Chapter 6: The Ninefold Gifts, Part 1

IN THIS LESSON, you will discover:

• The word of wisdom and the word of knowledge.

• The gift of faith.

• Gifts of healings.

• Workings of miracles.



AS A RESULT, you will be able to:

• Identify and use the gifts of wisdom and knowledge.

• Create an atmosphere in which miracles occur.

• Eliminate obstacles to divine healing.

• Experience the miraculous powers of the age to come.

Reading: Renewal Theology 2, pp. 348-58.

Key Scripture: “To one there is given through the Spirit the message of wisdom, to another the message of knowledge by means of the same Spirit” (1 Cor. 12:8).

Key Words: Logos, Oracle.

Dr. Williams begins this lesson by reviewing ten points to bear in mind as you mature in your use of spiritual gifts:

• Spiritual gifts are intended primarily to enrich the spiritual community, not the individual believer. They are for the “common good.”

• Though gifts may be used in large worship services, they are best learned in the freer context of a home meeting or small cell group.

• Everyone is responsible for some manifestation of a gift.

• Spiritual gifts are not permanent possessions of the believer, but present and momentary manifestations of the Spirit.

• Accordingly, you should expect your gifts to vary.

• Because of this, charismatic worship should be characterized both by high expectancy and by sober responsibility.

• When you gather, seek the giver — Christ — and not the gifts.

• Always let love direct your use of spiritual gifts.

• Gifts developed within the context of the home meeting may and should be used outside the group.

• Be patient with yourself and others in learning to use the gifts. Seek the Lord for greater gifts and allow Him to release them in His time.

Word of Wisdom

To define what a word of wisdom is we must observe how Paul uses the word “wisdom.” In 1 Corinthians 1:30 Paul identifies wisdom with the knowledge of Christ and with the “righteousness, holiness and redemption” which are the fruit of that knowledge. When Paul contemplated the mystery of the Cross, he never ceased to be amazed. The Father planned Christ’s mission before the beginning of time. His rescue of humanity through the incarnation, death, and resurrection of His Son stunned the forces of evil (v. 8). The idea that Jesus’ shameful death and apparent defeat revealed God’s way of salvation ran completely counter to the conventional wisdom of the world (vv. 18-25). First Peter 1:12 tells us that God’s plan for redeeming humanity is even a source of wonder and curiosity for the angels.

The gift of speaking a word (logos) of wisdom refers to the ability to make known some portion of the “treasures of wisdom and knowledge” hidden in Christ (Col. 2:3). The gift of the word of wisdom is not a gift of abiding wisdom such as Solomon had. It is a particular revelation or divine oracle given to impart some aspect of spiritual truth appropriate for a given situation. Through the word of wisdom, the “Spirit of wisdom and revelation” (Eph. 1:17) supernaturally allows the believer to glimpse more of the mystery of God revealed in Jesus Christ. The believer may then speak this wisdom forth, illuminating — but never contradicting — the written testimony of Scripture.

Word of Knowledge

Paul links the word of wisdom with the word of knowledge because they are both “word” or “utterance” gifts. With both gifts the mind is functionally engaged in receiving revelation from the Spirit. The focus of the word of wisdom is upon the deep central mysteries of the faith; the focus of the word of knowledge is upon teaching or interpreting “spiritual truths in spiritual words” (1 Cor. 2:13). God grants words of knowledge to different members of the spiritual community so that through inspired teaching and instruction the body may be built up and spiritually enriched.

To generalize, the word of wisdom is a “preaching” gift through which profound and essential spiritual truths are intellectually apprehended and set forth. The word of knowledge is a “teaching” gift through which spiritual learning is articulated and made applicable to hearers. Both gifts depend primarily on openness to the revelation of the Spirit rather than upon natural abilities, training, or scholarship.

Further Study: Read “Mystery,” NIDB, p. 685; also review the scriptures under “Mystery,” NIVTSB, p. 116.

Life Application: With an estimated ten million charismatics in the Roman Catholic Church and one hundred sixty million worldwide, it seems that God’s Spirit is definitely on the move “making all things new.” Are you part of this new move of the Spirit? Do you have a church or home cell group in which you can praise God freely and exercise spiritual gifts? If not, consider forming such a group.

Key Concepts:

1. The ____________ is fully functioning during the exercise of the word of wisdom and the word of knowledge. [348]

2. The word of wisdom is not wisdom in general, but the declaration of divine truth in a given ________________ . [349]

3. The central mystery illuminated by the word of wisdom is that of the _____________ of Christ. [351]

4. The revelations given through words of wisdom and knowledge (will, will not) contradict Scripture. [351]

5. An attitude of _____________ is fatal to true wisdom. [353]

6. The word of wisdom and the word of knowledge are the two __________ gifts. [354]

7. True or False. The word of knowledge is identical with the spiritual office of teaching. [356]

8. The word of wisdom and the word of knowledge are both gifts of divine ______________________. [357]

9. True or False. The primary purpose of the word of knowledge is to reveal information supernaturally. [357n.]

10. The word of knowledge is related to (preaching, teaching). [358]

Reading: Renewal Theology 2, pp. 358-67.

Key Scripture: “To another faith by the same Spirit” (1 Cor. 12:9).

Key Words: Positive Confession, Positive Thinking, Presumption.

Every believer, by definition, possesses faith. “Saving faith,” through which one becomes a child of God, must be differentiated from the charisma of faith. It must also be differentiated from “fruit faith,” which the Holy Spirit fosters in sanctification. The difference between these three types of faith can be seen by observing their varied results. Saving faith brings about regeneration; the gift of faith brings about miracles; fruit faith brings about growth in holiness. The gift of faith is a special impartation of faith given to an individual by the Holy Spirit to further the common good of the church.

The gift of faith is an active ministry gift — one that serves as a foundation for the other active ministry gifts, especially healings and miracles. Supernatural faith creates an atmosphere in which miracles are freely manifested. It creates a channel of trust that allows God’s power to flow into a situation and transform it. Both Jesus and Paul identified faith as a force capable of moving mountains (Mark 11:22-23; 1 Cor. 13:2). Mountains are, by nature, just about the most immovable things there are! Faith, then, is the catalyst through which God moves the immovable and does the undoable. Through faith, impossibilities become actualities.

Note that the amount of faith required to move mountains is said by Jesus to be equivalent to a mustard seed, the smallest seed known in Palestine. This statement follows a remark by Christ in which He criticizes the smallness of His disciples faith! What does this mean? Clearly in this instance the disciples must have had the wrong kind of faith. Quality of faith rather than quantity of faith is the issue. The tiniest bit of real “gift faith” — which is faith in and from God — will accomplish miracles. An infinite amount of “faith in faith” will accomplish nothing.

Today in Pentecostal and charismatic circles there is widespread acceptance of much so-called “Word of Faith” teaching. The belief that positive confession puts God “to work” for us, bringing the health and wealth that are supposedly ours through the covenant of salvation, has little in common with genuine biblical faith. In actuality, “name it and claim it” theology is a Christianized form of New Thought, a religious movement of the nineteenth century that focused on “mind cures.” New Thought extolled positive thinking, “atomic prayer,” and confidence that “confession creates reality.” “Faith” teachings that redefine faith as the vocalization of our own desires rather than as the recognition of God’s purposes are, at best, barren spiritual detours. At worst, they are dangerous presumptions on God.

How are we to recognize and appropriate true “mountain-moving” faith? We must recognize that true faith is a gift of grace. Like all the spiritual gifts, the gift of faith is a gift for which we can — and should — ask.

Doubt undercuts the efficacy of wonder-working faith. The secret to overcoming doubt, however, does not lie in willpower. Positive confession or the mental repetition of “I believe, I believe” lead only to presumption and attempts to force God’s hand. The mind is powerless to command belief or to exorcise doubt. For this reason, the gift of faith operates in distinction from the mind. True faith is an exercise of the heart.

Prayer is the best antidote to doubt because it is through prayer that our hearts are changed. In prayer, God’s Spirit communes with our spirit and reveals His intention and timing for specific persons and situations. The gift of faith only becomes operative as we move forward guided by inner revelation. Then, with quiet assurance, we can speak God’s word humbly but powerfully and watch mountains move before us.

Further Study: Review the scriptures under “Faith, D. Where does faith come from?” NIVTSB, p. 53.

Life Application: Can you recall a time in your Christian life when you acted in presumption rather than in faith? What was the outcome of your actions? What should you have done differently, and how can you ensure that you won’t act presumptuously again?

Key Concepts:

1. The gift of faith must be differentiated from both “saving faith” and “____________ faith.” [358]

2. The gift of faith is a special impartation of faith by the Spirit for the ________________ good. [358]

3. Faith is a gift of the Spirit that operates in distinction from the ___________. [358]

4. The gift of faith prepares the way for the operation of the gifts of _____________________ and effecting of ________________ . [359]

5. True faith is not faith in faith, but faith in __________. [361]

6. True or False. A Christian should not ask for the gift of faith. [362]

7. Faith cannot coexist with ___________. [362]

8. _______________ is the best antidote to doubt. [363]

9. Christians fall into the danger of ____________________ when through their words and actions they demand something of God. [363]

10. Overall, “Word of Faith” teaching is (man-, God-) centered. [366]

Reading: Renewal Theology 2, pp. 367-75.

Key Scripture: “To another gifts of healing by that one Spirit” (1 Cor. 12:9).

Key Words: Negative Confession.

Every Christian can and should pray for the sick. Nevertheless, Paul tells us that certain individuals will be specially equipped by the Spirit with gifts of healings. Note the plurality connected with this gift: “gifts of healings (RT, p. 367n. 101).” Each healing is a new and distinct charisma from God. One does not become a “healer” under the anointing of the Spirit, but rather transmits individual gifts of healing to those ready to receive them in faith. Because God gives these charismata individually, when praying for the sick it is preferable for one person to minister healing rather than simply to pray as a group (RT, p. 371n. 116).

All of us are touched by sickness and its related suffering. In the remainder of this lesson, we will answer three of the most asked questions about healing and the gifts of healings.

Q. How does one receive the gifts of healings?

A. As with all the gifts, the Spirit sovereignly apportions them as He wills. Still, He especially delights in giving gifts to those who ask for and earnestly desire them. If we seek these gifts with a sincere desire to bless others, our request is all the more pleasing to God. The person who receives a gift of healing may or may not experience a sensation confirming its presence. If you feel a prompting that God wants you to speak a word of healing, the best thing to do is to venture forth in faith and speak.

Q. What part does faith play in healing?

A. No supernatural healings will occur unless we have the boldness to step out in faith. As we learned in the last lesson, faith creates an atmosphere in which miracles can occur. This does not mean that you must have the gift of faith or experience supernatural assurance to manifest gifts of healings. Still, you must have enough courage to risk embarrassment or failure if you are to exercise healing gifts.

It is important to understand that the kind of faith called for here is faith directed away from oneself. In practicing spiritual gifts our expectation and focus should be on Christ alone. Pride is fatal to the exercise of the gifts. Our own power and piety have nothing to do with the functioning of the gifts. We are not the source of any of the gifts, only “delivery persons” through whom God presents miracles to those in need. Our confidence should rest on the recognition that the same Lord Jesus who healed multitudes when He was on earth desires to heal today through His Spirit. Our work is simply to be open to this Spirit. We cannot “work up” a gift of healing; we can only receive it.

This last point leads us to consider again the distorted concepts of faith popularized by some “faith teachers.” If someone receives prayer and is not healed, it is dangerous and cruel to tell them that they have actually been healed and that their continuing symptoms are only illusions. Calling common sense a negative confession is an affront to the Spirit of Truth (RT, pp. 371n. 117; 373nn. 124-25). Also, such self-deception may hinder the sick person from discovering if some spiritual reason has prevented healing (RT, p. 372n. 119).

Q. Why are some people healed while others are not?

A. If you pray for someone and they are not healed, it does not necessarily mean that you lack gifts of healings. In some cases healing fails to occur because of a lack of faith on the part of the sick person. If lack of faith is an obstacle to healing, then repeated, faith-building prayer and ministry are in order. In other cases the presence of sin or unforgiveness may serve as impediments to healing. Obviously, confession and forgiveness are the keys to removing these roadblocks. A third possibility is that God may intend to heal the sickness in a way other than through spiritual gifts. Recourse to doctors and medicine should never be seen as an unacceptable option for the “spiritual” Christian.

Although God’s general will for His people is health, illness may be God’s sovereign design in individual cases. The aging of our bodies, which culminates in death, is inevitable both for believers and unbelievers. Scripture clearly reveals that personal holiness does not exempt anyone from sickness, suffering, or death. But as surely as we know that neither suffering nor death can separate us from the love of Jesus (Rom. 8:38-39), we know that healing is available in His name today.

Further Study: Read the Topical Note “Healing,” NIVTSB, p. 645.

Life Application: Jesus commanded His followers to “place their hands on sick people,” promising that “they will get well” (Mark 16:18). Have you ever prayed for the sick? What was the result? Record any personal obstacles that have hindered you; for example, fear of failure, lack of faith, etc. How can you overcome these?

Key Concepts:

1. Our study in this lesson is the (charisma, charismata) of healings. [367]

2. A believer with gifts of healings (performs, transmits) the gifts. [367]

3. True or False. The gift of faith is necessary to exercise gifts of healings. [370]

4. _____________ must be present in the one ministering if healing is to occur. [370]

5. True or False. If you pray for someone and they are not healed, you do not have gifts of healings. [371]

6. Besides lack of faith, two major obstacles that prevent healing are sin and _________________________. [371-72]

7. True or False. Faithful Christians never need professional medical care. [372]

8. Paul recommended that Timothy use _________ — a natural product — as a healing cure. [373]

9. True or False. Jesus’ healings were limited to psychosomatic disorders. [374]

10. ________, Timothy, and Trophimus were Christians whom the New Testament depicts as having gotten sick. [374]

Reading: Renewal Theology 2, pp. 375-80.

Key Scripture: “To another miraculous powers” (1 Cor. 12:10).

Key Words: Energemata Dynameon, Semeia.

Like the gifts of healings, the workings of miracles is a multiple gift bestowed by the Spirit on individuals. Just as one with the gifts of healings is not a “healer” in the conventional sense, one with the gift of workings of miracles is not a “miracle worker.” Such people are channels through whom healings and miracles pass from God to those in need.

What are miracles? They are supernatural actions that flow naturally from the reality of God. Given the kind of God we believe in, it would be incredible if miracles did not occur. A miracle is more than a suspension of natural law brought about through God’s transcendent power. The most significant aspect of energemata dynameon, or “workings of powers” (from which we get the words “energy” and “dynamite”), is that they are semeia or signs that God cares for us (John 20:30-31).

Workings of miracles may include any demonstration of supernatural power including healing, raising the dead, and exorcism. While the command to perform miracles in Matthew 10:8 is specifically directed to the apostles, Mark 16:17 and John 14:12 are addressed to all believers. In the latter verse, Jesus made the extraordinary promise: “I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father.”

Considering the incredible miracles recorded in John (RT, p. 376), many have been dumbfounded by Jesus’ promise that believers will do “even greater things.” Some argue that these “greater things” are, for example, that multitudes will be healed through modern medical technology, or that millions will be saved as the gospel is spread throughout the world by missionaries. As wonderful as such developments are, they do not convincingly parallel the energemata dynameon that occurred after Christ returned to the Father and the Holy Spirit was given. To realize Jesus’ promise, we must break through to new levels of faith and openness to the Spirit. We must confess that “Jesus Christ is the same yesterday and today and forever” (Heb. 13:8) if miracles are to take place. Christ in us “the hope of glory” (Col. 1:27) is also Christ in us the worker of glorious miracles.

If miracles are to occur, we must always be ready, like Peter, to “walk on the water” and to step out boldly in faith. Moreover, our motivation in appropriating miracles must be Christ-like compassion (Matt. 20:34). An evangelist from the mission fields of Africa recalls a massive outdoor rally at which he laid his hands over the empty eye sockets of a blind man and prayed for him to receive his sight. How alone and uncertain he felt! Yet his faith was rewarded by a dramatic miracle. We, too, must put ourselves at risk to release the power of the Holy Spirit to work miracles.

The final word in this lesson is one of caution. Those who witness or channel the miraculous are susceptible to the most irresistible temptation known — the seduction of supernatural power. Even Jesus had to face this fiery trial during His temptation in the wilderness. The gifts of the Spirit can be corrupted by pride, presumption, or lust. False manifestations of supernatural activity, such as psychic phenomenon and demonic magic, can become lures that lead the unwary to spiritual catastrophe. When venturing into the realm of the supernatural, discernment and humility are not only helpful but essential.

At the present time, the arrogance of Western rationalism is rapidly dissolving while the realities of the spiritual world are becoming more apparent. Satan’s “man of lawlessness” (2 Thess. 2:3) who works counterfeit miracles, may well make his appearance in our day. But we also should expect an increase in the manifestations of the “powers of the coming age” (Heb. 6:5) as the Holy Spirit makes Himself increasingly evident. May we be open to the powers of the coming age so that God’s compassion may be fully and miraculously manifested through us.

Further Study: Read the Topical Note “Miracle,” NIVTSB, p. 1174.

Life Application: Kevin Ishmael’s testimony shows that God is capable of working miracles, even without our conscious cooperation. Have you ever found yourself in a situation in which a miracle was needed? Did you step out in faith and believe God for a miracle? It does not take great saints to bring about the miraculous — it takes a great God. List several situations around you that require a miracle to be resolved and begin praying for God to intervene.

Key Concepts:

1. According to Jesus, one believing in Him will be able to do “_____________ works” than Jesus Himself. [376]

2. Jesus called the supernatural works that believers would do in His name semeia or “__________.” [377n.]

3. Two aspects of believing for miracles are ongoing trust in Christ and _________________ in faith. [377]

4. True or False. The Spirit may appropriate to one person the special faith that allows another to perform a miracle. [378]

5. Two elements necessary for a miracle are faith on the part of the one acting and __________ on the part of someone else. [378]

6. The motivation for miracles should be (pity, compassion). [378]

7. Magic, unlike miracles, is rooted in either psychic or ______________ forces. [379]

8. Prophecy speaks of a “man of _______________________” who will perform many counterfeit miracles in the last days. [379]

9. Miracles may be understood as manifestations of the “ ___________ of the coming age.” [380]

10. True or False. As Christ’s second coming draws near, we may expect an increase in genuine miracles. [380]