Discovering God's Wisdom in Natural Laws and Order
The concept of God's wisdom is central to understanding the natural laws and order of the universe in Christian thought, with roots in both Old Testament wisdom literature and later theological developments. Wisdom is described as one of God's attributes, characterized as perfect, mighty, universal, infinite, unsearchable, wonderful, and beyond human comprehension [2]. It is also considered underived and incomparable [2].
Biblical texts frequently link God's wisdom to creation and the established order. Job 12:13 states, "With God is wisdom and might. He has counsel and understanding" [3]. The book of Proverbs encourages seeking "wisdom and instruction" and "to discern the words of understanding" [4]. Sirach 11:15 affirms that "Wisdom and discipline, and the knowledge of the law are with God" [1]. This divine wisdom is not merely an abstract quality but is actively expressed in God's works [2].
Early Christian thinkers, such as Tertullian, identified this divine wisdom with the Word of God, or Sophia, presenting it as a distinct "Second Person" involved in creation. Tertullian quotes wisdom speaking: "At the first the Lord created me as the beginning of His ways, with a view to His own works, before He made the earth" [12]. This patristic understanding foreshadows the identification of divine wisdom with Jesus Christ, a view also articulated in later commentaries, which describe the "Almighty Word, Jesus Christ," as that Wisdom by which the world was originated and is maintained [13].
The natural laws and order observed in the universe are seen as reflections of this divine wisdom. Charles Hodge, one theologian, argued that just as the facts of nature are related and determined by physical laws, so too are the truths of the Bible related and determined by the nature of God and his creatures [11]. He suggested that God wills humanity to study his works to discover their "wonderful organic relation and harmonious combination," just as he wills them to study his Word [11]. This perspective implies that the order in creation is not arbitrary but is a deliberate expression of God's wise governance.
The concept of divine law extends beyond the physical universe to moral and spiritual realms. Easton's Bible Dictionary defines God's justice as a perfection of his nature, whereby he is "infinitely righteous in himself and in all he does," imposing righteous laws on his creatures and executing them righteously [5]. This justice is not an optional product of his will but an "unchangeable principle of his very nature" [5]. This legislative justice requires conformity to the moral law, while his rectoral or distributive justice deals with accountable creatures [5].
Different traditions emphasize various aspects of God's law and its implications. John Gill, a Baptist commentator, noted that the law given to Israel, including its sacrificial regulations, applied equally to Israelites and sojourners, signifying "one law, and one manner" for all [9]. This suggests a universal applicability of divine principles. Adam Clarke, a Methodist commentator, highlighted that the law, as given by God, is "good in itself and has a good tendency," serving as a "schoolmaster to lead us unto Christ" [10]. This view underscores the pedagogical role of divine law.
The New Testament further develops the idea that love fulfills the law. Paul, in Galatians, states that "the whole law can be summed up (or the whole law is fulfilled)" by exercising love toward one's neighbor [8]. This indicates that while God's wisdom establishes order through laws, the ultimate expression and fulfillment of these laws are found in love. The purpose of salvation, according to Paul, is godliness, which results from understanding and living by God's wisdom [7].
The contemplation of God's operations in the natural world and his divine nature is presented as a foundation for human understanding and virtue. Josephus, the Jewish historian, suggested that those who would give laws to others should first "consider the Divine nature" and "upon the contemplation of God's operations, should thereby imitate the best of all patterns" [6]. This implies that the order and wisdom evident in creation serve as a model for human governance and moral conduct.
Sources
- Sirach “Sirach 11:15 (DRC) — Wisdom and discipline, and the knowledge of the law are with God. Love and the ways of good things are with him.”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Wisdom of God, The — Is one of his attributes -- 1Sa 2:3; Job 9:4. Described as Perfect. -- Job 36:4; 37:16. Mighty. -- Job 36:5. Universal. -- Job 28:24; Da 2:22; Ac 15:18. Infinite. -- Ps 147:5; Ro 11:33. Unsearchable. -- Isa 40:28; Ro 11:33. Wonderful. -- Ps 139:6. Beyond human comprehension. -- Ps 139:6. Incomparable. -- Isa 44:7; Jer 10:7. Underived. -- Job 21:22; Isa 40:14. The gospel contains treasures of -- 1Co 2:7. Wisdom of saints is derived from -- Ezr 7:25. All human wisdom derived from -- Da 2:1. Saints ascribe to him -- Da 2:20. Exhibited in His works. ”
- Job ““With God is wisdom and might. He has counsel and understanding. -- Job 12:13”
- Proverbs “to know wisdom and instruction; to discern the words of understanding; -- Proverbs 1:2”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Justice of God — That perfection of his nature whereby he is infinitely righteous in himself and in all he does, the righteousness of the divine nature exercised in his moral government. At first God imposes righteous laws on his creatures and executes them righteously. Justice is not an optional product of his will, but an unchangeable principle of his very nature. His legislative justice is his requiring of his rational creatures conformity in all respects to the moral law. His rectoral or distributive justice is his dealing with his accountable creatures according”
- Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 11, section 4: life well, and give laws to others, in the first place should consider the Divine nature; and, upon the contemplation of God's operations, should thereby imitate the best of all patterns, so far as it is possible for human nature to do, and to endeavor to follow after it: neither could the legislator himself have a right mind without such a contemplation; nor would any thing he should write tend to the promotion of virtue in his readers; I mean, unless they be taught first of all, that God is the Father and Lord of all things, a”
- 2 Timothy (Protestant academic) “Tyndale House on 2 Timothy 3:17: 3:17 Paul makes it clear that salvation (3:15) results in godliness (see Gal 1:4; 5:16-26; Eph 2:8-10).”
- Galatians (Protestant academic) “Tyndale House on Galatians 5:14: 5:14 the whole law can be summed up (or the whole law is fulfilled): Christ’s followers fulfill the law by exercising love toward every neighbor (Lev 19:18; see Matt 7:12; Luke 6:27-36; 10:25-37; John 13:34-35; 15:9-17; Rom 13:8-10).”
- Numbers (Baptist/Reformed) “John Gill on Numbers 15:15: One law, and one manner,.... One law respecting these sacrifices, and one manner of offering them; one and the same precept to be observed, and one and the same judgment or punishment inflicted in case of non-observance: shall be for you, and the stranger that sojourneth with you; for Israelites and proselytes; which is said to invite and encourage the latter, and may have a distant view to the calling of the Gentiles in Gospel times, when there should be no difference between Jews and Gentiles called by grace in matters of religion, but would be one in Christ, Ga”
- 1 Timothy (Methodist/Wesleyan) “Adam Clarke on 1 Timothy 1:8: But we know that the law is good - The law as given by God, is both good in itself and has a good tendency. This is similar to what the apostle had asserted, Rom 7:12-16 : The law is holy; and the commandment is holy, just, and good; see the note on Rom 7:12, etc. If a man use it lawfully - That is, interpret it according to its own spirit and design, and use it for the purpose for which God has given it; for the ceremonial law was a schoolmaster to lead us unto Christ, and Christ is the end of that law for justification to every one that believes. Now those who d”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 4: systematic theology, but He gives us in the Bible the truths which, properly understood and arranged, constitute the science of theology. As the facts of nature are all related and determined by physical laws, so the facts of the Bible are all related and determined by the nature of God and of his creatures. And as He wills that men should study his works and discover their wonderful organic relation and harmonious combination, so it is his will that we should study his Word, and learn that, like the stars, its truths are not isolated poin”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. VI.--THE WORD OF GOD IS ALSO THE WISDOM OF GOD. THE GOING FORTH OF WISDOM TO CREATE THE UNIVERSE, ACCORDING TO THE DIVINE PLAN.: This power and disposition[1] of the Divine Intelligence[2] is set forth also in the Scriptures under the name of <greek>Sofia</greek>, Wisdom; for what can be better entitled to the name of Wisdom[3] than the Reason or the Word of God? Listen therefore to Wisdom herself, constituted in the character of a Second Person: "At the first the Lord created me as the beginning of His ways, with a view to His own works, before He made the earth,”
- Job (Presbyterian) “Jamieson, Fausset & Brown on Job 28:12: Can man discover the Divine Wisdom by which the world is governed, as he can the treasures hidden in the earth? Certainly not. Divine Wisdom is conceived as a person (Job 28:12-27) distinct from God (Job 28:23; also in Pro 8:23, Pro 8:27). The Almighty Word, Jesus Christ, we know now, is that Wisdom. The order of the world was originated and is maintained by the breathing forth (Spirit) of Wisdom, unfathomable and unpurchasable by man. In Job 28:28, the only aspect of it, which relates to, and may be understood by, man, is stated. understanding--insigh”