No attribute is more abundantly ascribed to the God of the
universe than Wisdom. This, in human affairs, is intimately
connected with knowledge: in man there can be no wisdom without
knowledge, though there may be knowledge without wisdom.
The analogy is only a faint one: yet we may speak of God only
Wise (Rom 16:27), who applies His infinite knowledge with infinite
skill to the accomplishment of the highest ends by the best means.
1. Human Wisdom
The analogy of the human artificer wisely adapting his
resources must not be pressed too far. The human agent has
means at his disposal which he prudently uses to help his own
weakness, and the highest skill is shown in achieving the greatest
results by the smallest instrumentality. But in the case of the
Supreme both the end and the means are created; and, while a
final cause must be assumed for all, every arrangement in nature
is a final end with reference to some most important purpose.
The means are ends while the ends are means. The fundamental
objection urged by many Christian philosophers against this
attribute falls away when this is steadfastly remembered. It can
never be said of this or that particular law of nature that it is
used by the Supreme for the accomplishment of a certain purpose:
it is itself, whatever it may be, a display of omnipotence and a
final end of some kind. That ten thousand times ten thousand
ends converge to one supreme and ultimate purpose displays
wisdom indeed, but not the weakness and patience of wisdom
humanly so called. As the attribute is sometimes described, some
ground is given for the assault of a philosophy which counts it
derogatory to the Supreme to have need of means. Every, the
slightest, part of the infinite economy of means is a display of the
Divine glory, and as such cannot be degraded to the level of mere
expedient. There is no experiment in the wisdom of God.
2. The Divine Artificer
The Word of God abounds in every possible strain of expatiation
on the wisdom of God in the construction of the universe,
in its variety of adaptations to intelligent creatures. Whatever
objection we may instinctively feel to making the Omnipotent a
skillful artificer, His own Word delights in the representation.
With the ancient is wisdom, and in length. of days understanding (Job 12:12).
This, true of man, is applied to God: With Him is wisdom and
strength, He hath counsel and understanding (Job 12:13). Very much of the
praise of Jehovah in the Old Testament is only a variation in the
theme: O Lord, how manifold are Thy works! in wisdom hast Thou
made them all: the earth is full of Thy riches (Ps 104:24). But if we note
carefully, we shall find that it is everywhere taken for granted that
what appears like the adjustment of means to ends is no other
than the evolution of an infinite series of ends all expanding and
converging to an ulterior and perfect end in eternity.
3. In the Gospel
Hence, while in the Old Testament the economy of nature is the
sphere of the Divine wisdom, in the New it is the economy of grace
in which it most gloriously reigns. In the provisions of redemption
for the accomplishment of His supreme end we have the wisdom of
God in a mystery, even the hidden wisdom which God ordained before
the world began (Eph 1:8; 3:10; 1 Cor 2:7). Here is wisdom in the deepest
sense: the very foolishness of God is wiser than men (1 Cor 1:25).
The attribute, studied in the light of the Cross, puts on its highest perfection.
It is now far beyond the adjustment of means to an end: it is
that, but it is infinitely more than that. It is the infinite knowledge of
the abysses of His own Triune Being, and of the possibilities of reconciliation
with the sinner through the resources of His own essence, brought into
exhibition in a counsel of infinite wisdom. Hence this attribute has given
its name both to the Gospel and to the Lord of the Gospel: Christ, the power
of God and the wisdom of God (1 Cor 1:24; 2:6-7). Here, however, we are going
beyond the strict limits of the present class of attributes; and further enlargement
on this subject must be postponed.
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[This post is an excerpt from pp. 319-21 of the first volume of his 3-volume systematic theology, A Compendium of Christian Theology. The full 3-volume systematic theology can be accessed here. This excerpt begins about half way down the first page.]
