SIGNS AND WONDERS
The 18 occurrences of the combination of hōthe and mōpheth (“signs and wonders”) in the Old Testament acts as an authentication stamp upon a revelatory message and messenger. Likewise, the 16 occurrences of sāmeion kai tĕrata (“signs and wonders”) in the New Testament function as an authenticating stamp for the messenger with his message. Charismata occurs 17 times in the New Testament. The specific sense is that of “spiritual gifts” (Rom. 12:6; 1 Cor. 12:4-31).
Distinction in Operation: “Signs and wonders” bridge both testaments. It is used in the Old Testament for Moses and a few others, and in the New Testament for Jesus, the Apostles, and a few others. On the other hand, charismata is strictly a New Testament phenomena that is limited to the church.
Distinction in Distribution: “Signs and wonders” were given to a few select individuals, whereas the manifestation of the charismata is given to every member of the body of Christ.
Distinction in Purpose: “Signs and wonders” is a fixed expression for the divine authentication of a messenger and his message. The charismata is for the edification of the church.
The sign nature of the gift of tongues is to be distinguished from “signs and wonders” on the general distinctions which have already been made. The Apostles are unique in history in that they were divinely authenticated by “signs and wonders,” and that they were part of the body of Christ and were given a manifestation of the charismata. There is a fundamental distinction between “signs and wonders” and charismata, particularly in the lives of the Apostles.
HEALINGS
There are three forms of divine healing: (1) literal, immediate, and miraculous healings performed in connection with the authentication of a messenger of God; (2) charismata healings, which are generally (though not exclusively) and primarily spiritual, emotional, or psychological; and (3) miraculous (though not always immediate) healings in answer to prayer (James 5:14-20).
The understanding that the charismata gift of healings are primarily spiritual, emotional, or psychological fits (1) the original language, (2) the edifying purposes of Charismata, (3) the non-spectacular nature of the other Charismata, (4) the current ministry of many individuals within the church, and (5) the distinction made between “signs and wonders” and charismata.
Miraculous healing is to be sought by prayer (James 5) and emotional, spiritual, and psychological healings (1 Cor. 12:9) is to be sought from an individual who is gifted in that particular area (i.e. a counselor). “Signs and wonders” healing is limited to God’s special authentication of a messenger with his message and is extremely rare, even in Scripture.
MIRACLES
The charismata “gift of miracles” is not a reference to an individual working miracles, but rather to an energizing spiritual strength. “Signs and wonders” miracles, for the most part, seem to be limited to Moses, Elijah, Elisha, and Jesus.
The translation of ĕnĕrgēmata duamĕōn as “gifts of working of miracles” is unfortunate because: (1) The “words deriving from the stem duna- all have the basic meaning of ‘being able,’ or ‘capacity’ in virtue of ability… the stress falls on being able,” not the performance of miracles! (2) the word’s most common usage in secular literature is not connected with miracles but with natural abilities. (3) While the term is used in the New Testament for the working of a miracle, it is more often used for a non-miraculous ability or power. (4) When ĕnĕrgia is used with dunamis, it most often refers to God’s provision of Spiritual strength for the believer.
The phrase would be better translated as “gifts of energizing powers.” The significance being much akin to the “gift of faith.” In other words, just as everyone is given a measure of faith (Rom. 12:3), but not all are given the “gift of faith” (1 Cor. 12:9), so likewise all believers are given spiritual strength (2 Tim. 1:7), but not all are given the “gifts of energizing powers” (1 Cor. 12:10). This understanding is significant in light of Colin Brown’s description of dunamis having a “relative” and “absolute” use. He asserts that this word used “relatively” refers to an inherent ability or capacity to perform a task, and used “absolutely,” it refers to power given to work, or to carry something into effect. The picture becomes clear. This gift is a spiritual capacity given to an individual to work, presumably in some sort of ministry. This understanding of the “gifts of energizing powers fits (1) the original language, (2) the edifying purpose of the Charismata, (3) the non-spectacular nature of the other Charismata, (4) the current ministry of many individuals within the church, and (5) the distinction made between “signs and wonders” and charismata.
The Charismatic movement can benefit from recognizing (1) that the miraculous nature of the ministry of Jesus and the Apostles was unique, and is not normative for today, (2) that physical healing is not to be sought from so-called “faith-healers” or “miracle-workers,” but in confession and prayer, (3) that spiritual gifts are not designated to be made a public spectacle but are divine enablements for edifying and building up the body, (4) that the “gifts of healings” and “gifts of energizing powers” are not necessarily miraculous in nature.
Non-Charismatics can benefit from recognizing (1) that spiritual gifts named in the New Testament are valid today, (2) that poor, or questionable exegesis of a cessation of Charismata, or part of the Charismata, prior to the completion of the church is unnecessary, especially when a proper distinction between “signs and wonders” and the charismata is understood.
The 18 occurrences of the combination of hōthe and mōpheth (“signs and wonders”) in the Old Testament acts as an authentication stamp upon a revelatory message and messenger. Likewise, the 16 occurrences of sāmeion kai tĕrata (“signs and wonders”) in the New Testament function as an authenticating stamp for the messenger with his message. Charismata occurs 17 times in the New Testament. The specific sense is that of “spiritual gifts” (Rom. 12:6; 1 Cor. 12:4-31).
Distinction in Operation: “Signs and wonders” bridge both testaments. It is used in the Old Testament for Moses and a few others, and in the New Testament for Jesus, the Apostles, and a few others. On the other hand, charismata is strictly a New Testament phenomena that is limited to the church.
Distinction in Distribution: “Signs and wonders” were given to a few select individuals, whereas the manifestation of the charismata is given to every member of the body of Christ.
Distinction in Purpose: “Signs and wonders” is a fixed expression for the divine authentication of a messenger and his message. The charismata is for the edification of the church.
The sign nature of the gift of tongues is to be distinguished from “signs and wonders” on the general distinctions which have already been made. The Apostles are unique in history in that they were divinely authenticated by “signs and wonders,” and that they were part of the body of Christ and were given a manifestation of the charismata. There is a fundamental distinction between “signs and wonders” and charismata, particularly in the lives of the Apostles.
HEALINGS
There are three forms of divine healing: (1) literal, immediate, and miraculous healings performed in connection with the authentication of a messenger of God; (2) charismata healings, which are generally (though not exclusively) and primarily spiritual, emotional, or psychological; and (3) miraculous (though not always immediate) healings in answer to prayer (James 5:14-20).
The understanding that the charismata gift of healings are primarily spiritual, emotional, or psychological fits (1) the original language, (2) the edifying purposes of Charismata, (3) the non-spectacular nature of the other Charismata, (4) the current ministry of many individuals within the church, and (5) the distinction made between “signs and wonders” and charismata.
Miraculous healing is to be sought by prayer (James 5) and emotional, spiritual, and psychological healings (1 Cor. 12:9) is to be sought from an individual who is gifted in that particular area (i.e. a counselor). “Signs and wonders” healing is limited to God’s special authentication of a messenger with his message and is extremely rare, even in Scripture.
MIRACLES
The charismata “gift of miracles” is not a reference to an individual working miracles, but rather to an energizing spiritual strength. “Signs and wonders” miracles, for the most part, seem to be limited to Moses, Elijah, Elisha, and Jesus.
The translation of ĕnĕrgēmata duamĕōn as “gifts of working of miracles” is unfortunate because: (1) The “words deriving from the stem duna- all have the basic meaning of ‘being able,’ or ‘capacity’ in virtue of ability… the stress falls on being able,” not the performance of miracles! (2) the word’s most common usage in secular literature is not connected with miracles but with natural abilities. (3) While the term is used in the New Testament for the working of a miracle, it is more often used for a non-miraculous ability or power. (4) When ĕnĕrgia is used with dunamis, it most often refers to God’s provision of Spiritual strength for the believer.
The phrase would be better translated as “gifts of energizing powers.” The significance being much akin to the “gift of faith.” In other words, just as everyone is given a measure of faith (Rom. 12:3), but not all are given the “gift of faith” (1 Cor. 12:9), so likewise all believers are given spiritual strength (2 Tim. 1:7), but not all are given the “gifts of energizing powers” (1 Cor. 12:10). This understanding is significant in light of Colin Brown’s description of dunamis having a “relative” and “absolute” use. He asserts that this word used “relatively” refers to an inherent ability or capacity to perform a task, and used “absolutely,” it refers to power given to work, or to carry something into effect. The picture becomes clear. This gift is a spiritual capacity given to an individual to work, presumably in some sort of ministry. This understanding of the “gifts of energizing powers fits (1) the original language, (2) the edifying purpose of the Charismata, (3) the non-spectacular nature of the other Charismata, (4) the current ministry of many individuals within the church, and (5) the distinction made between “signs and wonders” and charismata.
The Charismatic movement can benefit from recognizing (1) that the miraculous nature of the ministry of Jesus and the Apostles was unique, and is not normative for today, (2) that physical healing is not to be sought from so-called “faith-healers” or “miracle-workers,” but in confession and prayer, (3) that spiritual gifts are not designated to be made a public spectacle but are divine enablements for edifying and building up the body, (4) that the “gifts of healings” and “gifts of energizing powers” are not necessarily miraculous in nature.
Non-Charismatics can benefit from recognizing (1) that spiritual gifts named in the New Testament are valid today, (2) that poor, or questionable exegesis of a cessation of Charismata, or part of the Charismata, prior to the completion of the church is unnecessary, especially when a proper distinction between “signs and wonders” and the charismata is understood.