Gifts: Categories of Gifts

 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").

Obviously, the New Testament is replete with words that deal with a variety of concepts of gifts.

However, I want to focus initially in 1 Cor. 12. Paul is writing to the church in Corinth, a large city located on an isthmus and a hub of trade, both materially and intellectually. He begins by saying:

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)

 This is the first category of gifts, the one they were most familiar with but also the one they were having the most trouble with, as we see later in the letter.

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.

Gifts: Introduction

 Before we can begin our study, let's lay some ground rules.

First, this is more than just a scholarly treatise. While some scholarship will be involved, the ultimate goal is to impact life in such a way that it becomes more understandable, more productive, and just more fun.

Since I hope this will reach a variety of people with a variety of backgrounds, I want to discuss some buzzwords that some may bring to the table.

First, let's talk about Theology. This comes from two Greek words: θεός (theos) and λόγος (logos). Essentially, it means "God words" or "words about God." It forms the general term for the study of God and is broken down into various aspects of God, e.g., holiness, righteousness, justice, mercy, etc.

Another term we should look at is Doctrine. Generally speaking, this speaks to the core beliefs of any given sect, such things as salvation, original sin, justification, etc. The Greek word found in 2 Tim. 3:16 translated as doctrine is διδασκαλία (didaskalia). It, along with another Greek word, διδαχή (didache), are related to teaching. Zodhiates discriminates between them as the latter being "the substance of teaching" and the former "the act of teaching." Clearly, doctrine has to do with the teachings of any specific group regarding their understanding of the principles of the Bible. Throughout history, these have usually been promulgated through the personal revelation and inspiration of a single individual, e.g., Luther, Calvin, and others. Even in modern times, whole new sets of teachings have been promoted by an individual and enhanced through the use of technology (read "Tele-evangelists").

One term that originally had positive connotations and now not so much is Dogma. This word is used within groups to indicate concepts that are immutable and should be universal to all who profess to believe common truths. In my experience, however, it tends to describe a stubborn an intractable adherence to certain concepts, often even in the face of overwhelming evidence to the contrary. An example of such might be found in the tenets of Atheistic Humanism. Adherents to this belief system deny the existence of God, let alone the possibility that he could have created everything that is. Even the concept of intelligent design is anathema to a true believer of this faith. But I digress.

Not that any of these terms have any real impact on what I'm going to do here. It is my intention to draw from various scriptures (without proof-texting) that might seem to the casual Bible reader as random and unrelated. However, in my view, they are actually the core of Christian life, after initial salvation. By understanding them more fully, I hope the reader will have a "lightbulb" effect and begin to see life in a new light (pun intended!).

Here we go!!

Note

 It's been about three years now since my last post. I have two people following this blog. Clearly, I'm not winning any awards for social activity.

However, I'm presently motivated to look in depth at a project I've studied for some time now: Gifts.

I'm going to begin with a short introduction into the nature of Bible study and its corollaries as found in Christian circles; nothing too in-depth, just a means whereby we can understand each other.

Although much of what I'm going to share has already been drawn from teachers like Russell Kelper and Bill Gothard, ultimately my source is going to be Scripture, primarily the New Testament, along with my own personal experience.

While some have emphasized scripture and others experience, I believe it is possible to blend the two into one cohesive lifestyle. To that end, I will begin this journey.

The Magi: An analysis

Matthew 2 (Alexandria Bible)
1. But after Jesus had been born in Bethlehem of Judea, in the days of Herod the king, behold, Magi from the east came to Jerusalem.

There is no little speculation who these Magi (or Wise Men, as they are commonly called) are or where they came from. They are sometimes associated with astrologers; but that label has somewhat negative connotations contemporaneously, owing to its frequent modern use for the superstitious practice of fortune-telling. However, they were not pure astronomers either, in that they did associate meaning with astral phenomena, which we will see shortly.

According to Zodhiates (The Complete WordStudy Dictionary), they were priests and wise men among the Medes, Persians and Babylonians and were considered both great and powerful. They specialized in the study of astrology and enchantment. The Chaldeans called them wise (σοφοσ - sophos).

The Greek word for "east" (ανατολη, anatolḗ) means "that region or those parts of the heaven or earth where the solar light first springs up and appears, the east..." (Zodhiates). Interestingly, there is an area in the high plateau of what is now eastern Turkey that is known in historical and archaeological circles as Anatolia. It is hypothesized by Gavin Menzies (The Lost Empire of Atlantis) as the original location of a people who emigrated to Crete at the beginning of the Bronze Age and became the foundation for the Minoan civilization.

2. saying: "Where is he that has been born king of the Jews? For we saw his star at its rising, and have come to worship him.

The first question we must ask from verses 1 and 2 is: Why did they come to Jerusalem? There are several reasons. 1) They were new to the area. 2) They were looking for a king. Somehow, this star was new, and its location had something to do with Israel and it's rulership. 3) Jerusalem was the seat of the Jewish government. Therefore, it seemed logical to assume that everyone in Jerusalem would know about this event and would direct them to its location.

The problem was that the Jews were thinking in the natural, especially Herod (whose name, ironically, means "heroic"). Apparently, none of Herod's wives had given birth recently, or he would have killed the child or children, as he had consistently done to date.

3) And hearing it, king Herod was alarmed, and all Jerusalem with him.

Herod thought he had covered all his bases. It freaked him out to think that he might have missed one. The people of Jerusalem, on the other hand, were fearful of a pogrom that might ensue, and in fact did, as we shall see.

4) And he assembled all the chief priests and scribes of the people, and inquired of them where the Christ should be born.

Herod starts trying to line his ducks up before he meets with the Magi. He's afraid of losing his power and authority and will even go so far as to thwart the arrival of the promised Messiah to keep it.

5) And they said to him: In Bethlehem of Judea; for thus it is written by the prophet: 6) And thou, Bethlehem, land of Judah, art by no means the least among the princes of Judah; for out of thee shall come a Governor, who shall rule my people Israel.

So, now Herod has a direction: a little southwest of Jerusalem. But that still encompasses a broad area, because it could include the surrounding area as well as the city itself. For the word "rule," one can also substitute "shepherd" or "pastor."

7) Then Herod, having secretly called the Magi, inquired of them strictly the time at which the star appeared;

He will use this information later (vs 16) to kill every male child below the age corresponding to when the star appeared. Herod is nothing, if not thorough.

8) and sending them to Bethlehem, said: Go make strict inquiry for the young child: and when you have found him, bring me word, that I also may go and worship him.

Truly, John the Baptist calls Herod's son, Herod Antipas, a "sly old fox." Apparently the apple didn't fall very far from the tree. So Herod the Great tries to use these "naive, unsuspecting" Wise Men and sends them on their way.

9) and after hearing the king, they departed; and lo, the star which they had seen at its rising, went before them, till it came and stood over where the young child was.

However, having used natural means to find the newborn king, the Magi now revert to their normal practice of using the heavens as their guide. Psalm 19 begins "The heavens declare the glory of God and the firmament shows forth his handiwork."

10) And when they saw the star, they rejoiced with very great joy. 11) and coming into the house, they saw the young child with Mary his mother; and falling down they worshiped him; and having opened their treasures they offered to him gifts, gold, and frankincense, and myrrh.

Here is the scene we erroneously recreate at Christmastime as having happened at the manger. Epiphany, the high church feast of the Magi, occurs in January. In fact, the actual occurrence could have happened up to two years later. Remember, they went to Bethlehem to register for the census for Roman taxation. Given the history of bureaucracies throughout the ages, that could not have happened overnight. Add to that the state of transportation and communication in that time, and two years to complete a census of the whole world does not seem unlikely in the least.

12) And having been warned in a dream not to return to Herod, they withdrew into their own country by another way.

God was protecting his plan. In the next section, Joseph himself will be warned in a dream to take Mary and Jesus and get the heck out of Dodge. God is always in control.

Engaged!

Matthew 1:18 (ESV)
Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit.

Betrothal, or engagement to be married, was a serious event in the Jewish culture. The Greek word used here is μνηστευθεισης (mnēsteutheísēs, G3423) and means literally to "give a souvenir" (engagement present). The Cyclopedia of Biblical, Theological and Ecclesiastical Literature describes Jewish betrothal as follows:

"Among the Hebrews this relation was usually determined by the parents or brothers, without consulting the parties until they came to be betrothed. The engagement took place very early, as is still the case in Oriental countries, though it was not consummated by actual marriage until the spouse was at least twelve years of age. The betrothing was performed a twelvemonth or more before the marriage, either in writing, or by a piece of silver given to the espoused before witnesses, as a pledge of their mutual engagements. Sometimes a regular contract was made, in which the bridegroom always bound himself to give a certain sum as a portion to his bride. From the time of espousal, however, the woman was considered as the lawful wife of the man to whom she was betrothed: the engagement could not be ended by the man without a bill of divorce; nor could she be unfaithful without being considered an adulteress. Thus Mary, after she was betrothed to Joseph, might, according to the rigor of the law, have been punished if the angel of the Lord had not acquainted Joseph with the mystery of the incarnation."

I remember my mother telling me that in the German Lutheran culture, engagement to be married was an equally serious event. She said that if an engaged couple broke off the engagement, they had to go before the entire congregation and ask for forgiveness. Today, it seems that many couples call each other "fiancee" in an apparent attempt to legitimize the fact that they are living together in fornication.

There's a unique spiritual significance in the Biblical concept of betrothal for us. Jesus is revealed in scripture as the bridegroom and we are His bride. However, the marriage ceremony has not yet taken place. That happens, in Jewish culture, when the bridegroom comes to get his bride at an unannounced time. Sound familiar?

Jesus left us a souvenir: the Holy Spirit, who is the promise that Jesus will return for us, His bride. At the rapture, we will be united with him as He comes back to receive us. But, like the parable of the wise and foolish virgins, we must always be ready with oil in our lamps, for he may return at any time. We do not want to miss the wedding feast.

Attention! Jesus Is Coming!

As reported in CharismaNews (November 30,2016), on November 28, 2016, former President Jimmy Carter wrote an editorial in the NY Times urging current President Barak Obama to use the United Nations Security Council to formally recognize the state of Palestine in a way that would virtually inhibit President-elect Donald Trump from undoing the action. This would split the land of Israel, which, according to the author of the article in CharismaNews, Michael T. Snyder, would be among the final signs of fulfilled prophecy concerning the return of Jesus Christ. He did not specify the scripture containing the prophecy, instead providing a link to his book The Rapture Verdict. Mr. Snyder is an attorney; the fact that he is not a pastor or televangelist promoting some new teaching in my mind gives him more credibility. Time will tell.

In light of that, in my study of Matthew 1:17 today, I was doing a word study on γενεα (genea, G1074) and ran across this in The Complete Word Study by Spiros Zodhiates:

"The word geneá in Mat_24:34 may have had reference to the kind of Jew with whom Jesus was conversing during that particular time (Mat_21:23; Mat_23:29). He was telling them that this generation or type, such as the Sadducees and Pharisees of that day, would not pass away until all these things occurred and until His coming again in His parousía (G3952), Second Coming, which has proven to be true. He was prophesying the destruction of their nation (Mat_24:15-28). Others have understood Jesus to be saying that the generation present immediately preceding His return, who witness the events signaling His coming, will not pass away. Christ's return will not be thwarted."

Interesting, what?

The will of God: Sermon notes from FBCJAX 5/3/15

 The Sovereign will of God: what God is doing on the earth.

The moral will of God: what God has already said in His Word. 

The personal will of God: what God desires for my life. Learn to control your own body in a holy and honorable manner. 

The more I get to know the Sovereign will of God and the Moral will of God the better I will able to discern the personal will of God. 

What am I doing that I should not be doing?

What am I not doing that I should be doing?

Will: θέλημα From the prolonged form of G2309; a determination(properly the thing), that is, (actively) choice (specifically purpose, decree; abstractly volition) or (passively) inclination: - desire, pleasure, will.

1 John 4:1 test the spirits; Rom 12:2

1. Am I in a right relationship with God?

2. What does the Bible say?

3. What would Jesus do?

4. Have I sought Godly counsel?

5. Is this my will or God's will?

Will = volition = choice = decision