All rights reserved.  No part of this study may be reproduced or transmitted in any form or by any means - electronic or mechanical - including recordings, photography or other media, including INTERNET WEBSITE HYPERLINKS, without written permission from the (1) authors/copyright owners. (2) or the publisher Metatron Communications,  except by a reviewer who wishes to quote brief portions in connection with a review, written for inclusion in a news media, magazine, or a broadcast in  radio, television or internet. Those persons not representing the ordinances and orders above will be prosecuted to the fullest extent of the civil law.

 First Edition 1995



                                    METATRON COMMUNICATIONS ™                                                                 

























































“Charisma Foundation”

I.          CHARISMA, CHARISMAS - 5486:  (divine) gratuity, i.e. deliverance (from danger or passion); (spec.) a (spiritual) endowment, i.e. (subj.) religious qualification, or (obj.) miraculous faculty.

A.        From 5483 - charizomai:  to grant as a favor, i.e. gratuitously, in kindness, pardon or rescue

B.        5483 from 5485 - charis:  graciousness (as gratifying), of manner or act; esp. the divine influence upon the heart, and its reflection in the life; including gratitude.

C.        5485 from 5463 - chairo:  to be cheerful; i.e. calmly happy or well-off

D.        Charisma(s) translated:  (free) gift

Gift                 1.     Romans 1:11 - charismas designed by YHWH to establish the
                                     Body – spiritual charisma may be imparted - must be
                                     shared, given, ministered

  1. impart:  give over; share 3330

  2. from 3326 - meta:  accompaniment; “amid” and 1325 - didomi:  to give

  1. Romans 5:15 - free charisma }  reference:  salvation,

  2. Romans 5:16 - free charisma }  grace, justification

  3. Romans 6:23 - charisma of YHWH

  4. I Corinthians 1:7 - come behind in no charisma (*Note vs. 5 - Paul prayed that they might be enriched in all utterance and all knowledge.)

  5. I Corinthians 7:7 - proper charisma (celibacy referred to by Paul as a special grace)

  6. II Corinthians 1:11

  7. II Corinthians 8:4 - receive the charisma (reference:  money)

  8. I Timothy 4:14 - neglect not the charisma (Note how it came!   By prophecy and laying on of hands - presbytery.)

  9. II Timothy 1:6 - stir up the charisma (received by impartation [i.e. laying on of hands] )

  1. 1 Kefa (1 Peter) 4:10 - minister the charisma

Gifts             12.   Romans 11:29 - charismas without repentance

  1. Romans 12:6 - charismas differing according to grace given.

  2. I Corinthians 12:4 - diversities of charismas, Ruach HaKodesh/Holy Ghost

  3. I Corinthians 12:9 - charismas of healing

  4. I Corinthians 12:28 - charismas of healing

  5. I Corinthians 12:30 - charismas of healing

  6. I Corinthians 12:31 - covet earnestly the best charismas


(discern inner motives)

  1. Need to express his message verbally
  2. Ability to discern character and motive of people.
  3. Capacity to identify, to define and to hate evil.
  4. Has a desire to experience brokenness so that others might experience and partake of brokenness.
  5. Strong dependence on Scriptural truth to validate his authority.
  6. Desire for outward evidences to demonstrate inward conviction.
  7. Very direct, frank and persuasive in speaking, sometimes to the point of being tactless and rude.
  8. Has a concern for the reputation and program of YHWH .
  9. Has an inward weeping and personal identification with the sins of those whom he talks with.
  10. Has an eagerness to have other point out their blind spots.  (Tehillim (Psalm) 51)


  1. His frankness is viewed as harshness or rudeness.
  2. He tends to identify people or to see people in groups (as one group). Therefore his interest in groups may be interpreted as a disinterest in individuals.
  3. His focus on right or wrong may be judged as intolerance of partial good (which means, everything is either black or white and nothing in between, cut and dried).  Compromise is disgusting and intolerable.
  4. His emphasis on decisions or getting a person to act or to respond may appear as neglecting spiritual growth or developing toward maturity.
  5. His public boldness and strict standards may hinder intimate personal relationships.  (Often the prophet does not have intimate personal friends because of his nature.)
  6. His strong desire to convey truth may be interpreted as little interest in listening to another person’s point of view.  (Quite opinionated.)
  7. May appear suspicious.

(Deacon - Diakonos)

  1. Ability to recall specific likes and dislikes of people.
  2. He is alert to detect and to meet practical needs.  The “key” to serving is “Practical Needs” as opposed to Spiritual Needs or as opposed to Physical Needs.
  3. They especially enjoy manual projects of assistance.
  4. They are highly motivated to meet the need as quickly as possible; they have no awareness of the time or energy being put into a project and, as a result, are usually exhausted when they’re finished.
  5. They’re very willing to use their own personal funds in order to get their projects underway and to avoid delay.
  6. Desire to be appreciated, and have a high quality to discern insincerity and those unappreciative.
  7. Have a desire to complete a Job with evidence of unexpected extra service.  (They go the extra mile.)
  8. Have an inability to say “no” and as the result of this inability, they have many “unfinished” projects.
  9. Have a greater enjoyment in short-range goals with a frustration over long-range projects.


  1. In quickness to meeting needs, they may appear to be pushy.
  2. They sometimes try to meet the need before anyone realized it needs to be met.
  3. Their attempt to avoid “red tape” and technicalities may exclude others from involvement.
  4. Their disregard for personal needs in order to meet others needs may extend over into their own families needs.
  5. Their eagerness in serving may prompt suspicion on individuals because they may think that they are trying to promote themselves.
  6. May react to others who do not detect and meet obvious needs negatively.
  7. Insistence on serving may appear to be rejection of being served..
  8. They have an intense desire to receive appreciation and, as a result, they’re often easily hurt when appreciation is neglected.
  9. Their quickness in meeting needs many times interferes in spiritual timing and be a hindrance rather than an asset.  Motivated by the need rather than YHWH .  (The need is revealed by YHWH so the answer will also be revealed by YHWH .)  How the need is met is first.
  10. Meeting practical needs may be judged as a lack of interest in spiritual matters.  (Seem to be less spiritual than others.) 
  11. Their stamina may be interpreted as insensitivity or impatience with others.
  12. Their short-range goals may result in leadership position and frustration ordisorganization with long-range objectives.


  1. Believe their gift is foundational to all the other charismatic gifts.
  2. They have an emphasis to the excess on the accuracy of words (correct meaning of words).  They are highly excited in synonymous word meaning.
  3. They’re always on the alert to test the knowledge of those teaching them.
  4. They love research to validate truth.
  5. They are interested in validating new information by established systems of truth.
  6. They avoid illustrations from non-biblical sources.
  7. They want truth presented in a systematic sequence.
  8. There is a strong resistance to scriptural illustrations out of context.
  9. They get a much greater joy in researching truth rather than presenting it.
  10. The teacher presents only what he has researched and only what he knows from his research.  He researches something, finds it and then presents it.  The prophet, on the other hand, can’t stand research and only does research in order that he might have something to present.


  1. Because of his emphasis on the accuracy of scriptural interpretation, he may appear to neglect its practical application.
  2. He may appear to be more dependent on the research of himself and others than the teaching ministry of the Holy Spirit
  3. The use of knowledge in testing others may appear to be pride of learning.
  4. The concern to impart details of research may appear to be unnecessary to those listening.
  5. Their need to be objective in research may appear to lack warmth and feeling when speaking.


  1. Desire to visualize specific achievement and prescribe precise steps of action.
  2. Concerned with practical application of the scripture in the life of the individual.
  3. Have the ability to ascertain how different types of “pressure” or tribulations can be used for developing greater maturity in individuals.
  4. They observe closely the personal lives of biblical characters and have the ability to take their experience and use it effectively in the “now”.
  5. An enjoyment with those eager to follow steps confrontations - one-to-one or of action.  Very impatient if a person doesn’t follow the advise given to them.

  6. He grieves when teaching is not followed by practical steps of action.  “How do you take this teaching and apply it to your life practically?”
  7. They delight in personal conference and coindividual basis.


  1. Their interest on steps of action may appear to oversimplify the problem.
  2. The urgency in giving steps of action may appear in having over confidence in the steps of action.
  3. The use of scripture for practical application may often appear out of context.
  4. The emphasis on steps of action may appear to disregard the feelings of those being exhorted or counseled.


  1. Has the ability to make wise purchases and investments.
  2. Desire to give quietly and unnoticed to effective projects and/or ministries.
  3. Attempts to use his giving to motivate others to give.
  4. An alertness to valid needs which he fears others might overlook.
  5. An enjoyment in meeting needs as long as there is no pressure of appeal.
  6. His giving is extremely timely in an answer to a prayer.  He is usually right on time and very specific.
  7. Depends on partner council to confirm the amount to give.
  8. Concerned that his gift be of high quality.
  9. Desire to feel a part of the work of the person to whom he gives.


  1. The need to deal with large sums of money or high quality things may appear to be a focus on temporal values.
  2. The desire to increase the effectiveness of a ministry by his gift may appear as an attempt to control the work, ministry or person to whom he gives.
  3. The attempt to encourage others to give may appear as a lack of generosity and unnecessary pressure.
  4. The personal frugality by which he lives may often appear to friends and relatives as stinginess or selfishness.  The one who has a ministry of giving usually lives very sparingly himself.
  5. He enjoys giving more than getting.


  1. An ability to see the overall picture and to clarify long-range goals.

  2. Serving is short-range goals and ruling is long-range goals.
  3. Motivation to organize for that which he is responsible.
  4. Has a long-range goal but works for a short-range term of completion.
  5. An awareness of the resources available to complete a task.
  6. An ability to know what can or cannot be delegated.
  7. A tendency to stand on the sidelines until those in charge turn their responsibilities over to him because he knew he could do it anyway in the first place.
  8. A tendency to assume responsibility where no structural leadership exists.  If it is not organized, then it won’t be long until it is organized and structured.
  9. Willingness to endure reaction from workers in order to accomplish the ultimate task.  (“Say what you will, but I know the end results.”)
  10. Fulfillment in seeing all the pieces come together and others enjoying the finished product.
  11. Desire to move on to a new challenge when a previous task is fully completed.


  1. The ability to delegate responsibility may appear as laziness in avoiding work.
  2. Their willingness to endure reaction may appear as being callous and insensitive.
  3. A neglect in explaining why tasks must be done may prompt workers to feel they’re being misused.
  4. Their ability to see best resources sometimes include people as a resource for accomplishing a project and, therefore, may appear to be more interested in projects rather than people.
  5. The desire to complete tasks swiftly may appear to be insensitivity to schedule, weariness or priorities of workers.


  1. An ability to feel an atmosphere of joy or distress in an individual or    group. Has a strong sense of identity with a person’s feelings. 
  2. Are attracted to and have an understanding of people who are in distress.
  3. Desire to remove hurts and bring healing to others.
  4. Greater concern for mental distress than physical distress.
  5. An avoidance of firmness unless he sees how it will benefit.
  6. A sensitivity to words and actions which will hurt other people.
  7. An ability to discern sincere motives.
  8. An enjoyment and unity with those who are sensitive to the needs and feelings of others.
  9. Their greatest motivation is “compassion” - love.


  1. The avoidance of firmness may appear to be weakness or indecisiveness.
  2. The sensitivity to the needs and spirits of others may cause some to feel the person is governed by emotion rather than logic or reason.
  3. The attraction and understanding of those in distress may be misinterpreted by those of the opposite sex.
  4. The sensitivity to words and action which cause hurts may appear to be taking us another’s offense.  (May cause strife between friends.)
  5. The ability to detect insincere motives may cause some to feel that that person is hard to get to know.

Observation: The emphasis is on what we are doing, how we are doing it, and most important WHY we are doing it.  It’s not the man who causes the message to be distorted, but the "called out assembly" (disciple) must be the men who are of integrity.