Spiritual Gifts The Interpretation of Knowledge


Spiritual Gifts




2 Corinthians 1:21 But he who guarantees that YOU and we belong to Christ and he who has anointed us is God. 22 He has also put his seal upon us and has given us the token of what is to come, that is, the spirit, in our hearts.


1 John 2 :20 And YOU have an anointing from the holy one; all of YOU have knowledge. 21 I write YOU, not because YOU do not know the truth, but because YOU know it, and because no lie originates with the truth.

The word in the Greek is chrisma, "an anointing," In v. 27, John defines it as "truth" which abode in them. It is the holy spirit word (John 6:63), "the truth" (1 John 5:6), described as an "anointing" because the truth was revealed by the spirit in prophets, the Lord Jesus, and the Apostles (Neh. 9:30; Heb. 1:1). 

John did not claim that his readers had been anointed with it, but that they "had" or possessed it, so that it "abode in them." The true members of the Ecclesia possessed it; but those of the antichrist faction did not. Jude sums the matter up: 'These be they who separate themselves, sensual, having not the spirit" (y.19). 

Obviously Jude was referring to the spirit word, not to the outpouring of holy spirit power. The unction, or anointing, was the Spirit of truth (John 14:16-17) given unto the Apostles, and proclaimed by them in the Gospel message.

The purpose of anointing the Apostles with the holy spirit was to bring "all things to remembrance" (John 14:26).

1 John 2 :27 And as for YOU, the anointing that YOU received from him remains in YOU, and YOU do not need anyone to be teaching YOU; but, as the anointing from him is teaching YOU about all things, and is true and is no lie, and just as it has taught YOU, remain in union with him.

The "anointing" is the spirit, which John later defines as the truth (1 John 5:6), and which has been received from Christ. This must "abide" in the believer (cp. notes on v. 20).

John's statement that the "anointing" (i.e. the spirit) teaches all things, and is truth, or true, aligns it with the "spirit of truth" that Jesus had promised the Apostles (John 14:17). 

by a threefold witness of spirit, water and blood because they were anointed (the symbol of the spirit — Lev. 8:12), washed (Lev. 8:6), and sprinkled with blood (Lev. 8:23).

The gospel of philip 


Chrism is superior to baptism. We are called Christians from the word “chrism,” not from the word “baptism.” Christ also has his name from chrism, for the father anointed the son, the son anointed the apostles, and the apostles anointed us. Whoever is anointed has everything: resurrection, light, cross, holy spirit. The father gave all this to the person in the bridal chamber, and the person accepted it. The father was in the son and the son was in the father. This is heaven’s kingdom.

Anyone who goes down into the water and comes up without receiving anything and says, “I am a Christian,” has borrowed the name. But one who receives the holy spirit has the name as a gift. A gift does not have to be paid back, but what is borrowed must be paid. This is how it is with us, when one of us experiences a mystery.



Chrism or anointing-- the pouring out of the holy spirit on one who has faith in God. Rubbing with oil; consecrating the body with the living Spirit of Christ. "But thou, when thou fastest, anoint thy head, and wash thy face" (Matt. 6:17).

anointed of God, the--One who is conscious of the real spiritual outpouring from the source of his being; a consecrated person, "The Spirit of the Lord is upon me, because he anointed me" (Luke 4:18).



The Interpretation of Knowledge

By having a brother who regards us as he also is, one glorifies the one who gives us grace. Moreover, it is fitting for each of us to enjoy the gift that he has received from God, and that we not be jealous, since we know that he who is jealous is an obstacle in his (own) path, since he destroys only himself with the gift and he is ignorant of God. He ought to rejoice and be glad and partake of grace and bounty. Does someone have a prophetic gift? Share it without hesitation. Neither approach your brother jealously nor ... (8 lines missing)... chosen as they [...] empty as they escape [...] fallen from their [...] are ignorant that [...] in this way they have [...] them in [...] in order that they may reflect perforce upon the things that you want them to think about when they think about you. Now your brother also has his grace: Do not belittle yourself, but rejoice and give thanks spiritually, and pray for that one, in order that you might share the grace that dwells within him. So do not consider him foreign to you, rather, (as) one who is yours, whom each of your <fellow> members received. By loving the Head who possesses them, you also possess the one from whom it is that these outpourings of gifts exist among your brethren.
But is someone making progress in the Word? Do not be hindered by this; do not say: ''Why does he speak while I do not?", for what he says is (also) yours, and that which discerns the Word and that which speaks is the same power. The Word ... (13 lines missing)... eye or a hand only, although they are a single body. Those who belong to us all serve the Head together. And each one of the members reckons it as a member. They cannot all become entirely a foot or entirely an eye or entirely a hand, since these members will not live alone; rather they are dead. We know that they are being put to death. So why do you love the members that are still dead, instead of those that live? How do you know that someone is ignorant of the brethren? For you are ignorant when you hate them and are jealous of them, since you will not receive the grace that dwells within them, being unwilling to reconcile them to the bounty of the Head. You ought to give thanks for our members and ask that you too might be granted the grace that has been given to them. For the Word is rich, generous and kind. Here he gives away gifts to his men without jealousy, according to ... (11 lines missing)... appeared in each of the members [...] himself [...] since they do not fight at all with one another on account of their difference(s). Rather, by laboring with one another, they will work with one another, and if one of them suffers, they will suffer with him, and when each one is saved, they are saved together.

The Interpretation of Knowledge is fully aware that the community consists of individuals, and that, though they are all spiritual humans, some appear to have been given a greater share of the Spirit than others. Valentinian services evidently gave room for the display of such individual gifts. Onehas a prophetic gift. Another has an advanced understanding and speaks. 15 Interp. Knowl. 15.35–36. 16 Interp. Knowl. 16.31–38.

spiritual gift, --The manifestation of Spirit in each of the members of the body of Christ according to each man's receptivitygiving to each member a particular work in the redemption of the individual.

The unequal “outpouring of (spiritual) gifts” (Interp. Knowl. 16.30;) from the Head upon the members of the church may seem unjust, it is important that the members do not become “jealous” of one another. 

Since in reality the source of these gifts is always the same; the Logos who is “rich, not jealous, and kind”.

For, “in this place (i.e.the cosmos), he gives away gifts to his people without jealousy”

Instead of being jealous, those with inferior spiritual gifts are instructed to “pray” (Interp. Knowl. 16.22; ), or “ask” (Interp. Knowl. 17.32–33;), for the “grace” (Interp. Knowl. 16.23; Interp. Knowl. 17.34;) which flows from the crucified Christ

On the other hand, one who is jealous blocks their own “path” “since he excludes only himself from the gift, and he is ignorant before God” (Interp. Knowl. 15.31–33;

The community is exhorted not to be jealous over whether they have been put “in the class of a hand, or an eye, or a foot” (Interp. Knowl. 18.31–32;), but rather to be thankful that they exist as part of “the Body” (Interp. Knowl. 18.34; ), since when such members exist apart from the Body, “they die” (Interp. Knowl. 17.22;)

Prophecy is not the kind of activity that is most often associated with Valentinianism, since there has been a somewhat onesided tendency in scholarship to highlight the movement’s intellectual characteristics and its resemblance to a philosophical school. It is nevertheless
to be noted that prophecy is mentioned as a normal phenomenon in the Valentinian Church not only in Interpretation of Knowledge, but also in the Excerpts from Theodotus 24: “The Valentinians say that the Spirit which each of the prophets possessed as a special gift for his service, has been poured out upon all those who belong to the Church. For this reason the signs of the Spirit as well, healings and prophecies are carried out through the Church.”

“Don’t say, ‘Why does that one speak but I do not speak.’”25 What kind of speaking may be meant here? It is based on logos and must be different from the kind of prophetic speech that was separately mentioned previously.

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