A revelational model is informed by Paul’s teaching on the spiritual gifts in 1 Corinthians 12:8-11. In this model, God reveals information through the word of knowledge to the minister about a suffering person so that the minister can intercede.[1] The “word of knowledge” (1 Corinthians 12:8) is a spiritual gift of revelation – knowing by the Spirit.
The word knowledge is associated with information and instruction, particularly concerning the gospel of Christ. The Holy Spirit gives insight into the minds of humans, and the mind of God, so that the Spirit-filled believer may discern all things (1 Corinthians 2:11-16). The word of knowledge has been defined as “the declaration of some aspect of divine omniscience through human lips to implement a sovereign purpose in the mind of God.”[2] Through the word of knowledge, “God stirs up faith and allows someone to reach out more firmly for the gifts of healing . . . In such contexts, the word of knowledge works in close harmony with the charismatic gift of faith.”[3] Our concern here is to understand the word of knowledge in the context of healing.
The New Testament offers many examples of the Holy Spirit informing believers and giving instructions, but explicit biblical examples of the word of knowledge integrated with healings are scarce. Jesus’ interaction with the woman with the chronic flow of blood offers an example (Luke 8:43ff). Jesus was made aware that healing power had left him, but he did not know her name or condition. Jesus’ knowledge was limited. This offers the Pentecostal minister some guidance in that the minister should recognize the limits of Spirit-inspired knowledge (1 Corinthians 2:11; 8:2; 13:9, 12). Omniscience is not a spiritual gift.
The Pentecostal doctrine of healing is largely inherited from the nineteenth century healing movement and it may be that the practice of integrating healing with the word of knowledge is also inherited from the healing movement. John Alexander Dowie wrote, “See to it that you have the Word of Knowledge. See to it that you have the Faith which makes both Wisdom and Knowledge a glorious combination of Divine power. Then wait until God makes it plain that He has cleansed your body, and made it the temple of the Holy Spirit, and until you know that God calls upon you to lay hands on the sick, thus making you a medium for the Holy Spirit, before you dare to touch the sick.”[4] It is noteworthy that the integration of the word of knowledge and healing informs ministry prior to the Pentecostal movement (1906). Dowie’s integration of spiritual power, sanctification, and charismata reflects Pentecostal spirituality.
Probably the most famous (or infamous) example of revelatory healing is the ministry of William Branham (1909-1965) who claimed to exercise the supernatural gift of discernment. He explained, “It is a gift whereby the Holy Spirit is able to discern diseases, and thoughts of men’s hearts, and other hidden things that only God could know and then reveal to me.”[5] Ronald Kydd further explained, “People would come before him one by one. Suddenly things relating to them would appear to him above them. He would simply tell them what he saw, unaware of what he was saying.”[6] The noted Pentecostal scholar, Walter Hollenweger, interpreted for Branham in a Zurich, Germany crusade and insisted that he was not aware of any case in which Branham was mistaken in the statements he made.[7] Branham’s ministry, with his exercise of revelatory knowledge, strongly influenced the Pentecostal ministry of divine healing. Other prominent evangelists – Kathryn Kulman, Oral Roberts and Pat Robertson – also claimed to possess a special anointing and revelation that assisted in their healing ministry.[8]
This practice of integrating the charismatic gift of the word of knowledge with healing prayer has been adopted by many Pentecostal/Charismatic pastors and evangelists and may often be witnessed in worship services and revival meetings. Here it might be helpful to offer personal testimony. I have been the recipient of words of knowledge, and other prophetic utterances, that were strikingly accurate. Also, as a pastor praying for the sick, I have occasionally received a word of knowledge about someone seeking prayer. The revealed “word” was so vivid that it had an audible quality. After a word of knowledge and the prayer of faith, several people have testified to healing. In my experience, the reception and declaration of a word of knowledge is more or less subjective – it is a matter of faith. Those who seek a more objective way of describing these charismatic manifestations will be disappointed.
The first order for any healer is “do no harm.” An ancient Greek physician vowed, “I will abstain from all intentional wrong doing and harm.”[9] Pentecostals who are engaged in ministry to the sick are well advised to exercise caution in their declarations and practices. As has already been noted, a word of knowledge is limited revelation. The apostle Paul insisted that all Spirit-inspired utterances are for the purpose of “edification, exhortation, and consolation” (1 Corinthians 14:3) and are subject to the judgment of elders (1 Corinthians 14:29). This suggests that the authority of revelatory words lies in the discerning community and their self-evident healing effect. This also suggests that declarations of healing are subject to verification. When Jesus healed ten men of leprosy, he commanded them to “Go and show yourselves to the priests” (Luke 17:14; cf. Luke 17:11-19). The priest functioned as “purity inspectors” who could confirm the cure.[10] To seek verification is not a denial of faith; rather it is an affirmation of God’s work. The apostle Thomas insisted that he could not believe in the resurrection of Jesus unless he could physically verify it (John 20:25). When Jesus appeared and presented his wounds, Thomas cried out, “My Lord and My God!” (John 20:28). The miraculous works of God can bear scrutiny. Verified miracles edify faith. Also, Pentecostals should understand that a word of knowledge about sickness is not a medical diagnosis. A word of knowledge is subjective; a medical diagnosis is objective, or empirical. Pentecostals should learn to work with medical professionals.
[1] Ronald A. N. Kydd, Healing through the Centuries: Models for Understanding (Peabody, MA: Hendrickson, 1998), 167.
[2] Albert L. Hoy, “The Word of Knowledge.” Paraclete: A Journal Concerning the Person and Work of the Holy Spirit 11.2 (Spring 1977), 21.
[3] Francis Martin, “Knowledge, Word of,” ed. Stanley M. Burgess, The New International Dictionary of Pentecostal and Charismatic Movements (Grand Rapids, MI: Zondervan, 2003), 825.
[4] John Alexander Dowie, editor, Leaves of Healing 13.19 (Aug 29, 1903), 598.
[5] William Branham, An Exposition of the Seven Church Ages (n.p., n.d.), 15. Cited in Ronald A. N. Kydd, Healing through the Centuries, 177-178.
[6] Ronald A. N. Kydd, Healing through the Centuries, 178.
[7] Walter J. Hollenweger, The Pentecostals (Peabody, MA: Hendrickson, 1988), 354. Cited in Ronald A. N. Kydd, Healing through the Centuries, 178.
[8] Ronald A. N. Kydd, Healing through the Centuries, 181-197; Oral Roberts, “The Word of Wisdom, the Word of Knowledge” Holy Spirit in the Now (1974). Oral Roberts University video. Internet: https://digitalshowcase.oru.edu/holyspiritnow/6/; Pat Robertson, “Pat Robertson Explains Faith Healing.” YouTube video. Internet: https:// https://youtu.be/OIyEUp0SxE8?si=NVt-hQ96yFYfvqQL
[9]Ludwig Edelstein. The Hippocratic Oath: Text, Translation and Interpretation (Johns Hopkins Press, 1943), 56.
[10] Joel B. Green, The Gospel of Luke (Grand Rapids, MI: Eerdmans, 1997), 624.
