DIGRESSION II - All solid wisdom laid up in Christ

DIGRESSION II - All solid wisdom laid up in Christ

He is lovely in all His ordinances and in the entirety of the spiritually glorious worship that He has ordained for His people, enabling them to draw near and commune with Him and His Father.

He is lovely and glorious in the vengeance He takes and will ultimately execute upon the stubborn enemies of Himself and His people.

He is lovely in the forgiveness He has purchased and dispenses, in the reconciliation He has established, in the grace He imparts, in the consolations He provides, in the peace and joy He gives to His saints, and in His assured preservation of them until they reach glory.

What more can I say? There is no end to His excellences and desirability. "He is altogether lovely. This is our beloved, and this is our friend, O daughters of Jerusalem."

DIGRESSION II

All solid wisdom laid up in Christ—True wisdom, wherein it consists —Knowledge of God, in Christ only to he obtained—What of God may be known by his works—Some properties of God not discovered but in Christ only; love, mercy—Others not fully but in him; as vindictive justice, patience, wisdom, all-sufficiency—No property of God savingly known but in Christ—What is required to a saving knowledge of the properties of God—No true knowledge of ourselves but in Christ—Knowledge of ourselves, wherein it consisteth—

Knowledge of sin, how to be had in Christ; also of righteousness and

of judgment—The wisdom of walking with God hid in Christ—What is required thereunto—Other pretenders to the title of wisdom examined and rejected—Christ alone exalted.

A second consideration of the excellencies of Christ, which serves to endear the hearts of those who stand in the relationship we have been discussing, arises from what is greatly cherished by men in their mistaken understanding, and is the great aim of the saints when rightly understood—wisdom and knowledge. If it can be demonstrated that all true and substantial knowledge is stored up in, and can only be attained from and through, the Lord Jesus Christ, then the hearts of people, if they are true to themselves and their most dominant principles, must necessarily be drawn to him. This is the great aspiration of all people who turn away from the enslavement to the world and the pursuit of sensual and licentious paths—that they may be wise. The various ways in which the majority of people engage in order to achieve this end shall be considered later. For the glory and honour of our dear Lord Jesus

Christ, and to strengthen our hearts in communion with him, the purpose of this digression is to demonstrate that all wisdom is stored up in him and can only be obtained from him.

In 1 Corinthians 1:24, the Holy Spirit tells us that "Christ is the power of God and the wisdom of God." Not the essential Wisdom of God as he is the eternal Son of the Father (as referred to in the book of Proverbs, chapter 8:22, 23), but as he is crucified, as stated in verse

23. When he is crucified, he becomes the wisdom of God, signifying that all the wisdom that God presents for the revelation and manifestation of himself and for the salvation of sinners, which renders foolish all the wisdom of the world, is found in Christ crucified. It is held out in him, through him, and can only be obtained from him. And through him, we behold the glory of God (2

Corinthians 3:18). For he is not only referred to as "the wisdom of God," but also as "made unto us wisdom" (1 Corinthians 1:30). He is made wisdom unto us, not only by teaching us wisdom (using metonymy of the effect for the cause) as the great prophet of his church, but also because through knowing him, we become acquainted with the wisdom of God, which is our wisdom (metonymy of the adjunct). However, verily promised, this wisdom can only be obtained in this way. The essence of what is contended for is clearly asserted in Colossians 2:3, "In him are hidden all the treasures of wisdom and knowledge."

There are two things that might appear to have some claim in this matter: 1. Civil wisdom and prudence for the management of affairs, and 2. The ability of learning and scholarship. However, both of these are rejected by God as being of no use at all for the true purpose and goal of wisdom. There is what is called "understanding" in the world, but it amounts to nothing. There is what is called

"wisdom," but it is turned into foolishness, as stated in 1 Corinthians 1:19, 20. "God renders futile the understanding of the wise and makes foolish the wisdom of the world." And without the knowledge of God, there is neither wisdom nor knowledge (as undoubtedly there is not), for it is all confined to the Lord Jesus Christ. "No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known"

(John 1:18). He is not seen at any other time, nor known by any other means, except through the revelation of the Son. The Son has revealed him from his own intimate relationship with the Father.

Therefore, in verse 9, it is said that he is "the true Light, which gives light to everyone, was coming into the world"—the true Light, having light in himself. No one receives light except from him, and all who come to him have it. Those who do not come to him are in darkness.

The essence of all true wisdom and knowledge can be summed up in three categories: I. The knowledge of God—his nature and attributes.

II. The knowledge of ourselves in relation to God's will for us. III.

The ability to walk in communion with God. The understanding of the works of God and the ultimate purpose of all things necessarily accompany these three. 1. All true wisdom and knowledge can be summed up in these three, and 2. None of them can be obtained or manifested in any meaningful way except in and through the Lord

Christ.

God, through the act of creation itself, revealed many of His attributes to His creatures capable of understanding Him—His power, goodness, wisdom, and all-sufficiency are made known. The apostle affirms this in Romans 1:19-21. In verse 19, he refers to it as the "knowledge of God," and in verse 20, he specifically mentions

God's eternal power and divine nature. All of this is made known through creation. However, there are certain attributes of God that cannot be revealed or known through the works of creation alone, such as His patience, long-suffering, and forbearance. Since all things were originally made good, there was no opportunity for the exercise or manifestation of these attributes. When considering the entire fabric of heaven and earth as initially created, patience and forbearance in God cannot be discerned. Yet, these are prominent attributes of His nature, as He proclaims in Exodus 34:6-7.

Therefore, the Lord goes further and reveals these attributes through His providential works of preserving and governing the world He has made. While He has revealed His wrath against ungodliness and unrighteousness through signs of anger and judgment, He has also demonstrated patience and forbearance by not immediately destroying all things. The apostle Paul explains this in Romans 1:18, where he states that God has revealed His wrath from heaven against

all ungodliness and unrighteousness of men. However, by not immediately bringing destruction, He has shown patience and forbearance to all. Paul also mentions this in Acts 14:16-17, stating that God allowed all nations to walk in their own ways but did not leave Himself without witness, providing rain and fruitful seasons and filling their hearts with food and gladness. The psalmist extensively praises God's goodness and wisdom in these providential works in Psalm 104. Through these ways, God bears witness to His own goodness and patience. As it is stated in Romans 9:22, He endures with much long-suffering. However, the world remains in a state of ignorance. Despite all these manifestations, they only catch a glimpse of God and do not see more than His "back parts." Moses himself did not see it until he was placed in the rock, and that rock was Christ. Some of the most remarkable and glorious attributes of God (in terms of their manifestation and glory) cannot be glimpsed apart from the Lord Christ; they can only be known through Him.

Additionally, there are other attributes of God that we have little understanding of except through Him, and for all the remaining attributes, we can only have true knowledge of them through Him.

One attribute of God that cannot be grasped or imagined by the human heart without Christ is love—specifically, love towards sinners. Without this attribute, man is most miserable among all creatures, and there is no glimpse of it to be found except in Christ.

As stated in 1 John 4:8 and 16, "God is love." This means that God not only possesses a loving and tender nature, but He also acts in the dispensation of His eternal love towards us. He has had purposes of love for us from ancient times and will fulfill them in due season.

How is this love manifested? Verse 9 explains, "In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him." This is the only revelation of such an attribute in the nature of God, the only

indication that He has any thoughts of exercising His love towards sinners. It is demonstrated through the sending of Jesus Christ into the world so that we may live through Him. So, where are the wise, the scribes, and the debaters of this world with all their wisdom?

Their voice must be that of hypocrites in Zion, as mentioned in Isaiah 33:14-15. Any wisdom that fails to teach me that God is love shall forever be regarded as foolishness. Let people turn to the sun, moon, stars, rain showers, and fruitful seasons and honestly consider what they learn from them. They should not think themselves wiser or better than those who came before them, who gained nothing from these things and were left without excuse.

Another attribute of God that can only be understood through Christ is pardoning mercy or grace. Without this, even His love would be futile. We can see evidence of this in the case of our forefather,

Adam, who, after sinning, had no expectation of mercy and hid himself when the wind blew slightly at the presence of God, as described in Genesis 3:8. This act was foolish, as he attempted to hide among the trees. Grace and truth came through Jesus Christ, as stated in John 1:17—grace in its truth and substance. Pardoning mercy comes solely through Christ. It is manifested in the gospel and is an aspect in which God will be glorified for all eternity, as mentioned in Ephesians 1:6. I am not referring to a general mercy or a mere inclination towards acceptance, which some may hope for.

Such an understanding, which attributes this to God, dishonours Him greatly. True pardoning mercy is God's free and gracious acceptance of a sinner based on the satisfaction made to His justice through the blood of Jesus. Any revelation of it, in relation to justice, is consistent with the glory of God. It is an unimaginably condescending mercy, tempered with exact justice and severity.

Romans 3:25 states that God "put forward [Christ] as a propitiation by his blood, to be received by faith. This was to show God's

righteousness because in his divine forbearance he had passed over former sins." God's righteousness is also manifested in the forgiveness of sins, and it is consistently stated to be found in Christ alone (Ephesians 1:7). Therefore, this gospel grace and pardoning mercy are exclusively obtained and revealed through Him. This was the primary purpose of all the ceremonial institutions—to reveal that forgiveness and remission are completely wrapped up in the Lord

Christ and cannot be inferred or experienced outside of Him.

Without God setting forth the Lord Christ, neither the angels in heaven nor the people on earth could have conceived of such mercy in the nature of God. The apostle affirms that the full manifestation and exercise of this mercy are only in Christ, as stated in Titus 3:4-5.

It is after the kindness and love of God our Saviour appeared, through the sending and declaration of Christ in the gospel, that this pardoning mercy and salvation apart from works were made known.

These are some of the attributes of God that can only be known and grasped through and in Christ. Whoever does not know Him through these attributes does not know Him at all. They know an idol, not the one true God. As stated in 1 John 2:23, "No one who denies the Son has the Father. Whoever confesses the Son has the Father also." To not have God as a Father is to not have Him at all. God is known as a Father only in His nature of love and fullness of pardoning mercy, which are revealed in Christ. The Holy Spirit tells us how this knowledge is obtained in 1 John 5:20: "And we know that the Son of God has come and has given us understanding, so that we may know him who is true." It is through Him alone that we gain understanding to know the true God. Christ reveals these attributes in His teachings and in the revelation of God and His will as the great prophet of the Church, as mentioned in John 17:6. Therefore, the knowledge of these attributes is available to all, with an indescribable evidence surpassing that which is provided by the creation itself regarding

God's eternal power and divine nature. However, the essence of this knowledge lies in knowing His person, in whom the exact representation and radiance of His Father's glory shine forth, as stated in Hebrews 1:3.

(2.) There are other attributes of God that, although they may be discovered in other ways, are only clearly, prominently, and salvifically revealed in Jesus Christ. These attributes include: [1] His vindictive justice in punishing sin; [2] His patience, forbearance, and long-suffering towards sinners; [3] His wisdom in managing things for His own glory; [4] His all-sufficiency in Himself and towards others. While some glimpses of these attributes may be seen outside of Christ, they shine most brightly in Him, and it is wise for us to be acquainted with them.

[1] His vindictive justice. God has indeed manifested His anger and indignation against sin in various ways, so that people cannot deny that "those who practice such things deserve to die," as stated in Romans 1:32. In the law, He threatened to kindle a fire of His anger that would burn to the depths of hell. Even in His providential dealings, "His wrath is revealed from heaven against all the godlessness and wickedness of people," as mentioned in Romans

1:18. Thus, people acknowledge that He is a God of judgment. When considering that angels were cast out of heaven for their sin, being held in chains of darkness until the judgment of the great day (a belief that seems to have spread among the Gentiles, as even the poet's Jupiter threatened the rebellious deities with that punishment), and when contemplating the condemnation and destruction of Sodom and Gomorrah as an example to the ungodly, as described in 2 Peter 2:6, one can perceive God's vindictive justice and His anger towards sin. However, this justice is even more clearly revealed in the Lord Christ:

Firstly, in Christ, God has demonstrated the necessity of this righteousness being satisfied. Those who argue that satisfaction is only necessary due to a free act and determination of God's will do not provide a just and essential basis for the death of Christ; they base it on a supposition that could have been otherwise. However, by not sparing His only Son but making His soul an offering for sin and accepting no atonement apart from His blood, God abundantly manifests that it is necessary for Him, due to His holiness and righteousness, to render indignation, wrath, tribulation, and anguish to sin. Understanding the naturalness of vindictive justice and its necessity in the face of sin is the only true and beneficial knowledge of it. To view it as something that God may exercise or withhold makes His justice not a characteristic of His nature but a discretionary act of His will. A will to punish when it is possible to do otherwise without injustice is closer to ill-will than justice.

Secondly, the penalty inflicted on Christ for sin gloriously manifests this justice. While one can observe glimpses of the effects of sin, such as seeing a good and beautiful world wrapped in wrath and curses, covered in thorns and thistles, witnessing the entire creation subjected to futility and corruption, hearing it groaning in pain under the burden, considering the legions of angels, glorious and immortal creatures, cast into hell, bound in chains of darkness, and reserved for a more dreadful judgment—all because of one sin—and witnessing the ocean of spilled blood of souls for eternity, these insights pale in comparison to what can be seen through spiritual eyes in the Lord Christ. All these things are insignificant compared to Him. To see Him, who is the wisdom and power of God, who is eternally beloved by the Father, experiencing fear, trembling, bowing, sweating, praying, and dying; to see Him lifted up on the cross, with the earth trembling beneath Him as if unable to bear His weight, the heavens darkened above Him as if closed to His cry, and

Himself hanging between both as if rejected by both—all because our sins converged upon Him—this above all else abundantly manifests the severity of God's vindictive justice. Here, and nowhere else, can it be truly learned.

[2] His patience, forbearance, and long-suffering towards sinners.

While glimpses of God's patience can be observed in His providential works, the discovery of it in Christ surpasses all others, especially in three aspects:

Firstly, the manner of its discovery. It is evident to all that God does not ordinarily immediately punish people for their offenses. This can be observed through His constant governance of the world, in which, despite all provocations, He bestows goodness upon humanity by causing the sun to shine, sending rain and fruitful seasons, and filling hearts with food and gladness. From this, people can conclude that He is abundantly good and patient.

However, this understanding is still limited as it relies on human reasoning based on observations. Moreover, the way in which God's patience has been demonstrated has often proved to be a snare for those towards whom it has been exercised, as mentioned in Ecclesiastes 8:11, and a temptation for those who observe it, as seen in Job 21:7, Psalm 73:2–

4, Jeremiah 12:1, and Habakkuk 1:13. The discovery of God's patience in Christ is of an entirely different nature. In Him, the very nature of God is revealed as love and kindness, and He has promised, sworn, and solemnly engaged Himself through a covenant to exercise these attributes towards sinners. Furthermore, to dispel any doubts about His intentions, there is a firm foundation for acting in accordance with His gracious attributes, namely, the reconciliation and atonement achieved through the blood of Christ. Even if people were taught about God's goodness and forbearance through the provision of rain and fruitful seasons, without the simultaneous

revelation that God's other attributes, such as His justice and wrath against sin, also have their full expression, there would be little consolation in the former. Therefore, although God may teach people about His goodness and forbearance by providing temporal blessings, He simultaneously reveals "His wrath from heaven against all the godlessness and wickedness of people," as stated in Romans

1:18. Consequently, people cannot do anything but fluctuate and tremble at the outcome of these providential dealings, and yet this is the best that can be obtained outside of Christ, the highest attainment possible. While people may temporarily focus on the possession of earthly goods obtained through this patience, they are still in bondage to death and the darkness that accompanies it. The law reveals no patience or forbearance in God; it speaks only of sword and fire as the consequences of transgressions, were it not for God's intervention through an act of sovereignty. However, as previously stated, the revelation of forbearance in Christ also includes the satisfaction of God's justice and wrath against sin.

Therefore, we need not fear any conflicting acts from these attributes that might undermine the works of His patience, which are so sweet to us. This is why God is said to be "in Christ, reconciling the world to Himself," as mentioned in 2 Corinthians 5:19. He manifests

Himself in Christ as one who has no further need to demonstrate all His attributes—meaning, to glorify Himself—other than to exercise forbearance, reconciliation, and forgiveness of sin through Him.

Secondly, consider the nature of it. What does the forbearance revealed outside of Christ entail? It is simply the act of not immediately punishing offenses while also granting and sustaining temporal blessings—things that people are prone to misuse and can perish with, carrying their sins into eternity. On the other hand, what is hidden in Christ and revealed through Him is filled with love, sweetness, tenderness, kindness, and grace. It is the Lord's waiting to

show mercy and kindness to sinners, waiting for an opportunity to demonstrate love and kindness in order to deeply endear a soul to Himself, as Isaiah 30:18 states: "Therefore the LORD waits to be gracious to you, and therefore he exalts himself to show mercy to you." There is nothing that brings greater sweetness to the soul than this realization. When one is experientially convinced that God has repeatedly overlooked countless iniquities, they are astonished at this thought and marvel that God did not seize the opportunity of their provocations to cast them out of His presence. They come to understand that, with infinite wisdom and in all long-suffering, God has orchestrated His providential dealings to rescue them from the power of the devil, to rebuke and discipline their spirits for sin, and to draw them close to Himself. There is nothing more delightful to the soul than this. Hence, the apostle declares in Romans 3:25 that everything is "through the forbearance of God." It is through this forbearance that God paves the way for complete forgiveness of sins, something that cannot be achieved otherwise.

Thirdly, they differ in their aims and purposes. What is God's intention in exercising the forbearance that is revealed outside of Christ? The apostle reveals in Romans 9:22 that it is for the purpose of making His power and wrath known and enduring with much long-suffering those vessels of wrath prepared for destruction. It is to leave them without excuse and manifest His power and wrath in their destruction. Thus, it is described as "allowing them to walk in their own ways," as stated in Acts 14:16. This, in itself, is a dreadful judgment, as it inevitably leads to disastrous consequences. For instance, in Psalm 81:12, it is said, "So I gave them up to their stubborn hearts to follow their own devices," which is the most terrible condition a creature can fall into in this world. Acts 17:30 describes it as "overlooking the times of ignorance," implying that God did not pay close attention to their dark state, as evident from

the contrast when it says, "But now he commands all people everywhere to repent." He did not take notice of their sins to the extent of clearly revealing His mind and will for them to repent.

Therefore, the apostle's exhortation in Romans 2:4, "Or do you despise the riches of his kindness, forbearance, and patience, not realizing that God's kindness is intended to lead you to repentance?" is directed towards the Jews, who had the advantage of learning the natural tendency of the goodness and forbearance that God exercises in Christ, which indeed leads to repentance. Alternatively, it implies that, from a rational perspective, people ought to make a different use of those things than they usually do, as charged in verse 5, "But because of your stubbornness and unrepentant heart..." At best, then, God's patience towards people outside of Christ, due to their stubbornness and incorrigible nature, resembles the waters of the River Phasis, sweet at the surface but bitter at the bottom. They enjoy the fleeting pleasures of this life for a while, as described in Luke 16:25, but eventually sink into the depths of bitterness.

However, the evident and direct purpose of God's patience and forbearance, which is exercised in Christ and revealed to us through Him, is to save and bring those towards whom He extends it closer to Himself. As Peter declares in 2 Peter 3:9, He is "patient with you, not wanting anyone to perish, but everyone to come to repentance." This refers to all of us who experience His forbearance, as it is intended to accomplish His desire for our repentance and salvation. The nature of this forbearance and its purpose is well expressed in Isaiah 54:9, comparing it to the waters of Noah: "As I swore that the waters of Noah would never again cover the earth, so I have sworn that I will not be angry with you..." It is an expression of God's infinite wisdom and goodness, ensuring that we are not destroyed despite our sins. In Romans 15:5, God is described as "the God of endurance and encouragement," and His patience brings the greatest comfort. This

is another attribute of God that, while it may manifest to some extent in other things, is hidden in Christ. No one can truly grasp it and derive spiritual benefit from it unless they learn about it in Him.

Lastly, consider His wisdom, His infinite wisdom in orchestrating all things for His own glory and the good of those He loves. The Lord has undoubtedly displayed and manifested infinite wisdom in His works of creation, providence, and the governance of the world. He has created all His creatures with wisdom: "How many are your works, LORD! In wisdom you made them all; the earth is full of your creatures," as expressed in Psalm 104:24. His providence encompasses the support and guidance of all things, harmonizing them towards their appointed ends and His own glory. As stated in Isaiah 28:29, "All this also comes from the LORD Almighty, whose plan is wonderful, whose wisdom is magnificent." Furthermore, His law is to be eternally admired for its excellence in wisdom, as mentioned in Deuteronomy 4:7-8. However, there is an aspect that even Paul marvels at, a dimension in which God will forever be exalted. He refers to it as "the depth of the riches of the wisdom and knowledge of God" in Romans 11:33. This depth of wisdom is only revealed and hidden by Christ. That is why Christ is described as "the wisdom of God" and "made to us wisdom." The purpose of God, which is carried out through Him and revealed in the Gospel, is called "the wisdom of God" and a "mystery," even "the hidden wisdom that God ordained before the world began, which none of the rulers of this age understood," as stated in 1 Corinthians 2:7-8.

Ephesians 3:10 refers to it as "the manifold wisdom of God." To fully comprehend the depth and richness of this wisdom, the verse tells us that even the principalities and powers, even the angels themselves, have only begun to grasp it since God revealed it by gathering a church of sinners. Peter also informs us that even those who are familiar with all the works of God still bow down and eagerly desire

to look into these matters—the things of God's wisdom in the Gospel —as mentioned in 1 Peter 1:12. It requires great wisdom to craft a skillful work, structure, or building, but to restore the same structure to even greater beauty and glory after it has been defaced, that is the epitome of wisdom. In the beginning, God created everything good, glorious, and beautiful. When all things possessed innocence and beauty, reflecting the clear imprint of His wisdom and goodness, they were truly magnificent, particularly man, who was created for God's special glory. However, this beauty was marred by sin, and the entire creation was plunged into darkness, wrath, curses, confusion, and the suppression of God's great praise. Above all, man was utterly lost and fell short of the glory of God for which he was created, as Romans 3:23 proclaims. In this context, the depth of the riches of the wisdom and knowledge of God is revealed. A design hidden within Christ, lodged in the depths of eternity, shines forth to restore all things to a state far more advantageous for God's glory than what was initially perceived and to place sinners in an inconceivably better condition than before the entrance of sin. He now appears glorious, known as a God who pardons iniquity and sin, and magnifies the riches of His grace, which was His purpose, as Ephesians 1:6 affirms.

He has also infinitely vindicated His justice before the eyes of men, angels, and devils by presenting His Son as a propitiation. This restoration is to our advantage, firmly establishing us in His favor and leading us towards a weight of glory surpassing anything previously revealed. Hence, the ancient writer exclaims, "O felix culpa, quae talem meruit redemptorem!" (O happy fault, which gained for us such a Redeemer!). As Paul declares, "Great is the mystery of godliness" in 1 Timothy 3:16, and without controversy,

"From his fullness we have all received grace upon grace" (John 1:16) —grace lost in Adam but surpassed by even greater grace in Christ.

Undeniably, this is a profound depth of wisdom. Additionally, the union between Christ and His church, and His love for her, in order

to accomplish this purpose, is called "a great mystery" in Ephesians 5:32, emphasizing the greatness of the wisdom contained within.

So, then, this great and indescribable treasure of God's wisdom is hidden in Christ—the wisdom of pardoning sin, saving sinners, satisfying justice, fulfilling the law, restoring His own honor, and providing us with an exceedingly weighty glory. All of this is accomplished in a way that angels and men could never have conceived, whereby the glory of God is restored and sinful creatures are delivered from eternal ruin. As it is written, on the last day, God

"will be glorified in his holy people and will be marveled at among all those who have believed" (2 Thessalonians 1:10). The bringing of believers to Himself will be a marvelous event, forever magnifying

God. Saving sinners through faith will be recognized as a work far more admirable than creating the world out of nothing.

Lastly, I will mention His all-sufficiency. God's all-sufficiency in Himself refers to His absolute and universal perfection, where nothing is lacking in Him and no increase or decrease can occur in His fullness. There is also an all-sufficiency in Him for others, which is His power to impart and share His goodness and Himself in a way that satisfies and fills them to their utmost capacity with all that is good and desirable. Concerning the former aspect—the allsufficiency for the communication of His goodness in its outward effects—God abundantly demonstrated this in creation by making all things good and perfect in their own kind. He imprinted His own goodness upon all of them. However, regarding the latter aspect—the giving of Himself as an all-sufficient God to be enjoyed by creatures, providing everything necessary for their blessedness—this is solely revealed through and in Christ. In Christ, He is a Father and a God in covenant, promising to pour Himself out for them. He has pledged to

give Himself for their eternal enjoyment as their exceedingly great reward.

Thus, I have focused on the second category of God's properties, where though we may catch glimpses in other things, the clear knowledge and understanding of them can only be obtained in the Lord Christ.

Now, it is necessary to declare briefly that no property of God can be known in a saving and consoling manner except in Him. Therefore, all wisdom and knowledge of God is hidden solely in Him and obtained from Him.

2. No saving knowledge of any of God's properties, nor one that brings consolation, can be acquired apart from Christ Jesus.

They are stored up in Him and revealed through Him. Some people may perceive God's justice and recognize that "those who do such things" (as sin) "deserve death" (Romans 1:32).

However, this knowledge only leads them to ask, "Who of us can dwell with the consuming fire?" (Isaiah 33:14). Others may focus on His patience, goodness, mercy, and forbearance, but it does not lead them to repentance. Instead, they "despise the riches of his kindness, forbearance, and patience, not realizing that God's kindness is intended to lead you to repentance" (Romans 2:4).

Some may come to know His eternal power and divine nature through the works of creation and providence, but they do not glorify Him as God or show gratitude. Instead, their thinking becomes futile, and their foolish hearts are darkened (Romans

1:20). Whatever truth men may discover apart from Christ, they suppress it in unrighteousness (Romans 1:18). Therefore, as Jude tells us, "they blaspheme in matters they do not understand" (Jude 10).

To have a saving knowledge of God's properties accompanied by consolation, three things are required: (1) God must have actually manifested the glory of all His attributes by doing good to us, (2) He must still exercise and display them to the utmost on our behalf, and (3) once manifested and exercised, they must be capable and powerful in bringing us to the everlasting enjoyment of Himself, which is our blessedness. All three of these requirements are hidden in Christ, and even the slightest glimpse of them outside of Him cannot be attained.

(1) We must acknowledge that God has actually manifested the glory of all His attributes by doing us good. What benefit will it bring to our souls, what comfort will it provide, what endearment will it inspire in our hearts towards God if we know that He is infinitely righteous, just, holy, unchangeably true, and faithful, yet we do not know how He can preserve the glory of His justice and faithfulness in His judgments and threats without our ruin and destruction? If all we can say is that it is right for Him to repay us with tribulation for our iniquities, what fruit did Adam reap from such considerations in the garden (Genesis 3)? What sweetness or encouragement is there in knowing that He is patient and full of forbearance if the glory of these attributes is exalted through enduring vessels of wrath fitted for destruction? Furthermore, what use is it to hear Him proclaim

Himself as "The LORD, the LORD, the compassionate and gracious God, slow to anger, abounding in love and faithfulness" while also stating that He "will by no means clear the guilty" (Exodus 34:6-7), thereby shutting off the exercise of His other attributes towards us on account of our iniquities? Undoubtedly, there is no benefit at all.

When faced solely with these considerations of God's properties, justice will make people flee and hide (Genesis 3; Isaiah 2:21, 33:1516), patience will harden them (Ecclesiastes 8:11), and holiness will utterly deter them from approaching Him (John 20:19). What relief

do we gain from thoughts of His immensity and omnipresence if we can only devise ways to flee from Him (Psalm 139:11-12) and have no assurance of His gracious presence with us? True salvation comes when we see that God has glorified all His attributes by doing us good. And indeed, He has done so in Jesus Christ. In Christ, He has made His justice glorious by making all our iniquities converge upon Him, causing Him to bear them all like the scapegoat in the wilderness. He did not spare Him but gave Him up for us all, thus exalting His justice and wrath against sin in a way that frees us from its condemnation (Romans 3:25, 8:33-34). In Christ, He has also made His truth and faithfulness glorious by perfectly fulfilling all His absolute threats and promises. The initial threat and curse from which all others flow, "You must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die" (Genesis 2:17), is fulfilled in Him. By the grace of God,

He tasted death for us, delivering us from the fear of death (Hebrews 2:9, 15), and He has fulfilled the curse by becoming a curse for us

(Galatians 3:13). Therefore, even in His threats, His truth is gloriously manifested for our good. As for His promises, "All of God's promises have been fulfilled in Christ with a resounding 'Yes!' And through Christ, our 'Amen' (which means 'Yes') ascends to God for his glory" (2 Corinthians 1:20). And regarding His mercy, goodness, and the richness of His grace, how magnificently are they made glorious in Christ and elevated for our good! In Christ, God has revealed Himself as a God who pardons iniquity and sin, exalting the glory of His forgiving mercy towards sinners. The manifestation of this is the great purpose of the gospel, as Paul splendidly proclaims in Ephesians 1:5-8. Our souls must come to know these truths, or else we will forever dwell in darkness.

Now, a saving knowledge, full of consolation, is achieved when we can see all the properties of God gloriously manifested and exalted in

a way that benefits us. And this wisdom is only found in Jesus Christ.

Therefore, when Jesus desired His Father to glorify His name in the work of redemption He was undertaking, He was instantly answered from heaven, "I have both glorified it and will glorify it again." God will give His name, nature, properties, and will the utmost glory in Him.

(2) Furthermore, God will continue to exercise and utilize His properties to the fullest extent on our behalf. Although He has gloriously manifested them in a way that can contribute to our good, it does not necessarily mean that He will use them for our good. After all, do we not see countless individuals perishing eternally despite

God's manifestation of Himself in Christ? Therefore, God has entrusted all His properties to Christ, so to speak, to be managed on our behalf and for our good. Christ is "The power of God and the wisdom of God." He is "The LORD our Righteousness" and is "made unto us wisdom, righteousness, sanctification, and redemption."

Having glorified His Father in all His attributes, Christ has now been given the authority to exercise them as the captain of salvation for those who believe. Thus, if there is anything in the righteousness, goodness, love, mercy, or all-sufficiency of God that can benefit us, the Lord Jesus is fully responsible for dispensing it on our behalf.

That is why God is said to be "in Him, reconciling the world to Himself." Whatever is in Him, He devotes it to the reconciliation of the world through the Lord Christ. He becomes "The LORD our

Righteousness." And this is the second requirement.

(3) Finally, it remains that these manifested and exercised attributes of God are powerful and capable of bringing us to the eternal enjoyment of Him. To demonstrate this, the Lord encapsulates the entire covenant of grace in one promise: "I will be your God." In the covenant, God becomes our God and we become His people, thereby

making all His attributes ours as well. And to dispel any doubts we may have—once our eyes are opened to the immense difficulty and insurmountable obstacles we face—God expresses it in this way: "I am God Almighty" (all-sufficient). He declares, "I am completely able to fulfill all my promises and be your exceedingly great reward. I can overcome all difficulties, address all objections, pardon all sins, and conquer all opposition. I am an all-sufficient God." Now, you know that this covenant and all its promises are ratified in Him and confirmed by His blood, namely, in the Lord Christ alone. It is only in Him that God is an all-sufficient God to anyone and an exceedingly great reward. That is why it is said that Christ "is able to save to the uttermost those who come to God through Him." These three things, I reiterate, are necessary to have a saving knowledge, accompanied by consolation, of any of God's attributes. And since all these are hidden only in Christ, they can only be obtained from Him.

Therefore, this concludes the first part of our first demonstration: that all true and sound wisdom and knowledge are stored in the Lord

Christ and can only be obtained from Him. This is because our wisdom primarily consists in the knowledge of God, His nature, and His attributes, all of which are wholly hidden in Christ and cannot be attained through any other means.

II. As for the knowledge of ourselves, which constitutes the SECOND part of our wisdom, it encompasses three aspects that our Saviour sends His Spirit to convict the world of: sin, righteousness, and judgment. To truly know ourselves in relation to these three is a crucial part of true and sound wisdom, as they pertain to our supernatural and eternal destiny. However, we can only attain knowledge of them in Christ.

1. Regarding sin, every person by nature retains a sense and awareness of sin in their conscience. They can discern good and evil in many matters, approve or disapprove of their actions with respect to a future judgment, and need not look further than themselves for this knowledge (Romans 2:14-15). However, this knowledge is limited and mostly pertains to major sins. It can be summarized by the apostle in Romans 1:32, "They know the judgment of God, that those who practice such things deserve to die." This is included among the common presumptions and notions accepted by mankind, namely, that it is "righteous for God to punish those who practice such things with death." If it is true, as commonly believed, that no nation is so barbaric or uncivilized as to lack a sense of deity, then it is also true that no nation is devoid of a sense of sin and God's displeasure for it.

This is the very first notion of God in the world—that He is the rewarder of good and evil. Hence, the prevalence of sacrifices, purifications, and expiations found throughout the world.

However, this knowledge of sin, along with its implications, is limited.

A deeper understanding of sin, in all its dimensions, is imparted through the law. This law was added because of transgressions and doctrinally revives the innate sense of good and evil implanted in humanity. It serves as a mirror through which those spiritually inclined can perceive the hideousness and deformity of sin. Indeed, when one contemplates the law's purity, holiness, scope, perfection, and the manner in which it was delivered—with dread, terror, thunder, earthquakes, and fire—as well as its sanctions of death, curse, and wrath, it unveils the true nature of sin in all its filth, guilt, and enormity. However, even this does not suffice to truly convince a person of sin. Not because the mirror is flawed, but because we lack the eyes to see into it and the ability to apply its standard. Therefore,

Christ sends His Spirit to convict the world of sin (John 16:8). While the law serves certain purposes in this regard, the work of conviction, which alone leads to a fruitful knowledge of sin, is a unique work of the Spirit. Hence, the revelation of sin can also be attributed to Christ, as part of the wisdom hidden in Him. Nevertheless, there are two further aspects in which this wisdom is hidden in Him. First, there are certain implications of sin that are more clearly revealed in the fact that the Lord Christ was made sin for us than in any other way. Second, there can be no true and spiritually beneficial knowledge of sin apart from Him.

Firstly, there are four aspects of sin that are clearly revealed in the cross of Christ: (1) its deserving nature, (2) our helplessness because of it, (3) its deathly consequences, and (4) the establishment of a new purpose.

(1) The deserving nature of sin is prominently displayed in the cross of Christ for two reasons: (1.1) the person who suffered for it, and (1.2) the penalty He endured.

(1.1) Concerning the person who suffered for sin, the Scriptures emphatically emphasize this point. For instance, John 3:16 declares,

"God so loved the world, that He gave His only begotten Son." It was His only Son whom God sent into the world to suffer for sin (Romans

8:32). "He spared not His own Son, but delivered Him up for us all."

To witness a slave being beaten and punished indicates a committed offense, but perhaps the gravity of the offense is not significant.

However, the correction of a son indicates a great provocation, and the correction of an only son signifies the most unimaginable offense. Never has sin appeared more abominably sinful and provocative than when it burdened the Son of God. By making His

Son, the beloved Son of His love, His only begotten Son, full of grace

and truth, bear the weight of sin for us, God demonstrates His anger against sin and how it is utterly impossible for Him to let even the slightest sin go unpunished. He laid His hand upon Him and did not spare Him. If sin could be imputed to His dear Son, as He willingly assumed it (for He said to His Father, "Behold, I come to do Your will," and all our iniquities converged upon Him), and He did not spare Him any part of its deserved punishment, is it not abundantly clear from the blood of Christ's cross that the merit of sin is such that it is utterly impossible for God to let even the smallest sin go unpunished? If God were willing to do so for anyone, it would have been for His only Son, yet He did not spare Him.

Moreover, God took no delight in nor desired the blood, tears, cries, and indescribable torments and sufferings of His beloved Son (for He does not delight in the anguish of anyone—He does not afflict willingly or grieve the children of men, let alone the Son of His bosom). He only required the fulfillment of His law, the satisfaction of His justice, and the atonement for sin. Nothing less than this would suffice. If the debt of sin could have been settled at a lower cost, it would not have required the price of Christ's blood.

Therefore, soul, behold the deserving nature of sin in the cross of Christ, which is far more evident than in all the threats and curses of the law. You may even say, "I indeed thought that sin, when found in such a lowly creature as myself, deserved death. However, I never imagined that it would have such an effect when laid upon the Son of God."

(1.2) Consider also what He suffered.

Although He was extraordinary, perhaps His affliction and trial were light, especially considering His strength to endure. Yet whatever it was, it caused this "fellow of the LORD of hosts," this "lion of the tribe of Judah," this mighty one, this wisdom and power of God, to tremble, sweat,

cry, pray, and wrestle with fervent supplications. Some devoted Catholics tell us that even a single drop of Christ's blood would have been more than sufficient to redeem the entire world. However, they err because they do not understand the merit of sin or the severity of God's justice. If one drop less than what was shed, one pang less than what was endured, would have been sufficient, then those additional drops would not have been shed, nor would those additional pangs have been endured. God did not torment the beloved of His soul in vain. Moreover, it pleased God to crush Him, to afflict Him, to make

His soul an offering for sin, and to pour out His life unto death. He hid Himself from Him, He was far from the voice of His cry until He exclaimed, "My God, my God, why have You forsaken Me?" He made

Him sin and a curse for us, executed upon Him the sentence of the law, and brought Him into such agony that He sweat drops of blood, was greatly troubled, and His soul was heavy unto death. The power and wisdom of God stooped under the burden, causing all of nature to be astonished. Thus, as I mentioned earlier, just as it reveals God's indignation against sin, the cross of Christ clearly demonstrates its deserving nature. If you wish to perceive the true merit of sin, look to Christ's mediation, particularly His cross. It brought the Son of God, who is equal to God, blessed forever, into the form of a servant who had nowhere to lay His head. It pursued Him throughout His life with afflictions and persecutions and ultimately subjected Him to the rod of God, crushing and breaking Him, and slaying the Lord of life.

Hence, deep humiliation is warranted for sin because of Him whom we have pierced. This constitutes the first spiritual understanding of sin that we derive from Christ.

(2) The wisdom of comprehending our helplessness due to sin is concealed in Him. By our helplessness, I mean two things: (2.1) our inability to make amends with God for sin, and (2.2) our inability to fulfill His mind and will in any aspect of obedience due to sin.

(2.1) The revelation of this helplessness is found in Christ alone.

Throughout history, people have tirelessly searched for an atonement, exploring various avenues to achieve it. They inquire, as in Micah 6:6-7, "Will any number of sacrifices, even those appointed by God, such as burnt offerings and year-old calves, or even the most extravagant offerings, like thousands of rams or ten thousand rivers of oil, or even dreadful and extreme measures, like sacrificing their own children in the fire—will any of these things make an atonement?" David decisively answers this question in Psalm 49:7-8,

"None of them can by any means redeem his brother, nor give to God a ransom for him, for the redemption of their soul is precious, and it ceases forever." It cannot be done, yet people persist in their attempts. This led them to heap up sacrifices, some costly and others involving bloodshed and inhumanity. To this day, the Jews believe that God was atoned for sin through the sacrifices of bulls, goats, and the like. Similarly, the Socinians only recognize an atonement through repentance and obedience. However, in the cross of Christ, all mouths are silenced in regard to this matter.

Firstly, God has revealed in Christ that no sacrifices, even those appointed by Him, could ever make those who offered them perfect

(Hebrews 10:11). Those sacrifices could never take away sin, and the services performed could never make anyone perfect in conscience

(Hebrews 9:9; 10:1). Therefore, the Lord rejects all sacrifices and offerings for the purpose of atonement. In their place, Christ declares, "Behold, I come," and through Him, we are justified from all things that the law cannot justify us from (Acts 13:39). In Christ,

God has condemned all sacrifices as entirely insufficient to make atonement for sin. The outcome of this instruction is evident.

Secondly, God has declared the futility of all other attempts made to accomplish atonement. In Romans 3:24-26, by presenting His only

Son as a propitiation, He leaves no doubt in the minds of men that they themselves cannot make atonement. For if righteousness could be attained through the law, then Christ's death would have been in vain. There would be no purpose in Him being made a propitiation if we were not weak and powerless to achieve such a purpose. This is the Apostle's argument in Romans 5:6, that when we were powerless,

Christ made atonement through His death.

This wisdom, therefore, is also hidden in Christ. While other means may provide enough understanding to fill people with dread and astonishment, only in this heavenly treasury, the Lord Jesus, can one find a sight and view of sin that leads to true comfort and assurance.

Furthermore, our inability to fulfill God's mind and will in obedience is also discovered only in Him. Indeed, many people today are unwilling to acknowledge this truth. It is not an easy task to teach someone that they cannot do what they ought to do, for which they condemn themselves if left undone. When faced with the conviction of their impotence, people rise up with all their power to refute it.

Not to mention the prideful thoughts and expressions of philosophers, many who claim to be Christians still harbor the belief, to varying degrees, in their ability to fulfill the law. And from where should they gain knowledge that we lack? Nature does not teach it; it is proud and conceited. It is a part of its pride, weakness, and corruption to be completely ignorant of it. The law does not teach it either, for although it reveals our wrongdoings, it does not disclose our inability to do better. By demanding perfect obedience, it assumes that we have the power to do so, without considering that we have lost it. This knowledge, too, is hidden in the Lord Jesus. In Romans 8:2-4, it is stated that "the law of the Spirit of life in Christ

Jesus has set me free from the law of sin and death. For what the law could not do, weakened by the flesh, God did by sending his own Son

in the likeness of sinful flesh and for sin: he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us." The law cannot produce righteousness or obedience; it is weak in that regard due to the flesh and our fallen state. These two things are accomplished in and through Christ. Firstly, sin is condemned in terms of its guilt, and we are set free from it. Through His obedience, the righteousness of the law is fulfilled in us, which we could never achieve on our own. Secondly, the obedience that is required of us is worked in us by His Spirit. Thus, His perfect obedience is imputed to us, and the sincerity of our obedience is bestowed upon us by His Spirit. This excellent mirror reveals our impotence, for why would we need His perfect obedience to be counted as ours if we already possessed it? Why would we need His life-giving Spirit to quicken us if we were not dead in our trespasses and sins?

Thirdly, the death of sin is to be known—sin dying in us, to some extent, while we are still alive. This is a third aspect of sin that we need to understand, and it is hidden only in Christ. There are two types of the death of sin: the cessation of its exercise in our mortal bodies and the eradication of its root, principle, and power in our souls. The former can be partially learned outside of Christ, for Christless individuals may experience the dying of sin in terms of its outward expression. Their bodies may be incapacitated for serving their lusts, or the practice of sin may conflict with their self-interest.

However, sin is never more alive than when it appears to be dying in this manner. But there is a dying of sin in terms of its root and principle—the gradual decay of its strength, power, and life. This can only be found in Christ. Sin, in and of itself, is not inclined to die or decay; it tends to grow, gain strength, and perpetuate in its subject for eternity. Even if its actual eruptions are prevented, its inherent enmity against God will continue to grow. In believers, sin continues

to die and decay until it is completely abolished. This mystery is unfolded in Romans 6:3-6 and beyond. Through baptism into Jesus

Christ, we were baptized into His death. We were buried with Him by baptism into death so that, just as Christ was raised from the dead by the glory of the Father, we too may walk in newness of life. If we have been united with Him in the likeness of His death, we will also be united with Him in the likeness of His resurrection. We know that our old self was crucified with Him so that the body of sin might be brought to nothing, that we should no longer be enslaved to sin. This understanding is hidden in Christ alone. Moses retained all his strength and vigor until the day of his death, and similarly, sin and the law have full power over those outside of Jesus. At their dying moment, sin has not diminished in any way. Therefore, apart from receiving the righteousness prepared for us, understanding this truth is the most significant aspect of our wisdom. To truly grasp the principle of the death of sin, to feel virtue and power flowing from the cross of Christ for this purpose, and to witness sin crucified in us as Christ was crucified for us—this is true wisdom found only in Him.

Lastly, there is a glorious purpose and end appointed for sin, which is revealed and known only in Christ. Sin, by its very nature, tends to dishonor God, diminish His majesty, and bring ruin upon the creature in whom it dwells. Hell itself is the result of wretched creatures reaping the fruit of their own devices. The threats and condemnations in the law reveal another purpose of sin—to demonstrate the vindictive justice of God by administering appropriate recompense. However, the law, and all other sources of light, stop there and do not disclose any other use or end of sin. In the Lord Jesus, a different and more glorious purpose is revealed— the manifestation of God's glorious grace in the forgiveness and pardon of sin. God, through Christ, ordained that something that solely dishonored Him should be turned into an instrument for His

infinite glory. It is His desire to be known and believed as a "God who pardons iniquity, transgression, and sin." Returning to our demonstration, In understanding ourselves and our eternal condition, a significant part of our wisdom lies. There is nothing that concerns us more in this corrupted state of nature than sin. Without knowledge of sin, we do not truly know ourselves. "Fools make a mock of sin." True and saving knowledge of sin can only be obtained in the Lord Christ. In Him, we can see the deserving punishment and defilement of our iniquities, which could only be borne and expiated by His blood. And it is only in Christ that we can have a proper view of these aspects of sin. In Him and His cross, we discover our complete powerlessness to atone for God's justice or to live according to His will. The death of sin is procured and revealed in Christ, as well as the manifestation of the riches of God's grace in the forgiveness of sin. Our true wisdom lies in having a genuine and experiential acquaintance with all of this, and it surpasses all the wisdom of the world.

Secondly, righteousness is another matter that the Spirit of Christ convicts the world of, and it is crucial for us to be acquainted with it.

All people are convinced that God is supremely righteous. It is a natural understanding of God, as Abraham insisted, "Shall not the Judge of all the earth do what is just?" (Genesis 18:25). They know that "those who practice such things deserve to die," and that it is right for God to recompense tribulation to wrongdoers (Romans

1:32; 2 Thessalonians 1:6). God's eyes are too pure to look upon evil, and the ungodly cannot stand in judgment (Habakkuk 1:13; Psalm

1:5). Therefore, everyone, who is aware of immortality and the coming judgment, is deeply concerned about the righteousness with which they can stand in the presence of this righteous God.

Throughout their lives, they are anxious about the outcome of their righteousness, fearing that it may lead to death and destruction.

For those who are engaged in this inquiry, the first and most natural recourse for direction and assistance, promising a righteousness that can withstand God's judgment if followed, is the law. The law presents many compelling reasons for a soul to embrace it as a righteousness before God. It was given by God Himself for that very purpose, encompassing the complete obedience required of all human beings. It is accompanied by the promise of life: "Do this and you will live." "The doers of the law will be justified." "If you want to enter into life, keep the commandments." It is certain that the law must be entirely fulfilled if we ever hope to stand boldly before God.

Therefore, no one seeking righteousness can avoid attending to the law and attempting to follow its direction. Many people do so every day, even if they do not openly acknowledge it. They endeavor to improve their lives, amend their ways, perform the required duties, and pursue righteousness according to the law's prescription. Many people continue in this course for a long time, experiencing great perplexity—sometimes hopeful, more often fearful; sometimes on the verge of giving up, and at other times making vows to continue, even though their consciences remain unsatisfied, and righteousness remains elusive. After perhaps exhausting themselves for a long period, following their own broad paths, they eventually reach the conclusion that the apostle proclaims: "By the works of the law, no human being will be justified." They cry out in dread, realizing that if God marks their wrongdoings, they cannot stand before Him. The apostle testifies to their outcome in Romans 9:31-32, "Israel, who pursued a law that would lead to righteousness, did not succeed in reaching that law. Why? Because they did not pursue it by faith, but as if it were based on works of the law." It was not solely due to their lack of effort that they were disappointed, for they earnestly pursued

the law of righteousness. Their failure stemmed from the nature of the law itself—it could not provide what they sought. Righteousness could not be attained through this path. The apostle explains, "If those who depend on the law are heirs, faith means nothing and the promise is worthless, because the law brings wrath" (Romans 4:1415). The law, in its current state, cannot bring life (Galatians 3:21). If there were a law that could give life, righteousness would have come through it. However, the Scripture confirms that all are under sin, meaning that all people are sinners, and the law speaks only of death and destruction to sinners. Therefore, the apostle plainly states that God Himself found fault with this method of attaining righteousness

(Hebrews 8:7-8). He declared it insufficient for that purpose.

There are two considerations that reveal to people the futility and hopelessness of seeking righteousness in this manner:

[1.] They have already sinned: "For all have sinned and fall short of the glory of God" (Romans 3:23). They are well aware that even if they could fulfill the entire law in the future, there is already a debt, an account, that they do not know how to answer for. When they consult their guide, the law itself, for direction on how to settle the past account, it offers no guidance or consolation; it simply tells them to prepare to die. The sentence has been pronounced, and there is no escape.

[2.] Even if all past debts were forgiven, they are in no way able to fulfill the law in the future. They have as much chance of moving the earth with a finger as they do of achieving its perfection. Therefore, as I mentioned before, they conclude that their efforts are in vain.

"No human being is justified by the works of the law."

Secondly, being disappointed by the severity and inflexibility of the law, people generally turn to another way that may satisfy them in

regard to the considerations that led them away from their previous hopes. This usually involves seeking atonement to satisfy God and relying on hopes of mercy for the rest. Without delving into the various ways of atonement and expiation chosen by the Gentiles or the manifold methods invented by the Papists—such as satisfactory works, indulgences, and purgatory in the end—it is common for convinced individuals to seek righteousness by attempting to make amends for the past while hoping for general mercy. The apostle refers to this as seeking righteousness "as it were by the works of the law" (Romans 9:32), not directly, but mixing one thing with another.

He explains the outcome of this pursuit in Romans 10:3, "For, being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God's righteousness." They were, in fact, enemies of God's righteousness. The reason they sought to establish their own righteousness was their ignorance of God's righteousness.

If they had understood God's righteousness and the exact conformity to His will that He requires, they would never have embarked on such a fruitless endeavor to achieve righteousness "as it were by the works of the law." However, many remain stuck in this mindset for a long time. They do something and hope for something; they try to compensate for past faults with new obedience. This temporarily appeases their consciences, but when the Spirit comes to convict them of righteousness, even this will not hold. Therefore,

(3.) The matter ultimately comes down to this: they perceive themselves as having two qualifications:

[1.] Sinners, liable to God's law and its curse. Unless this is satisfied, unless nothing from the law can ever be brought against them, it is utterly futile to seek an appearance in God's presence.

[2.] Creatures made for a supernatural and eternal purpose, obligated to fulfill the entirety of God's will and the obedience required of them. Now, since they have already discovered that both these qualifications are beyond the scope of their own efforts and the assistance they previously relied upon, if their eternal condition matters to them, their wisdom lies in finding a righteousness that can meet both these requirements to the fullest extent.

Now, both of these qualifications can only be found in the Lord Christ, who is our righteousness. This wisdom, along with all its treasures, is hidden in Him.

First, He expiates past iniquities, satisfies for sin, and secures forgiveness. "Being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed" (Romans 3:24-25). "All we like sheep have gone astray," etc. (Isaiah 53:6). "In Him we have redemption through His blood, the forgiveness of sins" (Ephesians 1:7). "God did not spare His own

Son, but delivered Him up for us all" (Romans 8:32). This, and this alone, is our righteousness, at least in terms of removing the guilt of sin that caused us to fall short of God's glory. It is on this account that we are assured that no one will ever bring any charge against us or condemn us (Romans 8:33-34), for "there is no condemnation to those who are in Christ Jesus" (Romans 8:1). Through Christ's sacrifice, we are cleansed to the point where we "no longer have a consciousness of sins" (Hebrews 10:2), meaning we are no longer troubled by them. This wisdom is hidden in the Lord Jesus alone. He alone reveals atonement, and I would gladly possess the wisdom that settles all accounts regarding sin, even if the rest of the world takes what remains. However,

Secondly, something more is required. It is not enough that we are no longer guilty; we must also be actually righteous. Being innocent is not sufficient for a person to go to heaven or receive reward. I have no knowledge that an innocent person will be rewarded if that is all they are. Adam was innocent at his creation, but he was required to "do this" and "keep the commandments" before he could enter into life. Innocence alone did not grant him a claim to life. Therefore, in addition to having the guilt of sin removed, the entire law must be fulfilled, and all the obedience that God requires from us must be performed. This is the soul's second inquiry, and it finds its answer only in the Lord Christ: "For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life" (Romans 5:10). His death reconciled us, and it is through His life that we are saved. The actual obedience He rendered to the entire law of God is the righteousness by which we are saved. This is true if we are found in Him, not having our own righteousness that comes from the law, but the righteousness that comes from God on the basis of faith

(Philippians 3:9). I will have the opportunity to discuss this further later on.

To begin again: I suppose it is not a difficult task to persuade individuals who believe in immortality and the impending judgment that their main source of wisdom lies in finding a righteousness that will accompany them for eternity and withstand God's severe judgment. The wisdom of the world, however, is nothing but folly when it comes to discovering this righteousness. The best human wisdom can achieve is to find ways of perishing eternally that are wretched, burdensome, and vexatious. The treasures of this wisdom are hidden in Christ; He is made unto us wisdom and righteousness by God (1 Corinthians 1:30).

Now, let's move on to the last point, which I will only touch upon briefly: judgment. The true wisdom concerning judgment, especially the judgment to come, is also hidden in the Lord Christ. By "judgment" in this context, I mean the future judgment. I will not discuss the significance of understanding this judgment, as it is what distinguishes humans from perishable beasts. Nor will I dwell on the obscure hints of it found in the current workings of Providence in governing the world or the greater clarity provided by the threats and promises of the law. The wisdom of judgment, in two aspects, is hidden in the Lord Jesus: (1) regarding its truth and (2) regarding its manner.

Firstly, concerning its truth, Christ confirms it through His death and resurrection. Through Christ's death, God punished and condemned sin in the flesh of His own Son, before the eyes of humans, angels, and demons. This serves as abundant assurance of a righteous and universal judgment to come. For what other reason would God burden Christ in such a manner if He did not intend to reckon with every person for their works, ways, and conduct before Him? Christ's death serves as a solemn exemplar of the final

Judgment, and those who acknowledge Him as the Son of God will not deny the existence of a coming judgment.

Secondly, Christ confirms the truth of judgment through His resurrection. In Acts 17:31, it is stated that He has given faith and assurance of this truth to all by raising Christ from the dead and appointing Him as the judge of all. In Him and through Him, God will judge the world in righteousness.

Regarding the manner of judgment, it will be carried out by the one who loved us and gave Himself for us. He is both the righteousness that He requires from us and the one who has been reviled, despised,

and contemned in His person, grace, ways, and worship by the people of the world. This holds unspeakable consolation on one hand and terror on the other. Therefore, the wisdom of the manner of judgment is also hidden in Christ.

This concludes the second part of our first demonstration. Knowing ourselves in relation to our supernatural end is a significant aspect of wisdom. The most crucial aspects related to this are sin, righteousness, and judgment, all of which find their wisdom exclusively in the Lord Jesus, as we have proven.

III. The third part of our wisdom is to walk with God. For two individuals to walk together, six things are required: (1) agreement,

(2) acquaintance, (3) a way, (4) strength, (5) boldness, and (6) aiming for the same end. All these aspects, along with the wisdom they entail, are hidden in the Lord Jesus.

1. Agreement: The prophet tells us in Amos 3:3 that two cannot walk together unless they agree. Without agreement, there is no communion, no walking together. By nature, God and humanity

(while in a state of nature) are in a state of enmity. God reveals nothing to us but wrath (Romans 1:18). We are said to be children of wrath, born under its condemnation (Ephesians 2:3), and as long as we remain in this condition, "the wrath of God abides on us" (John 3:36). The only revelation God makes of Himself to us is that He is incredibly provoked, preparing wrath against the day of wrath and the revelation of His righteous judgment. The day of our encounter with Him and sinners is called "The day of wrath" (Romans 2:5-6). On our part, we do not fall short in our enmity towards God; in fact, we initiated it and continue in it. The apostle tells us that even our minds, the best part of us, are enmity against God (Romans 8:7-8). We are

neither subject to Him nor willing or able to be so. Our enmity manifests itself through rebellion against Him. Anything we do that appears contrary to this enmity is mere hypocrisy or deceit.

Moreover, it is part of this enmity to downplay its extent. In this state, the wisdom of walking with God is far removed from our souls. God is light, and there is no darkness in Him, while we are darkness with no light at all. He is life, a living God, while we are dead sinners, dead in trespasses and sins. He is holiness and glorious in it, while we are wholly defiled, an abominable thing.

He is love, while we are filled with hatred, both hating and being hated. Surely, there is no foundation for agreement, and therefore, no possibility of walking together. This frame of mind is completely incompatible with such a condition. The foundation for agreement, therefore, is laid in Christ and hidden in Him. He is our peace; He has made peace for us (Ephesians

2:14-15). He removed the cause of enmity between God and us, namely, sin and the curse of the law. He put an end to sin by making atonement for iniquity (Daniel 9:24), and He erased the record of debt that stood against us by being made a curse for us

(Galatians 3:13). He also destroyed the one who perpetuated enmity and widened the divide by His death. Through death, He destroyed the devil, who held the power of death (Hebrews

2:14), and He triumphed over principalities and powers, spoiling them (Colossians 2:15). He made reconciliation for the sins of the people by offering Himself as a sacrifice (Hebrews 2:17), making atonement with God through His blood and turning away the wrath that was due to us, thereby making peace. It is said that God is in Christ, reconciling the world to Himself (2

Corinthians 5:19), having been reconciled Himself (verse 18). He has put down enmity on His part and proceeds to what remains: slaying the enmity on our part, so that we may also be reconciled. And indeed, through Him, we have access to the

Father (Ephesians 2:18). The entire wisdom of this agreement, without which there can be no walking with God, is hidden in Christ. Apart from Him, God, on His part, is a consuming fire, and we are like fully dry stubble setting ourselves up for destruction. Any approach to Him outside of Christ is to our own detriment. We can only have this agreement through His blood. Let none of us assume that we have taken any step in the ways of God, that any of our actions are accepted, or that anything remains intact for eternity if it is not done on the basis of this agreement.

2. Additionally, there must be acquaintance to walk together. Two individuals may meet on the same path without quarrel or enmity, but if they are mere strangers to each other, they pass by without any meaningful interaction. It is not enough for the enmity between God and us to be removed; we must also be given acquaintance with Him. Our lack of knowledge about Him is a significant cause and part of our enmity. Our understanding is darkened, and we are alienated from the life of God

(Ephesians 4:18). Therefore, if we are to ever walk with God, which is our wisdom, this acquaintance must be provided. And once again, it is hidden in the Lord Christ and revealed through Him. While it is true that God has given various means such as His word and His works to make Himself known to humanity and grant them some acquaintance with Him, the knowledge of God derived from His works is weak and imperfect. Likewise, due to our blindness, the knowledge we gain from the written word alone is not saving if we do not have any other help. Even though the word is as bright as the sun in the sky, it is of no use to us if we do not have eyes to see. Without Christ giving us understanding, we cannot obtain a saving acquaintance with God that directs us in walking with Him. It is only in Christ that

this knowledge is found. He has given us understanding so that we may know the true God (1 John 5:20). Any other light without His granting us understanding will not suffice. He is the true Light that enlightens everyone (John 1:9). He opens our understanding so that we may comprehend the Scriptures (Luke

24:45). No one has ever truly known God except through the revelation of Jesus Christ. God dwells in unapproachable light (1

Timothy 6:16), and no one has ever had such acquaintance with Him as to claim to have seen Him except through the revelation of Jesus Christ. Jesus tells the Pharisees that, despite their professed knowledge, they had never heard the voice of God or seen His form (John 5:37). They had no spiritual acquaintance with God; He was to them like a man they had neither heard nor seen. Acquaintance with God as love, full of kindness, patience, grace, and forgiving mercy (which alone enables us to walk with Him) is found only in Christ. But I will discuss this further later.

Therefore, this also is hidden in Him.

3. Moreover, there must be a way in which we can walk with God.

Initially, God assigned us the path of innocence and perfect holiness in the covenant of works. However, due to sin, this path has become filled with thorns, obstructed by curses and wrath, and no living being can take a single step on that path. If we ever hope to have communion with God, a new way for us to walk in must be discovered. Once again, this way is found only in Christ.

Apart from Him, the entire world cannot uncover a path on which a person can take a single step in walking with God.

Therefore, the Holy Spirit tells us that Christ has consecrated and dedicated "a new and living way" into the holiest of all

(Hebrews 10:20). It is a new way because the first old way was useless, and it is a living way in contrast to the dead way. Thus, the exhortation is given in verse 22: "Let us draw near" now that

we have a way to walk in. This way that He has prepared is none other than Himself (John 14:6). When addressing those who desire to approach the Father and have communion with Him,

Jesus declares, "I am the way, and the truth, and the life. No one comes to the Father except through me." He is the means of all communication between God and us. In Him, we meet; in Him, we walk. All influences of love, kindness, and mercy from God to us come through Him. Likewise, all our responses of love, delight, faith, and obedience to God are mediated through Him.

He is the "one way" that God frequently promises His people, and it is a glorious way (Isaiah 35:8), a high way of holiness that guarantees we will not go astray once we enter it. This is further described in Isaiah 42:16. All other ways, all paths except this one, lead to the chambers of death and cause us to walk contrary to God.

4. However, even if we assume all of the above—agreement, acquaintance, and a provided way—if we lack the strength to walk in that way, what good is it? This is another crucial aspect that must be added. By ourselves, we are weak; we are incapable of making progress in the ways of God (Romans 5:6). When we are set on the path, either we stumble and fall or temptations cast us down, preventing any advancement. The Lord Jesus plainly states that without Him, we can do nothing—nothing that will be accepted by God (John 15:5). Neither all the creatures in heaven nor on earth can offer us the slightest assistance. Human efforts to rely on our own strength amount to nothing. This aspect of wisdom is also hidden in Christ. All the strength to walk with God comes from Him. As Paul says, "I can do all things through him who strengthens me" (Philippians

4:13). He denies that we have any sufficiency in ourselves (2 Corinthians 3:5). Although we are weaklings, incapable of doing

anything on our own, through Jesus Christ, we can accomplish all things as if we were giants. Therefore, in Him, we are "more than conquerors" against all obstacles on our path (Romans

8:37). This is because from His fullness, we receive grace upon grace (John 1:16). We receive from Him the Spirit of life and power, which carries us swiftly and safely on the paths of walking with God, just as an eagle soars on its wings. Any step taken in any other way, relying on strength that does not come directly from Christ, is a step toward damnation. He first takes us by the arm and teaches us to walk, leading us toward perfection. He provides us with both milk and solid food for nourishment. He strengthens us with all His might and accompanies us as we run the race set before us. Nevertheless—

5. From where do we derive the confidence to walk with God, particularly our God, who is "a consuming fire" (Hebrews

12:29)? Was there not such fear among His people of old that seeing God was believed to be unbearable, leading to certain death? Can anyone, without extreme horror, contemplate the dreadful appearance God made to them on Mount Sinai? Even

Moses, their mediator, said, "I tremble with fear" (Hebrews 12:21), and all the people said, "Do not let God speak to us, or we will die" (Exodus 20:19). Even though individuals may have notions of God's goodness and kindness, when faced with the revelation of His glory, they tremble with fear and astonishment.

Has this not been the case even with His choicest saints (Habakkuk 3:16; Isaiah 6:5; Job 42:5-6)? Where, then, do we find the audacity to walk with God? The apostle will answer this for us in Hebrews 10:19: "We have confidence to enter the holy places by the blood of Jesus." Similarly, Ephesians 3:12 states,

"In him we have boldness and access with confidence." Rather than standing at a distance like the people during the giving of

the law, we draw near to God with boldness, and this is possible because of one reason: The fear and terror of God are a result of sin. Adam did not consider hiding himself until he had sinned.

The guilt of sin on our conscience and the common notion ingrained in our hearts that God is a righteous avenger cause us to dread His presence, fearing that He has come to bring our sins to remembrance. However, by His sacrifice and atonement, the Lord Jesus has removed this conscience of sin, along with the dread of God's revenge on its account. He has taken away the sword of the law that condemns us, granting us great boldness before God. He now reveals Himself not as a vengeful Judge but as a tender, merciful, and reconciled Father. Moreover, while we naturally possess a spirit of bondage that torments us with numerous fears, Jesus takes it away and grants us the Spirit of adoption. Through this Spirit, we cry out, "Abba, Father," and confidently and graciously behave as children. "Where the Spirit of the Lord is, there is freedom" (2 Corinthians 3:17), specifically freedom from all the dread and terror associated with the administration of the law. Since there is no sin that God will more severely avenge than any audacity displayed by individuals outside of Christ, there is no grace more pleasing to Him than the boldness He grants us through the blood of Jesus.

Consequently, there is— 6. One more thing to add: Two individuals cannot walk together unless they share the same purpose and aim for the same end. In a word, this purpose is given to us in the Lord Jesus. God's ultimate goal is to magnify His own glory, and only in the Lord

Jesus can we aim for this end. To summarize, all the wisdom of walking with God is hidden in Christ, and it can only be obtained from Him. This has been demonstrated through an enumeration of specific aspects. And thus, I have brought the first part of my

demonstration to a close, showcasing that all true wisdom and knowledge are stored in and dispensed through the Lord Jesus. I have only one more point to add, and I will be brief.

SECONDLY, then, I say that this truth will be further revealed by considering the insufficiency and vanity of anything else that claims or pretends to wisdom. There are two things in the world that fall under this category: 1. Learning or literature, which includes skill and knowledge of arts, sciences, languages, and knowledge of past events. 2. Prudence and skill in managing ourselves in relation to others, in civil affairs for the public good, which is considered the most commendable virtue in the natural realm. Now, I will briefly demonstrate regarding both of these: (1) They are entirely inadequate for achieving the specific ends for which they are intended. (2) Even in conjunction and with their utmost development, they cannot reach the true ultimate end of wisdom.

Both of these considerations ultimately affirm the supremacy of Jesus Christ.

Let us begin with the first of these, particularly in relation to the first point. Learning itself, even if it were possessed by a single individual, is incapable of attaining the specific end for which it is intended. This fact renders it futile and vexatious.

The specific purpose of literature (though often overlooked, as people's attention is fixed on false aims, causing them to deviate from the true goal) is nothing other than to alleviate some of the curses that have befallen us as a result of sin. Learning is the soul's attempt to grapple with the curse of sin. Adam, at his creation, was fully equipped with all the knowledge necessary for the ultimate end of humanity, except for matters that did not exist at the time, neither in themselves nor in any natural causes, such as languages and

historical events. There was no limitation, let alone darkness, on his understanding that would have necessitated effort to enhance and actualize his general understanding of things. Concerning his knowledge of nature, it is evident from his appropriate naming of all creatures (the specific reasons for which are now lost to us). Based on the approval given to his naming of things in Scripture and the significance that remains evident, it is clear that he named them based on a deep understanding of their natures. Hence, Plato observed that the one who first imposed names on things was the wisest and possessed wisdom beyond that of a mere mortal. If the wisest person alive or a gathering of all the wise men in the world were to attempt to name all living creatures according to their natures and qualities, they would quickly realize their limitations.

Adam was created perfect for the purpose of ruling over the creatures and living unto God, and this could not have been accomplished without knowledge of the nature of the creatures and the will of God.

However, due to sin, all of this knowledge was lost, and the multiplication of languages became a curse as a consequence of subsequent rebellion. The entire purpose of learning is to disentangle the soul from the consequences of this curse. Ignorance, darkness, blindness, the loss of familiarity with the works of God (both spiritual and natural), the estrangement caused by the multiplication of languages, the tumult of passions and affections, and countless confusing prejudices have all resulted from sin. The aim and purpose of literature is to remove and alleviate these effects—to disentangle the mind in its reasoning, to regain familiarity with the works of God, and to overcome the repercussions of the curse of divided languages.

This is its objective. Anyone who pursues any other aim in literature is merely chasing after ravens and shells. Now, without delving into the vanity and vexation of spirit, along with the countless evils associated with this pursuit, I simply assert that literature, in itself, is in no way sufficient for achieving its intended purpose. This

insufficiency is indelibly written on its forehead. In this regard, I would like to make the following observations:

(1) The knowledge that is sought to be regained was given to humanity in order for them to walk with God, towards the supernatural end for which they were created. After being equipped with all their faculties, the law of life and death was given to them so that they might understand the purpose for which they received these faculties. Therefore, knowledge in Adam was spiritualized and sanctified. Even the knowledge he possessed by nature, in terms of its source and purpose, was spiritual.

(2) The loss of this knowledge is part of the curse that was inflicted upon us because of sin. Whatever we lack in comparison to the state of the first man in innocence, whether in terms of the loss of good or the addition of evil, is all a consequence of the curse resulting from sin. Furthermore, the blindness, ignorance, darkness, and deadness that are ascribed to us in a state of nature encompass what we are discussing here.

Based on these two considerations, it is abundantly clear that learning, on its own, cannot achieve the end it seeks.

[1] The knowledge it uncovers (which, truth be told, is very limited, weak, obscure, imperfect, and uncertain, often serving only to fuel quarrels and opposition among people, thereby disgracing reason) is not, in the slightest measure, spiritualized or brought into alignment with the original purpose of living for God and with God. This surpasses its capabilities. In this regard, the apostle assures us that the ultimate outcome of people's pursuit of knowledge is darkness and folly (Romans 1:21-22). What did the profound inquiries, subtle disputations, acute reasonings, and remarkable discoveries of Socrates, Plato, Aristotle, and others achieve in terms of the specific

purpose at hand? The apostle declares that "they became fools." Even the individual who is universally recognized as the pinnacle of wisdom among them, with whom living was deemed an incomparable blessing, died like a fool, sacrificing a rooster to Aesculapius. Another apostle assures us that Jesus Christ alone is

"the true Light" who enlightens us (John 1:9), and no one possesses true light apart from Him. After all the learning of humanity, without an immediate connection to Christ, they remain natural people who cannot comprehend the things of God. Their light is still darkness, and how great is that darkness! Only the Lord Jesus, anointed to open the eyes of the blind, can spiritualize a concept and arrange it in a manner that glorifies God. Despite all their efforts, they are still blind and in darkness, knowing nothing as they ought to. I am well aware of how those who have achieved such knowledge are prone to say, with great contempt for others, "Are we also blind?" However,

God has shattered their pride, declaring, "Where is the one who is wise? Where is the scribe?" (1 Corinthians 1:20). I will refrain from adding what Paul further cautions us about, seemingly condemning philosophy as being capable of plundering souls, or what Tertullian and other ancient writers have said on the matter. I am confident that they opposed not the true use and benefit of philosophy but its abuse.

[2] The darkness and ignorance that learning seeks to dispel, being a curse upon us, cannot be removed or alleviated in the slightest measure by that same curse. Even if someone attains the pinnacle of learning, without Christ, they are as much under the curse of blindness, ignorance, dullness, and stupidity as the poorest and most ignorant soul in the world. The curse can only be lifted by the one who became a curse for us. Any penal consequence can only be removed by the one upon whom all our sins were laid as punishment.

This curse becomes more entrenched as the mind becomes more

proficient, strengthening itself in opposition to God. All that learning accomplishes is to bolster pride and foster rebellion against the Lord

Christ. Therefore, this knowledge falls short of its specific purpose and cannot be the substantial wisdom we seek.

There are various other aspects that can easily mar the reputation of this wisdom due to its complexity, difficulty, uncertainty, and unsatisfactory nature, leading its followers into the very things they claim to avoid: blindness and folly. It can be rightly labeled as "vanity and vexation of spirit." I hope I won't need to add anything else to prove that I hold literature in high esteem and respect. My intention is simply to humbly submit it before Jesus Christ and place the crown upon His head.

Now, let us consider the second part of the finest wisdom outside of Christ, which is the prudence in managing civil affairs. There is nothing more magnificent yet perishable than this, and nothing more beneficial for the common good of humanity. The immediate purpose of this prudence is to maintain order and boundaries within the rational world, drawing circles around human beings and preventing them from crossing their designated limits and causing mutual disturbance and destruction. All trouble and discord arise from disorder and the violation of rights, customs, interests, and relationships. The ultimate aim of all earthly wisdom is to ensure that everything functions within its proper sphere, minimizing interference just as celestial bodies move in harmony despite their diverse and varied motions. The specific goal of this wisdom is to keep everything within its assigned boundaries.

It will be quite simple to demonstrate that all civil prudence, apart from the frustration involved in acquiring it and the disappointment upon attaining it, is entirely inadequate in achieving this goal. The

present state of affairs in the world, as well as historical eras, provide ample evidence. However, I will further expose the futility of civil prudence for this purpose through a few observations.

Firstly, it is evident that, by the righteous judgment of God, many of those who possess great abilities in this regard often employ them for purposes directly contrary to their natural tendency and aim. The majority of the world's upheavals and breaches of boundaries can be traced back to such individuals. If people were not so wise, perhaps the world would be more peaceful, even though the purpose of wisdom is to maintain tranquility. It seems that God has afflicted the wisdom of the world, especially in those who possess it in abundance, causing it to be used in direct opposition to its intended purpose.

Secondly, it is God's constant way of promoting His own glory to mix the wisdom and counsel of the wisest people with folly and madness.

In their profound strategies, they often propose measures as unsuitable as those suggested by a child or a fool, ultimately leading to their own disappointment and ruin. "He destroys the wisdom of the wise and brings to nothing the understanding of the prudent" (1

Corinthians 1:19). This is described extensively in Isaiah 19:11-14.

Drunkenness and staggering are the outcomes of their wisdom because the Lord gives them a spirit of confusion. Job 5:12-14 also describes their encounter with darkness in broad daylight, when everything appears clear and one would wonder how they could go astray. God sets them to work and ensures their plans come to nothing, as stated in Isaiah 8:9-10. Psalm 2:3-4 portrays God as deriding and mocking their plots and schemes, witnessing these poor creatures diligently working towards their own downfall. This has never been more evident than in the present age. The destruction of

most wise individuals can be attributed to their own folly, as their counsel is often no better than madness.

Thirdly, this wisdom, which should bring about universal tranquility, has consistently brought about restlessness and grief among those who possess it most prominently. "In much wisdom is much grief"

(Ecclesiastes 1:18). Some have even taken their own lives, like Ahithophel, while others have met violent ends. There seems to be no end to the foolishness associated with this wisdom. The great men of the world may be acclaimed for it, but in reality, only a few truly possess it. Most of the achievements attributed to them are simply the result of common events, in which they contribute very little.

Ordinary people, who recognize the greatness above them, revere the gatherings and conferences of the esteemed and powerful. The weakness and folly of these wise men remain largely unknown. In cases where this wisdom has been most prominent, it has bordered on atheism and has been accompanied by falsehood and injustice, leading its possessors into wickedness and infamy.

I won't need to provide more examples to demonstrate the inadequacy of this wisdom in achieving its own specific and immediate end. It is the nature of anything that falls short of its intended target to be considered vain. Therefore, it is far from being true and substantial wisdom, as its very essence is marked by disappointment.

This is the first reason why true wisdom cannot be found in either of these pursuits, as they fail to even reach their particular and immediate goals. However, it is important to note that both of them, even when combined and maximally developed, are unable to attain the ultimate and true end of wisdom. This claim can be easily demonstrated, and their incapacity and unsuitability for the true end

of wisdom could be readily revealed. Yet, this has already been explicitly done by the one who possessed the greatest abundance of both (Solomon in his book of Ecclesiastes), so I will not dwell on it any further.

In conclusion, if true and substantial wisdom cannot be found among these pursuits, if the precious pearl is not hidden within this field, if both of them are characterized by emptiness and disappointment, then it would be futile to seek wisdom in anything else below them. These pursuits are incomparably excellent, and therefore, let us all unanimously place the crown of wisdom upon the head of the Lord Jesus.

In a few words, let the reader consider the purpose of this entire digression: to encourage our hearts to joyfully embrace and delight in the Lord Jesus. If all wisdom is stored in Him and can only be obtained through a connection with Him, and if everything else that claims wisdom apart from Him is foolishness and vanity, then those who desire wisdom must learn where to find true solace for their souls.

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