Wisdom and Knowledge Given to Those Who Already Have It

The concept that wisdom and knowledge are given to those who already possess it is rooted in various biblical passages and has been interpreted by different traditions throughout history. The idea is succinctly expressed in Proverbs 9:9, which states, "Give to the wise, and he is wiser still, Make known to the righteous, And he increaseth learning" ^[1]. This notion is echoed in other biblical texts, such as Daniel 2:21, which says, "He gives wisdom unto the wise, and knowledge to they who know understanding" ^[5].

In Jewish tradition, this concept is emphasized in the Babylonian Talmud, where Rabbi Yoḥanan is quoted as saying that God only grants wisdom to one who already possesses wisdom ^{[5, 6, 7]}. This idea is supported by Exodus 31:6, which states that God placed wisdom in the hearts of the wise-hearted builders of the Tabernacle. The Midrash Rabbah also explores this concept, suggesting that the study of Torah is a continuous process, and that one's understanding is deepened through repeated study ^[8].

In Christian tradition, this concept is reflected in the writings of the Church Fathers. Augustine, for example, distinguishes between wisdom and knowledge, arguing that wisdom is concerned with eternal things, while knowledge is related to temporal matters ^[11]. According to Augustine, the intellectual cognizance of eternal things comes through wisdom, which is a gift from God ^[11].

The Reformed tradition also engages with this concept. John Calvin, in his Institutes, discusses the idea that God gives wisdom and knowledge to those who already possess it, citing biblical passages such as Matthew 13:12 and 25:29 ^[9]. Calvin argues that these promises are not limited to the Church as a whole but are also applicable to individual Christians, who can derive confidence and motivation from them ^[9].

In the Baptist/Reformed tradition, John Gill interprets Matthew 25:29 as indicating that those who have spiritual gifts and talents will be given more, while those who lack them will lose what little they have ^[12]. Gill also comments on Proverbs 16:22, suggesting that understanding is a gift from Christ, and that those who possess it will experience spiritual growth and development ^[13].

The Catholic tradition, as represented by Thomas Aquinas, understands wisdom as a gift that enables individuals to judge rightly in the contemplation and consultation of Divine things ^[10]. Aquinas argues that the measure of right judgment attained by individuals varies according to their union with Divine things ^[10].

The biblical basis for this concept is not limited to Proverbs and Matthew. Other passages, such as II Chronicles 1:12, Sirach 1:24, and Ecclesiastes 7:11, also suggest that wisdom and knowledge are gifts from God that are given to those who are already wise or righteous ^{[3, 2, 4]}.

The idea that wisdom and knowledge are given to those who already possess it has significant implications for our understanding of spiritual growth and development. It suggests that the acquisition of wisdom is a continuous process, and that those who are already wise or knowledgeable are better equipped to receive further gifts from God. As the sources demonstrate, this concept has been explored and nuanced by various traditions throughout history, reflecting a deep and abiding interest in the nature of wisdom and knowledge. The principle remains a cornerstone of spiritual development, underscoring the importance of humility and receptivity in the pursuit of wisdom ^{[1, 5]}.

Sources

Proverbs “Proverbs 9:9 (YLT) — Give to the wise, and he is wiser still, Make known to the righteous, And he increaseth learning.”
Sirach “Sirach 1:24 (DRC) — Wisdom shall distribute knowledge, and understanding of prudence: and exalteth the glory of them that hold her.”
II Chronicles “II Chronicles 1:12 (LEB) — wisdom and knowledge is given to you. And I will also give to you wealth, possessions, and honor, the like of which was not had by the kings who were before you, nor will there be the like after you.””
Ecclesiastes “Ecclesiastes 7:11 (LITV) — Wisdom is good with an inheritance; yea, a gain to those who see the sun.”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Berakhot 55a.14: On a similar note, Rabbi Yoḥanan said: The Holy One, Blessed be He, only grants wisdom to one who already possesses wisdom, as it is stated: “He gives wisdom unto the wise, and knowledge to they who know understanding” (Daniel 2:21). Rav Taḥalifa, from the West, Eretz Yisrael, heard this and repeated it before Rabbi Abbahu. Rabbi Abbahu said to him: You learned proof for this idea from there; we learn it from here: As it is written in praise of the builders of the Tabernacle: “And in the hearts of all who are wise-hearted I have placed wisdom” (Exodus 31:6).”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Berakhot 128b.109:14: On a similar note, Rabbi Yoḥanan said: The Holy One, Blessed be He, only grants wisdom to one who already possesses wisdom, as it is stated: “He gives wisdom unto the wise, and knowledge to they who know understanding” (Daniel 2:21). Rav Taḥalifa, from the West, Eretz Yisrael, heard this and repeated it before Rabbi Abbahu. Rabbi Abbahu said to him: You learned proof for this idea from there; we learn it from here: As it is written in praise of the builders of the Tabernacle: “And in the hearts of all who are wise-hearted I have placed wisdom” (Exodus 3”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Berakhot 128a.109:14: On a similar note, Rabbi Yoḥanan said: The Holy One, Blessed be He, only grants wisdom to one who already possesses wisdom, as it is stated: “He gives wisdom unto the wise, and knowledge to they who know understanding” (Daniel 2:21). Rav Taḥalifa, from the West, Eretz Yisrael, heard this and repeated it before Rabbi Abbahu. Rabbi Abbahu said to him: You learned proof for this idea from there; we learn it from here: As it is written in praise of the builders of the Tabernacle: “And in the hearts of all who are wise-hearted I have placed wisdom” (Exodus 3”
Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Kohelet Rabbah 1:7:5: Another matter, “all the rivers,” all the Torah that a person studies is only in the heart. “Yet the sea is not full” – but the heart is not full and the soul is never sated, as it is stated: “But the soul is not filled” (Ecclesiastes 6:7). You might say that from the moment that a person expresses his learning to another, it will never return to him; the verse [therefore] states: “They go there again,” as it is written: “These matters that I am commanding you today shall be upon your heart” (Deuteronomy 6:6). A certain noblewoman asked Rabbi Yosei bar Ḥal”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 90: separately, nay, in like manner, to other disciples whom he already had received, or was afterwards to receive. When they interpret these promises, which are replete with consolation, in such a way as if they were not given to any particular Christian but to the whole Church together, what else is it but to deprive Christians of the confidence which they ought thence to have derived, to animate them in their course? I deny not that the whole body of the faithful is furnished with a manifold variety of gifts, and endued with a far l”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Gift of Wisdom, Art. 5: Article: Whether wisdom is in all who have grace? I answer that, The wisdom of which we are speaking, as stated above (Article [4]), denotes a certain rectitude of judgment in the contemplation and consultation of Divine things, and as to both of these men obtain various degrees of wisdom through union with Divine things. For the measure of right judgment attained by some, whether in the contemplation of Divine things or in directing human affairs according to Divine rules, is no more t”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 14.--WHAT IS THE DIFFERENCE BETWEEN WISDOM AND KNOWLEDGE. THE WORSHIP OF GOD IS THE LOVE OF HIM. HOW THE INTELLECTUAL COGNIZANCE OF ETERNAL THINGS COMES TO PASS THROUGH WISDOM. (part 2): we know that, when He shall appear, we shall be like Him; for we shall see Him as He is."(9) Discourse about these and the like subjects seems to me to be the discourse itself of wisdom. But to depart from evil, which Job says is knowledge, is without doubt of temporal things. Since it is in reference to time [and this world] that we are in evil, from which ”
Matthew (Baptist/Reformed) “John Gill on Matthew 25:29: For unto everyone that hath shall be given,.... This seems to be a frequent saying of Christ's, or a common maxim of his, which he made use of on different occasions; See Gill on Mat 13:12, and accords with some usual sayings, and proverbial expressions of the Jews; who say (a), that "the blessed God does not give wisdom, but to him that has wisdom"; and of a man, in other respects, they use this is a common proverb (b), "if he adds or increases, they add unto him, and if he lessens, they lessen to him: and so here; he that has gifts; and talents, shall have an ”
Proverbs (Baptist/Reformed) “John Gill on Proverbs 16:22: Understanding is a wellspring of life unto him that hath it,.... "The master" or "owner of it" (k). As he only is to whom an understanding is given; for, whatever understanding men may have of natural and civil things, they have none of things spiritual and divine, unless it be given them by Christ. This is no other than the grace of the Spirit of God, who is a spirit of wisdom and revelation in the knowledge of Christ; and this is a well of living water, springing up unto everlasting life, and it issues in it; with the knowledge of Christ, and God in Christ, etern”

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