Biblical theology and knowledge, and wisdom

 

The New Testament employs a rich vocabulary to describe knowledge and wisdom, each term carrying nuanced meanings that reflect theological and practical dimensions. This article examines the Greek terms for knowledge—gnosis, ginosko, epignosis, and eido—and wisdom—sophia, sunesis, and phronesis. By analyzing their usage in biblical texts, we explore how these terms interrelate and underscore the superior value of wisdom as the ethical and practical application of knowledge in alignment with God’s will.
Introduction
In biblical theology, knowledge and wisdom are central to understanding God’s revelation and living a life pleasing to Him. While knowledge (gnosis, ginosko, epignosis, eido) refers to cognitive awareness or experiential understanding, wisdom (sophia, sunesis, phronesis) emphasizes the discernment and application of that knowledge in moral and practical contexts. This article analyzes these terms’ semantic ranges, their usage in the New Testament, and the theological significance of wisdom as the proper application of knowledge.
Knowledge in the New Testament

1. Gnosis (γνῶσις)
   Gnosis denotes general knowledge or understanding, often with a cognitive or intellectual emphasis. In the New Testament, it appears in contexts like 1 Corinthians 8:1, where Paul warns that “knowledge puffs up, but love builds up,” highlighting the potential for gnosis to foster pride if not tempered by love. In Luke 1:77, gnosis refers to the knowledge of salvation, suggesting a revelatory understanding of God’s redemptive plan. While gnosis is valuable, its limitations lie in its potential detachment from ethical action, necessitating wisdom for proper application.
2. Ginosko (γινώσκω)
   Ginosko implies experiential or relational knowledge, often involving a personal encounter. In John 17:3, Jesus defines eternal life as “knowing (ginosko) the only true God and Jesus Christ.” This relational knowledge transcends mere facts, emphasizing intimacy with God. Similarly, in Matthew 7:23, Jesus’ declaration, “I never knew (ginosko) you,” underscores a lack of relational connection with the unrighteous. Ginosko thus bridges intellectual awareness with personal experience, setting the stage for wisdom’s practical outworking.
3. Epignosis (ἐπίγνωσις)
   Epignosis intensifies gnosis, suggesting a deeper, more precise knowledge often associated with spiritual maturity. In Colossians 1:9-10, Paul prays for believers to be filled with the “knowledge (epignosis) of [God’s] will,” linking it to spiritual growth and fruitful living. Epignosis appears in contexts emphasizing discernment and moral insight (e.g., 2 Peter 1:2-3), indicating a knowledge that informs ethical decisions. Its depth prepares the ground for wisdom to guide actions effectively.
4. Eido (οἶδα)
   Eido refers to intuitive or perceptual knowledge, often implying an immediate awareness. In Matthew 25:12, the bridegroom’s statement, “I do not know (eido) you,” reflects a lack of recognition or connection. In Acts 26:27, Paul uses eido to describe King Agrippa’s awareness of Jewish customs, suggesting a factual or observational knowledge. While eido is less relational than ginosko, it still contributes to the foundation upon which wisdom builds.

Wisdom in the New Testament

1. Sophia (σοφία)
   Sophia represents divine wisdom, often associated with God’s eternal purposes and insight. In 1 Corinthians 1:24, Christ is described as the “wisdom (sophia) of God,” embodying divine understanding that surpasses human intellect. James 3:17 characterizes sophia from above as “pure, peaceable, gentle,” contrasting it with worldly wisdom. Sophia is the overarching capacity to align knowledge with God’s will, enabling righteous living.
2. Sunesis (σύνεσις)
   Sunesis denotes intellectual insight or understanding, particularly the ability to synthesize knowledge. In Colossians 1:9, Paul prays for believers to have “spiritual wisdom and understanding (sunesis),” emphasizing discernment in applying knowledge. Mark 12:33 uses sunesis to describe loving God with understanding, suggesting a perceptive grasp of divine priorities. Sunesis bridges knowledge and action, focusing on comprehension that informs wise decisions.
3. Phronesis (φρόνησις)
   Phronesis emphasizes practical wisdom or prudence, focusing on the application of knowledge in specific situations. Though rare in the New Testament, its usage in Ephesians 1:8 (where God’s grace abounds in “wisdom and prudence [phronesis]”) highlights its role in practical decision-making. In classical Greek, phronesis is associated with ethical reasoning, and its biblical usage aligns with applying knowledge to navigate life’s complexities in accordance with God’s purposes.

The Relationship Between Knowledge and Wisdom
The New Testament presents knowledge and wisdom as complementary yet distinct. Knowledge (gnosis, ginosko, epignosis, eido) provides the raw material—facts, experiences, or insights—while wisdom (sophia, sunesis, phronesis) shapes these into meaningful action. For instance, gnosis without sophia can lead to arrogance (1 Corinthians 8:1), but when guided by sophia, knowledge becomes a tool for edification. Similarly, epignosis’s depth finds fulfillment in sunesis and phronesis, which direct it toward practical and ethical outcomes.The interplay is evident in Colossians 1:9-10, where Paul prays for epignosis of God’s will to produce a life “worthy of the Lord,” marked by wisdom (sunesis) and fruitful works. This suggests that knowledge, no matter how profound, is incomplete without wisdom’s discernment to apply it rightly. James 1:5 reinforces this, encouraging believers to seek sophia from God, who gives generously, to navigate trials effectively.
The Value of Wisdom as the Right Application of Knowledge
Wisdom’s superiority lies in its ability to transform knowledge into action that aligns with God’s purposes. Knowledge alone, as seen in the Corinthian church’s misuse of gnosis (1 Corinthians 8:1-3), can lead to division or pride if not governed by love and wisdom. Wisdom, however, ensures that knowledge serves God’s kingdom. For example, sophia enables believers to discern God’s redemptive plan in Christ (1 Corinthians 1:30), while phronesis guides daily decisions in light of that plan.
The ethical dimension of wisdom is critical. James 3:13-17 contrasts worldly wisdom, marked by jealousy and strife, with divine sophia, which produces peace and righteousness. This underscores wisdom’s role in applying knowledge to foster harmony and justice. Similarly, phronesis in Ephesians 1:8 reflects God’s prudent administration of grace, modeling how believers should apply knowledge practically and ethically.
The practical value of wisdom is further seen in Jesus’ teaching. In Matthew 7:24-27, the wise person applies Jesus’ words to build a life that withstands storms, illustrating phronesis in action. Knowledge of Jesus’ teachings (gnosis or epignosis) is insufficient without the wisdom to obey and apply them.

The New Testament’s vocabulary for knowledge (gnosis, ginosko, epignosis, eido) and wisdom (sophia, sunesis, phronesis) reveals a dynamic interplay between understanding and application. Knowledge provides the foundation—whether intellectual, experiential, or intuitive—while wisdom ensures its ethical and practical outworking. The value of wisdom lies in its capacity to transform knowledge into actions that reflect God’s will, fostering spiritual maturity, relational harmony, and righteous living. As Paul’s prayers and James’ exhortations demonstrate, believers are called to pursue both knowledge and wisdom, with the latter holding the key to applying the former in ways that honor God and advance His kingdom.
References

• Bauer, W., Danker, F. W., Arndt, W. F., & Gingrich, F. W. (2000). A Greek-English Lexicon of the New Testament and Other Early Christian Literature (3rd ed.). Chicago: University of Chicago Press.
• Holy Bible, New International Version. (2011). Grand Rapids: Zondervan.
• Moo, D. J. (2008). The Letters to the Colossians and to Philemon. Grand Rapids: Eerdmans.
• Witherington, B. (2007). The Letters to Philemon, the Colossians, and the Ephesians: A Socio-Rhetorical Commentary. Grand Rapids: Eerdmans.