Obviously, since this is a blog, the newest blogs are on top of the list. But since this posting is more in the fashion of a serial blog, it might be helpful to go back to the first posting of 2021, titled Note.
This post will introduce the concept of Gifts and that there are actually three different categories of gifts.
First, what is a gift? Obviously, its definition and etymology identify it as an object, whether tangible or intangible, that is given by one person to another person. Possession and often ownership of the gift are transferred from the one to the other.
The following is taken from Vine's Expository Dictionary of New Testament Words:
Gift, Giving
1. doron (G1435), akin to didomi, "to give," is used (a) of "gifts" presented as an expression of honor, Mat_2:11; (b) of "gifts" for the support of the temple and the needs of the poor, Mat_15:5; Mar_7:11; Luk_21:1, Luk_21:4; (c) of "gifts" offered to God, Mat_5:23, Mat_5:24; Mat_8:4; Mat_23:18, Mat_23:19; Heb_5:1; Heb_8:3, Heb_8:4; Heb_9:9; Heb_11:4; (d) of salvation by grace as the "gift" of God, Eph_2:8; (e) of "presents" for mutual celebration of an occasion, Rev_11:10. See OFFERING.
2. dorea (G1431) denotes "a free gift," stressing its gratuitous character; it is always used in the NT of a spiritual or supernatural gift, Joh_4:10; Act_8:20; Act_11:17; Rom_5:15; 2Co_9:15; Eph_3:7; Heb_6:4; in Eph_4:7, "according to the measure of the gift of Christ," the "gift" is that given by Christ; in Act_2:28, "the gift of the Holy Ghost," the clause is epexegetical, the "gift" being the Holy Ghost Himself; cf. Act_10:45; Act_11:17, and the phrase, "the gift of righteousness," Rom_5:17.
Note: For dorean, a form of this noun, used adverbially, see FREELY.
3. dorema (G1434): see BOON.
4. doma (G1390) lends greater stress to the concrete character of the "gift," than to its beneficent nature, Mat_7:11; Luk_11:13; Eph_4:8; Php_4:17.
5. dosis (G1394) denotes, properly, "the act of giving," Php_4:15, euphemistically referring to "gifts" as a matter of debt and credit accounts; then, objectively, "a gift," Jas_1:17 (1st mention; see BOON).
6. charisma (G5486), "a gift of grace, a gift involving grace" (charis) on the part of God as the donor, is used (a) of His free bestowments upon sinners, Rom_5:15, Rom_5:16; Rom_6:23; Rom_11:29; (b) of His endowments upon believers by the operation of the Holy Spirit in the churches, Rom_12:6; 1Co_1:7; 1Co_12:4, 1Co_12:9, 1Co_12:28, 1Co_12:30, 1Co_12:31; 1Ti_4:14; 2Ti_1:6; 1Pe_4:10; (c) of that which is imparted through human instruction, Rom_1:11; (d) of the natural "gift" of continence, consequent upon the grace of God as Creator, 1Co_7:7; (e) of gracious deliverances granted in answer to the prayers of fellow believers, 2Co_1:11.
Note: In the KJV of 2Co_8:4 charis, "grace," is translated "gift." The RV, "in regard of this grace," adheres to the true meaning, as in 2Co_8:6.
7. merismos (G3311), "a dividing" (from meros, "a part"), is translated "gifts" in Heb_2:4, "gifts of the Holy Ghost" (marg., "distributions"); in Heb_4:12, "dividing." see DIVIDING.
Note: In the KJV of Luk_21:5 anathema, "a votive offering," is translated "gifts" (RV, "offerings").
1 Now concerning spiritual gifts, brothers, I do not want you to be uninformed. (ESV)
In the original Greek, the word "gifts" is not there. Only the word translated "spiritual" (πνευματικός, pneumatikos) is present, essentially meaning "spiritual things." However, in the context of what follows in chapters 12 through 14, the use of "gifts" here seems rational.
He goes on to contrast their previous practices as pagans with what should be their current practices as Christians:
2 You know that when you were pagans you were led astray to mute idols, however you were led. 3 Therefore I want you to understand that no one speaking in the Spirit of God ever says “Jesus is accursed!” and no one can say “Jesus is Lord” except in the Holy Spirit.
Clearly, Paul wants to distinguish between the sources of their religious experiences and the practices. He wants to let them know that things are different now that they are Christians and that they should leave their old pagan practices (often characterized by ecstasy and chaos) behind and embrace new, more orderly practices. ("But all things should be done decently and in order." 1 Cor. 14:40, ESV)
Now, he begins to explain to them the categorical nature of gifts:
4 Now there are varieties of gifts, but the same Spirit;
"varieties": διαίρεσις diairesis; a distinction or (concretely) variety: - difference, diversity. (Strong, G1243)
"gifts": χάρισμα charisma; a (divine) gratuity, that is, deliverance (from danger or passion); (specifically) a (spiritual) endowment, that is, (subjectively) religious qualification, or (objectively) miraculous faculty: - (free) gift. (Strong, G5486)
"Spirit": πνεῦμα pneuma; a current of air, that is, breath (blast) or a breeze; by analogy or figuratively a spirit, that is, (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, daemon, or (divine) God, Christ’s spirit, the Holy spirit: - ghost, life, spirit (-ual, -ually), mind. (Strong, G4151)
5 and there are varieties of service, but the same Lord;
"service": διακονία diakonia; attendance (as a servant, etc.); figuratively (eleemosynary) aid, (official) service (especially of the Christian teacher, or technically of the diaconate): - (ad-) minister (-ing, -tration, -try), office, relief, service (-ing). (Strong, G1248)
"Lord": κύριος kurios; From κῦρος kuros (supremacy); supreme in authority, that is, (as noun) controller; by implication Mr. (as a respectful title): - God, Lord, master, Sir. (Strong, G2962)
The word here for "service" (or "administrations" in the KJV) is where we get our word "deacon" from. When the original deacons were chosen in the Book of Acts, their purpose was to "wait on tables," to distribute meals to the widows of the church. Culturally, women rarely had the ability to support themselves. When their husband died, all his possessions were distributed to their sons and the oldest son assumed the responsibility of providing for his mother. However, if she accepted Yeshua of Nazaret as her Messiah and her family did not follow her in faith, she would be abandoned by them. In the early church in Jerusalem, the native Jewish-Christian widows were being served, but not the Hellenic-Christian widows. The apostles felt they could not lead the church both spiritually and materially; hence, the deacons were born. However, the use of the term here is broad, covering more than just serving meals as we will see later. Thus the use of the word "administrations" in the KJV.
In our modern, Western perspective, the word "Lord" has lost much of its original meaning, especially embodied in the Greek word "kyrios." In the context of the time, a kyrios actually had the power of life and death. Each year, people were required to pay their taxes to Rome and the Roman Empire and recite the phrase kyrion kaisar, Caesar is Lord. There was also a statement of deity along with the authority, because only a god could have power of life and death. Of course, Christians could make no such confession, and thus were deemed enemies of the state. Therefore, in this context, the word kyrios is referring to the second person of the Trinity, Jesus, the Son. As the head of his body, the church, he has given gifts for the purpose of ministry. (Eph. 4:7-12)
6 and there are varieties of activities, but it is the same God who empowers them all in everyone.
"activities": ἐνέργημα energēma; an effect: - operation, working. (Strong, G1755)
"God": θεός theos; Of uncertain affinity; a deity, especially (with G3588) the supreme Divinity; figuratively a magistrate; by Hebraism very: - X exceeding, God, god [-ly, -ward]. (Strong, G2316)
"empowers": ἐνεργέω energeō; to be active, efficient: - do, (be) effectual (fervent), be mighty in, shew forth self, work (effectually in). (Strong, G1754)
"all": παντα panta; from πᾶς pas; Including all the forms of declension; apparently a primary word; all, any, every, the whole: - all (manner of, means) alway (-s), any (one), X daily, + ever, every (one, way), as many as, + no (-thing), X throughly, whatsoever, whole, whosoever. (Strong, G3956)
"everyone": πασιν pasin; from πᾶς pas; Including all the forms of declension; apparently a primary word; all, any, every, the whole: - all (manner of, means) alway (-s), any (one), X daily, + ever, every (one, way), as many as, + no (-thing), X throughly, whatsoever, whole, whosoever. (Strong, G3956)
Of the three verses dealing with what I call gift categories (vss. 4, 5, and 6), this last one is the most enigmatic and perhaps the least understood, partly because it is discussed nowhere else in this letter. Apparently, the Corinthian church had enough problems dealing with their excesses in regard to the use of the gifts of the Spirit that Paul deemed it prudent not to confuse them with what I feel are deeper matters. Instead, we must look to Paul's letter to the church in Rome to find them.
Note the relation of the Greek word to our English word, "energy." I feel a more accurate translation would almost be a transliteration: "and there are differences of energies, but it is the same God who energizes them all in everyone." Note also that it is Theos who distributes these gifts. To continue the pattern, charisma come from the Spirit, diakonia come from the Son, and energēma come from the Father (God).
Thus, we have three categories of gifts: gifts of the Father, gifts of the Son, and gifts of the Spirit. Each Person of the Trinity has authority and distribution of the gifts in their domain, yet they all work together "to equip the saints for the work of ministry, for building up the body of Christ," (Eph. 4:12 ESV).
In my next posting, we will discuss the gifts given to all humans, whether or not they are believers: the Gifts of the Father.
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