DIEN MEKAAR MET JULLE GAWES

JOHAN.GERTZEN

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1 Petrus 4:10 (Afrikaanse Ou Vertaling)

(Afrikaanse Ou Vertaling)

10 Namate elkeen ’n genadegawe ontvang het, moet julle mekaar daarmee dien soos goeie bedienaars van die veelvuldige genade van God.

(NIV84)

10 Each one should use whatever gift he has received to serve others, faithfully administering God’s grace in its various forms.

A “special” or spiritual gift is a graciously given supernaturally designed ability granted to every believer by which the Holy Spirit ministers to the body of Christ.

The Gr. word (charisma) emphasizes the freeness of the gift. A spiritual gift cannot be earned, pursued, or worked up. It is merely “received” through the grace of God[2]

1. Namate elkeen. Die Bybel maak seker daarvan dat dit nie kollektief is nie maar elke individu

2. ’n Genadegawe[p1] . Ons beskik oor baie vermoëns maar hier gaan dit oor wat God gegee het en jy nie self bereik het nie.

Charisma “ to give or grant graciously and generously, with the implication of good will on the part of the giver—‘to give, to grant, to bestow generously[3]”

It includes “the conduct of worship services, healing, administrative and judicial leadership, and helping or giving to the poor” (; Michaels:251).

Ministries of speaking are sometimes identified as “ministries of the lips,” while those of serving are “ministries of the hand.” Obviously, the imagery is fluid.[4] ,

“Am I a good steward of this manifold grace?”

(1) Wealth is a stewardship. As a man’s worldly means increase, so his charities ought to increase.

(2) Talent is a stewardship.

(3) Influence is a stewardship

3. Ontvang het[p2] , 'n aoristos aktiewe indikatief , gewoonlik ‘n afgehandelde handeling in die verlede, van buite, waarin jy die onvanger is,

Niks van wat ons van God as Gawes ontvang is gewoonlik vir ons eie gebruik nie maar vir die uitbreiding van die koninkryk en tot Sy eer.

lambánō[p1] Ook ‘n aoristos aktiewe indikatief. [to take, receive][1]Om dit op te neem en in besit te neem. Om dit vas te gryp of die ervaring op te doen. [p1] (Afrikaanse Ou Vertaling)

[p1] (Afrikaanse Ou Vertaling)

28 En God het sommige in die gemeente gestel: in die eerste plek apostels, ten tweede profete, ten derde leraars, daarna kragte, daarna genadegawes van gesondmaking, helpers, regeringe, allerhande tale.

29 Almal is tog nie apostels nie, almal is tog nie profete nie, almal is tog nie leraars nie, almal is tog nie kragte nie?

30 Het almal genadegawes van gesondmaking, spreek almal in tale, kan almal dit uitlê?

The Church needs every gift that a man has. It may be a gift of speaking, of music, of the ability to visit people. It may be a craft or skill which can be used in the practical service of the Church.

It may be a house which a man possesses or money which he has inherited. There is no gift which cannot be placed at the service of Christ[7]

4. Moet julle mekaar daarmee dien[p4] . Dien is diakonéō [to serve] Dit is ‘n teenswoordige aktiewe deelword wat wat gebruik word as ‘n imperatief.

In Christianity leaders are servants, not bosses. Spiritual gifts are for others, not ourselves (cf. ). Spiritual gifts are not “merit badges” but “service towels.”[8]

1. “Waiter at a meal” (, ).

2. “Servant of a master” (). Christians are servants of Christ (), but as such must serve one another (; ).

3. Figuratively “servant of a spiritual power” (; ; )[9]

5. Soos[p5] goeie. faithfully administering God’s grace.

kalós [beautiful, good] “healthy,” “serviceable,” e.g., sterling metal, suitable place, or right time, b. “beautiful,” “attractive,” “lovely,” and c. “good.”

All these senses may be brought together under the idea of “what is ordered or sound,” “the good,” “virtue,” and b. “the beautiful,” “beauty.”[10]

“ to being in accordance at a high level with the purpose of something or someone, good, useful.[11]”

6. Bedienaars[p6] [p7] . Administrator[p8] [p9] . (supervisor) one who supervises or has charge and direction of .

one who is entrusted with management in connection with transcendent matters[p10] , administrator[12]

This is literally “household managers.” The church is the household of God (cf. v. 17). Believers will give an account to God in Christ for their stewardship of spiritual gifts (cf. ; ).[13]

7. Van die veelvuldige. Various. ‘n groot verskeidenheid. poikílos. This word has the sense of “many-colored” but more often of “various,” “manifold.”[14]

To be a steward of God’s gifts therefore means that none of these endowments are for the believer’s own enjoyment and benefit; on the contrary, they are given to him to enable him to serve his fellow believers much better.

God’s different gifts is literally “the diverse grace of God.[15]

8. Genade[p11] [p12] van God.

to give or grant graciously and generously, with the implication of good will on the part of the giver—‘to give, to grant, to bestow generously[16]

Such serving, however, is to be done with the strength that God supplies.

The promise of the Holy Spirit is associated with power (dunamis). So when Peter speaks of strength (ischuos, 4:11), he has the power of the Spirit in mind, though using different words (Goppelt: 305).[17]

What has been given to the individual as a gift of grace has also been given for the benefit of the body as a whole.

Believers are agents of God in passing on the benefits of his grace in our life. God does not grant us gifts of grace for our personal use; he gives them for the benefit of the body of Christ[18]

Na die eise van die omstandighede skenk die Here deur die Gees die gawe om ’n besondere diens te verrig.

Daaruit volg ook dat die genadegawes nooit dien om die enkeling bo die medegelowiges te verhef nie.

As dit lei tot selfverheffing en eie roem, lewer dit nie meer diens nie. Dan het die selfsug die plek geneem van die liefde.[19]

5. We should be good stewards of God’s gifts of grace (4:10, 11)

a. The possession of these gifts

Every Christian has one or more of God’s gifts of grace (“charismata”), . These “gifts” have reference to both natural endowments sanctified by the Spirit, , and to miraculous abilities bestowed directly by the Spirit, .

b. The source and number of these gifts

They are called “the manifold grace of God.” They come from God’s grace and they are many in number.

c. The purpose of these gifts

They are given that Christians might use them to edify their brothers and not to promote themselves, ; ; .

d. The accountability associated with these gifts

We are “stewards” of these gifts, which means that we must someday give an account to the giver of these gifts as to whether we were faithful or unfaithful in using them for the purpose for which they were given and be rewarded accordingly, .[20]

Look, lastly, at what comes out of all this—this picture, if I may so say, of the family of Christ. (1) There is universal responsibility. It takes in all. The great is not above it, and the weakest is not beneath it. (2) There is universal utility. Every one is employed, young and old, rich and poor. Every one is a minister according to his gift. (3) A totality of progress. This diversity of gifts secures that every part of the work shall be done; for it is just love in its innumerable forms addressing itself to the world’s innumerable needs.

A. L. Simpson, Sermons, p. 16[21]

Every one of us is more or less put in trust with this manifold grace, in one or other of its departments. And when we review the wonderful process of love by which it has been won for us, is it not a very solemn question for us all, for every one in his own case, “Am I a good steward of this manifold grace?” (1) Wealth is a stewardship. As a man’s worldly means increase, so his charities ought to increase. (2) Talent is a stewardship. (3) Influence is a stewardship. If we use our stewardships as our own, His property committed to us as if it were not His, we cannot walk in the track of His gracious purposes, nor at last enter into His joy.

H. Alford, Quebec Chapel Sermons, vol. v., p. 15.[22]

[1] Anon, 1998. Die Bybel: Nuwe Vertaling, Cape Town, South Africa: Bybelgenootskap van Suid-Afrika.

[2] MacArthur, J.F., Jr., 2006. The MacArthur study Bible: New American Standard Bible., Nashville, TN: Thomas Nelson Publishers.

[3] Louw, J.P. & Nida, E.A., 1996. Greek-English lexicon of the New Testament: based on semantic domains, 1, p.568.

[4] Waltner, E. & Charles, J.D., 1999. 1-2 Peter, Jude, Scottdale, PA: Herald Press.

[5] Utley, R.J.D., 2000. The Gospel according to Peter: Mark and I & II Peter, Marshall, Texas: Bible Lessons International.

[6] Kittel, G., Friedrich, G. & Bromiley, G.W., 1985. Theological Dictionary of the New Testament, p.495.

[7] Barclay, W. ed., 1976. The letters of James and Peter, Philadelphia: Westminster John Knox Press.

[8] Utley, R.J.D., 2000. The Gospel according to Peter: Mark and I & II Peter, Marshall, Texas: Bible Lessons International.

[9] Kittel, G., Friedrich, G. & Bromiley, G.W., 1985. Theological Dictionary of the New Testament, p.154.

[10] Kittel, G., Friedrich, G. & Bromiley, G.W., 1985. Theological Dictionary of the New Testament, p.402.

[11] Arndt, W. et al., 2000. A Greek-English lexicon of the New Testament and other early Christian literature, p.504.

[12] Arndt, W. et al., 2000. A Greek-English lexicon of the New Testament and other early Christian literature, p.698.

[13] Utley, R.J.D., 2000. The Gospel according to Peter: Mark and I & II Peter, Marshall, Texas: Bible Lessons International.

[14] Kittel, G., Friedrich, G. & Bromiley, G.W., 1985. Theological Dictionary of the New Testament, p.901.

[15] Arichea, D.C. & Nida, E.A., 1980. A handbook on the first letter from Peter, New York: United Bible Societies.

[16] Louw, J.P. & Nida, E.A., 1996. Greek-English lexicon of the New Testament: based on semantic domains, 1, p.568.

[17] Waltner, E. & Charles, J.D., 1999. 1-2 Peter, Jude, Scottdale, PA: Herald Press.

[18] Walls, D. & Anders, M., 1999. I & II Peter, I, II & III John, Jude, Nashville, TN: Broadman & Holman Publishers.

[19] Groenewald, E.P., 1977. Die briewe van Petrus -- Die brief van Judas, Kaapstad: N.G. Kerk-Uitgewers.

[20] Gingrich, R.E., 1997. The Book of 1 Peter, Memphis, TN: Riverside Printing.

[21] Nicoll, W.R. ed., 1958. The Sermon Outline Bible: 1 Peter–Revelation, Grand Rapids, MI: Baker Book House.

[22] Nicoll, W.R. ed., 1958. The Sermon Outline Bible: 1 Peter–Revelation, Grand Rapids, MI: Baker Book House.

[p1] (Afrikaanse Ou Vertaling)

7 Maar aan elkeen word die openbaring van die Gees gegee met die oog op wat nuttig is.

[p2] (Afrikaanse Ou Vertaling)

6 En ons besit genadegawes wat verskil volgens die genade wat aan ons gegee is:

7 is dit profesie, na die maat van die geloof; of bediening, in die werk van bediening; of wie leer, in die lering;

8 of wie vermaan, in die vermaning; wie uitdeel, in opregtheid; wie ’n voorganger is, met ywer; wie barmhartigheid bewys, met blymoedigheid.

[p3] (Afrikaanse Ou Vertaling)

29 Almal is tog nie apostels nie, almal is tog nie profete nie, almal is tog nie leraars nie, almal is tog nie kragte nie?

30 Het almal genadegawes van gesondmaking, spreek almal in tale, kan almal dit uitlê?

[p4]In the ancient world the steward was very important. He might be a slave but his master’s goods were in his hands. There were two main kinds of stewards, the dispensator, the dispenser, who was responsible for all the domestic arrangements of the household and laid in and divided out the household supplies; and the vilicus, the bailiff, who was in charge of his master’s estates and acted as landlord to his master’s tenants. The steward knew well that none of the things over which he had control belonged to him; they all belonged to his master

Barclay, W. ed., 1976. The letters of James and Peter, Philadelphia: Westminster John Knox Press.

[p5]In reality, however, the meaning is that each person is to be a good manager or responsible person with respect to his own gift, and that together the Christian community acts responsibly with respect to all the gifts. The proper meaning may be indicated in some languages by translating “as a good manager of God’s gifts, which are different for each person.”

Arichea, D.C. & Nida, E.A., 1980. A handbook on the first letter from Peter, New York: United Bible Societies.

[p6]The concept of administration or management is not foreign or negative in Peter’s view of God’s church. In the spirit of mutual love and service, when all is for the glory of God (4:11), the image of management is integral to the functioning of God’s household.

Waltner, E. & Charles, J.D., 1999. 1-2 Peter, Jude, Scottdale, PA: Herald Press.

[p7]Finally, Christian love must result in service. Each Christian has at least one spiritual gift that he must use to the glory of God and the building up of the church (see ; ; ). We are stewards. God has entrusted these gifts to us that we might use them for the good of His church. He even gives us the spiritual ability to develop our gifts and be faithful servants of the church.

Wiersbe, W.W., 1996. The Bible exposition commentary, Wheaton, IL: Victor Books.

[p8] (Afrikaanse Ou Vertaling)

42 En die Here antwoord: Wie is dan die getroue en verstandige bestuurder wat die heer oor sy diensvolk sal aanstel om hulle rantsoen op tyd te gee?

43 Gelukkig is daardie dienskneg vir wie sy heer, as hy kom, só besig sal vind.

44 Waarlik, Ek sê vir julle, hy sal hom oor al sy besittings aanstel.

45 Maar as daardie dienskneg in sy hart sê: My heer talm om te kom, en hy die diensknegte en diensmaagde begin slaan, en begin eet en drink en dronk word,

46 dan sal die heer van daardie dienskneg kom op ’n dag dat hy dit nie verwag nie, en op ’n uur dat hy dit nie weet nie, en sal hom pynig en hom ’n deelgenoot maak van die ontroues.

47 En daardie dienskneg wat die wil van sy heer geken het en nie klaargemaak of volgens sy wil gedoen het nie, sal met baie slae geslaan word;

48 maar hy wat nie geweet het nie en gedoen het wat slae verdien, sal met min slae geslaan word. En elkeen aan wie veel gegee is, van hom sal veel gevorder word; en aan wie hulle veel toevertrou het, van hom sal hulle oorvloediger eis.

[p9]The word used here can be translated “ministering” (diakonountes).413 The term “serving” can be used in a variety of ways—of providing meals (; ; ; ; ; ; ; ), of visiting those in prison (; ), of providing financial support (; ; , ), and in more general terms as well (; ; ; ; ; ; , ; ; ).414 The point is that spiritual gifts are given to serve and to help others, to strengthen others in the faith. They are bestowed for ministry, not to enhance self-esteem.

Schreiner, T.R., 2003. 1, 2 Peter, Jude, Nashville: Broadman & Holman Publishers.

[p10]Paul emphasized the same theme, reminding believers that gifts are given to build up and edify others, not to edify oneself (, ; , ; ). When believers use their gifts to strengthen others, they are functioning as “good stewards” (NRSV, kaloi oikonomoi) of God’s grace. The word translated “stewards” could also be translated as “managers” (cf. ; , , ; ; cf. ; ), as long as it is clear that believers hold these gifts in trust since they are gifts of God. Spiritual gifts are not fundamentally a privilege but a responsibility, a call to be faithful to what God has bestowed.

Schreiner, T.R., 2003. 1, 2 Peter, Jude, Nashville: Broadman & Holman Publishers.

[p11]Each gift (charisma) comes as God’s grace, which is a pervading theme in this epistle (1:2, 13; 2:20; 3:7; 5:10). In receiving and using these gifts, the believers become stewards.

Waltner, E. & Charles, J.D., 1999. 1-2 Peter, Jude, Scottdale, PA: Herald Press.

[p12]Believers cannot boast about the gift they have, for otherwise they contradict its gracious character, thinking that somehow they merit its bestowal. The gifts are manifestations of “God’s grace in its various forms.” It is also implied that each believer has received at least one spiritual gift, for Peter addressed his words to “each one” (hekastos). The notion that God has granted charismatic gifts to each believer is also Pauline (). Even though every believer possesses at least one gift, the gifts are not necessarily the same. God’s grace manifests itself “in its various forms,” so that the diversity of gifts reveals the multifaceted character of God’s grace. What is most important, of course, is the purpose for having gifts. Gifts are not given so that believers can congratulate themselves on their abilities. They are bestowed “to serve others.”

Schreiner, T.R., 2003. 1, 2 Peter, Jude, Nashville: Broadman & Holman Publishers.

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