What are the spiritual gifts of the "word of wisdom" and the "word of knowledge"?

(Vv. 8-10). The Apostle proceeds to distinguish between the different gifts. He is speaking, not so much of the possession of the gifts, but of the “manifestation”, or use, of the gifts. He thus speaks, not merely of wisdom and knowledge, but of “the word of wisdom” and “the word of knowledge”. The “word” implies the communication of wisdom and knowledge for the help of others.

Wisdom is the possession of the mind of God, so that everything is viewed as before God, and in relation to God, enabling its possessor to act rightly in any particular circumstance. Knowledge is rather an intelligent acquaintance with the revealed word of God, so that the doctrine can be clearly stated. Faith, in this passage, is not simply faith in Christ and the gospel, which is common to all believers; it is rather the special faith given to certain believers that enables them to help the Lord's people, by rising above difficulties, overcoming opposition, and guiding them in their perplexities.

"But to each is given the manifestation of the Spirit for profit. For to one, through the Spirit, is given [the] word of wisdom, and to another [the] word of knowledge, according to the same Spirit; to a different one faith by the same Spirit, and to another gifts of healings by the same† Spirit, and to another operations of powers, and to another prophecy, and to another discerning of spirits;‡ to a different one kinds of tongues, and to another interpretation of tongues. But all these things operates the one and the same Spirit, dividing in particular to each according as he pleases." (Vers. 7-11.)

It is well to remark that the apostle is speaking only of the assembly, of each one there and not in the world. This might seem needless to notice, did we not know that a whole community in Christendom is based on the opposed assumption that a manifestation of the Spirit is given to every man on earth without restriction. Here the apostle is treating strictly of the church: to each within it is the manifestation of the Spirit given, and that with a view to the common good, not for personal influence or display. Chrysostom is quite in error in supposing that the term "manifestation" is here used because unbelievers do not own God, save by visible wonders. For it is not a question of miracles only, as the very first samples (the word of wisdom and that of knowledge) prove; nor is it a sign to unbelievers, but for the profit of believers.

The way of the Spirit too is not concentration of all His powers in a single person, but distribution to a variety of individuals; and this because the assembly is contemplated, not a chief man but the church, by the different constituents of which God is pleased to work for the good of all. "For to one, through the Spirit, is given [the] word of wisdom, and to another [the] word of knowledge, according to the same Spirit." The apostle takes care to begin with what would be called non-miraculous gifts, the better to counteract the fleshly mind, whether of the Corinthians or of any others, which sets an inordinate value on what strikes the eye, the mind, or the imagination by undeniable effects of power. Though not miraculous however, the word of wisdom and the word of knowledge are as expressly of the Holy Spirit as the most striking sign-gifts. It is not through a commanding, or a merely "sanctified," intellect that the word of wisdom comes; it "is given through the Spirit." "According to the same Spirit" is given the word of knowledge. They are thus no less supernatural, though not in the ordinary sense miraculous. They are the fruit neither of innate powers nor of acquirement, but of the Spirit, just as is the new birth of every believer; and far more important than any miracle, grave as it may be and glorifying to God in its own place and for its own purpose.

What then is "wisdom" as distinguished from "knowledge?" Wisdom seems to me that moral discernment given by God of things as they are before Him, and consequently as they truly are in themselves, and in relation to one another, which is of prime value for practical judgment and conduct here below. Good and evil, right and wrong, are thus seen intuitively, because of familiarity with the presence of God, not only in their results but in their principles and springs. Knowledge is rather that understanding of revealed truth, which of course therefore is given through a diligent use of the scriptures, and is of great value for appreciating the ways as well as word of God, though the abuse of it issues in systems of divinity, of prophecy, and the like. The "word" in the two instances means or implies the faculty of communicating to others the wisdom or knowledge, as the case may be. It does not seem correct to infer that the prophets were characterized by the latter as apostles undoubtedly were by the former. It would be more according to scripture if one said that "the word of knowledge" pertained to the teacher, always remembering that an apostle or a prophet might also be a teacher and a preacher, as Paul himself was beyond all controversy. But his was a rare combination of gifts, and all of them rich, deep, and ample, in order to accomplish the special work for which he was called of the Lord.

Then (verse 8) we have "For to one is given by the Spirit [not miracles, but] the word of wisdom, to another the word of knowledge." Note that he carefully adds "by the same Spirit," because knowledge has a considerably lower character than wisdom, but at the same time the "knowledge" that he owns here is as truly by the Holy Ghost as the "wisdom." What is this word "wisdom" as compared with the word "knowledge?" To gather truth by serious study of God's word is far from being wrong. Indeed it is of the Holy Spirit; and the result is "knowledge," and the utterance of it He gives is "the word of knowledge." So Timothy was called to give himself wholly up to it. In fact, what is gathered thus is most justly to be considered the "word of knowledge," and this no doubt has its value; as everything has that God gives by the Holy Ghost to the church of God. What a person gleans, spiritually labouring in the field of the word of God, has its place, is meant for all, and is refreshing to the saints of God. But it is not exactly the same as the "word of wisdom;" for the word "wisdom" indicates that the soul is occupied not merely with scripture, but with Him who gave it that one might know Himself; where the soul, furnished by the word of God, knows what it is to gather God's own mind; not merely to have it in details, as given here and there in scripture, but by a deeper appreciation of His word, to enter into that acquaintance with Him that is found not so much in studying texts, as from communion with His own nature, ways, character, and above all with Christ Himself. He was found, I need not say, always "the wisdom of God." Christ is never called the "knowledge of God," nor could He be, but the "wisdom of God." It is rather, I repeat, to be drinking not merely from the stream, but at the spring of all in God Himself. It is thence that the "word of wisdom" is drawn, following the course of the river higher up.

Now you will have noticed that the apostle does not commence with what was so evidently striking. He begins, on the contrary, with that which the Corinthians had very little love for, what they had evidently neglected and set aside in seeking after those mighty displays that occupied their active minds. The apostle takes them first to what edifies: "To one is given the word of wisdom, to another the word of knowledge." He then passes on to the gift of "faith," namely, that power which enables the soul to break through difficulties. This is the faith that is referred to here. You must remember the gift of faith does not mean the act of believing the truth, which, of course, is indispensable to all saints.

All here then we see to be under this great truth: the Holy Ghost working to exalt Christ; Satan working to lower Him. A gift does not make a man independent, but, as he never was, a servant of Christ in the gift that he receives. The Holy Ghost has Himself taken the character of Servant, and gives that character to the man whom He works in. The Corinthians said, as it were, If God has given me a tongue, why not speak? and so it was human reasoning. The apostle brings in totally different thought and action. He says, "the manifestation of the Spirit" etc. (1 Cor. 12:7), "to one is given by the Spirit the gift of tongues?" No. He begins with those manifestations they did not value enough, "to one was given the word of wisdom" (there was very little of that), "to another the word of knowledge." The word of knowledge is of a lower character than the word of wisdom. The word of wisdom implies acquaintance with the source, not mere knowledge of things. Wisdom is never found in a man that is not familiar with God Himself. Knowledge may be a careful acquaintance with what God has said. You may pick up a good deal of what His word declares and not identify yourself with His mind. But he does not say the word of wisdom is a manifestation of the Spirit, the word of knowledge only of man. They have both their place. "To one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit." (1 Cor. 12:8.) "To another faith by the same Spirit" — there is that power that conquers difficulties, for this is the characteristic effect of the gift of faith. "To another the gift of healing; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: but all these worketh one and the selfsame Spirit, dividing to every man severally as he will." (1 Cor. 12:9-11.)

"The word of wisdom" is put before that of knowledge, for wisdom is the proper application of knowledge to whatever circumstances. One may be far wiser in his use of knowledge than another whose knowledge is greater. But "the word of knowledge" has its important place too, for it is no virtue to be ignorant. It is "the same Spirit" that gives each his gift: we must therefore not despise any. "Faith" here is seen too as a special gift, so that it is not the same Ephesians 2:10, where every believer is included, when faith is seen as "the gift of God." In our present case rather the_ "faith" spoken of is that unusual boldness of confidence Godward, that stands out in the energy by which it depends on God for His definite answers. Some are particularly gifted in this way.

Verses 8-10. "For to one is given by the Spirit the word of wisdom," etc. We have first to distinguish between "the word of wisdom" and "the word of knowledge." When the apostle spoke wisdom among the perfect,7 he was exercising this form of the Spirit's manifestation. And that this was a gift of a higher and less common order than the other is evident; first, from the general tone of his expostulation in the earlier part of his epistle;8 and secondly, from the concessions made in chaps. 1:5 and 8:1. That the spirit of wisdom and revelation in the knowledge of God might be given to His saints, is elsewhere expressed as his fervent desire by the same apostle,9 while its rarity as well as excellence is sufficiently indicated in other passages.1 We need not therefore marvel, that one who by special grace was so largely endowed with this admirable gift,2 should place it at the head of all the other manifestations of the same Spirit. For knowledge, though essential to the saint, may be shared also by the unbeliever, though not surely as a spiritual gift But even in this sense it is obviously inferior to the former. Wisdom can never be abused, but it is not so with knowledge. How seriously this may be perverted in its use we have already seen.3 As a descriptive phrase, "the word of knowledge" seems to mean that necessary and highly valuable gift which enables its possessor both to give spiritual information accurately, and to expound with precision the essentials of the faith by a right division of the word of truth.4 As a gift of the Spirit, it stands in contrast to those "oppositions of false knowledge," by means of which the spirit of error endeavours to resist the truth.5

The Holy Spirit, the divine Person, is on earth and manifests His power in the body of Christ, the church. The Lord Jesus having accomplished redemption, believers on His name are ransomed and cleansed by His blood, and united to Him, as His body, and the Holy Spirit dwells in each member of this body. It is through the Spirit that communion with the Head is realized and maintained. In His gifts the presence of the Spirit of God is therefore manifested in the members of the body. This is now more fully treated in this chapter. In verses 4-6 we hear of the Spirit, the Lord, and God; the same Spirit--the same Lord, and the same God. Yet there is not a division into three classes of gifts, but the same thing is seen in three relations. The diversities of gifts are by the same Spirit; through Him they are bestowed. These gifts are in relation to the Lord; they are to be used in ministries, that is, in service for the Lord, under whom and for whose glory these gifts are to be used. And the whole operations are of God, who worketh all in all. All this is of course confined to the members of the body of Christ.

"But the manifestation of the Spirit is given to every man (a true believer) for profit." The gift bestowed upon one member is for the whole body, all are to profit by it. The possession of a gift makes the believer a debtor to the other members of Christ. Nine gifts by the same Spirit are mentioned. They are the following: The Word of Wisdom; the Word of Knowledge; Faith; the gift of Healing; the Working of Miracles; Prophecy; Discerning of spirits; tongues and interpretations of tongues.

It will be seen that the miraculous sign-gifts hold a secondary place, the last being speaking in tongues and their interpretations. The word of Wisdom stands at the head of these gifts and is followed by the word of Knowledge. They stand for the gifts to understand the deep things of God and to impart them unto others. It means a spiritual apprehension of the truth of God in all its phases and the power to communicate this truth to others. The gift of faith is a special endowment of confidence in God and His promises, which enables the possessor to lay hold on God and accomplish great things. All believers have faith and live by faith. The gift of healing and the working of miracles, were sign-gifts for the inauguration of the Christian dispensation. There is no intimation that these miraculous gifts were to continue in the church throughout this age.

We have spoken already of the Spirit bestowing the gifts in a general way (verse 4). The apostle goes on to speak more fully in the seventh and the following verses of the manifestation of the Spirit: "the manifestation of the Spirit is given to every man to profit withal." What are we to understand by "the manifestation of the Spirit"? The manifestation is the act of making the presence of the Spirit plain and patent to others. What is hidden is certainly not manifest; and the Holy Spirit Himself is here in this world in an invisible form. The Lord Jesus Christ, God the Son, was manifest in flesh; He was seen of angels, as well as men. He was an object of sight and hearing to the apostles and others. He was manifest in the world; but the Holy Spirit is not incarnate, and therefore His presence and His action are concealed for the most part. The manifestation of the Spirit is through the members of the body of Christ.

The fact whether this person has a gift or that person has a gift is known only to the Spirit, except when the Spirit manifests Himself in working through this person and that for the exercise of the gift. Hence the apostle speaks here of the "manifestation of the Spirit, which is given to every man to profit withal."

Take the first example given. A certain man has the word of wisdom; there it is in his soul. It is, a power of discerning spiritual truth which he has within himself. The Spirit has given it to him. and he enjoys it himself. But so far as the rest of the assembly is concerned, they are ignorant of it, until the Holy Spirit leads that person to use the word of wisdom for the comfort and the well-being of his fellow-members. Then the action of the Holy Spirit is made manifest. When a brother stands up and gives a word of wisdom, then I say to myself, "That is of the Spirit of God That man is speaking as led of God. I know there is something in his word that I can put into practice in my life. I feel the power of the Spirit of truth behind it."

The word of knowledge is here stated to be the manifestation of the Spirit; and it has its place as a means of instruction; but then I ought not to say, "I like the word of knowledge, and prefer it to anything else." The Spirit of God may see that I need a word of wisdom first. This is something different from the word of knowledge, because wisdom is the right application of the truth of God to the troublesome and puzzling circumstances in which we often find ourselves.

Some of the gifts may require a short observation. Wisdom is the application of divine light to right and wrong, and to all the circumstances through which we pass — an expression which has a wide extent, because it applies to everything with regard to which we have to form a judgment. The Holy Ghost furnishes some in a peculiar way with this wisdom, with a wisdom according to God a perception of the true nature of things, and of their relationship to each other, and of conduct with regard to both, which, coming from God, guides us through the difficulties of the way, and enables us to avoid that which would place us in a false position towards God and man.