The first point which must be observed in connection with the Charismata referred to by Paul in the passage before us is that, whilst there are diversities amongst them, all the phenomena described are ascribed to
1 It is suggestive that the curious passage Mk. xvi. 17—18
is not even by the author of the second Gospel, but a later
addition.
"one and the same Spirit dividing to each severally as he wills;" and, consequently, that, although there may be differences in their form and value, a supernatural origin is equally assigned to all the "gifts" enumerated. What then are these Charismata? "A word of wisdom," "a word of knowledge," and "faith" are the first three mentioned. What the precise difference was, in Paul's meaning, between the utterance of wisdom [———] and of knowledge [———] it is impossible now with certainty to say, nor is it very essential for us to inquire. The two words are combined in Rom. xi. 33: "O the depths of the riches and wisdom [———] and knowledge [———] of God!" and in this very epistle some varying use is made of both words. Paul tells the Corinthians (1, i. 17) that Christ did not send him "in wisdom of word "[———] or utterance: and (ii. 1) "not with excellency of word or wisdom" [———], cf. ii. 4); and further on he says (i. 30) that Christ Jesus "was made unto us wisdom [———] from God." The most suggestive expressions,(1) however, are the following, we think: 1 Cor. ii. 6. "But we speak wisdom [———] among the perfect, yet not the wisdom [———] of this age, nor of the rulers of this age, that come to nought, 7. but we speak God's wisdom [———] in mystery, the hidden wisdom, which God ordained before the ages unto our glory, 8. which none of the rulers of this age has known, for had they known it, they would not have crucified the Lord of Glory. 9. But as it is written, 'What eye saw not/ &c. &c. 10. But unto us God revealed them through the Spirit....... 11....
even so also the things of God knoweth no one but the Spirit of God. 12. But we received, not the spirit of the world, but the Spirit which is from God, that we might know the things that are freely given us by God; 13. which things also we speak, not in words taught by human wisdom, but in words taught by the Spirit, interpreting spiritual things to the spiritual"(1) [———]. It is quite clear from all the antecedent context that Paul's preaching was specially the Messiah crucified, "Christ the power of God and the wisdom [———] of God," and we may conclude reasonably that the [———] of our passage was simply the eloquent utterance of this doctrine. In like manner, we may get some insight into the meaning which Paul attached to the word "knowledge" [———]. It will be remembered that at the very opening of the first Epistle to the Corinthians Paul expresses his thankfulness that in everything they were enriched in Christ Jesus: i. 5. "in all utterance [———] and in all knowledge [———], 6. even as the testimony of the Christ was confirmed in you;" that is to say, according to commentators, by these very Charismata. Later, speaking of "tongues," he says (1 Cor. xiv. 6): "... What shall I profit you, except I shall speak to you either in revelation or in knowledge [———], or in prophecy, or in teaching?" We obtain a clearer insight into his meaning in the second Epistle, in the passage 2 Cor. ii. 14-16, and still more in iv. 3-6 and x. 5, where he describes metaphorically his weapons as not carnal, but strong through God, "casting down reasonings and every high thing that exalteth itself against the knowledge of God, and bringing into
captivity every thought to the obedience of the Christ;" and if we ventured to offer an opinion, it would be that Paul means by [———] simply Christian theology. We merely offer this as a passing suggestion. Little need be said with regard to the gift of "faith" (marts), which is perfectly intelligible.
Apologists argue that by these three gifts" some supernatural form of wisdom, knowledge, and faith is expressed, and we shall have something more to say on the point presently; but here we merely point out that there is no ground whatever for such an assertion except the fact that the Apostle ascribes to them a supernatural origin, or, in fact, believes in the inspiration of such qualities. All that can be maintained is that Paul accounts for the possession of characteristics which we now know to be natural, by asserting that they are the direct gift of the Holy Spirit. There is not the faintest evidence to show that these natural capabilities did not antecedently exist in the Corinthians, and were not merely stimulated into action in Christian channels by the religious enthusiasm and zeal accompanying their conversion; but, on the contrary, every reason to believe this to be the case, as we shall further see.(1) In fact, according to the Apostolic Church, every quality was a supernatural gift, and all ability or excellence in practical life directly emanated from the action of the Holy Spirit. We may now proceed to "gifts of healings" [———](2) which it will be noted are doubly in the plural,
