It is sometimes thought that because the ‘charismata’ are directly discussed only infrequently in Paul’s writings, they were regarded by the apostle as the marks of an immature church, and needed to be discouraged or actually suppressed.

However, it is at least as plausible to argue that Paul took the exercise of spiritual gifts more or less for granted in the churches, and he felt the need to discuss them in detail only when there were problems (as at Corinth).

Gordon Fee points out that this argument is supported by a number of more-or-less incidental references to spiritual gifts, as in:-

2 Thessalonians 2:2 – ‘Paul knows that someone has falsely informed them under the guise of his authority as to “the day of the Lord” (see Eschatology). What he does not know is the source of this false information; one possibility that automatically comes to mind is “through the Spirit” (most likely a “non-discerned” prophetic utterance).’

1 Corinthians 11:2–16 – ‘In the matter of head coverings, Paul refers to worship as “praying and prophesying,” the two primary ways of addressing God and people in the assembly.’

Galatians 3:4–5 – Paul argument ‘rests on their past (“such remarkable experiences” BAGD) and ongoing experience of the Spirit, including “miracles.”’

1 Tim 1:18; 4:14 – Timothy’s ministry ‘is related to prophetic utterances in the community, prophetic utterances that are so significant for Timothy that he is urged to keep up the fight in light of them’

Conclusion: ‘In none of these instances is Paul arguing for something; rather, the visible, “charismatic” expression of their common life in the Spirit is the presupposition from which he argues for something else.’

Fee, DPL, art. ‘Gifts of the Spirit’