The Gifts

In Christian oral tradition many things are referred to as gifts of God. But according to the ancient Greek texts of the new covenant writings, wherein is the textual evidence from which all Christian beliefs must be verified and substantiated, things which Christian oral tradition refers to as gifts are not referred to as gifts. For example: In 1 Cor. 12 each of the nine manifestations (Gk. phanerōsis) are commonly referred to as a gift, such as the gift of tongues, the gift of interpretation of tongues, the gift of prophecy, and so on, which each are, according to the Greek text, manifestations of the one gift of holy Spirit. In the context the one gift is the gift of holy Spirit, which the God places in a believer, and there are nine categories of ways to manifest, or demonstrate it. In the ancient Greek of the Middle East, to manifest something is to demonstrate it, make it apparent, make it obvious, evident to one or more of the five senses.

I consider translators/translation committees partially responsible for this huge misconception which has deceived countless millions, and caused immeasurable confusion, because of their un-standardized and biased Dynamic Equivalency (DE) style "translations", for not closely following the Greek texts in rendering their English translations.

From sin nature-based mortalkind's point of view, everything can, and is considered a gift. For example: Our spouse is a gift, our children are gifts, our life is a gift, the air we breath is a gift, the earth is a gift, our food is a gift, the rain is a gift, fertilizer is a gift, a pet is a gift, anything and everything, apart from death can be considered a gift. And yet maybe, to some, death would even be considered a gift. According to mortalkind's thinking, the number and kinds of gifts there are is only constrained by mortalkind's unlimited imagination. And that's okay. But we can't speak within the context of the ancient writers and say "God" says something is a gift, if in those writings it is not referred to as a gift at all, or is referred to as something else, and especially if it is referred to as a manifestation. A gift is a gift, and a manifestation of a gift is a manifestation of a gift, but not the gift itself. Calling a manifestation of a gift a gift itself is first out of ignorance of exactly what the ancient writer's (like apostle Paul) wrote; and secondly demonstrating, or manifesting that ignorance, not to mention lying about what the text actually says.

In the new covenant writings, from God's point of view, the holy Spirit presents and defines what are gifts. We must not inject our mortal-made thinking and preconceived denominational theological bias into God's Word, and then pretend that's what God's Word says. We are to replace and renew our mortal-made (worldly) thinking with exactly what God's Word says (Rom. 12:2). From sin nature-based mortalkind's point of view, the number of gifts is infinite. But God's Word, in the new covenant writings, mentions only a small, finite number of gifts, and the following are the specific gifts to which He refers. Therefore, if we are going to talk about gifts within the context of God's Word, then the terminology we use and the references we make should be only to those gifts God defines in His Word, and they should be spoken of in the manner in which God speaks of them, using God's terminology properly. If we claim to be a disciple of Jesus Christ (that's what "Christian" means), then when we come to God's Word we come to learn, not argue. We come ready, and willing, and anxious to replace whatever preconceived ideas and beliefs we may have when they cannot be substantiated with God's Word, because we desire to learn and grow. We should come desiring to renew our minds (Rom. 12.2) with Truth, so we can grow spiritually to become more like Jesus Christ.

Within the context of God's Word something is absolutely not a gift unless God's Word says it's a gift. What God's Word says is a dog, is a dog. What God's Word says is a cat, is a cat. What God's Word says is a gracious thing, is a gracious thing. What God's Word says is a gift, is a gift. What God's Word says is a manifestation, is a manifestation. What God's Word says is an offering, is an offering. What God's Word says is a complete gift, is a complete gift. If anyone is going to talk about God's Word apart from mortal-made para-religious dogmas, then they must use God's terminology given in His Word, and they must use as references those references within God's Word where He defines what are gifts, and what are their definitions and characteristics. If your going to be a professional Baseball player, then you learn and speak about Baseball using the correct Baseball terminology, and you play Baseball by the Baseball rule book. If we're going to be true disciples of the Lord Jesus Christ, endeavoring to grow up into him and become spiritually mature, then we need to learn and speak God's Word using His terminology, and we live our life by His rule book, which is His Word.

There are only several words in the new covenant Greek text which mean a gift, an offering, or a gracious thing, and which had those meanings in the new covenant time and culture in which God's Word was written, about 2,000 years ago. According to Strong's, Vine's and Bullinger's concordances, they are:

doma, Strong's # 1390, 4 usages

dosis, Strong's # 1394, 2 usages

dōrea, Strong's # 1431, 11 usages

dōrēma, Strong's # 1434, 2 usages

dōron, Strong's # 1435, 19 usages

merismos, Strong's # 3311, 2 usages

charis, Strong's # 5485, 156 usages

charisma, Strong's # 5486, 17 usages

Through studying the context of each an every one of these terms we can become knowledgeable of those things which God's Word considers gifts, offerings and gracious things.

Three planes of directional relationship must be noticed; is the gift, offering or gracious thing coming from,

1. God to mortalkind, or

2. from mortalkind to God, or

3. from one mortal to another mortal.

A deeper study than what I present here will give light to you showing defining characteristics between the different kinds of gifts, and why the different spellings in the Greek texts.

Doma (Strong's # 1390) - From the four usages of doma in God's Word I notice that the holy Spirit uses it as a term meaning unspecified gifts in general, which can be of any kind, and can be given between mortals one to another, and given from God to mortals. Gifts given to God from mortals are not properly referred to as gifts, but as offerings or sacrifices, even though we are into the new covenant age.

In Ephesians 4:8-13 the gifts (domata) of verse 8 are the five "gift services" listed in verse 11, the five categories of serving the believing disciples, the one body of Christ, categories between which God makes a distinction. These are categories of special service to the body of believers for which God gives the disciples called for those services, special spiritual abilities tailored to doing those services.

Dosis (Strong's # 1394) - From the 2 usages of dosis in God's Word I notice that the holy Spirit uses it as a term meaning an act of giving. Strong, Vine and Bullinger confirm this in their concordances. Please note that these gifts are from God to believing mortals. In the context of a usage in James 1:17 both dosis and dōrēma are used together, which double usage is a holy Spirit marking of a portion of God's Word which establishes a truth of primary importance.

James 1:17 Every (pasa) good (agathē) act of giving (dosis) and (kai) every (pan) complete (teleion) gift (dōrēma) above (anothen) is (estin) coming down (katabainon) from (apo) the (tou) Father (patros) of the (tōn) Lights (phōtōn), beside (par) whom (hō) there is (eni) absolutely not (ouk) a parallax (parallagē), or (ē) a shadow (aposkiasma) of a revolution (tropēs)!

The phrase Father of the lights gives us a clue as to what may be an example in God's Word of a good act of giving (dosis), and a complete gift (dōrēma). A quick joyful search on phos (Strong's # 5457), the root word for lights (phōtōn), reveals the following: Jesus said, "I am the light of the cosmos (John 8:12)". I believe Jesus Christ is that complete (teleion) gift (dōrēma) above (anothen) to which James alludes, which has come down to us from the Father of lights. But that's not all; Jesus said to his believing disciples and followers, "You are the light of the cosmos (Mat. 5:14)", which clearly states that each believing disciples of the Lord Jesus Christ is a complete (teleion) gift (dōrēma) above (anothen) as well, which has come down from the Father of lights. Yes, this is true! Jesus said to them in Mat. 5:48,

Matthew 5:48 Therefore (oun), you (humeis) shall cause yourselves to be (esesthe) complete (teleioi) as (hōs) the (ho) Father (patēr) of you (humōn), the (to) heavenly one (ouranois), is (estin) complete (teleios).

According to apostle Paul, believing disciples who have received the new birth above (John 3), baptism in the gift of holy Spirit from Christ Jesus (Mat. 3:11), the "seed" of God within them (1 Pet. 1:23), are on their way to becoming as complete as God the Father is complete (Eph. 4:6-13; Col. 1:25-28).

Dōrea (Strong's # 1431) - From the 11 usages of dōrea in God's Word I notice the following specific gifts given and alluded to in the texts. Please note that these gifts are from God to believing mortals. The grace of the giver is implied.

In John 4:10 the gift of living water; living water is a type to the gift of holy Spirit, which makes the new birth above, baptism in the holy Spirit, a gift.

In Acts 2:38 apostle Peter declares the holy Spirit is a gift.

In Acts 8:20 the gift is holy Spirit.

In Acts 10:45 the gift is holy Spirit.

In Acts 11:17 the like gift is holy Spirit.

In Romans 5:15 the gift is holy Spirit.

In Romans 5:17 the gift is righteousness.

In 2 Cor. 9:14-15, the indescribable gift within them is the gift of holy Spirit.

In Ephesian 3:7 the gift of the grace of God (genitive case showing source and reason for the receipt of the gift), is the gift of the knowledge and understanding of the Great Mystery.

In Ephesians 4:7 the gift of Christ (genitive case showing source and giver of the gift), i.e., the gift given by Christ is the baptism in the gift of holy Spirit.

In Hebrews 4:6 the gift of the heavenly (genitive case showing source of the gift) is the gift of holy Spirit.

Dōrēma (Strong's # 1434) - From the 2 usages of dōrēma in the text, one in James 1:17 where it appears with a usage of dosis, we can plainly see that the word dōrēma has been reserved by the holy Spirit to refer exclusively to the complete (teleion) gift (dōrēma) above (anothen) coming down from the Father of lights, God's son, Jesus Christ.

In Romans the second usage of dōrēma in the text, the gift in grace to [many] (ellipses in verse, dative case showing the reason for giving the gift and the recipients) is God's son, Jesus Christ.

Romans 5:14 But (alla), the (ho) death (thanatos) was made king (ebasileusen) from (apo) Adam (adam) until (mechri) Moses (mōuseōs), and (kai) over (epi) the ones (tous) not (mē) having sinned (hamartēsantas) upon (epi) the (tō) likeness (homoiōmati) of the (tēs) side-stepping (parabaseōs) of Adam (adam), who (hos) is (estin) a type (tupos) of the one (tou) [one] being about to come (mellontos)!

Romans 5:15 BUT (all), absolutely not (ouch) as (hōs) the (to) falling aside (paraptoma) so (houtōs) also (kai) [is] the (to) gracious thing (charisma)!

Because (gar) if (ei) [through] the (tō) side-fall (paraptomati) of the (tou) one (henos) the (hoi) many (polloi) died away (apethanon), much (pollō) more (mallon) [through] the (hē) grace (charis) of the (tou) God (theou), and (kai) the (hē) gift (dōrea) in (en) grace (chariti), the (tē) [gift] of the (tou) one (enos) mortal (anthrōpou) Jesus (Iēsou) Christ (christou), abounded (eperisseusen) into (eis) the (tous) many (pollous)!

Dōron - In my opinion, in all the usages in the text where dōron appears, a much more accurate English translation rather than gift would be offering, given the parallel correspondence in those texts to offerings made under the law of the old covenant. The specific offerings given in the new covenant texts are those typically given under the old covenant law, with the exception of a usage in Eph. 2:8, where the wholeness believers receive is an offering of God! I take this as a superlative expression of God's heart's desire and love for His children, of which the full extent may be realized through studying the old covenant offerings. The writer of Hebrews gives us a clue, that believers under the new covenant in Jesus poured out blood can still offer sacrifices which are desirable and pleasing to God the Father, through the fruit of our lips praising His name (Heb. 13:15-16). This in turn causes the Father to reciprocate and speak things into being into the lives of His children, "offerings" which bring abundance to our lives according to our needs and desires, things which please us. What a wonderful Father we have!

Merismos (Strong's # 3311) - In Hebrews 2:4 some translations translate merismois as "gifts", which is completely erroneous. The textual evidence refers to the distinctive divisions in the nine manifestations of the gift of holy Spirit, as given in 1 Cor. 12. This reference clearly connects apostle Paul as a very plausible author of the letter to the Hebrews. It is important for the reader of God's Word to pay attention, when reading the KJV Authorized Version (AV), that words in the text in italics were added by the translators according to their own opinions, and sometimes they are right in supplying the ellipsis, and many times they are wrong. When it comes to adding the word gift or gifts into the text, I believe they are usually wrong, as they are in 1 Cor. 12:1. The text reads "Spirit-based things (pneumatikōn)", NOT "spiritual gifts". The nine manifestations (phanerōsis) (verses 7-11) are the nine divisions, or nine categories of different ways in which the power of the one gift of holy Spirit may be properly energized in an individual believer. Please allow me to repeat, according to the accuracy of God's Word, the nine manifestations are not gifts, but are nine manifestations, nine different ways to properly manifest the power of the one gift of holy Spirit, as I have shown under the definition of dōrea. The definition of a manifestation (phanerōsis), according to ALL the concordances you can find, is an exhibition, a demonstration. When an athlete at any sport performs his routines, he gives an exhibition, a demonstration of his skill and strength coming from inside of him. There are nine distinct ways, nine divisions (merismos), according to God's Word, not mortal-made theology, of manifesting the one gift of holy Spirit.

Charis (Strong's # 5485) - In the 156 usages of charis in God's Word, it is clear that it refers to showing favor. The AV translates it grace 130 times. I believe grace is a very good translation, and I believe a very good definition of grace is to say or do something favorable for someone. In the context of many of its usages, it refers to a favor done out of love. The favor which is done could be giving a specific gift of some kind, but charis is a more general term. You may wish to reference a concordance for more explanation of its general meaning. In the AV charis is not translated gift, which I believe is correct.

Charisma (Strong's # 5486) - In the 17 usages of charisma in God's Word, its relationship the word charis is very close, as should be expected; charis meaning grace, and charisma meaning a thing of God's grace, or a gracious thing. Likewise, charismata (pl.) are gracious things. A very important distinction to make in the holy Spirit's use of charisma and the various words used in the texts translated as gift, is that all gifts of God are gracious things of God, but not all gracious things of God are gifts per se of God. For example: charisma is used to refer to the manifestation of prophecy (Rom. 12:6), which is appropriate, because a manifestation is not a gift, but it certainly is a gracious thing of God the Father. A manifestation is a manifestation of a gift. Charisma is a more general term used to encompass all the gracious things from God to mortalkind. Whereas a gift is a specific gracious thing among all other gracious things. A German Shepherd is a dog, but not all dogs are German Shepherds. A gift is a gracious thing of God, but not all gracious things of God are gifts. This is the essential distinction which must be made between the meaning of the word charisma, and the meaning of all the words for gift, doma, dosis, dōrea and dōrēma. Doron means an offering, and merismos refers to the distinctive nine divisions of the manifestation of the gift of holy Spirit, i.e., the nine manifestations.