Gift, Giving
Gift, Giving
GIFT, GIVING
I. In the OT.1. In the East what is described as a gift is often hardly worthy of the name. Gift may be a courtesy title for much that is of the nature of barter or exchange, tribute or compulsory homage, or even of bribery. It is well understood that a gift accepted lays the recipient under the obligation of returning a quid pro quo in some form or other. The queen of Shebas gifts to Solomon were a sort of royal commerce. The charming picture of Ephrons generosity to Abraham with regard to the cave of Machpelah (Gen 23:1-20) must be interpreted in the light of Oriental custom; it is a mere piece of politeness, not intended to be accepted. An Arab will give anything to an intending buyer, and appeal to witnesses that he does so, but it is understood to be only a form, to help him to raise the price (see Driver, Genesis, ad. loc.). Cf. the transaction between David and Araunah (2Sa 24:22). In other cases the return is of a less material character, consisting of the granting of a request or the restoring of favour. Hence Jacobs anxiety as to Esaus acceptance of his gifts (Gen 32:20; Gen 33:10); cf. the present to Joseph (Gen 43:11) and 1Sa 25:27; 1Sa 30:28. The principle is stated in Pro 18:16 A mans gift maketh room for him, and bringeth him before great men (cf. Pro 19:8). It is obvious that a gift in this sense easily becomes a bribe; hence the frequent commands to receive no gift, for a gift blindeth the eyes of the wise (Exo 23:8, Deu 16:19; Deu 27:25, Pro 17:8; Pro 17:23, Psa 15:5, Isa 1:23; Isa 5:23 etc.). It should be noticed that in this connexion a special Heb. word (shchad) is used, meaning a bribe; AV [Note: Authorized Version.] and RV [Note: Revised Version.] often tr. [Note: translate or translation.] gift or reward. In 1Ki 15:19, 2Ki 16:8 it is used of a bribe from king to king. Even the Roman Felix expects a gift (Act 24:26).
2. In a more legitimate sense we find gifts offered to kings, etc., by way of homage (1Sa 10:27, Psa 45:12), or tribute (Jdg 3:15, 2Sa 8:2; 2Sa 8:6, 1Ki 4:21, Psa 72:10); the presents to Assyria, etc., are clearly not spontaneous, and the receiving of such homage from subject kings is a favourite subject of sculptures and paintings. 1Sa 25:1-44 illustrates the ground on which such a gift was sometimes claimed; it was a payment for protection. Gifts were expected in consulting a prophet or oracle (Num 22:1-41, 1Sa 9:7, 2Ki 5:5, 2Ki 8:9, Dan 5:17). Whether regulated or unregulated, they formed the chief support of priests and Levites, and were the necessary accompaniment of worship. None shall appear before me empty (Exo 23:15; Exo 34:20). One side of sacrifice is giving to God. The spiritual religion realized that Jehovahs favour did not depend on these things (Isa 1:1-31, Psa 50:1-23), still more that He was not to be bribed. In Deu 10:17 it is said that He is One who taketh not reward [the word for bribe; see above]. But there can be no doubt that in the popular view a gift to God was supposed to operate in precisely the same manner as a gift to a judge or earthly monarch (Mal 1:8). Its acceptance was the sign of favour and of the granting of the request (Jdg 13:23, 2Ch 7:1); its rejection, of disfavour (Gen 4:4, Mal 1:10). 1Sa 26:10 shows that a gift was regarded as propitiatory, and the machinery of the vow takes the same point of view. It should be noted that the word minchah, which is continually used of gifts and homage to men, is also specially used of offerings to God, and in P [Note: Priestly Narrative.] technically of the meal-offering. For the meaning of gift or Corban in Mar 7:11 etc., see art. Sacrifice and Offering. Almsgiving became one of the three things by which merit was earned before God, the other two being prayer and fasting; and magnificent gifts to the Temple were a means of personal display (Luk 21:5, Jos. [Note: Josephus.] Ant. XV. xi. 3).
3. Passing from cases where the gift is neither spontaneous nor disinterested, but is only a polite Oriental periphrasis for other things, we turn to instances where the word is used in a truer sense. If the king looked for gifts from his subjects, he was also expected to return them in the shape of largess, especially on festive occasions (Est 2:18). This often took the form of an allowance from the royal table (Gen 43:34, 2Sa 11:8, Jer 40:5). We read more generally of gifts to the needy in Neh 8:10, Est 9:22, Ecc 11:2, Psa 112:9 (see Almsgiving). The gift of a rohe, or other article from the person, was of special significance (1Sa 18:4). Interchanges of gifts between equals are mentioned in Est 9:19, Rev 11:10. On the occasion of a wedding, presents are sent by friends to the bridegrooms house. Gifts, as distinct from the dowry, were sometimes given by the bridegroom to the bride (Gen 24:63; Gen 34:12); sometimes by the brides father (Jdg 1:14, 1Ki 9:18).
II. In the NT.It is characteristic of the NT that many of its usages of the word gift are connected with Gods gifts to menHis Son, life, the Holy Spirit, etc. Grace is the free gift of God. Gifts is specially used of the manifestations of the Spirit (see Spiritual Gifts). Eph 4:8 illustrates well the change of attitude. St. Paul quotes from Psa 68:19, where the point is the homage which Jehovah receives from vanquished foes, and applies the words to the gifts which the victorious Christ has won for His Church. It is more Divine, more characteristic of God, to give than to receive. This is, in fact, the teaching of the NT on the subject. As the Father and His Son freely give all things, so must the Christian. Almsgiving is restored to its proper place; the true gift is not given to win merit from God, or to gain the praise of men, but proceeds from love, hoping for nothing again (Mat 6:1, Luk 6:32; see Almsgiving). Our Lord Himself accepted gifts, and taught that it is our highest privilege to give to Him and His little ones (Luk 5:29; Luk 7:37; Luk 8:2, Joh 12:2). And giving remains an integral part of Christian worship, as a willing homage to God, the wrong ideas of compulsion or persuasion being cast aside (1Ch 29:14, Mat 2:11; Mat 5:25, 2Co 9:7 ff., Rev 21:24). The gifts to St. Paul from his converts (Php 4:16), and from the Gentile Churches to Jerusalem (Act 11:29, Rom 15:20, 1Co 16:1, 2Co 8:1-24; 2Co 9:1-15), play a very important part in the history of the early Church.
C. W. Emmet.
Fuente: Hastings’ Dictionary of the Bible
Gift, Giving
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 5:23-24; Mat 8:4; Mat 23:18-19; Heb 5:1; Heb 8:3-4; 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.
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; cp. Act 10:45; Act 11:17, and the phrase, “the gift of righteouness,” Rom 5:17.
Note: For dorean, a form of this noun, used adverbially, see FREELY.
see BOON.
lends greater stress to the concrete character of the “gift,” than to its beneficent nature, Mat 7:11; Luk 11:13; Eph 4:8; Phi 4:17.
denotes, properly, “the act of giving,” Phi 4:15, euphemistically referring to “gifts” as a matter of debt and credit accounts; then, objectively, “a gift,” Jam 1:17 (1st mention; see BOON).
“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 5:15-16; 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 12:30-31; 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 AV 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.
“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 AV of Luk 21:5 anathema, “a votive offering,” is translated “gifts” (RV, “offerings.”)