Wisdom Of God
Charles Buck Theological Dictionary [1]
Is that grand attribute of his nature by which he knows and orders all things for the promotion of his glory and the good of his creatures. This appears in all the works of his hands, Psalms 104:24; in the dispensations of his providence, Psalms 97:1-2; in the work of redemption, Ephesians 3:10; in the government and preservation of his church in all ages, Psalms 107:7 . This doctrine should teach us admiration, Revelation 15:3-4; trust and confidence, Psalms 9:10; prayer, Proverbs 3:5-6; submission, Hebrews 12:1-29; praise, Psalms 103:1-4 .
See Charnock's Works, vol. 1:; Saurin's Sermons, vol. 1: p. 157, Eng. Trans.; Gill's Divinity, vol. 1: p. 93; Abernethey's Sermons, vol. 1: ser. 10; Ray's Wisdom of God in Creation; Paley's Natural Theology.
Cyclopedia of Biblical, Theological and Ecclesiastical Literature [2]
is that grand attribute of his nature by which he knows and orders all things for the promotion of his glory and the good of his creatures. It is that perfection of God, by virtue of which he realizes the highest designs by the use of best means. The assertion of Spinoza and Strauss, that no design at all can be ascribed to God, is connected with the pantheistic idea of the impersonality of God. Certainly there does not exist for the infinite understanding the opposition, nor even the great disparity, between means and ends, which so frequently hinder us. The exclusion here of the idea of design is the exclusion of the idea that God is a Spirit who thinks and wills. As such he must not only be the All-wise, but also the Only-wise One, in comparison with whom all human wisdom is as nothing. Holy Scripture also presents him to us precisely in this light ( 1 Timothy 1:17). He is a God who not only possesses in himself wisdom in perfection ( Proverbs 8:22), but communicates it to others ( James 1:5) and possesses a manifold wisdom manifest for the eye of angels, although for that of man unsearchable ( Ephesians 3:10; Romans 11:33).
This wisdom appears in all the works of God's hands ( Psalms 104:24); in the dispensations of his providence ( Psalms 97:1-2); in the work of redemption ( Ephesians 3:10); in the government and preservation of his Church in all ages ( Psalms 107:7). This doctrine should teach us admiration ( Revelation 15:3-4); trust and confidence ( Psalms 9:10); prayer ( Proverbs 3:5-6); submission ( Hebrews 12:9); praise ( Psalms 103:1; Psalms 103:4). See Charnock, Works, volume 1; Saurin, Sermons, 1:157, Engl. transl.; Gill, Divinity, 1:93; Abernethy, Sermons, volume 1, sermon 10; Ray, Wisdom of God in Creation; Paley, Natural Theology.
In Proverbs 8:12-36, we have a beautiful and poetic personification of divine wisdom. Some understand wisdom here to be the same as the Logos (q.v.) or Word, mentioned in John 1:1; John 1:14. We only need observe here that wisdom, in the passage mentioned, is spoken of as an Attribute and not a Person; a virtue, and not a concrete being. See the article following. The term wisdom is used of the divine wisdom as revealed in and by Christ ( Matthew 11:19; Luke 7:37; Luke 11:49; Mark 6:2); also of Christ himself, as the author and source of wisdom ( 1 Corinthians 1:30). See Bibliotheca Sacra, April 1858; July 1858.
International Standard Bible Encyclopedia [3]
( σοφία , sophı́a ): Luke 11:49 reads: "Therefore also said the wisdom of God, I will send unto them prophets and apostles; and some of them they shall kill and persecute." The patristic and many later commentators, on the basis of the parallel in Matthew 23:34 , took "wisdom of God" here to be a self-designation of Christ - an interpretation, however, that is obviously impossible. Somewhat similar is the view (Meyer) that treats the words as a Lukan designation of Christ, with the assumption that Luke here reintroduces Christ as the speaker in order to give solemnity to the judgment pronounced. But this is incredibly awkward and has no parallel in the Lukan use for even more solemn passages. Much simpler is the interpretation (Hofmann, B. Weiss, Plummer) that regards Christ as announcing here a decree formed by God in the past. But it is the behavior of the present generation that is in point (compare Luke 13:8 , Luke 13:9; Luke 20:13; altogether different is Luke 10:21 ). And the circumstantial wording of what follows is inappropriate for such a decree, is without parallel in Christ's teaching, and implies rather a written source. In the Old Testament, however, no passage exists that resembles this ( Proverbs 1:20-31 (so Godet) is quite out of the question). So many exegetes (Holtzmann, J. Weiss, Loisy, Harnack) find here a quotation from some lost source that our Lord approved and that was familiar to His hearers. This is certainly the most natural explanation. Nor can it be said to be impossible that Christ recognized genuine prophetic inspiration in some writing that was meant to have transitory value only and not to be preserved for future generations. Perhaps this bore the title "Wisdom of God" or represented "Wisdom" as speaking, as in Proverbs 1:22-33 .
