The New Testament interweaves the concept of saving-grace and gifting-grace so totally that to eliminate either would destroy the system embodying both. The structure of the grace-system is perfect, indivisible. The Greek words for saving grace, charis, and gifting grace, charisma, are merely variations of the same term. Grace-gift, as an external evidence of inward grace, is translated seventeen times in the New Testament as "spiritual gift." Significantly, the word grace provides the first syllable in the Greek spelling of "spiritual gift." This interchange, using the same root-word for either spiritual gift or redemptive grace, reveals a vital New Testament truth:
Key Point: Spiritual gifts cannot exist apart from grace. Grace cannot be fully revealed apart from spiritual gifts.
There is no exception to this rule. As a "pearl of great price," an inseparable whole, grace is an indivisible jewel; to break it is to destroy it. In illustrating this truth, the Greek New Testament uses both words, charisma and charis, in the same sentence: "As each one has received a gift (charisma), minister it to one another, as good stewards of the manifold grace (charis) of God." I Peter 4:10. In acknowledging the two grace-functions as one, the Apostle is explaining that whoever possesses the ministry-gift is a steward of God's grace. In the Biblical context, the word "steward" means "one entrusted with authority;" in this case, he is authorized with the ministry of spiritual gifts. As if to fortify the multiple function of grace, Peter uses the word "manifold," meaning "various in character." In other words, the operations of grace are plural--not singular. Grace does much more than redeem from sin. It is a restorer of the damage wrought by sin. This restoration is frequently accomplished through the operation of spiritual gifts. Physical or emotional healing may still be needed by those who have been long born-again. Grace saves; charisma restores.
Each operation of grace compliments the other. There is no conflict between them. Men have created theological contention, but it is non-existent in Scripture and in the intent of God. After Saul of Tarsus' encounter with Jesus on the Damascus Road, he went into the city where Ananias laid hands on him to be "filled with the Holy Spirit." Acts 9:1-19. In the precise order of the first Apostles, Paul experienced charis, saving-grace, then charisma, gifting-grace. As a "good steward of the manifold grace of God," Ananias administered spiritual gifts to Paul. That imparting came through the laying-of-hands and the baptism in the Holy Spirit. Acts 1:5,8.
Much is preached about Paul's experience on the Damascus Road; tragically little about what happened in the Damascus Room. This loss is regrettable. On the Damascus Road, Paul was born-again. In the Damascus Room, he received spiritual gifts that eventually presented him to the Throne of Caesar and reshaped the history of mankind. Paul's invasion of the Roman world cannot be credited to the man himself. The Holy Spirit, using Paul's body as His Temple, emptied pagan temples and brought heathen philosophy to ruin. Grace, in the operation of spiritual gifts, accomplished these powerful works. The absence of such success today is because many believers quit believing in the fullness of grace. It is not because God withdrew grace-gifts.
In the same fashion that Paul received the Spirit's imparting from Ananias, he later bestowed the gift to young Timothy. II Timothy 1:6. To the Roman Church, he wrote, "I long to see you that I may impart to you some spiritual gift, so that you may be established." Romans 1:11.Though Paul addressed the Romans as saints, he knew they still needed additional grace-gifts to be fully established. These gifts could not be communicated in the letter; Paul had to be present for the laying-on-of-hands.
Though it is not apparent in our English translations, Paul used the word "grace" five times to identify miraculous gifts in I Corinthians 12. The word "grace," charis, appears ten times in the Book of Acts, giving equal emphasis to both its saving and gifting concepts. In Paul and Barnabas' ministry in Iconium, for example, "The Lord ... was bearing witness to the word of His grace, granting signs and wonders to be done by their hands." Acts 14:3. Observe, it was grace that produced signs and wonders. A major demonstration was the healing of the lame man at Lystra. Acts 14:8-10. This display of grace was an exact parallel of the man healed earlier at the Temple Gate in Jerusalem. Peter's command had been, "In the Name of Jesus Christ of Nazareth, rise up and walk." Acts 3:6. Paul's command was, "Stand up straight on your feet!" The results were exactly the same.
In each case, the grace-gift of healing was operating. The explanation later given of the man in the Temple was this: "With great power the Apostles gave witness of the resurrection of the Lord Jesus; and great grace was upon them all." Acts 4:33. Clearly, the most convincing proof of Jesus' resurrection was not the Apostles' preaching. It was the sight of the lame man running and leaping into the Temple. Grace, in the form of a spiritual-gift, had touched him. This visible manifestation of healing-grace spoke more powerfully to the people about the invisible reality of saving grace than did the Apostles' preaching. Why had it happened? The Holy Spirit confirmed the word of grace by demonstrating a grace-gift. Luke 16:20.
Key Point: It was not grace as a doctrine but grace as a manifested power that proved Jesus to be alive.
