[Greek] χαρίζομαι (charizomai), [Latin] donare: to show favor, to give freely, to hand over, to give graciously, to do a favor, to show kindness, to grant a favor, to give generously; Lk.7:21,42-43, Acts 3:14, Acts 25:11,16, Acts 27:24, Rom.8:32, 1Cor.2:12, 2Cor.2:7,10,13, Gal.3:18, Eph.4:32, Php.1:29, Php.2:9, Col.2:13, Col.3:13, Phm.1:22
Barabbas: painting by James Tissot (1886). Barabbas grins as he is released from captivity.
Background information:
Greek Hellenism: This term means to show pleasure, to show oneself to be pleasant (in word or deed), and to be agreeable. In Greek Hellenism, bestowing favor becomes associated with rulers in a political and spiritual sense. Plato’s Philebus 54d states “We ought to be grateful to him who pointed out that there is only a generation, but no existence, of pleasure; for he is clearly making a laughing-stock of those who assert that pleasure is a good.” Xenophon’s Memorabilia 4.3.16 states “ How am I to please the gods? The Delphic god replies ‘Follow the custom of the state. It is the custom that men propitiate gods with sacrifices according to their power.’”
Old Testament: This term essentially means to give favor. The majority of scriptural examples pertain to God as the source of favor and blessings. This in part speaks to the weakness, petitions, pleas, complaints, and insecurities of man. This term also pertains to the kind turning (attitude) of a person in helping or favoring others. There appears to be little correlation or relationship between grace and works. In my troubles, you cleared a way; show me favor (Psa.4:1). But he who is king to the need glorifies Him (Prov.14:31). Redeem me, be gracious to me (Psa.26:11). No good comes to him who gives comfort to the wicked, not is in an act of mercy that he does (Sir.12:3). Some begged Onias to invoke the Most Hight, praying that the life of the man who was about to expire might be spared (2Macc.3:31). But I walk without blame; redeem me, be gracious to me (Psa.26:11).
New Testament: This term means to give generously, to forgive, to cancel a debt, and to hand over into custody. Giving generously consists of healing, granting, bestowing, and freely giving. Luke uses this term in a legal context. Barabbas is handed over to the people, while Paul is handed over to the Roman authorities. Jesus gives sight to many who were blind. The generous creditor forgave the debt of two debtors. Paul uses this term in his understanding of salvation. We are called to forgive as Jesus forgives.
Scripture:
“At that time He cured many of their diseases, suffering, and evil spirits; He also granted sight to many who were blind.” Lk.7:42
Out of His mercy, Jesus heals others.
“You denied the Holy and Righteous One and asked that a murderer be released to you.” Acts 3:14
Luke uses this term in a legal context. The Jewish people seek the freedom of Barabbas.
“And be kind to one another, compassionate, forgiving one another as God has forgiven you in Christ.” Eph. 4:32
Paul uses this term in the context of salvation. Paul calls us to forgive other as Jesus forgives us.
Conclusion:
Charity, charitable, donor, donation
In a culture of a multitude of gods, pleasing or appeasing gods (deities) was a very important practice. It was understood that gods also bestowed favors. Hellenism introduces the idea that leaders can bestow favors in a political and spiritual sense. Emperors were also considered as gods.
In the Old Testament, God is seen as the primary source of bestowing favor (grace). This is in part due to the dependence of man on God.
The New Testament culture continues with the Hellenistic notion of leaders bestowing favors. Jesus heals and forgives others. Luke uses this term in a legal context. Paul uses this term in a salvation context. We are called to follow Jesus’ example in forgiving others. Interestingly, this term is related to the Greek charitoo (to make graceful). The perfect past participle of charitoo is kecharitomene, meaning full of grace. This applies to Mary. Scriptural exegesis states that Mary has received (through no efforts of her own) a perfection of grace. (This is not just a personal opinion. Scriptural evidence supports this.)
In our current times, we are often confronted with the circumstances of whether or not a bishop (priest) should give a pro-abortion politician Communion. I think Sir.12:3 offers timely wisdom regarding these situations. This does not provide a good look for a bishop or priest to tacitly allow such a politician to receive Communion. This is also not good for the eternal soul of such politicians. The real act of mercy is for the bishop (priest) to forbid this Communion and to instruct the politician about the seriousness of this practice. So now there will be cardinals, bishops, and priests willing to offer Communion to a pro-abortion president. Very sad.
Update: It can be charitably said that this new president has been elected legally through great political persuasion. It is difficult to be charitable toward a political campaign (and its surrogates) who summarily dismiss the concerns of the other side. This is not how one earns their respect or even their moral support.
Can you do me a favor? Please consider my next post about separating, scattering, squandering, and dispersing. I promise not to squander your time. (There is even a scorpion in it!)