But that is not all. Every believer is supposed to lay hands upon and heal the sick:

And these signs will accompany those who have believed: in My name they will cast out demons, they will speak with new tongues; they will pick up serpents, and if they drink any deadly poison, it shall not hurt them; they will lay hands on the sick, and they will recover (Mark 16:17-18, emphasis added).

Every believer is to bear the burdens of fellow believers:

Bear one another’s burdens, and thus fulfill the law of Christ (Gal. 6:2).

Every believer is expected to exercise his or her gifts on behalf of others:

And since we have gifts that differ according to the grace given to us, let each exercise them accordingly: if prophecy, according to the proportion of his faith; if service, in his serving; or he who teaches, in his teaching; or he who exhorts, in his exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness (Rom. 12:6-8).

Every believer is supposed to deny himself, sacrificing for the sake of the gospel:

And He summoned the multitude with His disciples, and said to them, “If anyone wishes to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever wishes to save his life shall lose it; but whoever loses his life for My sake and the gospel’s shall save it” (Mark 8:34-35, emphasis added).

And every believer is expected to make and baptize disciples, teaching them to obey Christ’s commandments:

Whoever then annuls one of the least of these commandments, and so teaches others, shall be called least in the kingdom of heaven; but whoever keeps and teaches them , he shall be called great in the kingdom of heaven (Matt. 5:19, emphasis added).

For though by this time you ought to be teachers , you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food (Heb. 5:12, emphasis added).

Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you ; and lo, I am with you always, even to the end of the age (Matt. 28:19-20, emphasis added).^[1]

All of these responsibilities are given to every believer, yet most church attendees think these tasks are given just to pastors! The reason is probably because pastors themselves so often think these tasks are solely their responsibility.

^[1] If Jesus’ disciples were to expected to teach their disciples to obey everything He had commanded them, they consequently would have taught their disciples to make disciples themselves, baptizing and teaching them to obey all that Christ commanded. So the making, baptizing and teaching of disciples would have been a perpetual commandment that was binding upon every successive disciple.

It is clear from Scripture that elders/overseers/pastors are to be paid, as they are fulltime workers in the church. Paul wrote,

Let the elders who rule well be considered worthy of double honor, especially those who work hard at preaching and teaching. For the Scripture says, “You shall not muzzle the ox while he is threshing,” and “The laborer is worthy of his wages” (1 Tim. 5:17-18).

The subject is clear—Paul even uses the word wages . His more vague phrase of letting the elders who rule well be considered worthy of double honor is easily understood when the context is considered. In the verses just before, Paul unmistakably wrote of the church’s responsibility to financially support widows who otherwise would not be supported, and he began by using the same expression: “Honor widows who are widows indeed” (see 1 Tim. 5:3-16). So in this context, to “honor’ means to financially support. Elders who rule well are to be considered worthy of double honor, receiving at least twice what is given to widows and more if they have children to support.

The institutional church around the world supports its pastors for the most part (and even in poor nations), but it seems that many house churches around the world, especially those in the West, do not. This, I believe, is due in part to the fact that many people’s motives in the Western world for joining house churches is that they are really rebels at heart, and they are looking for and have found the least demanding form of Christianity that is available on the planet. They say they joined a house church because they wanted to escape the bondage of the institutional church, but they really wanted to escape any degree of commitment to Christ. They’ve found churches that ask for no financial commitment, churches that stand in sharp contrast to what Christ expects of His disciples. Those whose god is money and who prove it to be so by their laying up treasures on earth rather than in heaven are not true disciples of Christ (see Matt. 6:19-24; Luke 14:33). If one’s Christianity doesn’t affect what he does with his money, one is not a Christian at all.

House churches that claim to be biblical should be supporting their pastors, as well as taking care of the poor and supporting missions. In giving and in all financial matters, they should far excel institutional churches, as they have no buildings to pay for and no program staff to pay. It only takes ten people who do nothing more than tithe to support one pastor. Ten people who give 20% of their income can fully support one pastor and another missionary who lives at the same standard as their pastor.

It is also very clear from the above-quoted scriptures that, not only have the elders/pastors/overseers been given the spiritual oversight of the church, they also have been given the governmental authority. Quite simply, the elders/pastors/overseers are in charge, and the members of the churches should submit to them:

Obey your leaders, and submit to them; for they keep watch over your souls, as those who will give an account (Heb. 13:17).

Of course, no Christian should submit to a pastor who is not submitted to God, but he should also recognize that no pastor is perfect.

The pastors/elders/overseers have authority over their churches just as a father has authority over his family:

An overseer [pastor/elder] must be above reproach….He must be one who manages his own household well, keeping his children under control with all dignity (but if a man does not know how to manage his own household, how will he take care of the church of God? ) (1 Tim. 3:2-5, emphasis added).

Paul went on to say,

Let the elders [pastors/overseers] who rule well be considered worthy of double honor, especially those who work hard at preaching and teaching (1 Tim. 5:17, emphasis added).

Clearly, elders are to govern the church.

How does a person know if he or she is called to one of these offices in the church? First and foremost, he will feel a divine calling from God. He will find himself burdened to fulfill a certain task. This is much more than simply seeing a need that could be filled. Rather, it is God-given hunger within that compels a person into a certain ministry. If he is truly called of God, he cannot be satisfied until he begins to fulfill his calling. This has nothing to do with being appointed by a man or a committee of people. God is the one who does the calling.

Second, the truly-called person will find himself equipped by God to fulfill his God-given task. Each of the five offices carries with it a supernatural anointing that enables the individual to do what God has called him to do. With the calling comes the anointing. If there is no anointing, there is no calling. One may aspire to function in a certain ministry, attend Bible School for four years educating himself and preparing for that ministry, but without the anointing from God, he has no chance of true success.

Third, he will find that God has opened some door of opportunity for him to exercise his particular gifts. In this way he can prove himself faithful, and eventually he will be entrusted with greater opportunities, responsibilities and gifts.

If a person hasn’t felt a divine inner compulsion and calling to one of the five ministry gifts, or if he isn’t aware of any special anointing to fulfill a God-given task, or if no opportunity has arisen to exercise the gifts he thinks he possesses, that person should not attempt to be something God has not called him to be. Rather, he should work to be a blessing among his local church body, his neighborhood, and at his workplace. Even though he isn’t called to the “five-fold” ministry, he is called to serve using the gifts God has given him, and he should strive to prove himself faithful.

Although Scripture mentions five ministry gifts, this does not mean that every person who stands in a certain office will have an identical ministry. Paul wrote that “varieties of ministries” exist (1 Cor. 12:5), making variations between ministers who stand in the same office possible. Furthermore, there seem to be various levels of anointing resting upon those in these offices, so we could further categorize each office by degree of anointing. For example, there are some teachers that seem to be more anointed in certain ways than other teachers. The same is true of the other ministry gifts. I personally believe that any minister can do things that will result in an increased anointing upon his ministry, such as prove himself faithful over a period of time and deeply consecrate himself to God.

Because God gives the pastor spiritual and governmental authority in his church, this does not give him the right to dominate his flock. He is not their Lord—Jesus is. They are not his flock—they are God’s flock.

Shepherd the flock of God among you, not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; nor yet as lording it over those allotted to your charge, but proving to be examples for the flock. And when the Chief Shepherd appears, you will receive the unfading crown of glory (1 Pet. 5:2-4, emphasis added).

Each pastor will have to give an account for his ministry some day before the judgment seat of Christ.

Additionally, in financial matters, a single pastor/elder/overseer should not act alone. If there is money being collected regularly or sporadically for any reason, others within the body should provide accountability so that there will be no mistrust regarding the handling of funds (see 2 Cor. 8: 18-23). This could be an elected or appointed group.

The Greek word translated apostle is apostolos and literally means “one who is sent.” A true New Testament apostle is a believer divinely sent to a certain place or places to establish churches. He lays the spiritual foundation of God’s “building” and is somewhat comparable to a “general contractor,” as Paul, an apostle himself, wrote:

For we are God’s fellow-workers; you are God’s field, God’s building. According to the grace of God which was given to me, as a wise master builder I laid a foundation, and another is building upon it (1 Cor. 3:9-10a, emphasis added).

A “master builder,” or general contractor, oversees the entire building process—he envisions the finished product. He’s not a specialist like the carpenter or the bricklayer. He may be able to do the work of a carpenter or bricklayer, but probably not as well as they can do it themselves. Likewise, the apostle has the ability to do the work of an evangelist or pastor, but only for a limited time as he establishes churches. (The apostle Paul usually remained in one place from six months to three years).

The apostle is best at establishing churches and then overseeing them to keep them on God’s course. An apostle is responsible for installing elders/pastors/overseers to shepherd each congregation he plants (see Acts 14:21-23; Tit. 1:5).

1). The word of knowledge and word of wisdom: The gift of the word of knowledge is often defined as a sudden supernatural impartation of certain information, past or present. God, who possesses all knowledge, will at times impart a small portion of that knowledge, which is perhaps why it is called a word of knowledge. A word is a fragmentary part of a sentence, and a word of knowledge would be a fragmentary portion of God’s knowledge.

The word of wisdom is very similar to the word of knowledge, but it is often defined as a sudden supernatural impartation of the knowledge of future events. The concept of wisdom normally involves something regarding the future. Again, these definitions are somewhat speculative.

Let’s look at an Old Testament example of the word of knowledge. After Elisha cleansed Naaman the Syrian of leprosy, Naaman offered Elisha a very large sum of money in gratitude for his healing. Elisha refused the gift, lest anyone think Naaman’s healing was purchased rather than graciously granted by God. Elisha’s servant, Gehazi, however, saw an opportunity to gain personal riches, and he secretively received some of Naaman’s intended payment. After Gehazi had hidden his deceitfully acquired silver, he appeared before Elisha. We then read,

And Elisha said to him, “Where have you been, Gehazi?” And he said, “Your servant went nowhere.” Then he said to him, “Did not my heart go with you, when the man turned from his chariot to meet you?” (2 Kin. 5:25b-26a).

God, who knew full well Gehazi’s dirty deed, revealed it supernaturally to Elisha. This story makes it obvious, however, that Elisha didn’t “possess” the gift of the word of knowledge; that is, he didn’t know everything about everyone all the time. If that had been the case, Gehazi would never have dreamed he could conceal his sin. Elisha only knew things supernaturally when God occasionally revealed those things to him. The gift operated as the Spirit willed.

Jesus operated in the word of knowledge when He told the woman at the well of Samaria that she had had five husbands (see John 4:17-18).

Peter was used in this gift when he supernaturally knew that Ananias and Sapphira were lying to the congregation about giving the church the full price they had received for their recently-sold land (see Acts 5:1-11).

As for the gift of the word of wisdom, we see frequent manifestations of this gift throughout all of the Old Testament prophets. Whenever they predicted a future event, the word of wisdom was in operation. Jesus was granted this gift quite frequently, too. He predicted the destruction of Jerusalem, His own crucifixion, and events that would befall the world before His second coming (see Luke 17:22-36, 21:6-28).

The apostle John was used in this gift as the judgments of the Tribulation Period were revealed to him. These he recorded for us throughout the book of Revelation.

2). The gift of discerning of spirits: The gift of discerning of spirits is often defined as a sudden supernatural ability to see or otherwise discern what is occurring in the spiritual realm.

A vision, seen through the eyes or mind of a believer, could be classified as discerning of spirits. This gift might permit a believer to see angels, demons, or even Jesus Himself, as did Paul on several occasions (see Acts 18:9-10; 22:17-21; 23:11).

When Elisha and his servant were being pursued by the Syrian army, they found themselves trapped in the city of Dothan. At that point, Elisha’s servant looked out over the city’s walls and, seeing the masses of soldiers assembling, became quite concerned:

So [Elisha] answered, “Do not fear, for those who are with us are more than those who are with them.” Then Elisha prayed and said, “O Lord, I pray, open his eyes that he may see.” And the Lord opened the servant’s eyes, and he saw; and behold, the mountain was full of horses and chariots of fire all around Elisha” (2 Kin. 6:16-17).

Did you know that angels ride around on spiritual horses and in spiritual chariots? You’ll see them one day in heaven, but Elisha’s servant was granted the ability to see them on earth.

Through this gift, a believer might discern an evil spirit oppressing someone and have the ability to identify what kind of spirit it is.

This gift would include not only seeing into the spiritual realm but any other kind of discernment into the spiritual realm. It could involve, for example, hearing something from the spiritual realm, like the very voice of God.

Finally, this gift is not, as some have thought, “the gift of discernment.” People who claim to have this gift sometimes think that they can discern the motives of others, but their gift could be more rightly described as the “gift of criticism and passing judgment on others.” The truth is, you probably had that “gift” before you were saved, and, now that you are saved God wants to deliver you from it permanently!

1). The gift of prophecy: The gift of prophecy is the sudden supernatural ability to speak by divine inspiration in the speaker’s known language. It can always begin with, “Thus says the Lord.”

This gift is not preaching or teaching. Inspired preaching and teaching do contain an element of prophecy because they are anointed by the Spirit, but they are not prophecy in its strictest sense. Many times an anointed preacher or teacher will say things by sudden inspiration that he didn’t plan on saying, but that is really not prophecy, although I suppose it could be considered prophetic .

The gift of prophecy by itself serves to edify, exhort and console:

But one who prophesies speaks to men for edification and exhortation and consolation (1 Cor. 14:3).

Thus that the gift of prophecy, by itself, contains no revelation. That is, it doesn’t reveal anything about the past, present, or future, as do the word of wisdom and word of knowledge. As I stated previously, however, the gifts of the Spirit can work in conjunction with one another, and so the word of wisdom or word of knowledge can be conveyed by means of prophecy.

When we hear someone deliver a prophecy in a gathering that foretells future events, we really didn’t hear just a prophecy; we heard a word of wisdom conveyed through the gift of prophecy. The simple gift of prophecy will sound very much as if someone were reading exhortations from the Bible, such as “Be strong in the Lord and in the strength of his might” and, “I will never leave you nor forsake you.”

Some are convinced that New Testament prophecy should never contain anything “negative,” otherwise it supposedly does not fit the parameters of “edification and exhortation and consolation.” That, however, is not true. To limit what God may say to His people, only permitting Him to say what they consider “positive” even if they may deserve some rebuke, is to exalt oneself above God. Rebuke can definitely fall under the categories of both edification and exhortation . I noticed the Lord’s messages to the seven churches in Asia, recorded in John’s Revelation, certainly contain an element of rebuke. Shall we discard them? I don’t think so.

2). The gift of various kinds of tongues and the interpretation of tongues: The gift of various kinds of tongues is the sudden supernatural ability to speak in a language that is unknown to the speaker. This gift would normally be accompanied by the gift of the interpretation of tongues , which is a sudden supernatural ability to interpret what was said in an unknown language.

This gift is called the interpretation of tongues and not the translation of tongues. So we should net expect word-for-word translations of messages in tongues. For that reason it is possible to have a short “message in tongues” and a longer interpretation, and vice versa.

The gift of the interpretation of tongues is very similar to prophecy because it also contains no revelation in itself and would normally be for edification, exhortation, and consolation. We could almost say that, according to 1 Corinthians 14:5, tongues plus interpretation of tongues equals prophecy:

And greater is one who prophesies than one who speaks in tongues, unless he interprets, so that the church may receive edifying.

As I previously stated, there is no instruction given in the Bible regarding how to operate in the power gifts, very little instruction about how to operate in the revelation gifts, but quite a lot of instruction given on how to operate in the utterance gifts. Because there was some confusion in the Corinthian church regarding the operation of the utterance gifts, Paul devoted almost the entire fourteenth chapter of First Corinthians to that issue.

The foremost problem concerned the proper usage of speaking in other tongues because, as we have already learned in the chapter about the baptism in the Holy Spirit, every believer who is baptized in the Holy Spirit has the ability to pray in tongues any time he desires. The Corinthians were doing a lot of speaking in tongues during their church services, but much of it was out of order.

The nine gifts of the Spirit have been further categorized in modern times into three groupings: (1) the utterance gifts, which are: various kinds of tongues, the interpretation of tongues, and prophecy; (2) the revelation gifts, which are: the word of wisdom, the word of knowledge, and discerning of spirits; and (3) the power gifts, which are: working of miracles, special faith, and gifts of healing. Three of these gifts say something; three of them reveal something; and three of them do something. All of these gifts were manifested under the old covenant with the exception of various kinds of tongues and the interpretation of tongues. Those two are distinctive of the new covenant.

The New Testament offers no instruction concerning the proper use of any of the “power gifts” and very little instruction about the proper use of the “revelation gifts.” A significant amount of instruction, however, is given by Paul concerning the proper use of the “utterance gifts,” and the reason for this is probably two-fold.

First, the utterance gifts are those manifested most often in church gatherings, while the revelation gifts are manifested less often, and the power gifts are manifested the least. We would need, therefore, more instruction concerning the gifts that would tend to be manifested most often in church gatherings.

Second, the utterance gifts seem to require the greatest degree of human cooperation, and they are, therefore, the gifts most likely to be mishandled. It is much easier to add to and ruin a prophecy than it is a gift of healing.

1). The gifts of healings: Gifts of healings obviously have something to do with sick people being healed. They are often defined as sudden supernatural endowments to heal physically sick people, and I can’t see any reason to question that. In the previous chapter we considered one example of a gift of healing manifested through Jesus when He healed the crippled man at the Pool of Bethesda (see John 5:2-17).

God used Elisha to heal leprous Naaman the Syrian, who was an idol-worshiper (see 2 Ki. 5:1-14). As we learned when examining Jesus’ words in Luke 4:27 concerning Naaman’s healing, Elisha couldn’t heal any leper any time he desired. He was suddenly supernaturally inspired to instruct Naaman to dip in the Jordan River seven times, and when Naaman ultimately obeyed, he was cleansed of his leprosy.

God used Peter to heal the crippled man at the gate called Beautiful through a gift of healing (Acts 3:1-10). Not only was the crippled man healed, but the supernatural sign drew many people to hear the gospel from Peter’s lips, and about five thousand people were added to the church that day. Gifts of healings frequently serve a dual purpose of healing sick people and drawing the unsaved to Christ.

When Peter was delivering his message to those who gathered that day, he said:

Men of Israel, why do you marvel at this, or why do you gaze at us, as if by our own power or piety we had made him walk? (Acts. 3:12).

Peter recognized that it wasn’t because of any power that he possessed in himself, or because of his great holiness, that God used him to heal the crippled man. Remember that Peter, just two months prior to this miracle, had denied he ever knew Jesus. Just the fact that God used Peter so miraculously in the first pages of Acts should bolster our confidence that God will also use us as He wills.

When Peter tried to explain how the man had been healed, it is highly unlikely that he could have categorized it as a “gift of healing.” All Peter knew was that he and John had been walking by a crippled man and he suddenly found himself anointed with faith for the man to be healed. So he commanded the man to walk in the name of Jesus, seized him by the right hand, and lifted him up. The crippled man began “walking and leaping and praising God.” Peter explained it this way:

And on the basis of faith in His name, it is the name of Jesus which has strengthened this man whom you see and know; and the faith which comes through Him has given him this perfect health in the presence of you all (Acts. 3:16).

It takes a special faith to seize a crippled man by the arm and lift him up and expect him to walk! Along with this particular gift of healing an impartation of faith would have also been needed to bring it to pass.

Some have suggested that the reason this gift is in the plural (that is, “gift s ” of healings) is because there are different gifts that heal different kinds of sicknesses. Those who have been used frequently in gifts of healings sometimes discover that particular sicknesses are healed through their ministries more frequently than other sicknesses. For example, Philip the evangelist seemed to have particular success in getting paralyzed and lame people healed (Acts 8:7). There are some evangelists of the past century, for example, who have had greater success with blindness or deafness or heart problems, and so on, depending upon which gifts of healings were manifested through them most frequently.

2). The gift of faith and the working of miracles: The gift of faith and the gift of the working of miracles would seem to be very similar. With both gifts, the individual who is anointed suddenly receives faith for the impossible. The difference between the two is often described this way: With the gift of faith, the anointed individual is given faith to receive a miracle for himself, whereas with the gift of the working of miracles, the individual is given faith to work a miracle for another.

The gift of faith is sometimes referred to as “special faith” because it is a sudden impartation of faith that goes beyond ordinary faith. Ordinary faith comes from hearing a promise of God, whereas special faith comes from a sudden impartation by the Holy Spirit. Those who have experienced this gift of special faith report that things they would consider impossible suddenly become possible, and, in fact, they find it impossible to doubt . The same would be true for the gift of working of miracles.

The story of Daniel’s three friends, Shadrach, Meshach, and Abed-nego provides an excellent example of how “special faith” makes it impossible to doubt. When they were cast into the fiery furnace for refusing to bow before the king’s idol, they were all given the gift of special faith. It would take more than ordinary faith to survive being cast alive into white-hot flames! Let’s look at the faith these three young men displayed before the king:

Shadrach, Meshach and Abed-nego answered and said to the king, “O Nebuchadnezzar, we do not need to give you an answer concerning this. If it be so [if you are going to cast us into the furnace], our God whom we serve is able to deliver us from the furnace of blazing fire; and He will deliver us out of your hand , O king. But if not [if you don’t throw us into the fiery furnace], let it be known to you, O king, that we are not going to serve your gods or worship the golden image that you have set up” (Dan. 3:16-18, emphasis added).

Notice that the gift was operating even before they were cast into the furnace. There was no doubt in their minds that God was about to deliver them.

Elijah operated in the gift of special faith when he was daily fed by ravens during the three-and-a-half year famine of evil King Ahab’s reign (see 2 Kin. 17:1-6). It takes more than ordinary faith to trust God to use birds to bring you food morning and evening. Although God has not promised us anywhere in His Word that ravens will bring our food each day, we can use ordinary faith to trust God for our needs to be met—because that’s a promise (see Matt. 6:25-34).

The working of miracles was in operation quite frequently through the ministry of Moses. He operated in this gift when he split the Red Sea (see Ex. 14:13-31) and when the various plagues came upon Egypt.

Jesus operated in the working of miracles when He fed the 5,000 by multiplying a few fish and a few loaves of bread (see Matt. 14:15-21).

When Paul caused Elymas the magician to be blind for a season because he was hindering Paul’s ministry on the island of Cyprus, that too would be an example of the working of miracles (see Acts 13:4-12).