![]()
20
The Gifts of 1 Corinthians 12:7-11
1 Corinthians 12 â(7) But the manifestation of the Spirit is given to each one for the profit of all: (8) for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, (9) to another faith by the same Spirit, to another gifts of healings by the same Spirit, (10) to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. (11) But one and the same Spirit works all these things, distributing to each one individually as He willsâ (my emphasis).
We come now to the discussion that many of us, me included, have been impatient to get to, a detailed explanation of the manifestation gifts. I will talk about these one by one, but it is important to remember that while they are named one by one in the list given by Paul in 1 Corinthians 12:8-10, in actual fact the lines between them are blurred. These are not compartmentalized from one another like various foods on a plate that are not allowed to touch one another. In fact the mixing is thorough enough that sometimes it is difficult to distinguish them. It is not enough to say that without demonstrating it, therefore the overlap and duplications will be made clear as we examine the operation of each gift.
It is equally important to remember that these gifts are not separate from the context of the Corinthian abuses. Ralph Martin cautions us that âIt is a serious mistake to detach this section (1 Cor. 12:4-11) from its setting in Paulâs Corinthian correspondence and try to view it on its own. If ever a passage needed to be understood in relation to a pastoral situation, it is this one, for clearly Paul is giving guidelines of instruction relating to a particular church problem. Part of the problem is an attitude that sees the Christian message as directed to an elite membership and boasts of it superior standingâŚâ (Martin: 1979, 51-52). I take that advice seriously, which is why I have looked with care at the context, both its details and its perspective, and it is why it has taken us so long to get to this point. However, I believe that once we have understood the subject in its proper setting and seek to hold that understanding before us, it is not illegitimate to arrange systematically what we have learned.
Word of Knowledge, Word of Wisdom, Discernings of Spirits involve knowledge which is conveyed by supernatural revelation. Harold Horton says, âEverything within the realm of Knowingâfacts, events, purpose, motive, origin, destinyâhuman or divine or devilish, natural or supernatural, past, present or future, comes within the focal range of one or other of the three Gifts, Word of Wisdom, Word of Knowledge, or Discerning of Spiritsâ (Horton: 1934, 77). Is this right?
Sam Storms humbly admits, âThe problem we face in defining and describing these two gifts of the Spirit (a word of wisdom and a word of knowledge) is simply this: The only place they are mentioned in the New Testament is in 1 Corinthians 12:8, where Paul provided us with neither a definition nor information about how they are to function in the Body of Christâ Sam Storms then describes what is usually done about this limitation. âThe fallout is that most students of the New Testament appeal to scriptural anecdotes they believe are examples of these gifts in operationâ (Storms: 2012, 43).
After pointing out that the New Testament does not provide us with straightforward definitions of the manifestations gifts, he then says, âI donât think it is especially important to differentiateâŚbetween prophecy and word of knowledge⌠Any nuance here is unknown to us and probably of secondary significanceâ (Storms: 2017, 91-92). I am willing to go with âsecondary significance,â and even to acknowledge that in the moment of experiencing the gifts, it is not crucial to be able to say, âThis was this, and that was that.â But truth is always worthy of exploring, and to whatever degree exploration will yield greater understanding as we stand back and reflect on what happened in practice, it is proper. It is the distinction between practice and understanding. Not everyone who operates an automobile needs to understand what makes it run, but it is good that someone does. I do not think that Sam Storms would disagree with this. Therefore, I proceed to analyze the nature and operation of these gifts.
The task of discovering the meaning of these two gifts is unique in the list of 1 Corinthians 12:8-10. Other manifestations of the Spirit are far clearer in their definition and function. We can simply talk about them without struggling to discover their meaning. But with these two gifts I have to simultaneously talk about them and seek to understand what they are. Because these gifts are not named anywhere else in Scripture, we will have to make an extra effort. What Sam Storms has said is correct, yet there is a complexity that he has not addressed. We are not without contextual help.
Consider an analogy. Recently, a political figure emerged on the national scene. I had never heard of him before, and in my first exposure to him only three or four other facts about him were stated. It would have been easy to conclude that I knew too little to make any judgment about him. But in fact he had a context that revealed a great deal. He was male, an American, and a politician. Those were too general be to of much value. But it was also made known what office he was seeking and his party affiliation. That told me with whom he associated (a man is known by the company he keeps), what their values and policies were, and therefore, what his were. What at first appeared to be very little information, turned out to be sufficient. By virtue of the context of his life I quickly learned enough to decide for or against him as a candidate for office. I needed more information, but what I already had sent me in the right direction. With the gifts of a word of wisdom and a word of knowledge we do not have all the information we might desire, but we have enough.
Another analogy of multiple contexts and a slower process of acquisition is even closer to what we face with the gifts of a word of wisdom and a word of knowledge. An infant, who has no language whatsoever, learns it by hearing it until words and phrases sound familiar. Then little by little he increases in understanding the meanings of those sounds. Eventually, he acquires full understanding and facility with the language.
In a parallel way we begin with no understanding of the meaning of these two gifts. But as we see them in various contexts, our ignorance grows into understanding, and eventually we can be confident we have understood them correctly. So what are the contexts of these two gifts? There are six: (1) the context of the words that set them apart from general wisdom and general knowledge, namely, âa word of,â (2) the list in which they appear, (3) chapters 12-14, (4) the letter, (5) scriptural anecdotes, and (6) life lived in Christian community. We will examine these contexts in that order.
There is typically a tension between Christian scholars on the one hand and those Christian leaders who are non-career scholars in the ministry in churches on the other hand. The former place great emphasis on the fruit of the many forms of scholarly study. The latter place emphasis on experience and the response of a congregation. These are clearly two different spheres of service, and both are needed. Yet I have been struck with how often I have listened to a scholar who has analyzed something with his mind in every way that it could be analyzed, but leaves me wondering if he has practical experience that complements his knowledge. Scholarship can easily crowd out the things that life teaches. Even more often I have wanted to protest to a popular preacher or teacher that he has not sufficiently pursued the available knowledge before he lifts his voice and speaks to others; experience can easily usurp priority over the available scholarship supporting and correcting our biblical understanding.
This is an issue in the life of our contemporary Christian communities in which we have seen these manifestations gifts operate. I could not have a higher opinion of the scholarship of Anthony Thiselton; without hesitation I recommend that you read his books. But he has said something that distresses me, âThe practice of giving and expecting âwords of knowledge,â âwords of wisdom,â and âpropheciesâ in this âcharismaticâ way narrows each category from that suggested by careful contextual biblical interpretation to an overly specific understanding of these giftsâ (Thiselton: 2013, 425). My problem with that statement is that it assumes that exegesis (the task of determining the meaning of a text) can stand without touching life lived, or to say it another way, I fear that the contexts he has considered in exegeting these gifts have themselves been too narrow. Does experience have no place in understanding? Rather than providing an âoverly specific understanding of these gifts,â the experience of life-lived can lead us out of a cul de sac in which exegesis by itself would leave us. Exegesis and experience are complementary. That is not to imply that they stand as equally authoritative. Exegesis clearly has priority, but what are we to do when a term in Scripture is used without explanation? Sometimes we have to leave it at that. But at other times the final context, that of experience, will tell us how to understand it. So it is with a word of knowledge and a word of wisdom.
Still, there is a danger of misinterpreting evidence and a temptation to be overly confident in our conclusions. The belief that the universe revolves around the earth can be confirmed by looking up from the north pole and seeing the stars circle the earth. How easy it is to stop the investigation at that point and fail to consider that maybe what is seen can be explained another wayâby the rotation of the earth itself. Those of us who are confident that we understand the precise nature of these two gifts need to be humble enough to be open to other viewpoints.
![]()
21
A Word of Wisdom
1 Corinthians 12:8 âfor to one is given the word of wisdom through the SpiritâŚâ
Textual form: logos sophias, a word of wisdom (NKJ says âthe word of wisdom,â but the definite article the is not present in Greek.)
Lexical form: logos (logâ-os, 3056): word, message, report sophia (sof-eeâ-ah, 4678): wisdom, the capacity to understand and act accordingly
Wisdom âdenotes the capacity to not only to understand somethingâŚbut also to act accordingly⌠It is the latter that separates wisdom from knowledgeâ (Mounce: 2006, 793). Put in everyday language, it is to know what to do because you see things from Godâs perspective. This description not only distinguishes between wisdom and knowledge, but in a related way it also distinguishes between wisdom and intelligence. Intelligent and knowledgeable people might or might not wise; in a parallel way relatively unintelligent and unknowledgeable people might or might not be wise.
In chapters 1-9 of the book of Proverbs young men are exhorted to seek wisdom, âWisdom is the principal thing; therefore get wisdomâ (Prov. 4:7). It is good advice for all of us. It should be our pursuit throughout the entire path of life. James tell us, âIf any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to himâ (James. 1:5). Paul prays in Ephesians 1:17, âthat the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdomâŚâ Who has made wisdom his lifelong goal and also asked for it in times of need and has not been given it? Many of us have found God faithful to grant wisdom in those ways. Yet, there are times that we need wisdom in a particular situation, when God chooses to give it to through the supernatural gift of a word of wisdom, a sudden revelation of guidance by the Spirit.
We see a contrast between the carnal wisdom of the Corinthians, the godly wisdom which Paul has highlighted throughout the letter, and now a word of wisdom as a gift.
A word of wisdom is a manifestation of the Spirit by which He gives a limited, miraculous insight of the mind of God (divine perspective) to guide immediate and future behavior. It is âa divine illumination that enables one to apply Godâs truth to an immediate problem or needâ (Kinghorn: 1976, 61).
The template of contexts that we used for a word of knowledge will serve for a word of wisdom to help us understand this gift and confirm that we have understood it correctly.
- âA Word ofâŚâ
This is not a gift of wisdom, but a gift of âa word of wisdom.â This gift is set apart by the introductory words, âa word of.â This leads us to understand that this is partial wisdom g...
