Election Economic Misconceptions (3) Back to Surplus

Politicians from most parties seem to be obsessed with getting the country’s books back into surplus. This might be necessary at times, if debt has become too large and there is a problem with paying the interest, but this is not the current situation in New Zealand. Compared to most similar countries, our government debt is not that large, and the interest is affordable.

If the debt level is too high, then recovering the situation by getting the government books back into surplus might be sensible. But the time to do it is when the economy is overheating, because contracting it will do no harm.

The current season, when our economy is limping and facing the headwinds of rising fuel prices, is the very worst time to attempt to get the government books into surplus. Cutting government spending will weaken the economy, which tends to increase the deficit, so the policy has an effect that is opposite to what was intended.

A big chunk of what the government spends goes on wages and salaries and benefits. So the main way that government can reduce spending is to reduce salaries, cut jobs. or reduce benefits. The problem with all these options is that cutting people’s incomes also cuts their ability to spend. So, a reduction in government spending makes life tough for businesses, as they lose sales. They have to cut back their spending to compensate for it, so cutting government spending tightens the entire economy.

The other thing that a government can do is to provide fewer services to society. But this makes people feel worse off, and they may have to pay for things themselves that the government used to provide. People who feel worse off tend to spend less, so the entire economy is negatively affected.

Another thing that the government can do to reduce its deficit is to increase taxes. But that also means that people will have less money to spend on things that businesses sell, which also dampens the economy.

To make matters worse, if the economy is struggling, the government will get less revenue from taxation, so policies that cut back economic activity can make its deficit worse.

Tightening the economy is sensible if it is overheated, but it is the very worst thing to do if the economy is already struggling. That is the situation now.

Setting a date for getting into surplus is foolish, without reference to the economic situation. Decisions about surpluses and deficits should be based on the economic conditions, not the calendar.

The politicians are arguing about how quickly they can get the books back into surplus, but that is the wrong policy for the current season. It could crush the economy at a time when it is already fragile, and the international situation is uncertain.

Election Economic Misconceptions (2) Wage Restraint

The business people who support government policies that keep wages and salaries down like these policies, because they make it easier for them to keep their businesses profitable. However, they forget something important.

Their employees are their customers, or the customers of other businesses. So, when the wages and salaries of employees are screwed down, they have less to spend on the products and services that businesses produce. So tightening wages and salaries might temporarily increase their profit margin, but it tends to reduce their sales, which makes it hard to make a profit,

But worse still, when businesses are finding it hard to make sales, they tend to stop spending too. This can be good for them, but it makes it harder for the businesses that they buy things from, because they will find it harder to make sales. A few struggling businesses will need to put off staff too. They have to cut back their spending, so it becomes even harder for businesses to make sales.

The overall consequence is that the economy spirals down as everyone stops buying to save money, which means that every business finds it hard to sell their products.

Most politicians and many business people don’t understand that the economy is circular. Spending goes round and round from business to business, household to business and so on. Spending on wages and salaries goes round too, from employees to businesses to businesses to employees, and so on. One business’s spending is another business’s sales. The wages and salaries that businesses pay to employees are the income that they use to buy products from other businesses.

Money flows round the economy, and if one part is squeezed, the squeeze spreads out to other parts of the economy. An economy cannot be grown by cuts and squeezes.

Election Economic Misconceptions (1) Cost of Living

I don’t believe in political power, so I am not invested in the general election that is coming up in New Zealand at the beginning of next month. However, I am interested in economics, so I get frustrated with statements by politicians that don’t make economic sense. These are getting more and more common.

Cost of Living

The biggest issue in the upcoming general elections seems to be the “cost of living”. All political parties are announcing policies to reduce the cost of living for New Zealanders.

Unfortunately, this concern is misguided and producing political suggestions that will not be effective. The real problem faced by New Zealanders is not the so-called “cost of living”; it is “stagnant incomes”.

Increases in the cost of things that people need to buy are not unusual. The attack on Iran by the United States and Israel has pushed up the price of fuel, especially diesel, which has pushed up the prices of many goods that we buy.

In a normal economy, people’s income will usually be rising. As people become skilled in their work, they should be paid more. Many people will be promoted to more responsible roles that are better paid. People will be free to move to better jobs for which they can get better pay. If incomes are rising gradually, most people will be able to handle increases in the cost of living.

The real problem in New Zealand is that governments have been screwing down incomes, creating suffering for people when the cost of living increases. Here are just a few of the things that the government have done to hold down incomes.

• Changing employment laws to make it difficult for unions to operate effectively and push for higher wages.

• Undermining the process for female employees to obtain pay equity with males.

• Keeping increases in the minimum wage as minimal as possible.

• Reducing the size of the public service by disestablishing roles

• Preventing cost-of-living adjustments to wages and salaries.

• Fostering immigration to keep wages for unskilled work low.

• Minimising increases in benefits.

• Pausing infrastructure spending after the last election to review the benefits created unemployment in the construction sector, which put downward pressure on wages.

• Via Central Bank policies, governments have used unemployment to control inflation.

• Keeping unemployment at 4 to 5 percent of the workforce, ostensibly to control inflation, puts massive downward pressure on wages and salaries.

• Maintaining unemployment and uncertainty makes it risky for people to move to better-paid jobs, because they are scared of being made redundant as the last person in.

• Fear of unemployment or redundancy makes it difficult for employees to ask for an increase in their wages and salaries.

If incomes had been rising over the past decade, as should happen in a healthy economy, people would be able to cope with the rising cost of living.

Rising prices are not a problem that governments can solve, but if they had allowed benefits, wages and salaries to increase as they normally would, we would not be facing a cost of living crisis. People would be able to cope with the change.

The political parties like this mischaracterisation of the “stagnant income” problem as a “cost of living” problem, as it turns it into a problem that they cannot solve and allows them to push responsibility for the difficulties faced by New Zealanders onto someone else. They prefer to rant against the “evil supermarket duopoly”, the “greedy banks” and the “colluding fuel companies. The politicians direct the anger of the people who are suffering against these companies, so they don’t get the blame for the real economic problem that they have caused.

Governments are responsible for the stagnant income problem. Unfortunately, the election process is enabling them to shrug off their responsibility and pass it off to various companies by calling it a “cost of living problem”.

New Zealand does not have a cost of living problem. We have a stagnant income problem. Solving the latter problem requires a completely different set of policies, but none of the political parties is interested in them.

katallasso (3) Intensified Form

In Colossians and Ephesians, an intensified form of the verb is used. — ἀποκαταλλάσσω (apokatallassō). This word does not seem to have an "everyday" meaning because, it doesn't really show up in ordinary secular Greek writing — it appears in Paul's letters to the Ephesians and Colossians, and barely anywhere. It seems to have been a rarer, more emphatic meaning rather than common marketplace vocabulary.

This is how the word is built up:

apo- ("away, back, fully") + kata- (intensifying) + allassō ("to change")

The prefix stacking suggests something like

• to change back completely
• to restore fully to a former state
• to thoroughly patch things up
• to fully restore the relationship, leaving nothing outstanding.
• completely made up — like nothing ever happened

The three occurrences of this form of the verb occur in Ephesians and Colossians, which deal with cosmic-scale reconciliation (all things, the universe) rather than the more relational/interpersonal reconciliation language typical of καταλλάσσω in Romans and Corinthians.

Ephesians 2:16 – "and might reconcile them both in one body to God through the cross, by it having put to death the enmity."

Colossians 1:20-21 – "and through Him to reconcile all things to Himself, having made peace through the blood of His cross... And although you were formerly alienated and hostile in mind, engaged in evil deeds, yet He has now reconciled you..."

katallasso (2)

I think that katallasso was a strange word to choose for what Paul was describing in these verses. Several things stand out.

• Unlike barter or money changing, the exchange is not equal. God had very little to gain from the transaction, and humans had everything to gain.

• When two people have fallen out, the one who was in the wrong has to eat humble pie in order to put things right. Yet in both Romans and Corinthians, it is God who takes the initiative. He is the subject of the verb, whereas humans are the object. God takes action, and humans are the recipients. That is not the normal process of katallasso.

• The reconciliation took place while we were still enemies of God. This is unusual, because the usual first step towards reconciliation between enemies is for both sides to let their enmity go. In contrast, God did not wait for us to give up our enmity towards him. He took decisive action without waiting for humans to seek peace.

• In normal usage, katallasso is used when two estranged parties (friends, spouses, business partners, even warring cities) made peace and restored normal relations. For that to happen, both sides have to concede and give up things that they had been hanging onto. God did something quite different. The difference was Jesus. He died, acting as a human, to put things right and restore the relationship between humans and God.

• People reading Paul’s letter would have been jarred by the use of katallasso for what happened, because it is so different from the usual exchange/putting right. They would get a sense of how shocking God’s actions were. In contrast, we assume that the word is a perfect description of our reconciliation of God.

• Paul said that we are ambassadors for Christ. This is consistent with the diplomatic meaning of katallasso. We are envoys for God, proclaiming the diplomatic settlement with the world that Jesus established to end hostilities between the parties.

Katallasso (1)

The New Testament was written in the Greek language as spoken by ordinary people in everyday life. A problem that faces readers of English translations is that many key Greek words are translated by English words that have become religious words. These religious words are an obstacle to understanding what the writers of the New Testament were saying.

One example is the Greek word καταλλάσσω, which is translated as “reconcile”. This word now has a religious meaning, which English readers assume they understand.

katallasso was actually a common commercial and social term before it picked up any special theological weight. Its ordinary senses:

• To exchange money or change currency
  This was probably the most basic, literal use — like exchanging one currency for another, or exchanging coins for goods. It is a money-changer's word.

• To exchange or barter goods
  More broadly, swapping one thing for another in trade.

• To make up/patch things up after a quarrel
  This is the extended, very natural everyday sense — used of friends, spouses, or business partners who had fallen out and then settled their differences and were on good terms again. Like two people "made up" or "patched things up" after a fight.

• Diplomatic/political reconciliation
  Also used of cities, states, or factions ending hostilities and restoring normal relations —a peace-treaty sense.

So in plain, secular Greek, if you heard someone say a version of katallassō, you'd most likely think of:

• a money-changer at a market stall, or
• two people who'd had a falling-out and were now friends again.

Understanding this made me ponder why Paul chose to use this word to describe our relationship with God.

One commentator said, “The word carries the everyday logic of 'swapping something for its opposite' — enmity swapped for friendship, one currency swapped for another. The New Testament writers borrowed this ordinary 'settling accounts / making up' language to describe humanity's relationship with God being switched from hostile to friendly — but the underlying word itself was just common marketplace and social vocabulary, nothing inherently religious”.

Apart from Romans 7, where the reference is to a broken marriage, the word katallasso and the related noun are used intensively in two passages.

Now all these things are from God, who reconciled us to Himself through Christ and gave us the service of reconciliation, namely, that God was in Christ reconciling the world to Himself, not counting their wrongdoings against them, and He has committed to us the word of reconciliation. Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God (2 Cor 5:18-20).

For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. And not only this, but we also celebrate in God through our Lord Jesus Christ, through whom we have now received the reconciliation (Rom 5:10-11).

Born Again (8) What Happens

Jesus was conceived when the Holy Spirit overshadowed his mother Mary. This broke the line of the flesh from Adam. He did not inherit the corruption of the flesh that troubled the rest of the human race.

When a person trusts in Jesus and is born again of the Spirit, the harm to their flesh/brain is restored. The Holy Spirit restores the damage to our flesh (including the brain) that was inherited from the first man, who was attacked by the powers of evil.

Those who belong to Christ Jesus have crucified the flesh with its passions and desires (Gal 5:24).

When we are born again to become a new creation, the harm done to Adam that we inherited is restored. The Holy Spirit changes who we are. We are born again with a restored brain.

• Our Spirit is brought to life. We become intensely aware of God's voice. We can perceive the power of evil at work around us. This is huge, but we have to learn to understand clearly all that we are now perceiving. If we are not careful, we can let our perception be deadened by what we learned in the past.

• Our Will is restored, so we are able to seek and do God's will. This is the most important change. However, we are still free and need to listen to the voice of the Spirit and do Jesus’ will. Although our will is set free, we will still need to learn how to obey gladly. The big difference from the situation of Adam and Eve is that we have spiritual protection through what Jesus has done.

• Our Mind is restored, so that we can think the way God thinks. Unfortunately, we will have taken on many bad ideas in the years before we are born again, so the Holy Spirit will need time to teach us and clear out all the junk. He gradually renews our mind.

• Our Desire for God that was deadened is restored.

• Our Emotions will continue to work as our internal senses, but as we begin to see things as God sees them, our emotions will begin to respond more like Jesus would respond.

• Our Imagination has the capability to receive dreams and perceive visions from God.

• Our Memory continues to retain most of our experiences. A problem is that our memory will be full of bad thinking and lies, and bad decisions and their pleasures from the past. These will keep popping out and leading us astray, even after our mind has been restored. Evil spirits will stir these memories up if they get a chance. By giving thanks, we fill our memory with positive experiences.

Being born again reverses the damage done that we inherited from Adam and Eve, but that is the first step. While living with corrupted flesh, we have picked up a lot of junk that we have to learn to let go of by putting the old life to death and learning to walk in the Spirit. That is the purpose of discipleship.

This full series is at Born Again.

Born Again (7) Serious Consequences

Being expelled from the presence of God and sent into a world controlled by the powers of evil without any spiritual protection was a disaster for the first humans. The powers of evil hated God and wanted to destroy his earth.

Humans had been given authority on earth, but they had surrendered it to the powers of evil by obeying them. If the powers of evil could keep humans hostile to God, they could retain their stolen authority forever. They were not able to destroy humans, because this would destroy the basis of their authority on earth. If there were no humans, God would be free to take back his earth again, because it would release him from his covenant that gave authority on earth to humans without recourse.

To cement their authority on earth, the powers of evil set about doing their best to modify the brains (flesh) of the people created in God's image, so that they would never escape their clutches and turn back to him. They achieved this by making subtle changes to human flesh, and particularly the brain, which is made of flesh. They could not change them too much, or modify them to be sub-human, because they would cease to be human, and they would lose their authority on earth that came through God's covenant with humans.

The corrupted flesh that has been inherited by all human descendants affects us in a variety of ways. See more at What is a Person.

• Mind - the human mind still operates in the same way, but is vulnerable to deception and can sometimes miss the truth (2 Cor 11:3; 2 Tim 3:8).

• Emotions - emotions still operate in the same way, but good feelings now have a distorted form: rage, dread, melancholy, horror.

• Imagination - human imaginations remains powerful, but they are drawn to evil.

  The imagination of man's heart is evil from his youth (Gen 8:21).

• Will - the human will has been distorted, so that it is difficult to please God and hard to make decisions that align with his will. (Rom 5:8).

• Desires - these have been biased away from God and towards evil.

  The flesh lusts against the Spirit (Gal 5:17).

  Corrupted by its deceitful desires (Eph 4:22).

• Memory - still operates in the same way, but the spiritual powers of evil make sure that it is filled with bad/evil experiences that corrupt our mind and imagination.

• Spirit - this is the faculty that seems to have sustained the most damage. Humans still have the ability to perceive spiritual things, but it has been significantly weakened. They are not aware of the presence of the powers of evil, even when they are attacking. They also find it really difficult to hear God.

Every human inherits the flesh that manifests these problems.

Born Again (6) Problem to be Solved

To understand what happens if we are born again, we need to know the human problem. We need a clear understanding of what happened when Adam and Eve were deceived by the powers of evil and chose to disobey God.

When Adam and Eve were in the Garden of Eden, they were in unity with each other and with God. They could perceive spiritually, as well as physically. They could talk with God, and they could see him, in a way that was real. They were free to choose how they would behave. God taught them his will, but they were free to disobey.

Adam and Eve committed their first sin well before they ate of the fruit of the tree of the knowledge of good and evil. They could hear God's voice, but they chose to listen to other voices and decide if they really were evil. This was an insult to God, who is good and perfectly wise. Deciding not to trust God was their first sin. When they made this decision, God's presence left them.

He was already gone when the serpent approached them, because he could not have come near to do evil if God had been there. The serpent could not tolerate God's glory, even when he was planning to do evil.

Born Again (5) Work of the Spirit

Modern Christians makes it seem as if being born again is something that we can choose and do for ourselves. That is misleading, because the new life is a work of the Holy Spirit. It is beyond our power.

Nicodemus was a Pharisee and a member of the Jewish ruling council. Jesus was explaining to him that his career as a Jewish religious leader was a waste of time. He would need to begin again and serve God with the help of the Holy Spirit. This was something that was beyond Nicodemus’s power on his own.

People cannot choose to be born again. They cannot make themselves “born again”. This is something that the Holy Spirit must do. Rather than just focusing on his role in delivering salvation, we must also take account of what we need to do to open the way for the Holy Spirit to do his work.

Born Again (4) Incomplete Description

In his preaching, Jesus used various other expressions to describe the first step of dying to sin and self.

Change your thinking and trust the gospel (Mark 1:15).

Come follow me (Mark 1:16).

Take up your cross and follow me (Luke 14:27).

Any of you who does not give up everything you have cannot be my disciple (Luke 14:33).

You cannot serve God and unrighteous wealth (Luke 16:13).

Sell your unrighteous wealth and give it to the poor (Luke 18:22).

If these expressions are not part of our preaching of the gospel too, then our hearers will only get the wrong half of the stick.

Nicodemus discovered the full cost of loyalty to Jesus. When he defended Jesus before the pharisees and chief priests by demanding a fair hearing for Jesus before they condemned him, he was mocked and insulted by them (John 7:45-52). When Jesus had died on the cross, Nicodemus helped bury him in the garden tomb. Asking for the body of a man killed as a rebel identified him as a rebel against Rome, so any political privilege he had would be gone.

Nicodemus had to give up his position as a Jewish leader and as a Roman collaborator to follow Jesus and be born again. He had to die to his old life, before he could be born into the new Kingdom.

The phrase “born again” misses out on part of the process. It explains the new life we have in Jesus, but it does not explain that we need to die to our life with Jesus before we can enter into the new life. I wonder how many Christians believe that they have been “born again” because they prayed a prayer, but have never died to their old life, because they did not realise that was part of the process.

Paul used a slightly different expression when describing what happens when a person chooses to follow Jesus. He said that we died with Jesus and rose again with him to new life.

All of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. For if we have been united with him in a death like his, we will certainly also be united with him in a resurrection like his... Now, if we died with Christ, we believe that we will also live with him (Rom 6:3-8).

This passage is a fuller description of the process of becoming a follower of Jesus than the phrase “born again”. When we are united with Jesus by committing to follow him and trusting in his death and resurrection, we are raised with him to a new life. But that is the second step in the process. In the first step, we are united with him in his death. When we die with Jesus, we are dying to our old life controlled by sin and self. We cannot gain the new life without dying to our old life first.

Baptism is a good way of describing this two-pronged process. We go under the water, symbolising our death to our old life. We come out of the water, and the Holy Spirit comes down on us as an expression of the new life we have in Jesus.

Paul understood the current and future aspects of the new birth. He explained that those who trust Jesus died and rose with him. He also stressed that we must continue to put off the old life and put on the new life as we grow in Jesus and serve him in the power of the Holy Spirit.

Put to death, therefore, whatever belongs to your earthly nature… since you have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its Creator (Col 3:5,10).

We must keep on putting to death our sinful nature and continue to put on the life of Jesus as we grow in faith and obedience.

Born Again (3) Interesting Choice

Being born again is just one of the expressions used in the New Testament for accepting the gospel of Jesus. Various other expressions are used.

Take up the cross (Luke 14:27).

Accepted the word (Acts 2:41).

Obey the gospel (Romans 1:5, 1 Peter 4:17).

Come to the light (John 3:20-21)

Passed from death to life (John 5:24, 1 John 3:14)

Repent and turn to God (Acts 26:20)

Deny himself (Mark 8:34, Matthew 16:24, Luke 9:23)

Die daily (1 Corinthians 15:31)

Renounce all that he has (Luke 14:33)

Sell all and give to the poor (Mark 10:21)

Suffer with him (Romans 8:17)

These expressions suggest a whole range of labels that Christians could give to themselves that would be equally descriptive.

• Carrying the Cross Christian

• Obeying the Gospel Christian

• Repentant Christian

• Deny myself Christian

• Renounced all that I have Christian

• Sold all to give to the poor Christian

• Suffering with Jesus Christian.

I imagine that most Christians would choose not to use these labels, because they might be hard to live up to. People of the world might challenge us for failing to measure up to our name.

“Born again” is a more comfortable name to use, because its effect is invisible. Therefore, no one can accuse a Christian of not being born again, because there is no decisive way to observe them and be sure that they are not. The “new” birth is a work of the Holy Spirit. We cannot see him working because he is invisible to human eyes. Some people may have a deeply spiritual experience, but others might not. So if a person says that they are born again, we have no way of validating whether it is true. This means that using “born again” as the criteria for distinguishing true Christians from people who are not true Christians does not make sense.

A criterion is only useful for discerning between people if it can be observed. Describing what kind of Christian we are using a criterion that is invisible is a safe option, but is not very helpful.

Jesus had a different way of distinguishing those who are truly his followers. He said,

A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another (John 13:34-35).

The best way to identify the true followers of Jesus is to look for those who are loving each other as Jesus loved us. His followers will be implementing his new commandment to love one another.

The benefit of this criterion is that it is easy to observe. If people are loving each other in a sacrificial way, it will be obvious. They don’t need to call themselves “Loving One Another Christians”, because their love will be visible to everyone. Even people of the world will be able to discern who is real and who is not.

A modern problem is that many people who claim to be born again are not very good at loving one another. Unfortunately, the world has realised that and is ignoring Jesus because of it.

Born Again (2) Rare Expression

Jesus used the expression “born again” on one occasion only, but the modern church has built a theology around it. Being born again has become the standard by which Christians are judged. True Christians have been “born again”, but those who have not been “born again” are not true Christians. There are several problems with this phrase.

It was not used by the apostles when preaching in the book of Acts. Paul did not use the expression in any of his letters to the churches. Building a doctrine of Christian initiation on the basis of an image that is used only once in the New Testament is risky and unwise.

Born Again (1)

Many Christians prefer to describe themselves as “born again” Christians, as a way of distinguishing themselves from other Christians who are not quite as real. I find this practice odd, because I suspect that very few of these people could describe clearly what the expression actually means. I presume that most would be hard-pressed to explain what actually happens when a person is born again.

For many people it just means that they have raised their hand and prayed a “sinners’ prayer” at a church service or outreach meeting. But if I asked if everyone who has said a sinner’s prayer is actually born again, I imagine that most would say no.

Some will say that being born again means that they have become a new person, but in many ways, they are still the same person, so what really changed? We need a better understanding of what Jesus meant when he spoke of being born again.

Jesus used the expression “born again” when a pharisee called Nicodemus came to him with questions about the Kingdom of God. He told him that he needed to be “born again of the Spirit”. This was not a parable to make a complicated experience simple. It was a powerful image that Jesus used deliberately to jolt Nicodemus into a radical change of thinking.

Nicodemus was smart, but he struggled to understand what Jesus was saying, so it is not surprising that many Christians do not understand his meaning either.

What's in a Name? (8) Spiritual Prayer Language

The gift of a spiritual language in the church is different from the gift of a spiritual language in private prayer to God. The latter is a manifestation of the presence of the Holy Spirit with a person. Paul also describes how this works in 1 Corinthians 14. It can be distinguished because it edifies the individual praying and not the church.

For anyone who speaks in a language does not speak to people but to God. Indeed, no one understands them; they utter mysteries by the Spirit (1 Cor 14:2).

Anyone who speaks in a language edifies themselves… (1 Cor 14:4)

I would like every one of you to speak in languages… (1 Cor 14:5).

... greater than the one who speaks in languages (1 Cor 14:5)

If I come to you and speak in a language, what good will I be to you (1 Cor 14:6)?

For if I pray in a language, my spirit prays, but my mind is unfruitful… (1 Cor 14:14).

I will pray with my spirit… I will sing with my spirit (1 Cor 14:15)

Otherwise, when you are praising God in the Spirit… (1 Cor 14:16).

They do not know what you are saying. You are giving thanks well enough, but no one else is edified. (v1 Cor 14:16-17).

I thank God that I speak in languages more than all of you (1 Cor 14:18).

The theme of all these verses is that a person speaking in a spiritual language is speaking to God inspired by the Holy Spirit. This edifies the person praying, but does not edify any person in the church who is listening. Paul wants all followers of Jesus to edify themselves by praying in a spiritual language.

However, in the church, he wants followers of Jesus to do things that will build the church.

Since you are eager for gifts of the Spirit, try to excel in those that build up the church (1 Cor 14:12).

The roles listed in 1 Corinthians 12:28-30, Ephesians 4:11-12, and Romans 4-8 are roles that “God has placed in the Church” to build it up.

In contrast, what we call the gifts of the Spirit listed in 1 Corinthians 12:4-11 are manifestations of the Spirit in the lives of followers of Jesus in a way that he considers to be appropriate.

All these are the work of one and the same Spirit, and he distributes them to each one, just as he wills (1 Cor 12:11)

Naming them "Manifestations of the Spirit" would give a better understanding of how they function. They dont belong to a person. They have not been given to a person as a permanent thing. They are signs that the Holy Spirit is active in the person's life.

This full series can be read at Whats in a Name?

What's in a Name? (7) Languages and Interpretation

There are two other roles/gifts that not everyone has.

Not all speak in languages. Not all interpret (1 Cor 12:30b).

At first glance, this does not make sense because further on in the letter, Paul writes that he wants everyone to speak in a spiritual language.

I would like every one of you to speak in a spiritual language (1 Cor 14:5).

So why would he say in 1 Corinthians 12:30 that only some do and most don’t?

The reason is that in this verse he is describing a role that functions in the church. This is why it is linked to a role described as interpretation/explanation.

One of the ways that God speaks to the church is by one person giving a message in an unknown language and a second person giving an interpretation. Paul describes how this works in 1 Corinthians 14.

If anyone speaks in a tongue, two—or at the most three—should speak, one at a time, and someone must interpret. If there is no interpreter, the speaker should keep quiet in the church (1 Cor 14:27-28).

Several people might give a message in their spiritual language. Another person must interpret or explain.

If there is no one with the capability to interpret, the speakers should remain silent. They should know someone is there who can interpret before they begin to speak. They are not told to trust that the Holy Spirit will spontaneously give someone the ability to interpret their message, because they would not know that when they begin to speak. Rather, the assumption is that someone will be present who has developed a role in listening to the Holy Spirit and interpreting messages in unknown languages. People should know that such a person is there.

This is something that should happen in the church.

Try to excel in those that build up the church.  For this reason the one who speaks in a tongue should pray that they may interpret what they say (1 Cor 14:12-13).

If a person believes the Holy Spirit is giving them a message for the church in a spiritual language, and they don’t know that there is a person there who can give an interpretation, they should pray that they can interpret their own message. If they cannot do that, then they should remain silent.

Speaking a message in an unknown language and giving interpretations/explanations are two roles that should function in a healthy church. They go together, because one can function without the other. This is why Paul said that not everyone has these roles. They are activities that people need to learn to do and become proficient as the Holy Spirit manifests through them. They begin as a spontaneous manifestation (as per 1 Cor 12:10) and develop into a role (as per 1 Cor14:27). These giftings/roles are what Paul wants to see more of in the church.

Eagerly desire the greater gifts (charismata) (1 Cor 12:30).

Followers of Jesus should seek the greater gifts, which are prophecy and languages/interpretation. Paul goes on to explain how they work in 1 Corinthians 14. All three of these gifts are important because they build up the church. Having people who can exercise these roles strengthens a church.

Speaking a message in a spiritual language and having it interpreted by someone else is a good path into prophesying. The speaker has to speak, which is never easy for a beginner. But the interpreter does the heavy lifting for them by getting the message clear.

This full series can be read at Whats in a Name?

What's in a Name? (6) Not Everyone

Paul switches course in 1 Corinthians 12:27-31. He is still explaining the way that the body works, so he gives a different list of roles and gifts.

You are the body of Christ, and each one of you is a part of it (1 Cor 12:27).

Every follower of Jesus is part of the body and can make a contribution to it. He then explains how God has structured the body of Jesus.

God has placed in the church,
first of all apostles,
second prophets,
third teachers,
thereafter miracles,
thereafter gifts of healing,
helpers,
guidance (1 Cor 12:28).

These roles are “placed” in the church. The Greek word is “tithemi”. It describes an action in which something is passively put in a place. The placing of these roles is undertaken by God, not by the people being placed. People are placed, not manifestations of the Spirit.

The first three roles are numbered in order. They match with Ephesians 4 and Romans 12, although these dont give an order. Apostles are first, because they go out to establish a new church. Prophets are second, because a prophet always accompanies an apostle to ensure that the new church has a strong foundation. Teachers are third, because once the church has been established, pastor/teachers are needed to disciple the new believers.

The fourth role listed in Ephesians 4 is the evangelist. Their role is to grow the church by bringing people to faith in Jesus. They demonstrate the reality of God by doing miracles and healings in the power of the Spirit. That is why 1 Corinthians 12 has “miracles” and “gifts of healing” next on the list. They are essential for proclaiming the gospel in the world.

The other important non-eldership role is the deacon, who cares for the poor. In 1 Corinthians 12, the role is represented by “helpers” and “guidance”. Deacons give food to the poor, but they also teach them how to manage their finances.

All these roles are given to particular people. These are not roles that are given to everyone. That is why Paul goes on to say,

Not all (are) apostles. Not all prophets. Not all teachers. Not all work miracles. Not all have gifts of healing (1 Cor 12:29-30a).

Only some people have these roles in the church. This is the opposite of what is described in 1 Corinthians 12:7, where each person is given a manifestation of the Spirit in some way. The first part of the chapter describes manifestations of the Spirit that any believer can experience. The final part describes roles that are given to people who are placed in a position in the body of Jesus. These are the different roles of elders and deacons that the church needs.

Every believer can experience the manifestation of healing by the power of the Spirit. They can pray for people and have the healing of the Spirit flow through them. However, only some believers “have gifts of healing” (1Cor 12:30a) that they carry and know how to release healing in any situation that they encounter. These are people who have learned how to minister healing as the Holy Spirit leads.

What's in a Name? (5) Manifestation

In some ways, I believe that the word “manifestation” would be a better description for what Paul is describing in 1 Corinthians. That would make it clear that they are not talents that we have or roles that we have learned to act in. They are a manifestation of the Holy Spirit in our lives. He can manifest in any of the ways described in any believer as he chooses. These manifestations are given (didomi) according to his will. They are something that the Holy Spirit gives, not something that the believer has.

A “manifestation” of the Spirit would be a better description of what he is doing, but that change is probably a step too far for most Christians. I think we prefer to call them gifts, because that gives us a sense that it is something that we have, and we like that idea, even though it is not correct. In contrast, calling them manifestations would eliminate a great deal of understanding.

Whats in a Name? (4) Gifts of Healing

The gift of healing is interesting because in 1 Corinthians 12, Paul uses the word “charismata”.

To another gifts (charismata) of healing by that one Spirit (1 Cor 12:9).

This is unique because he does not use the word “charismata, in the description of any of the other eight so-called spiritual gifts. Unlike the others, this one is described as plural “gifts of healing”.

I suspect that the reason for this is that healing is a gift that people need to learn how to use. Those who pray for the sick need to know how the spiritual world functions. So, although any believer can be a channel for healing, God will need people who have learned how to facilitate the gift of healing if the church is to reach its full potential.

So, although the Spirit can give the gift of healing to any follower of Jesus, there will be people who carry “gifts of healing”. This will be a bit like the gifts in Ephesians 4, which elders are called into. In a similar way, some people will be called into "gifts of healing". They will be confident to release the healing of the Spirit in various situations.

None of the other so-called gifts in 1 Corinthians 12 are described in this way. They are gifts that the Holy Spirit can give to any believer when he chooses, because they do not need experience to use them effectively. In contrast, experience with the gift of healing for learning how the Holy Spirit works to restore sick people to health.

Likewise, people who are called to serve as an evangelist will frequently carry gifts of healing, because healing the sick and casting out demons is integral to New Testament evangelism. People who undertake this role will need heaps of boldness and compassion, so they need to have been given an appropriate personality by God.

What's in a Name? (3) Romans 12

In his letter to the Romans, Paul begins by explaining that he is speaking with authority that is part of his calling as an apostle (Rom 12:3).

By the grace (charis) given (didomi) to me, I say to every one of you (Rom 12:3).

He then explains to the Roman Christians that different members of the body of Jesus have different functions (Rom 12:4). They have each received a calling in a similar way to those described in Ephesians 4. The wording is similar.

We have different gifts (charismata), according to the grace (charis) given (didomi) to each of us; whether prophesying… (Rom 12:6).

Many English translations use the word gifts twice, but charismata is only in the Greek text once. I presume Paul uses the word “charismata” in Romans because these gifts are similar to those in Ephesians 4. The lists overlap, but we miss the parallels because Ephesians names the eldership roles, whereas Romans describes what they do.

Ephesians 4	Romans 12
Prophet	Prophesying
Pastor/Teacher	Teaching/Encouraging
Apostle	Leading/Steering
Evangelist

The other gifts link to the ministry of the deacon. It is not an eldership role, but can become one.

Deacon	Service
	Giving
	Showing Mercy

If we understand that many deacons become evangelists (Stephen is the first), the last three gifts in Romans 12 link to the role of the evangelist. This structuring explains that the gifts in Romans 12 parallel those in Ephesians 4.

Because the callings are similar, using the expression “gracious gift” as the primary name of the phenomena described in 1 Corinthians 12 is misleading. Paul uses the word “charismata” in that passage to explain that these gifts are given graciously to people who don’t deserve them. In contrast, for the gifts in Ephesians 4 and Romans 12, people have to have done enough to deserve the trust required.