy, they were told to proclaim words that the Lord had given them (cf. Jer. 19:14–15, 25:30ff, 26:12; Ezek. 3:17, 6:2ff, 11:4–12, 13:2ff, 20:46–48; 21:2ff; Amos 7:14–17). Moreover, when receiving their prophetic commission, the prophets are commanded to take God’s words and herald them to His people (cf. Isa. 6:8–9; Jer. 1:4–8; Ezek. 2:8–3:4). Furthermore, those who opposed the prophets did so because they heard the words of their prophecies (Jer. 20:1–2, 26:7–11, 26:20–23; Amos 7:10). In fact, even the “prophetic” activity of false prophets involved verbal communication (Deut. 13:2, 18:20–22; 1 Kings 22:10–12; Jer. 23:16). While the prophets did occasionally employ sign acts (cf. Isa. 20:1–3; Ezek. 4:1–13, 5:1–6, 24:15–24; Hos. 1:2), even these were accompanied by divine words to disclose their meaning. Therefore, it seems best to understand OT prophecy to refer to the communication of God’s words in either spoken or written form. In addition to being communicative acts, genuine prophecies in the OT always carried divine authority. Those who prophesied did so through the power of the Spirit of God (Num. 11:24–29; Joel 2:28; cf. 2 Pet. 1:20–21) and spoke the very words that God had put in their mouths (Deut. 18:18; 1 Kings 22:14; Jer. 1:7–10; Ezek. 3:4, 3:10–11, 3:17). As a result, genuine prophecies were not merely human words but were the very words of God. This is why the prophets frequently introduced their speeches (or their books) with declarations like “thus says the Lord,” “an oracle of the Lord,” or “hear the word of the Lord.” Moreover, because true prophecy in the OT referred to the Spirit-empowered communication of God’s words, those addressed by God’s prophets were expected to receive their messages with reverence and trust (Deut. 18:15). The refusal to attend to the words of the prophets was equivalent to despising God’s own word; therefore, those who failed to heed YHWH’s prophets were subject to divine judgment (Deut. 18:19; cf. 1 Kings 13:4, 20:35–36; 2 Kings 17:13ff; Isa. 30:8–14; Jer. 29:17–19, 35:15–17, 36:27–31; 43:9–22, 44:4–6; Zech. 1:4). It must be noted, however, that not all scholars conceive of OT prophecy as being completely authoritative. On the contrary, some believe that prophecy in the OT was a mixed phenomenon; as such, even genuine prophecy could contain errors and did not always warrant absolute obedience. Some appeal to Numbers 12:6–8, claiming that the text distinguishes between infallible prophecy and fallible prophecy. Others claim that the “band of prophets” in 1 Samuel 10:5–10 and 19:20 should be understood as members of the fallible class of prophets. Still others argue that prophets whose words are never recorded in Scripture should be viewed as having prophesied with less authority. Upon analysis however, one finds that the exegetical foundation for this perspective is slender at best. With regard to Numbers 12, it is not at all evident that the passage has two kinds of prophecy in view; instead, the text merely sets Moses apart from all other prophets. Furthermore, since God revealed himself to canonical prophets through visions, one cannot read Numbers 12:6 as a reference to fallible prophecy without also casting doubt on their authority (cf. Isa. 1:1, 2:1, 6:1–7; Jer. 1:11–14, Ezek. 1:1 8:3, 40:2; Amos 1:1–2, 7:1–9, 8:1–3, 9:1ff; Obad. 1:1; Mic. 1:1; Hab. 1:1; Zech. 1:7–11, 2:1–5, 3:1ff, 4:1ff, 5:1ff, 6:1ff). Similarly, texts like 1 Samuel 10 and 19 simply do not address the issue of prophetic authority. In fact, the passages that reference these prophetic groups say very little about them; thus, one must resort to an argument from silence if one is to see these texts as evidence for fallible prophecy. Lastly, those who argue for less-authoritative prophecy on the basis of exclusion from the canon mistakenly conflate authority with canonicity. While the two concepts are related, they are not identical: prophetic words which were not recorded for posterity could very well have been fully authoritative for their original audiences. While the OT regards highly the authority of true prophets, it also acknowledges the reality of false prophets. Fundamentally, a false prophet was someone who claimed divine sanction for his words though neither he nor his message had been commissioned by YHWH (Deut. 18:20; Jer. 14:14, 23:21–22, 28:15, 29:8–9). According to the OT, God Himself allowed for the presence of false prophets either to test the faithfulness of His people (Deut. 13:1–3) or to bring judgment upon them (1 Kings 22:19–23; Ezek. 14:9). Scripture describes such false prophets as speaking from their own imagination rather than from divine inspiration (Jer. 23:16; Ezek. 13:2–3). At the same time, certain passages also reveal evil spirits to be the source of false prophecies (1 Kings 22:19–23). Already in the book of Deuteronomy, God had told Israel how they were to recognize and deal with false prophets. For instance, Israel was to reject any so-called prophet who called them to follow after other gods; moreover, such a man or woman was to be executed for enticing rebellion against the Lord (Deut. 13:1–3). In addition, Israel could distinguish true from false prophets by attending to whether or not their predictions came to pass (Deut. 18:22; cf. 1 Kings 22:28; Jer. 28:9). Prophets who were revealed to be illegitimate by mistaken predictions were also to be condemned to death because they had presumptuously spoken in the Lord’s name (Deut. 18:20–22; cf. Jer. 28:15–17). New Testament An examination of the NT data regarding prophecy reveals significant continuity with the picture painted by the OT. First of all, the NT also treats prophecy as an act of intelligible communication. For instance, the synoptic Gospels refer to Isaiah’s words as an example of prophecy (Matt. 13:14, 15:7; Mark 7:6). Zechariah’s speech is called a prophecy in the book of Luke (1:67–79). Though he incorporates a sign act, Agabus uses words when he delivers his prophecy to Paul (Acts 21:11). Paul explicitly describes prophecy as a communicative act when he says, “The one who prophesies speaks to men” (1 Cor. 14:3). And importantly, the entire book of Revelation presents itself as a prophecy (Rev. 1:3, 22:18–19). Like the OT, the NT also portrays prophecy as being divinely inspired. The synoptic Gospels along with the book of Acts associate prophets with miraculous activities (Matt. 7:22; Mark 6:14–15; Luke 7:12–16, 24:19); in addition, Luke describes prophecy itself as being empowered by the Holy Spirit (Luke 1:67; Acts 2:16–17, 19:6). In fact, he goes so far as to claim that, when prophesying, the prophets were speaking the very words of the Holy Spirit (Acts 13:1–2; 21:11). Paul shares similar convictions as he ties prophecy to divine revelation (1 Cor. 13:2, 14:29–30) and views prophecy as a manifestation of the Holy Spirit’s power (1 Cor. 12:7–11; cf. 14:1; 1 Thess. 4:19–20). And while Peter does not address the topic at great length, he does affirm that the Holy Spirit himself inspired and superintended the very words of the prophets (1 Pet. 1:10–11; 2 Pet. 1:20–21). Lastly, John also makes similar points regarding prophecy as he describes the prophetic nature of the book of Revelation. He notes that the message of the book came to him through divine revelation when he was “in the Spirit” (Rev. 1:1, 1:10). But John stresses the Trinitarian quality of prophecy more than his apostolic contemporaries. Thus, the book of Revelation is simultaneously his message (1:4), “the word of God” (1:2), “the testimony of Jesus Christ” (1:2; cf. 19:10), and “what the Holy Spirit says to the churches” (2:11, et al.). This brief survey demonstrates that the NT and the OT alike regard true prophecy as from God. Moreover, the NT similarly regards the messages of the prophets to be the very words of God. As such, the NT seems to assume that genuine prophecies always warranted complete trust and obedience. While some dispute this point, the biblical material provides strong evidence in this direction. First, the book of Revelation itself stands as a witness to the authoritative nature of NT prophecy. Second, since Joel probably had in mind infallible prophecy, the apostolic claim that the promise of Joel 2:28–29 has been fulfilled strongly implies that NT prophets ministered with full divine authority. Third, the other explicit examples of prophecy in the NT are also characterized as being fully authoritative and trustworthy (cf. Acts 11:28, 13:1–2, Acts 21:11). Lastly, this portrait of NT prophecy is suggested by the fact that NT prophets functioned alongside the apostles as the foundation of the church (cf. Eph. 2:20). We are now in a position to answer the question, “What sort of activity was prophecy?” An overview of the biblical data leads to the following definition: prophecy can be defined as (1) a miraculous act of intelligible communication, (2) rooted in spontaneous, divine revelation and (3) empowered by the Holy Spirit, which (4) results in words that can be attributed to any and all Persons of the Godhead and which therefore (5) must be received by those who hear or read them as absolutely binding and true. This leads to the second question: should we expect the gift of prophecy to continue to operate in our churches today? The NT clearly expects the gift of prophecy to be done away with at some point in time. However, Christians disagree as to when prophecy should be expected to cease. Continuationists argue that the gift of prophecy will continue to be provided to the church until Christ returns. Most of those who adopt this position do so on the basis of 1 Corinthians 13:8–13, where Paul states that “when the perfect comes, the partial will be done away” (NASB). Continuationists understand “the perfect” to refer to the second coming of Christ; therefore, they argue that only when Christ returns will prophecy (which is included in “the partial”) be done away with. While this is certainly a possible reading, cessationists are not convinced that the passage specifically addresses the temporal duration of prophecy. A look at the text reveals that it does not specify that everything “partial” will be done away with simultaneously. That is to say, 1 Corinthians 13 leaves open the possibility that some of these “partial” gifts will expire before others. Therefore, these verses do not necessarily teach that the gift of prophecy will itself be done away with at Christ’s return. Moreover, cessationists argue that Ephesians 2:19–20 is more relevant to the question at hand than 1 Corinthians 13. In the former passage, Paul asserts that the prophets and the apostles played a foundational role in the establishment of God’s church. Since the church has in fact already been established and since the apostolic office has been done away with, cessationists would argue that the gift of prophecy is also no longer operational in the life of the church. The issue of prophecy is complex, and Bible-believing Christians can (and do) disagree regarding the nature and duration of prophecy. While I believe that the cessationist position is more likely to be correct, evangelicals should beware of making the issue a point of division within churches. For those who desire to explore the matter in more depth, the following list of resources should provide a good place to start. Further Reading Nature of Prophecy D. A. Carson, Showing the Spirit: A Theological Exposition of 1 Corinthians 12–14 David Hill, New Testament Prophecy Earle Ellis, Prophecy and Hermeneutics in Early Christianity: New Testament Essays John MacArthur, “Prophecy Redefined: A Response to John Piper” John Piper, “What is Prophecy Today?” Richard M. Blaylock, “Towards a Definition of New Testament Prophecy” in Themelios Sam Storms, “Prophets and Prophecy” Thomas Gillespie, The First Theologians: A Study in Early Christian Prophecy Wayne Grudem, “Prophecy, Prophets” in New Dictionary of Biblical Theology , pp. 701–710 Duration of Prophecy David Farnell, “When Will the Gift of Prophecy Cease?” Kenneth Gentry, The Charismatic Gift of Prophecy: A Response to Wayne Grudem Palmer Robertson, The Final Word: A Biblical Response to the Case for Tongues and Prophecy Today Fowler White, “Richard Gaffin and Wayne Grudem on 1 Cor 13:10: A Comparison of Cessationist and Noncessationist Argumentation” Richard Gaffin, Jr., Perspectives on Pentecost Sam Storms, “Ephesians 2:20 – The Cessationist’s ‘Go-To’ Text (An On-Going Response to Strange Fire)” Sam Storms, “Why I Am a Continuationist” Thomas R. Schreiner, Spiritual Gifts: What They Are and Why They Matter . See an Author Interview here . Thomas R. Schreiner, “Why I Am a Cessationist” Thomas R. Schreiner, “It All Depends upon Prophecy: A Brief Case for Nuanced Cessationism” in Themelios Wayne Grudem, The Gift of Prophecy in the New Testament and Today Prophecy in Light of Extra-Biblical Backgrounds B. Buller, “Prophecy, Prophets” in Dictionary of the Old Testament: Pentateuch Christopher Forbes, Prophecy and Inspired Speech in Early Christianity and its Hellenistic Environment David Aune, Prophecy in Early Christianity and the Ancient Mediterranean World Edward J. Young, My Servants the Prophets Geerhardus Vos, “Part Two: The Prophetic Epoch of Revelation” in Biblical Theology: Old and New Testaments This essay is part of the Concise Theology series. All views expressed in this essay are those of the author. This essay is freely available under Creative Commons License with Attribution-ShareAlike, allowing users to share it in other mediums/formats and adapt/translate the content as long as an attribution link, indication of changes, and the same Creative Commons License applies to that material. This essay has been translated into Spanish . How to go to Heaven How to get right with god. What does it mean to stir up the gift (2 Timothy 1:6)? For further study, related articles, subscribe to the, question of the week. Get our Question of the Week delivered right to your inbox! 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What Is the Gift of Prophecy? The Various Gifts of the Holy Spirit – Question 9 One of the gifts that God has given to the church is the gift of prophecy. Paul wrote about this gift in his letter to the Romans. He said. We have gifts that differ according to the grace given to us: prophecy, in proportion to faith ( Romans 12:6 NRSV). According to Paul, there is a certain spiritual gift known as the gift of prophecy. The Gift of Prophecy Defined The gift of prophecy is a special ability to speak forth the message of God. A prophet is basically a spokesman for God. He or she delivers the Word of God to people by means of direct revelation. Prophetic utterances can deal with certain individuals, the church, or a larger context. It does not always refer to the future. The word is used far more to proclaim the Word of God rather than to predict the future. There are a number of observations that we can make about this gift. Prophecy Is Mentioned More Often than the Other Gifts This gift is mentioned more than any of the other spiritual gifts. We find it referred to in Romans 12:6 , 1 Corinthians 12:28 , 29 ; 13:1-3 , 8 ; 14:6 , and in Ephesians 4:11 . While the New Testament does not necessarily list the spiritual gifts in order of importance, we usually find the gift of prophecy near the top each time it is listed. For example, we read the following in the Book of First Corinthians.. And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues ( 1 Corinthians 12:28 NKJV ). In this instance we find prophets listed right behind the apostles. In Ephesians, we again read of the prophets immediately after the apostles. And he gave the apostles, the prophets, the evangelists, the pastors and teachers ( Ephesians 4:11 ESV ). Obviously the prophet was an important person in the early church. The Gift of Prophecy Was Highly Regarded This importance is confirmed by Apostle Paul who put a special emphasis on this gift. He said to the Corinthians. Pursue love and strive for the spiritual gifts, and especially that you may prophesy ( 1 Corinthians 14:1 NRSV). Notice that Paul said that it was important to strive to prophesy. He also said that we are to be eager to prophesy. He wrote. So, dear brothers and sisters, be eager to prophesy, and don’t forbid speaking in tongues ( 1 Corinthians 14:39 NLT ). This further indicates the importance of the gift. The Apostle Paul also spoke of the apostles and prophets as God’s gift to the church. He put it this way in his letter to the Ephesians. Having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone,... And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers ( Ephesians 2:20 ; 4:11 NASB ). Therefore, the evidence leads us to believe that the gift of prophecy was a very important gift in the early church. A Prophet Is Distinct from a Teacher In a general sense, a preacher who proclaims the Word of God acts in a prophetic role. He is speaking for God. But New Testament prophecy is not the same thing as preaching. Prophecy may involve foretelling something that will happen in the future. This, of course, must come by divine revelation since nobody, apart from God, knows what will take place in the future. Prophets Were Active from the Beginning When the New Testament church was born on the Day of Pentecost the Apostle Peter let it be known that prophecy was going to be a reality for believers in this age. He quoted the prophet Joel as follows. No, this is what was spoken through the prophet Joel: ‘In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams ( Acts 2:16 , 17 NRSV). From the beginning of the New Testament church, God gave His prophets to proclaim His truth. There Are a Number of Prophets Mentioned The New Testament mentions a number of people who possessed the gift of prophecy. They include Agabus who predicted a coming famine. He also warned Paul of his sufferings. Barnabas, Simeon, Lucius, Manaen and Paul were mentioned among prophets and teachers at Antioch. The church at Antioch had several prophets and teachers. They were Barnabas, Simeon, also called Niger, Lucius from Cyrene, Manaen, who was Herod’s close friend, and Saul ( Acts 13:1 CEV). There seem to be many who possessed this gift in the apostolic age. While not specifically stated, it is likely that all the apostles had the gift of prophecy. Both Men and Women Exercised the Gift of Prophecy The Bible speaks of both men and women exercising the gift of prophecy. Scripture speaks of the four daughters of Philip that had the gift. We read of this in the Book of Acts. Now this man had four virgin daughters who prophesied ( Acts 21:9 NKJV ). The gift was given to both men and women. The Prophets Were Not Necessarily in Leadership Those who were given this gift were not necessarily in leadership in the church. In the Book of Acts, Judas and Silas were called prophets. Scripture says. Then Judas and Silas, both being prophets, spoke extensively to the Christians, encouraging and strengthening their faith ( Acts 15:32 NLT ). However, these two men are not described as church leaders. The Bible further says that the people in the local assemblies were to judge the prophecies. Paul wrote to the Corinthians. Let two or three prophesy, and let the others evaluate what is said ( 1 Corinthians 14:29 NLT ) This seems to shows that a person could exercise the gift without being the leader in one of the churches. There Is a New Testament Example of a Prophet Predicting the Future We have an example in the New Testament of a prophet predicting the future. This is found in the Book of Acts with a man named Agabus. The Bible says. One of them named Agabus stood up and began to indicate by the Spirit that there would certainly be a great famine all over the world. And this took place in the reign of Claudius ( Acts 11:28 NASB ). This is an example of predictive prophecy. Prophets Instructed and Encouraged the People However, the basic ministry of the prophet was to instruct and encourage the people in the local congregation. Paul wrote. For you can all prophesy one by one, so that everyone may learn and everyone may be encouraged ( 1 Corinthians 14:31 HCSB). God gave the prophets and their prophetic words to instruct and encourage the people. The New Testament Prophet Was Similar to the Old Testament Prophet There are similarities between prophets of the Old Testament and the New Testament prophets. Both spoke the Word of God to the people, they both warned of judgment, both spoke on current issues and both could predict future events. However, the Old Testament prophet was different in a number of senses. To begin with, the Old Testament prophet usually delivered their message to the nation Israel while the New Testament prophet gave a universal message. The Old Testament prophet often had the characteristics of a leader in the nation of Israel. The New Testament prophets had no such position in any nation. While the Old Testament prophet usually gave a message that dealt with an entire nation, the New Testament prophet delivered personal messages to individuals. These facts sum up what the New Testament has to say about the gift of prophecy which God gave to His church. Summary – Question 9 What Is the Gift of Prophecy? The New Testament prophet had a unique gift to speak God’s message to the people. This was done by means of direct revelation. From the Scripture, we learn a number of things about this gift. First, prophecy is most often mentioned among the spiritual gifts. Furthermore, it is also at the top of the list of spiritual gifts. It was highly regarded by the believers. However, it must be distinguished from the gift of teaching. Prophecy was the result of direct revelation while the teacher explained divine revelation. This gift was active from the Day of Pentecost, the birthday of the church. Indeed, Simon Peter spoke the prophetic word on that very day. There are a number of New Testament prophets who are mentioned by name. We also find that both men and women had the gift of prophecy. We find that the prophets were not always the leaders in the church. Indeed, there were believers in the congregation of Corinth who had this gift while not being in leadership. If necessary, the New Testament prophet could foretell the future. However, the main reason for the gift was the instruction and encouragement of the church. Finally, we discover that the New Testament prophets were in some senses similar and in other senses different, from the Old Testament prophets. Search Results in Other Versions Search results by book, blb searches, search the bible. Advanced Options There are options set in 'Advanced Options' Theological FAQs Other Searches Multi-Verse Retrieval * 'Number Delimiters' only apply to 'Paragraph Order' Let's Connect Daily devotionals. Blue Letter Bible offers several daily devotional readings in order to help you refocus on Christ and the Gospel of His peace and righteousness. 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Old Testament New testament. a large database of idioms Understanding the Idiom: "gift of the gab" - Meaning, Origins, and Usage The English language is full of idioms that are used to express certain ideas or situations in a more colorful way. One such idiom is “gift of the gab” . This phrase refers to someone who has a natural talent for speaking persuasively and convincingly, often with ease and charm. The Origins and Usage The exact origin of “gift of the gab” is unclear, but it is believed to have originated in Ireland during the 18th century. The word “gab” itself means talkative or chatty, so having a gift for it would mean being particularly skilled at conversation. This idiom has since become popular worldwide, especially in countries where English is spoken as a first language. It is often used to describe politicians, salespeople, lawyers or anyone else who relies heavily on their ability to persuade others through speech. Significance in Modern Communication In today’s world where effective communication skills are highly valued across all industries, having a gift for gab can be incredibly advantageous. Those who possess this skill are often able to build strong relationships quickly by connecting with people on an emotional level through their words. Pros Cons – Can easily influence others – Often viewed as charismatic – Able to negotiate effectively – Can inspire confidence in others – May come across as insincere – Can be manipulative – May lack substance in their arguments – May struggle with active listening Origins and Historical Context of the Idiom “gift of the gab” The phrase “gift of the gab” is a well-known idiom that describes someone who has an exceptional talent for speaking persuasively. This idiom has been used in English language for centuries, but its origins are not entirely clear. However, there are several theories about where this expression came from. One theory suggests that this idiom originated in Ireland, where it was believed that people from this country had a natural gift for storytelling and speaking eloquently. Another theory suggests that it may have come from Scottish Gaelic, where “gab” means mouth or talkative person. Regardless of its origin, the idiom “gift of the gab” became popular during the 18th century when public speaking became more common in political debates and social gatherings. It was also during this time that many famous speakers emerged, such as Edmund Burke and William Pitt the Elder. Over time, this expression evolved to describe anyone who could speak confidently and convincingly on any topic. Today, it is often used to describe politicians, salespeople or anyone who can persuade others with their words. Usage and Variations of the Idiom “gift of the gab” The idiom “gift of the gab” is a well-known expression used to describe someone who has an exceptional talent for speaking persuasively. This idiom can be used in various contexts, such as describing a person’s ability to convince others, their skill in public speaking or even their charm in social situations. One common usage of this idiom is when referring to politicians or salespeople who possess excellent communication skills that enable them to sway people’s opinions. Another variation of this idiom is “silver tongue,” which refers to someone who can speak eloquently and convincingly. In addition, there are also regional variations of this idiom. For example, in Ireland, it is often referred to as “the gift of the gab,” while in America it may be called “the gift of gab.” These slight variations do not change the meaning behind the phrase but rather reflect cultural differences. Variations Meaning Silver tongue Eloquence and persuasion skills The gift of gab Exceptional talent for speaking persuasively The Blarney Stone Effect (Ireland) The ability to talk oneself out any situation using flattery. Synonyms, Antonyms, and Cultural Insights for the Idiom “gift of the gab” When it comes to communication skills, having the “gift of the gab” can be a valuable asset. This idiom refers to someone who is able to speak confidently and persuasively in any situation. However, there are other ways to describe this talent besides using the phrase “gift of the gab.” Let’s explore some synonyms that convey similar meanings. Smooth talker Charm offensive Silver tongue Persuasive speaker Articulate communicator Eloquent conversationalist On the other hand, if someone lacks this ability or speaks too much without substance, we might use antonyms instead. These words have opposite meanings and can help us understand what it means to not have the gift of gab. Tongue-tied Inarticulate Awkward speaker Rambling communicator It’s also worth noting that cultural differences can affect how people perceive those with or without this skill. In some cultures, being direct and concise is valued over being persuasive and charming. In others, eloquent speech is seen as a sign of intelligence and education. Understanding these nuances can help us navigate cross-cultural communication more effectively. Practical Exercises for the Idiom “gift of the gab” Exercise 1: improvise a speech. One way to practice using your gift of the gab is by improvising a speech. Find a topic that you are passionate about and start talking about it without any preparation. This exercise will help you improve your ability to think on your feet and articulate your thoughts clearly. Exercise 2: Debate with Friends Another way to hone your gift of the gab is by debating with friends. Choose a controversial topic and take opposing sides. Practice presenting arguments persuasively while also listening attentively to counterarguments. This exercise will help you develop better communication skills, as well as teach you how to respectfully disagree with others. – Speak slowly and clearly – Use appropriate body language – Avoid filler words like “um” or “uh” – Practice active listening during debates Common Mistakes to Avoid When Using the Idiom “gift of the gab” When it comes to using idioms, it’s important to be aware of common mistakes that can be made. The idiom “gift of the gab” is no exception. It’s a phrase that refers to someone who has a talent for speaking persuasively and convincingly. However, there are some common mistakes that people make when using this idiom. Firstly, one mistake is assuming that having the gift of the gab means you can talk your way out of any situation. While being persuasive can certainly help in many situations, it’s not a guarantee for success every time. It’s important to remember that other factors such as credibility and evidence also play a role in convincing others. Another mistake is using the idiom only in positive contexts. While having the gift of the gab can certainly be an asset, it can also have negative connotations such as being manipulative or deceitful. It’s important to use context clues and tone when determining whether someone is using their gift of the gab for good or bad intentions. Lastly, another common mistake is assuming that everyone has or should have this skill. Not everyone has a natural talent for speaking persuasively and that’s okay! It’s important to recognize and appreciate different strengths and skills individuals may possess. Save my name, email, and website in this browser for the next time I comment. Privacy policy Cookie policy Terms and Conditions Relationships The Gift of Deep Listening How your presence and attention can impact those you love.. Posted January 13, 2021 | Reviewed by Gary Drevitch Why Relationships Matter Take our Relationship Satisfaction Test Find a therapist to strengthen relationships “The most precious gift we can offer others is our presence. When mindfulness embraces those we love, they bloom like flowers.” ―Thich Nhat Hanh When I was a child, I told my mother all manner of things—what I thought about the color green, the dream I had about the big volcano, my most outlandish ideas (including the plan to build a hot air balloon with my best friend to circumnavigate the globe together). Often, when something was important to me—even if ridiculous from an adult’s perspective—she would pause whatever she was doing, we’d sit on the kitchen stools, and she would listen to what I had to say. Her presence was full and felt, notable in what was absent: She didn’t interrupt, correct, lecture, or give advice. She allowed long silences while I gathered myself. Occasionally she took notes and gave them to me in case I wanted to think over things later. Sometimes she asked questions or reflected back something I said. But mostly, she listened. As an adult, I recognized my mother’s quiet attention for what it was: a gift. It gave me a lasting capacity to trust others and to feel confident in my own voice, and it also nourished a thirst to hear others’ views—a curiosity about their stories. And if I had to name what it was she was doing, I would call it deep listening . Deep listening goes by many names in many cultures, including contemplative spiritual traditions and indigenous cultures around the world. In Aboriginal Australian communities, deep listening is sometimes called dadirri. Dr. Miriam-Rose Ungunmerr-Baumann, an Aboriginal writer and elder, explains: “Dadirri is inner, deep listening and quiet, still awareness… It is something like what you call ‘contemplation.’” 1 According to Zen Master Thich Nhat Hanh, “Deep listening is the kind of listening that can help relieve the suffering of another person. You can call it compassionate listening. You listen with only one purpose: to help him or her to empty his heart. Even if he says things that are full of wrong perceptions, full of bitterness, you are still capable of continuing to listen with compassion. Because you know that listening like that, you give that person a chance to suffer less.” 2 Central to these ways of defining deep listening is a sense of presence, inner stillness, openness , and mindful attention to what the other communicates in their body, speech, and silence. What Is Its Value? Deep listening nourishes the recipient, the listener, and the relationship. In Western therapeutic practice, holding space for a client to share their stories and struggles, give voice to things that may have been silenced, and explore difficult emotions can be transformative, a catalyst for healing and growth. 3 In the context of parent-child relationships, deep listening is a central component of “mindful parenting ”, 4 because of its role in identifying and responding sensitively to children’s needs. 5,6 Decades of evidence shows that attuned, sensitive, and emotionally available caregiving promotes children’s healthy development, secure attachment , and mental health. 7 The founders of the Circle of Security program convey the feeling of listening deeply to one’s child in a simple phrase: “I am here, and you are worth it.” This is a powerful reminder to parents that our presence and attention can be instrumental in cultivating a child’s sense of self-worth and mental health. 8 We have only to recall the last time that we felt truly listened to in order to conjure that same sense of worthiness— Wow, my voice matters; I am someone worth listening to. But deep listening is not just a gift for the recipient; it is also a boon for the listener. Aboriginal writer Dr. Miriam-Rose Ungunmerr-Baumann recounts that “When I experience dadirri, I am made whole again.” Thich Nhat Hanh observes the benefits of deep listening for enriching and sustaining our relationships: “The roots of a lasting relationship are mindfulness, deep listening, and loving speech.” This wisdom is supported by evidence from research with married couples demonstrating that when there is an absence of loving speech and responsive listening—when couples engage in criticism, contempt, stonewalling, and defensiveness—they are more likely to divorce . 9 Deep listening, then, is an investment—in our relationships, in intimacy , and understanding other people. We stand to learn so much about our children, partners, ancestors, community members, and those we perceive as “other” through this practice. Listening Is an Art But deep listening doesn’t come naturally to all of us. It may even seem counter-intuitive in our culture of quick fixes and endless scrolling for fast advice. Brother Phap Huu, a Buddhist monk and an Abbott of Plum Village monastery, explains that “deep listening and loving speech have always been part of our society, from spirituality to psychology to science.” Yet, he says, “what we see, especially today, is that to listen is such an art. When we actually have to be there to listen, a lot of people don’t have that capacity because they don’t have the time and they are not trained. It also goes back to our upbringing. If the parent doesn’t have the time to just sit there and share with the child then they will lose this element in the family, they will lose this element in that child’s upbringing.” Thus, for those of us who were not listened to as children, or who otherwise struggle to be present, this type of listening takes practice. Learning to Listen Deeply So how do we practice the art of deep listening? Just as weight training helps us build and strengthen the muscles of our body, practicing deep listening builds and strengthens our capacity to listen. Every day we are presented with opportunities to practice being truly present with others and connecting their experience in a more powerful way. Here are some tips for building your deep listening “muscle”: Connect with yourself first. One of the best ways to build our capacity to listen deeply to others is to practice slowing down, turning our attention inward, and being present with our own experience—with our own thoughts, emotions, and bodily sensations. In other words, by listening deeply to ourselves and connecting with our own experience, it becomes easier to do so for others. Make time. Deep listening requires our time. It may be helpful to build regular, intentional time into your schedule to truly be present with people you love. For couples, this could be a once-a-week check-in in which you give each other space to discuss what is on your mind and in your heart, with an emphasis on connection over criticism. For parents, the walk or drive home from school and mealtimes may be good opportunities to check in with your child and simply be present for whatever comes up. Build a routine that works for you and your loved ones, whatever that looks like. The important thing is that we make time. Minimize distractions (and put down your phone!). Many of us have become master multi-taskers, splitting our attention between multiple tasks and flicking between tabs on our screens. Deep listening can’t be just another tab open; it requires our full mind and heart to show up. Even young children can tell when adults in their lives are distracted, and research shows that parents’ increased distraction can take a toll on children’s development. 10 Therefore, it is important to minimize distractions during the time we devote to deep listening. This may mean putting down our phones, turning off the TV, and shutting down the computer; it may mean going someplace away from the hustle and bustle of the office or home. We don’t have to sit in perfect stillness to listen deeply (many of my favorite listening moments have transpired on walks with loved ones), but limiting distractions can help create the conditions for our minds to settle and be fully present. Notice the urge to move away (interrupt, fix, distract, move on) and choose to come back. Mindful listening is all about paying attention and noticing, and this includes noticing when tension, anxiety , or distraction arise. Often, these signal a desire to move away from being with the person and towards doing—for example, interrupting, changing the topic, or trying to “fix” the problem. When this tendency arises, simply notice it. Name it silently, “Ah! There’s me trying to fix this,” and gently return to listening. Be gentle with yourself. Many people didn’t experience deep listening in their childhood and enter adulthood with a limited capacity for listening to and being with others’ emotions. We tend to fall back on the communication styles and habits that we experienced in our family of origin, even if these are unhelpful in our adult relationships. Notice when these old tendencies are present and appreciate that it takes time to learn to communicate differently. Thankfully, deep listening does not require perfection; it requires awareness—and a willingness to practice coming back “home” to those we love again and again. [1] Korff, J. (2019). Deep listening (dadirri). Retrieved from https://www.creativespirits.info/aboriginalculture/education/deep-liste… [2] Winfrey, O. (2010). Oprah Talks to Thich Nhat Hanh. Retrieved from https://www.oprah.com/spirit/oprah-talks-to-thich-nhat-hanh/5 [3] Geller, S. M., & Greenberg, L. S. (2012). Therapeutic presence: A mindful approach to effective therapy. American Psychological Association. https://doi.org/10.1037/13485-000 [4] Duncan, L.G., Coatsworth, J.D., & Greenberg, M.T. (2009). A Model of Mindful Parenting: Implications for Parent–Child Relationships and Prevention Research. Clinical Child and Family Psychology Review, 12, 255–270. https://doi.org/10.1007/s10567-009-0046-3 [5] Ainsworth, M. D. S., Blehar, M. C., Waters, E., & Wall, S. (1978). Patterns of attachment. Hillsdale, NJ: Erlbaum. [6] Maccoby, E., & Martin, J. (1983). Socialization in the context of the family: Parent–child interaction. In P. H. Mussen (Ed.), Handbook of child psychology (Vol. 4). New York: Wiley. [7] Cassidy, J., & Shaver, P. R. (Ed.). (2016). Handbook of Attachment: Theory, Research, & Clinical Applications (3rd ed.). New York: Guilford Press. [8] Easterbrooks, M., Bureau, J., & Lyons-Ruth, K. (2012). Developmental correlates and predictors of emotional availability in mother–child interaction: A longitudinal study from infancy to middle childhood. Development and Psychopathology, 24(1), 65-78. doi:10.1017/S0954579411000666 [9] Gottman, J. M. (2011). The science of trust: Emotional attunement for couples. New York: W W Norton & Co. [10] McDaniel, B.T. (2019). Parent distraction with phones, reasons for use, and impacts on parenting and child outcomes: A review of the emerging research. Human Behaviour & Emerging Technologies, 1, 72– 80. https://doi.org/10.1002/hbe2.139 Jessie Stern, Ph.D. , is a developmental psychologist and postdoctoral fellow at the University of Virginia. Rachel Samson, M.Psych , is an Australian-based clinical psychologist, speaker, and writer. Find a Therapist Find a Treatment Center Find a Psychiatrist Find a Support Group Find Online Therapy United States Brooklyn, NY Chicago, IL Houston, TX Los Angeles, CA New York, NY Portland, OR San Diego, CA San Francisco, CA Seattle, WA Washington, DC Asperger's Bipolar Disorder Chronic Pain Eating Disorders Passive Aggression Personality Goal Setting Positive Psychology Stopping Smoking Low Sexual Desire Child Development Self Tests NEW Therapy Center Diagnosis Dictionary Types of Therapy Sticking up for yourself is no easy task. But there are concrete skills you can use to hone your assertiveness and advocate for yourself. Emotional Intelligence Gaslighting Affective Forecasting Neuroscience Glossary of Grammatical and Rhetorical Terms An Introduction to Punctuation Ph.D., Rhetoric and English, University of Georgia M.A., Modern English and American Literature, University of Leicester B.A., English, State University of New York Eloquence is the art or practice of using fluent, forceful, and persuasive discourse . Its adjectival form is  eloquent  and its adverb form is  eloquently . The word  eloquence  derives from the Old French word  eloquent , which itself came from the Latin  eloquens.  That Latin word essentially had the same meaning as the modern  eloquent  and pointed to a talent for speaking well. Its Latin etymology points to this as well:  e  (a preposition meaning  out  or  outwards ) and  loqui  (the verb for  to speak ). Eloquence is generally considered an asset when it comes to spoken and written language. The art of using eloquent language in a persuasive manner is called  rhetoric , and the two often go hand in hand. However, eloquence differs from rhetoric in that rhetoric, by its very definition, has a purpose: convincing someone of something. Eloquence may be used in rhetoric, but it can also exist for its own sake of simply appreciating and using the possibilities of language. Eloquence can be achieved in a wide variety of ways. There are some elements or techniques that are generally important. Things like interesting word choice, varied sentence structure, repetition, and logical progression of ideas all may play a role. For more information on the elements of rhetorical style, try: Anti-Rhetoric Declamation " The English Manner of Discourse," by Thomas Sprat Formal Style and Informal Style Phonaesthetics Samuel Johnson on the Bugbear Style What Is Style? Wisdom Speaking Eloquently Observations Writers, thinkers, and rhetoricians have had plenty of things to say about the virtues of eloquence over time. See some of their observations below: "Talking and eloquence are not the same: to speak and to speak well are two things." (Ben Jonson, Timber, or Discoveries , 1630) "They are eloquent who can speak low things acutely, and of great things with dignity, and of moderate things with temper." (Cicero, The Orator ) "In a word, to feel your subject thoroughly, and to speak without fear, are the only rules of eloquence ." (Oliver Goldsmith, Of Eloquence, 1759) "Today it is not the classroom nor the classics which are the repositories of models of eloquence , but the ad agencies." (Marshall McLuhan, The Mechanical Bride , 1951) Denis Donoghue on the Gift of Eloquence " Eloquence , as distinct from rhetoric , has no aim: it is a play of words or other expressive means. It is a gift to be enjoyed in appreciation and practice. The main attribute of eloquence is gratuitousness: its place in the world is to be without place or function, its mode is to be intrinsic. Like beauty, it claims only the privilege of being a grace note in the culture that permits it. . . . "[T]he qualities of writing I care about are increasingly hard to expound: aesthetic finesse, beauty, eloquence, style, form, imagination, fiction, the architecture of a sentence , the bearing of rhyme , pleasure, 'how to do things with words.' It has become harder to persuade students that these are real places of interest and value in a poem, a play, a novel, or an essay in the New Yorker . . . . "It is regrettable that undergraduate education is already turned toward the professional and managerial skills on which students will depend for a livelihood. Those skills do not include eloquence or an appreciation of eloquence: each profession has its own ways of speech, corresponding to its pragmatic purposes and values." (Denis Donoghue, On Eloquence . Yale University Press, 2008) Kenneth Burke on Eloquence and Literature " Eloquence itself . . . is no mere plaster added to a framework of more stable qualities. Eloquence is simply the end of art, and is thus its essence. Even the poorest art is eloquent, but in a poor way, with less intensity, until this aspect is obscured by others fattening upon its leanness. Eloquence is not showiness . . .. "The primary purpose of eloquence is not to enable us to live our lives on paper--it is to convert life into its most thorough verbal equivalent. The categorical appeal of literature resides in a liking for verbalization as such, just as the categorical appeal of music resides in a liking for musical sounds as such." (Kenneth Burke, Counter-Statement . Harcourt, 1931) Sterne on Two Kinds of Eloquence "There are two sorts of eloquence . The one indeed scarce deserves the name of it, which consists chiefly in laboured and polished periods , an over-curious and artificial arrangement of figures , tinselled over with a gaudy embellishment of words, which glitter, but convey little or no light to the understanding. This kind of writing is for the most part much affected and admired by people of weak judgment and vicious taste. . . . The other sort of eloquence is quite the reverse of this; and which may be said to be the true characteristic of the holy scriptures, where the excellence does not arise from a laboured and far-fetched elocution , but from a surprising mixture of simplicity and majesty, which is a double character, so difficult to be united, that it is seldom to be met with in compositions merely human." (Laurence Sterne, "Sermon 42: Search the Scriptures," 1760) David Hume on "Modern Eloquence" "It may be pretended, that the decline of eloquence is owing to the superior good sense of the moderns, who reject with disdain all those rhetorical tricks employed to seduce the judges, and will admit of nothing but solid argument in any debate of deliberation. . . . Now, banish the pathetic from public discourses, and you reduce the speakers merely to modern eloquence; that is, to good sense delivered in proper expression ." (David Hume, "An Essay on Eloquence," 1742) Pope on False and True Eloquence "Words are like leaves; and where they most abound, Much fruit of sense beneath is rarely found: False Eloquence , like the prismatic glass, Its gaudy colours spreads on every place; The face of Nature we no more survey, All glares alike, without distinction gay; But true expression, like th' unchanging Sun, Clears and improves whate'er it shines upon; It gilds all objects, but it alters none." (Alexander Pope, An Essay on Criticism , 1711) Milton on Eloquence and Truth "For me, readers, although I cannot say that I am utterly untrained in those rules which best rhetoricians have given, or unacquainted with those examples which the prime authors of eloquence have written in any learned tongue; yet true eloquence I find to be none, but the serious and hearty love of truth: and that whose mind soever is fully possessed with a fervent desire to know good things, and with the dearest charity to infuse the knowledge of them into others, when such a man would speak, his words (by what I can express) like so many nimble and airy servitors trip about him at command, and in well-ordered files, as he would wish, fall aptly into their own places." (John Milton, An Apology for Smectymnuus , 1642) Pronunciation: EH-le-kwents Scheme (Rhetoric): Definition and Examples grand style (rhetoric) 12 Classic Essays on English Prose Style Rhetoric: Definitions and Observations Bombast in Speech and Writing What Is Rhetoric? Brevity in Speech and Writing What Is a Sermon? Invention (Composition and Rhetoric) Vernacular (Language) What Is Written English? What Is Language Standardization? persiflage (small talk) How to Write a Thank You Note Copia and Copiousness in Rhetoric style (rhetoric and composition) More from M-W To save this word, you'll need to log in. Log In gift of tongues noun phrase Definition of gift of tongues, word history. from the gifts of the Spirit in 1 Corinthians 12:1–13 1560, in the meaning defined above Dictionary Entries Near gift of tongues gift of gab gift registry Cite this Entry “Gift of tongues.” Merriam-Webster.com Dictionary , Merriam-Webster, https://www.merriam-webster.com/dictionary/gift%20of%20tongues. Accessed 2 Sep. 2024. More from Merriam-Webster on gift of tongues Britannica.com: Encyclopedia article about gift of tongues Subscribe to America's largest dictionary and get thousands more definitions and advanced search—ad free! Can you solve 4 words at once? Word of the day, incandescent. See Definitions and Examples » Get Word of the Day daily email! Popular in Grammar & Usage Plural and possessive names: a guide, 31 useful rhetorical devices, more commonly misspelled words, why does english have so many silent letters, your vs. you're: how to use them correctly, popular in wordplay, 8 words for lesser-known musical instruments, it's a scorcher words for the summer heat, 7 shakespearean insults to make life more interesting, birds say the darndest things, 10 words from taylor swift songs (merriam's version), games & quizzes. The Gift of India By Sarojini Naidu Naidu’s ‘The Gift of India’ honors Indian WWI soldiers, portraying India as a mother mourning her lost sons while highlighting their valor. Sarojini Naidu She is remembered for promoting women's emancipation through her work and her writing. Poem Analyzed by Miz Alb M.A. in English Literature, Ph.D. in English Language Teaching The Gift of India by Sarojini Naidu is a tribute to the contribution of Indian soldiers who fought alongside Britain in World War I.  It captures the selfless sacrifices of the Indian soldiers from the perspective of a mother who lost her sons in the war. India is personified as a mother. Like a war poem , it captures the brutality of war and its consequences. Log in or join Poetry + to access Poem Printable PDFs. Explore The Gift of India 2 Form and Structure 3 Theme and Settings 4 Analysis, Stanza by Stanza 5 Historical Background 6 About Sarojini Naidu The poem ‘ The Gift of India’ by Sarojini Naidu sounds like an appeal made by mother India to the world to remember the contribution of Indian soldiers during World War I. It is surcharged with the emotional outpouring of a mother, reminiscence on how her children fought and died during World War I. In the first stanza , the poet regards all the benefits of raiment, grain, and gold unearthed and taken away across the world as gifts from India. The second stanza pictures the pathetic situation of those who lost their lives miles apart from home. The third stanza briefs on the grief brought home by their death. Finally, in the fourth stanza, the poet or the speaker appeals to honor the sacrifices of the Indian soldiers. Form and Structure The poem ‘ The Gift of India’ is a simple and elegant poem written in twenty-four lines, divided into 4 six-line stanzas . Each stanza of the poem is complete in itself despite its connectedness with the central theme. The first two lines of each stanza introduce an idea, and the next two lines build upon them. The final two lines serve as a conclusion for the stanza. The poem follows a simple rhyme scheme of “AABBCC” end rhymes throughout the poem. Theme and Settings The poem ‘ The Gift of India’ is set on the “theme” of the unrecognized sacrifice made by Indian soldiers during World War I. Each of the four stanzas presents the theme in detail by focusing individually on the Rich gifts of Mother India, the valiant death of Indian soldiers, grief caused by the death of the soldiers, and a fervent appeal to the world to remember the supreme sacrifice. The “ setting ” of the poem runs on World War I.  Millions of soldiers from British India went across nations to fight and thousands of them died too. Since the warriors died miles apart and their bodies were buried in the alien/ strange land miles apart from their home. Analysis, Stanza by Stanza Is there ought you need that my hands withhold, Rich gifts of raiment or grain or gold? Lo! I have flung to the East and West Priceless treasures torn from my breast, And yielded the sons of my stricken womb To the drum-beats of duty, the sabers of doom. The first stanza of the poem ‘ The Gift of India ’ begins with a rhetorical question . Here the port personifies India as a Mother who loves and longs for her children sent to war.?  The tone in the stanza reflects the disappointment and anger of the speaker. She asks if there is anything that was withheld by her such as “raiment or grain or gold.?”  She has sent the priceless treasures torn from her breast (symbolically meaning the way it was taken away forcibly) to the countries of the East and the West. Moreover, she has sent her sons to faraway lands to fight in the battle. The ‘sabers of doom’ represent the nature of the war and the destruction that could happen in its wake. Gathered like pearls in their alien graves Silent they sleep by the Persian waves, Scattered like shells on Egyptian sands, They lie with pale brows and brave, broken hands, They are strewn like blossoms mown down by chance On the blood-brown meadows of Flanders and France. In the second stanza of ‘ The Gift of India ‘, the speaker, pictures the sacrifice of the Indian soldiers made in the alien lands and the horrors of war and war-fronts in a rich poetic language. The poet uses imagery and metaphor to distinguish the sacrifice made by Indians. The similes “Gathered like pearls” and “Scattered like shells” denotes the careless treatment given the bodies of the soldiers. The terms “alien graves”, “Persian waves”, “Egyptian sands”, and “Flanders and France” in the stanza explicitly present how the soldiers are buried far away from home, from their dear and near ones. The painful image of death and suffering is given in the description “lie with pale brows and brave, broken hands”. In the last line, the poet metaphorically compares the warriors to “blossoms” and the battlefield to “Blood-brown meadows”, detailing the anguish of the speaker who realizes that they died “by chance ”, fighting someone else’s war. Stanza Three Can ye measure the grief of the tears I weep Or compass the woe of the watch I keep? Or the pride that thrills thro’ my heart’s despair And the hope that comforts the anguish of prayer? And the far sad glorious vision I see Of the torn red banners of Victory? The rhetorical questions present in the third stanza of ‘ The Gift of India’ , add beauty to the poem and enumerate the distress of the speaker.  The speaker asks the warring countries whether they can feel the grief that she feels or the tears that she weeps for her dead sons. The speaker, despite her sadness, is proud of her sons who have fought bravely and brought victory. The poet here has given shape to the voices of countless Indian mothers whose sons sacrificed their lives in the war. Also, she talks of the small hopes and prayers some had for their sons’ safety and return since the war was still going on. In the last two lines, the poet wonders if those people also see the “far sad glorious vision” that she sees of the “torn red banners of Victory”. The poet looks certain of the victory that would come with the efforts of her children, yet she finds no pleasure in the sacrifices that are irrevocable. The “torn red banners of Victory” symbolize the blood of Indians who sacrificed for the victory of their colonizers. Stanza Four When the terror and the tumult of hate shall cease And life be refashioned on anvils of peace, And your love shall offer memorial thanks To the comrades who fought in your dauntless ranks, And you honour the deeds of the deathless ones, Remember the blood of thy martyred sons! In the last stanza of the poem, the speaker throws light upon the aftereffects of the war and the process of life becoming normal. When the war is over, so will be the terror and tumult of hate; peace prevails; and life gets back to normal with a lot of changes. At that time, everyone will pay their respects to those who have fought and died in the war. The comrades will be honored for the deeds that could never be forgotten. When such a time comes, the speaker expects the world to remember the sacrifice of her martyred sons. Historical Background Historical background plays an inevitable part in understanding a literary work.  Here too to understand the poem ‘The Gift of India’   better one must know of the political and historical context in which it was written. Sarojini Naidu wrote the poem in 1915, during the time of World War I. At that time, India was one of the colonies of the British Empire. Thus, over ten lakh Indian soldiers fought along with the British Army in different locations of significance. Further, during the colonial expansion, India was exploited for its riches and resources. The same is addressed by the poet, in the line ‘Is it not enough that I have given everything?’.  The poet has used these two situations as a background in this poem to express her patriotism. About Sarojini Naidu Sarojini Naidu, popularly known as the Nightingale of India, was born on 13 February 1879. She was an Indian political activist and poet. Sarojini Naidu was a prolific poet whose volumes of poetry include The Golden Threshold (1905), The Bird of Time (1912), The Sceptred Flute (1928), and The Feather of the Dawn (1961). She was the first female Indian governor of Uttar Pradesh in independent India. Sarojini Naidu passed away on 2nd March 1949, after securing an unforgettable name in the History of India. Get PDFs for this Poem Log in or join Poetry + to access all PDFs for this poem. Home » Sarojini Naidu » The Gift of India About Miz Alb Join the poetry chatter and comment. Exclusive to Poetry + Members Join Conversations Share your thoughts and be part of engaging discussions. Expert Replies Get personalized insights from our Qualified Poetry Experts. Connect with Poetry Lovers Build connections with like-minded individuals. can someone please complete the setting of the poem I don’t think it really has a setting. The poem doesn’t “happen” in a particular place – it is exploring an idea. I read the poem for the first time. I also read the summary before reading the poem. I think the well -written summary is what drew me to the poem. Thanks to both the one who summarised and Poemanalysis. com. You are doing a fabulous job. All the best for all your endeavours. Thank you. I am glad that the work we do is helping people access poetry. Access the Complete PDF Guide of this Poem Poetry+ PDF Guides are designed to be the ultimate PDF Guides for poetry. The PDF Guide consists of a front cover, table of contents, with the full analysis, including the Poetry+ Review Corner and numerically referenced literary terms, plus much more. Get the PDF Guide Experts in Poetry Our work is created by a team of talented poetry experts, to provide an in-depth look into poetry, like no other. Cite This Page Alb, Miz. "The Gift of India by Sarojini Naidu". Poem Analysis , https://poemanalysis.com/sarojini-naidu/the-gift-of-india/ . Accessed 2 September 2024. Help Center Request an Analysis (not a member? Join now) Poem PDF Guides PDF Learning Library Beyond the Verse Podcast Poetry Archives Poetry Explained Poet Biographies Useful Links Poem Explorer Poem Generator [email protected] Poem Solutions Limited, International House, 36-38 Cornhill, London, EC3V 3NG, United Kingdom Download Poetry PDF Guides Complete Poetry PDF Guide Perfect Offline Resource Covers Everything You Need to Know One-pager 'snapshot' PDF Offline Resource Gateway to deeper understanding (and discover the hidden secrets to understanding poetry) Get PDFs to Help You Learn Poetry 250+ Reviews Get this Poem Analysis as an Offline Resource Poetry+ PDF Guides are designed to be the ultimate PDF Guides for poetry. The PDF Guide contains everything to understand poetry. Six Degrees of Trump and Bacon Following the former president’s thought process can be a challenge. Produced by ElevenLabs and News Over Audio (NOA) using AI narration. Donald Trump frequently warns that wind turbines are killing birds. Last night in Wisconsin, he raised a new and opposite concern: They’re leading to fewer hogs being killed. At a town-hall event, a young man asked the former president about the cost of meat, and he replied with a meandering answer that somehow connected wind farms to a decrease in bacon consumption. As with a lot of Trump quotations, you have to read or watch it at full length to even attempt to follow it. “Groceries, food has gone up at levels that nobody’s ever seen before. We’ve never seen anything like it—50, 60, 70 percent,” he said. “You take a look at bacon and some of these products and some people don’t eat bacon anymore. We are going to get the energy prices down. When we get energy down, you know, this was caused by their horrible energy—wind, they want wind all over the place. But when it doesn’t blow we have a little problem. This was caused by energy. This was really caused by energy, and also their unbelievable spending. They are spending us out of wealth, actually, they’re taking our wealth away, but it was caused by energy.” Read: Trump suggests planes can’t fly when it’s not sunny Once you break it down into component parts, it’s not quite as erratic, but it’s still nonsensical. Trump is saying that the Biden administration has pushed for an expansion of wind power. That has, in his view, driven inflation, which has made grocery prices higher and forced cost-conscious shoppers to cut down on eating bacon. That’s somewhat coherent, as a theory. The problem is that nearly none of it is true. Here’s what’s right: Biden has pushed to expand wind power. In fact, U.S. production of every energy category except coal is at a record high . Bacon prices have also risen since the start of the Biden administration, part of broader inflation over the past few years. But little evidence connects these things. Greater wind production should drive down overall energy costs—higher gasoline prices, which consumers track closely, notwithstanding. (Trump is right that turbines don’t turn when the wind doesn’t blow, though other energy sources continue to exist.) Biden’s big push for wind came in the Inflation Reduction Act, and although that law was improperly (and cynically) named , it also doesn’t seem to have produced inflation. In particular, bacon prices are lower than they were when it was passed. Annie Lowrey: Americans are mad about all the wrong costs Who knows where Trump came up with the bacon example, which he has mentioned in the context of inflation before. He offers no specifics, and it has the ring of his dubious “sir” stories . Economists have observed that bacon is sufficiently beloved that demand for it remains fairly stable, even when prices rise. Grocery prices have risen nowhere near 50 percent overall. (One irony is that many environmentalists who back renewable energy might well cheer if wind power did produce a reduction in bacon consumption. Meat production, and especially the massive farms that produce much of the pork that Americans consume, is dirty and highly polluting.) Trump’s riff is an example of the remarkably convoluted way that he phrases many statements. You can usually more or less follow where he’s going, but figuring out the details requires painstaking parsing—especially when the underlying claims are off base. For a man who hates wind power so much, Trump sure produces a lot of hot air. About the Author More Stories Mark Robinson’s Dereliction of Duty Jack Smith Isn’t Backing Down 108 IMAGES A Gift of Speech The Gift of Speech (Hardcover) Figure of Speech: Definition, Meaning, Types, and Examples The Gift of Speech 25 Important Figures of Speech with Easy Examples • 7ESL Gordon Brown Quote: “We had lost the art of communication VIDEO Parts of speech meaning Gift (poem) figures of speech meaning #shorts #1minutelearning The gift of speaking in tongues Nature is God's Gift Gift of Gab COMMENTS The Gift of Speech This breaks the. Proverbs teaches us that speech is a gift given freely by God: "A person may arrange his thoughts, but his ability to express them in language comes from the Lord" (Proverbs 16:1). Let us work to ensure that the voices of the poor and marginalized do not remain silenced, and that the power of speech, a gift from God ... What is the gift of speaking in tongues? A person with the gift of interpreting tongues (1 Corinthians 12:30) could understand what a tongues-speaker was saying even though he did not know the language being spoken. The tongues interpreter would then communicate the message of the tongues speaker to everyone else, so all could understand. "For this reason anyone who speaks in a ... Speaking in Tongues Speaking in tongues is the practice of speaking in unintelligible words and sounds, often as part of a religious ritual or experience."Speaking in tongues" in the Bible refers to a spiritual gift ... What Is the Gift of Tongues in 1 Corinthians 14? The gift of tongues was an extraordinary gift and one that was utilized in the worship of the church and as a tool of evangelism. The Day of Pentecost is an example of the gift being used as a tool of evangelism (Acts 2:5-11) and Paul himself indicates that the gift of tongues is a sign for unbelievers (1 Cor. 14:22). Why does Paul call tongues a "gift of speaking mysteries"? Paul says "no one" will understand the speech, meaning that not even the one who speaks in tongues will understand his or her speech. Therefore, to the speaker himself the language of tongues is unknowable and a mystery, but this does not mean that tongues consists of babbling sounds of a mysterious origin. On the contrary, "tongue" is simply ... What did the apostle Paul use the gift of tongues for? From v18 we understand that Paul was a top tier user of the gift of tongues. However, in v19 we see that Paul was rather contrary to abusing this gift in the church setting. From this it follows that Paul favored employing the gift of tongues in other contexts. ... The only meaning that can be given to the words you quote, 1 Corinthians 14: 18 ... The Gifts of the Holy Spirit The gifts of the Spirit are simply God empowering faithful Christians to do what He has called us to do. 2 Peter 1:3 says, "His divine power has given us everything we need for life and godliness through our knowledge of him who called us by his own glory and goodness." The gifts of the Holy Spirit are part of "everything we need" to accomplish His plans for our lives. Full Definitions and Descriptions of Every Spiritual Gift The Gift of Administration. The Greek word for the spiritual gift of administration is kubernesis . This is a unique term that refers to a shipmaster or captain. The literal meaning is "to steer," or "to rule or govern.". It carries the idea of someone who guides and directs a group of people toward a goal or destination. The Gift of Speech THE GIFT OF SPEECH. The ability to communicate by means of speech is perhaps the most dramatic difference between human beings and other life forms. This God-given gift of speech may reflect in the deepest sense how human beings are made in God's image. God spoke, and heaven and earth came into being. And in the Logos, Jesus himself, God ... THE GIFT OF THE GAB THE GIFT OF THE GAB definition: the ability to speak easily and confidently in a way that makes people want to listen to you and…. Learn more. Speaking in tongues An icon depicting the Theotokos with the apostles filled with the Holy Spirit, indicated by "cloven tongues like as of fire" above their heads. Speaking in tongues, also known as glossolalia, is an activity or practice in which people utter words or speech-like sounds, often thought by believers to be languages unknown to the speaker.One definition used by linguists is the fluid vocalizing of ... Gift of gab Definition & Meaning The meaning of GIFT OF GAB is the ability to talk glibly and persuasively. Speaking Definition of Spiritual Gift of Speaking: The spiritual gift of speaking (also known as the gift of communication or exhortation) is a special ability given by the Holy Spirit to individuals within the church. Those with this gift possess a God-given talent to communicate effectively, inspire, and encourage others through words and speech. The Gift of Prophecy Definition. The gift of prophecy is a miraculous act of intelligible communication, rooted in spontaneous, divine revelation and empowered by the Holy Spirit, which results in words that can be attributed to any and all Persons of the Godhead and which therefore must be received by those who hear or read them as absolutely binding and true. What does Aristotle's statement "man is a political animal" mean? He posits that this trait sets humans apart from other animals, as they are the only species endowed with the gift of speech and the awareness of concepts like good, evil, justice, and injustice. What does it mean to stir up the gift (2 Timothy 1:6)? Answer. Stir up the gift is a phrase written by the apostle Paul to Timothy, his young disciple in the faith: "Therefore I remind you to stir up the gift of God which is in you through the laying on of my hands" (2 Timothy 1:6, NKJV). Stir up the gift also appears in the King James Version of this verse, but other translations read "fan ... What Is the Gift of Prophecy? by Don Stewart The Gift of Prophecy Defined. The gift of prophecy is a special ability to speak forth the message of God. A prophet is basically a spokesman for God. He or she delivers the Word of God to people by means of direct revelation. Prophetic utterances can deal with certain individuals, the church, or a larger context. Understanding "gift of the gab" Idiom: Meaning, Origins & Usage In others, eloquent speech is seen as a sign of intelligence and education. Understanding these nuances can help us navigate cross-cultural communication more effectively. Practical Exercises for the Idiom "gift of the gab" Exercise 1: Improvise a Speech. One way to practice using your gift of the gab is by improvising a speech. The Gift of Deep Listening Thich Nhat Hanh observes the benefits of deep listening for enriching and sustaining our relationships: "The roots of a lasting relationship are mindfulness, deep listening, and loving speech ... Observations on Eloquence in Writing and Speaking Denis Donoghue on the Gift of Eloquence "Eloquence, as distinct from rhetoric, has no aim: it is a play of words or other expressive means. It is a gift to be enjoyed in appreciation and practice. The main attribute of eloquence is gratuitousness: its place in the world is to be without place or function, its mode is to be intrinsic. Gifts of tongues Definition & Meaning The meaning of GIFT OF TONGUES is a divinely granted gift or talent identified by ecstatic, usually unintelligible speech. The Gift Outright by Robert Frost (Poem + Analysis) The poem, 'The Gift Outright', is a patriotic poem, and it deals with the national sentiments and pride of Americans. It presents briefly the history of colonization in America by English and European settlers. It tells how these settlers made this land their own by dint of their love of, and devotion to it. The Gift of India by Sarojini Naidu (Poem + Analysis) The poem ' The Gift of India' by Sarojini Naidu sounds like an appeal made by mother India to the world to remember the contribution of Indian soldiers during World War I. It is surcharged with the emotional outpouring of a mother, reminiscence on how her children fought and died during World War I. In the first stanza, the poet regards all ... Six Degrees of Trump and Bacon Donald Trump frequently warns that wind turbines are killing birds. Last night in Wisconsin, he raised a new and opposite concern: They're leading to fewer hogs being killed. essay homework paper phd project resume review speech thesis