Wisdom, Knowledge, and Understanding
Wisdom, truth, knowledge, understanding. Are these separate categories? Or, are they merely synonyms that provide us categorical tools for deciphering the mass of God's revelation contained in the world? Someone speaks of "truth" as if it is somehow different than knowledge. Wisdom is reduced to "skillful living" while understanding is made the result of an encounter with knowledge (i.e., once I know how to do something I can say I understand it). This approach to knowledge is coterminous with the "block logic" of Greek thinking and neglects the unified approach of God's Word.
In the Scriptures terms like "wisdom, knowledge, and understanding" are often strung together to underline the totality of God's revelation to man. In the Book of Wisdom (Proverbs) Solomon incessantly weaves a multitude of terms together that accentuate the unifying character of God's revelation and challenge man to make that revelation his chief pursuit:
Not to be excluded the Apostle Paul prayed for such unified revelation in the hearts of his churches:
Wisdom, knowledge, and understanding are intertwined and must not be segregated into the Greek categories of comprehension. These are reflective of the unified logic of God that radiates in the created order. If you want to categorize the entirety I suggest the "truth." That which is.
Truth is not a set of facts. It is not an equation. It is the embodiment of "what is" in the person of Jesus Christ. He is the full revelation of God. He is the fullness of the Godhead in bodily form (Col. 3:9). And, the apostle adds, "we are complete in Him" (v. 10).
Yet, it is at this point that pietism takes a hard left and delves into the secrets of God by a tenuous pursuit of Christ "in them." Since Christ is the truth, let us throw off the "dead letter" of the written Word and chase with abandon this higher revelation. And, when we do reference the cold text we will seek underneath it a multiplicity of spiritual meanings. God forbid!
Yes, in Christ are hidden the treasures of wisdom and knowledge (Col. 2:3), but that is by no means an invitation to put off the law-word of God. That would contradict Paul's other admonitions to pursue the diligent use of the written Word as the standard for living:
Christ is the embodiment of the Godhead. He is the personification of the divine truth in its totality. Yet, He declared to Satan, the enemy of God and His people, that ancient yet basic commandment:
"It is written." Aren't you glad? "It is written." Don't you rejoice that God has not left you without specific instructions as to "what we are to believe concerning God, and what duty God requires of man?" (WCF, Larger Catechism, Q.5).
In the light of the growing departure from the doctrine of inerrancy I close with that precious portion of the Westminster Confession of Faith regarding the sufficiency of Scripture. In times like these orthodox passages bring significant encouragement to the trying our faith:
In the Scriptures terms like "wisdom, knowledge, and understanding" are often strung together to underline the totality of God's revelation to man. In the Book of Wisdom (Proverbs) Solomon incessantly weaves a multitude of terms together that accentuate the unifying character of God's revelation and challenge man to make that revelation his chief pursuit:
To know WISDOM and INSTRUCTION; to perceive the words of UNDERSTANDING; To receive the instruction of WISDOM, JUSTICE, and JUDGEMENT, and EQUITY; To give subtilty to the simple, to the young man KNOWLEDGE and DISCRETION. A wise man will hear, and will increase LEARNING; and a man of UNDERSTANDING shall attain unto wise counsels. (Prov. 1:2-5)
The fear of the LORD is the beginning of KNOWLEDGE: but fools despise WISDOM and INSTRUCTION. (Prov. 1:7)
So that thou incline thine ear unto WISDOM, and apply thine heart to UNDERSTANDING; Yea, if thou criest after KNOWLEDGE, and liftest up thy voice for UNDERSTANDING; If thou seekest her as silver, and searchest for her as for hid treasures; Then shalt thou UNDERSTAND the fear of the LORD, and find the KNOWLEDGE of God. For the LORD giveth WISDOM: out of his mouth cometh KNOWLEDGE and UNDERSTANDING. (Prov. 2:2-6)
Happy is the man that findeth WISDOM, and the man that getteth UNDERSTANDING. (Prov. 3:13)
The LORD by WISDOM hath founded the earth; by UNDERSTANDING hath he established the heavens. By his KNOWLEDGE the depths are broken up, and the clouds drop down the dew. (Prov. 3:19-20)
Not to be excluded the Apostle Paul prayed for such unified revelation in the hearts of his churches:
For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the KNOWLEDGE of his will in all WISDOM and spiritual UNDERSTANDING; That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the KNOWLEDGE of God. (Col. 1:9-10)
Wisdom, knowledge, and understanding are intertwined and must not be segregated into the Greek categories of comprehension. These are reflective of the unified logic of God that radiates in the created order. If you want to categorize the entirety I suggest the "truth." That which is.
Truth is not a set of facts. It is not an equation. It is the embodiment of "what is" in the person of Jesus Christ. He is the full revelation of God. He is the fullness of the Godhead in bodily form (Col. 3:9). And, the apostle adds, "we are complete in Him" (v. 10).
Yet, it is at this point that pietism takes a hard left and delves into the secrets of God by a tenuous pursuit of Christ "in them." Since Christ is the truth, let us throw off the "dead letter" of the written Word and chase with abandon this higher revelation. And, when we do reference the cold text we will seek underneath it a multiplicity of spiritual meanings. God forbid!
Yes, in Christ are hidden the treasures of wisdom and knowledge (Col. 2:3), but that is by no means an invitation to put off the law-word of God. That would contradict Paul's other admonitions to pursue the diligent use of the written Word as the standard for living:
But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; And that from a child thou hast known the HOLY SCRIPTURES, which are able to make thee wise unto salvation through faith which is in Christ Jesus. ALL SCRIPTURE is given by inspiration of God, and is PROFITABLE for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. (2 Tim. 3:14-17)
Christ is the embodiment of the Godhead. He is the personification of the divine truth in its totality. Yet, He declared to Satan, the enemy of God and His people, that ancient yet basic commandment:
IT IS WRITTEN, Man shall not live by bread alone, but by EVERY WORD that proceedeth out of the mouth of God. (Matt: 4:4)
"It is written." Aren't you glad? "It is written." Don't you rejoice that God has not left you without specific instructions as to "what we are to believe concerning God, and what duty God requires of man?" (WCF, Larger Catechism, Q.5).
In the light of the growing departure from the doctrine of inerrancy I close with that precious portion of the Westminster Confession of Faith regarding the sufficiency of Scripture. In times like these orthodox passages bring significant encouragement to the trying our faith:
The whole counsel of God concerning all things necessary for His own glory, man's salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men. Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word: and that there are some circumstances concerning the worship of God, and government of the Church, common to human actions and societies, which are to be ordered by the light of nature, and Christian prudence, according to the general rules of the Word, which are always to be observed. (Ch. 1, VI)
