It may have been a practice in patriarchal times to give gifts to those having suffered adversity. When Jehovah turned back the captive condition of Job, his brothers, sisters and former acquaintances, not only came to comfort him, but each one gave him “a piece of money and each one a gold ring.”—Job 42:10, 11.

GIFTS GIVEN TO OPEN THE WAY FOR BENEFITS

Gifts were often given with a view to gaining something desirable. Jacob got ready an impressive gift of livestock for Esau in order to find favor in the eyes of his brother. (Gen. 32:13-18; 33:8) Jacob’s insistence that Esau accept this gift can be better understood when considering that, according to Eastern custom, refusing to accept a gift denoted that favor would not be granted. (Gen. 33:10) Also, to gain the goodwill of the harsh-speaking food administrator of Egypt (who was actually their own brother Joseph), the sons of Jacob followed through on their father’s recommendation to take along a gift of the finest products of the land. (Gen. 42:30; 43:11, 25, 26) King Asa sent a present of silver and gold to Ben-hadad in order to induce him to break his covenant with Baasha, king of Israel.—1 Ki. 15:18, 19.

The giving of presents can result in direct benefits to the giver, as indicated by the proverb: “A man’s gift will make a large opening for him, and it will lead him even before great people.” (Prov. 18:16) A gift can subdue anger, but it will not allay the rage of an able-bodied man against one who commits adultery with his wife, regardless of how great a present is offered by the adulterer.—Prov. 21:14; 6:32-35.

GIFTS TO KINGS AND PROPHETS

The indications are that it was customary for those going to see a king to bring gifts. “Good-for-nothing men” who had no respect for Saul are singled out as not bringing any gift to him. Solomon especially was given gifts in great abundance by those coming from distant lands to hear his wisdom. The astrologers who came to see the “one born king of the Jews” were simply following this custom when they presented gifts to the young child Jesus. (1 Sam. 10:27; 1 Ki. 10:10, 24, 25; Matt. 2:1, 2, 11; see also 2 Kings 20:12; 2 Chronicles 17:5.) Similarly, at times those going to inquire of a prophet took a gift along. (1 Sam. 9:7; 2 Ki. 8:8, 9) But God’s prophets did not expect or seek a gift for their services, as is evident from Elisha’s refusal to accept a “blessing gift” at Naaman’s hand.—2 Ki. 5:15, 16.

AS A RECOMPENSE AND IN REJOICING

Gifts were given to reward those successfully completing a certain task. (2 Sam. 18:11; Dan. 2:6, 48; 5:16, 17, 29) According to the Law, an emancipated slave was not to be sent away empty-handed, but was to receive a gift, something from the flock, the threshing floor and the oil and winepress. (Deut. 15:13, 14) Also, occasions of great rejoicing might be attended by the giving of presents.—Esther 9:20-22; compare Revelation 11:10.

IN CONNECTION WITH THE SANCTUARY

God took the Levites as a gift for the house of Aaron, as those given to Jehovah to carry on the service of the sanctuary. (Num. 18:6, 7) Also, the Gibeonites and others who were made servants at the sanctuary were called Nethinim, meaning “given ones.” (Josh. 9:27; 1 Chron. 9:2; Ezra 8:20) Furthermore, the contributions for carrying on the service of the sanctuary and also the sacrifices are referred to as gifts.—Ex. 28:38; Lev. 23:37, 38; Num. 18:29; Matt. 5:23, 24; Luke 21:1.

By reason of his creatorship, Jehovah owns everything. Therefore, in giving material things for the furtherance of true worship, the giver is merely returning a portion of what he originally received from God.—Ps. 50:10; 1 Chron. 29:14.

ADMONITION CONCERNING GIFTS

Since gifts in the form of bribes can destroy the heart and pervert justice, the Scriptures admonish the hating of such gifts. Those who chase after gifts are condemned. (Deut. 16:19, 20; Eccl. 7:7; Prov. 15:27; Isa. 1:23) Moreover, the “man boasting himself about a gift in falsehood,” not doing according to his boasting, is compared to vaporous clouds and a wind without any downpour. (Prov. 25:14) The giver of gifts may have many companions, but his giving cannot ensure lasting friendship.—Prov. 19:6.

The Christian Greek Scriptures strongly censure certain practices in connection with the giving of gifts. Jesus condemned the scribes and Pharisees for overstepping the commandment to honor father and mother. According to them, if one claimed his material things were a gift dedicated to God, he was free of obligation to aid his parents. (Matt. 15:1-6; see CORBAN.) There is no merit in giving because one expects something in return. (Luke 6:30-36; 14:12-14) To be pleasing to Jehovah, giving must be done unselflshly and without showy display.—Matt. 6:2-4; 1 Cor. 13:3.

CHRISTIAN GIVING

The early Christians made gifts or contributions in behalf of their needy brothers. (Rom. 15:26; 1 Cor. 16:1, 2) However, all such gifts were voluntary, as indicated by Paul’s words: “Let each one do just as he has resolved in his heart, not grudgingly or under compulsion, for God loves a cheerful giver.” (2 Cor. 9:7) Additionally, they aided those who devoted themselves fully to the ministry, as did the apostle Paul. However, though very much appreciating the gifts sent to him by his brothers, Paul did not seek a gift.—Phil. 4:15-17.

Christians can give things more valuable than material presents. They can give of their time and abilities to edify and build others up mentally and spiritually, which brings greater happiness. The greatest gift that one can offer to another is an understanding of God’s Word, for this can lead the receiver to everlasting life.—John 6:26, 27; 17:3; Acts 20:35; Rev. 22:17; see BRIBE; GIFTS FROM GOD; GIFTS OF MERCY.

GIFTS FROM GOD

The gifts God gives to men are an expression of his undeserved kindness. The very word khaʹri·sma (pl., kha·riʹsma·ta), appearing seventeen times in the Christian Greek Scriptures, implies a gift involving undeserved kindness (khaʹris) on God’s part. (Rom. 6:23; 1 Cor. 12:4; 2 Tim. 1:6; 1 Pet. 4:10) It is, therefore, only proper that the gifts received from Jehovah be used for the benefit of fellowmen and to the glory of God the giver. (1 Pet. 4:10, 11) These gifts are not for the selfish profit of the receiver. Since such one has “received free,” he is under obligation to “give free.”—Matt. 10:8.

“Every good gift and every perfect present is from above.” (Jas. 1:17) Jehovah is generous in giving, allowing both the righteous and the wicked to benefit from the sunshine and the rain. In fact, he “gives to all persons life and breath and all things.” God’s gifts, including food and drink and seeing good from one’s hard work, are for man’s enjoyment. (Matt. 5:45; Acts 17:24, 25; Eccl. 3:12, 13; 5:19; 1 Tim. 6:17) Both singleness and marriage are gifts from God, to be enjoyed within the limits of his requirements. Since the single person is freer to devote himself to Jehovah’s service without distraction, singleness is the better of the two gifts.—Prov. 18:22; Matt. 19:11, 12; 1 Cor. 7:7, 17, 32-38; Heb. 13:4.

GOD’S GIFT THROUGH JESUS’ SACRIFICE

Jehovah’s undeserved kindness in providing his Son as a ransom sacrifice is a priceless gift, and those exercising faith in Jesus Christ’s sacrifice can thereby gain the gift of everlasting life. (Rom. 6:23; John 3:16) God’s “indescribable free gift” evidently includes all the goodness and loving-kindness that God extends to his people through Jesus Christ.—2 Cor. 9:15; compare Romans 5:15-17.

HOLY SPIRIT

God imparts his spirit as a gift to his people, enabling them to avoid the degrading works of the flesh and to cultivate instead the fruitage of the spirit, namely, love, joy, peace, long-suffering, kindness, goodness, faith, mildness and self-control. (Acts 2:38; Rom. 8:2-10; Gal. 5:16-25) Jehovah’s spirit is a sure guide and supplies power beyond that which is normal, aiding the Christian to fulfill his God-given assignments regardless of the pressures brought against him. (John 16:13; 2 Cor. 4:7-10) Jesus assured his disciples that God’s spirit would teach them all things and bring back to their minds the things he had taught them, as well as help them to make a defense even before rulers.—John 14:26; Mark 13:9-11.

WISDOM, KNOWLEDGE AND UNDERSTANDING THROUGH GOD’S WORD

True wisdom and knowledge are gifts from God. Jehovah actually invites his servants to pray for wisdom and knowledge, as Solomon did. (Jas. 1:5; 2 Chron. 1:8-12) Nevertheless, to gain knowledge, effort in studying what God has made available by the gift of his Word is required. (Prov. 2:1-6; 2 Tim. 2:15; 3:15) But a study of God’s Word in itself does not guarantee receiving the gifts of knowledge and wisdom. True knowledge and wisdom are available only through Jesus Christ and with the help of God’s spirit.—1 Cor. 2:10-16; Col. 2:3.

Godly wisdom serves as a protection and a guide in the ways of life. (Eccl. 7:12; Prov. 4:5-7) The wisdom that stems from God is distinctly different from worldly wisdom, which is foolishness from Jehovah’s standpoint and also harmful in that it leaves God out of account. (1 Cor. 1:18-21) “But the wisdom from above is first of all chaste, than peaceable, reasonable, ready to obey, full of mercy and good fruits, not making partial distinctions, not hypocritical.”—Jas. 3:17.

Accurate knowledge of Jehovah’s will aids its possessor to “make sure of the more important things,” to avoid stumbling others, and “to walk worthily of Jehovah to the end of fully pleasing him.” (Phil. 1:9-11; Col. 1:9, 10) Furthermore, knowledge is one of the things aiding the Christian to be active and productive in his service to God. (2 Pet. 1:5-8) This gift from God involves more than a mere acquaintance with facts. It embraces understanding of those facts and knowing how to use them in giving “an answer to each one.”—Col. 4:6.

GIFTS OF SERVICE AND “GIFTS IN MEN”

Assignments of service in God’s earthly arrangement or organization are really gifts from Jehovah. (Num. 18:7; Rom. 12:6-8; Eph. 3:2, 7) Those favored with assignments of service by God’s undeserved kindness are also called “gifts in men,” and Jesus Christ, as God’s representative and head of the congregation, has given these to the congregation in order that its members individually might be built up and attain maturity. (Eph. 4:8, 11, 12) In order to discharge his responsibilities faithfully to the blessing of others, the one having the gift must continue to cultivate it, never neglecting it. (1 Tim. 4:14; 2 Tim. 1:6) With the help of Jehovah, anyone, by putting forth determined efforts to make full use of his capabilities and to surmount the obstacles that may present themselves, can cultivate the ability to perform any divinely assigned service.—Phil. 4:13.

GIFTS OF THE SPIRIT

In the first century C.E. miraculous gifts attended the baptism with holy spirit. These served as signs and portents that God was no longer using the Jewish congregation in his service but that his approval rested on the Christian congregation established by his Son. (Heb. 2:2-4) On the day of Pentecost, miraculous gifts accompanied the outpouring of the holy spirit and in each case mentioned thereafter in the Scriptures where the miraculous gifts of the spirit were transmitted, one or more of the apostles directly chosen by Jesus were present. (Acts 2:1, 4, 14; 8:9-20; 10:44-46; 19:6) Evidently, with the death of the apostles, the transmittal of the gifts of the spirit ended, and the miraculous gifts of the spirit ceased altogether as those having received these gifts passed off the earthly scene.

Performing apparently miraculous works would not in itself prove divine authorization, nor would the inability of God’s servants to perform miracles with the help of God’s spirit cast doubt on the fact that they were being used by him. (Matt. 7:21-23) Not every first-century Christian could perform powerful works, heal, speak in tongues and translate. Paul, and doubtless some others, had by God’s undeserved kindness been granted a number of these gifts of the spirit. However, these miraculous gifts marked the infancy of the Christian congregation and were foretold to cease. In fact, even Jesus indicated that his followers would be identified, not by their performance of powerful works, but by their love for one another.—1 Cor. 12:29, 30; 13:2, 8-13; John 13:35.

Paul enumerates nine different manifestations or operations of the spirit: (1) speech of wisdom, (2) speech of knowledge, (3) faith, (4) gifts of healings, (5) powerful works, (6) prophesying, (7) discernment of inspired utterances, (8) different tongues and (9) interpretation of tongues. All these gifts of the spirit served a beneficial purpose, not only contributing to the numerical growth of the congregation, but also resulting in its spiritual upbuilding.—1 Cor. 12:7-11; 14:24-26.

“Speech of wisdom”

Although wisdom can be acquired through study, application and experience, the “speech of wisdom” here mentioned apparently was a miraculous ability to apply knowledge in a successful way to solve problems arising in the congregation. It was “according to the wisdom given him” that Paul wrote letters that became part of God’s inspired Word. (2 Pet. 3:15, 16) This gift also appears to have been manifest in the individual’s acquaintance with the sacred secrets and his ability to make a defense that opposers were unable to resist or to dispute.—1 Cor. 13:2; Acts 6:9, 10.

“Speech of knowledge” and “faith”

All in the first-century Christian congregation had basic knowledge concerning Jehovah and his Son as well as God’s will and his requirements for life. Therefore, “speech of knowledge” was something above and beyond the knowledge shared by Christians in general; it was miraculous knowledge. Likewise “faith” as a gift of the spirit was evidently a miraculous faith that aided the individual to overcome mountainlike obstacles that would otherwise hinder service to God.—1 Cor. 13:2.

“Healings”

The gift of healing was manifest in the ability to cure diseases completely, regardless of the nature of the affliction. (Acts 5:15, 16; 9:33, 34; 28:8, 9) Prior to Pentecost healing had been done by Jesus and his disciples. Whereas some persons healed did manifest obvious faith, the afflicted one was not required to make an expression of faith in order to be cured. (Compare John 5:5-9, 13.) Jesus, on one occasion, attributed his disciples’ inability to cure an epileptic, not to the lack of faith of the one seeking a cure for his son, but to the little faith of his disciples. (Matt. 17:14-16, 18-20) Not once do the Scriptures cite an