Where Transcendent Wisdom Meets Human Intelligence Part 1




Where Transcendent Wisdom Meets Human Intelligence (PART I)  


NOTE:  This subject of transcendent wisdom became paramount in my Christian walk after my father told me at his death bed that he didn’t have anything of any earthly value to leave me after his passing, but rather the most invaluable most precious gift of all, after salvation of course, was John 16:13-14 .  He told me quote: “Yes, I’m not leaving you anything of this old world but I’m leaving you the most valuable gift after salvation and that’s a scripture. Promise me you learn this scripture and apply it and take it literally and learn it by memory and put it to use.” 

Since that day in August 2000, I have done so and here leads me to this study and which further lead me to walk away from brick and mortar buildings called churches run by apostate seminary trained CEOs called pastors and to walk in the Spirit and be lead by the Spirit and stand on the word of God the King James Bible. Amen!





WHERE TRANSCENDENT WISDOM MEETS HUMAN INTELLIGENCE (Note 1)

Which things also we speak, not in the words which man’s wisdom teaches, but which the Holy Ghost teaches. 1 Corinthians 2:13   We speak wisdom…. Not the wisdom of this world…. But the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: which none of the princes of this world knew: because if they knew: for had they known it they would not have crucified the Lord of glory. But as it is written, eye has not seen, ear has not heard, neither has it entered into the heart of man the things that God has prepared for them that love him. But God has revealed them unto us by His Spirit: for the Spirit searches all things, yes the deep things of God. 1 Corinthians 2: 6-10.

However when the Spirit of truth comes, he will guide you into all truth and he will show you things to come John 16:13-14. But the comforter, who is the Holy Spirit and whom the Father will send in my name, will teach you all things. John 14:26. You have an unction from the Holy One and you know all Things.....1John 2:20…. the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teaches you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. “1 John 2:27.

These Holy Scriptures are powerful and truth. The active participation of the Holy Spirit of God in our lives is real. Make no mistake you matter to God. He loves you and wants to be actively involved in every aspect of your life for you to have a more fulfilled and complete life in and for and through Him.What these scripture truths tell us is that we have an anointing, directly from God himself. (Note 2) What was once only reserved for Priests and some Prophets before Jesus Christ came and dwelt among man as fully God and fully man, is now ours (belongs to us) and is freely given to us in the here and now because of and through the new covenant (Note 3) which is God's contractual guarantee with mankind as paid for in full by Jesus Christ on the cross.  

I've been compelled to ask myself, "What's the significance of divine wisdom that comes to our human level of intelligence? And God through His Holy Spirit revealed to my understanding as follows: (Note 4)"The unimaginable freedom from the bondage of vain attempts to please man and God through law-keeping: Freedom from the slavery of RELIGION; i.e. to Satan. Make no mistake, Satan nourishes and flourishes in religion and in demanding adherence to keeping moral statutes and building FAITH through works (our own works) and not by grace (by God). (Note 5).We often think of the Devil only promoting evil or bad things. So how could doing good or trying to do good by following laws be bad? It’s not bad within the context of the morality of good as in good vs evil. But the evil in doing good things by adhering to and following moral laws, or doing anything, in our own effort to please man. Attempting to please God through our good deeds and attempts to follow moral codes and laws negates the purpose of Jesus Christ’s mission (Note 6). To deny the mission of Christ is to deny Jesus, and this is the Spirit of the Anti-Christ, hence the quintessential form of the Devil himself.



NOTES

:Note 1:Transcendent Wisdom:Wisdom that goes far beyond ordinary limits Wisdom is basically the ‘RIGHT’ application of knowledge in everyday life.Transcendent is something that goes FAR beyond ordinary limits. I use this to mean divine wisdom or the wisdom of God. I.E., supreme intelligence, such as belongs to God: Rev. vii. 12, also to Christ, exalted to God's right hand, Rev. v. 12; the wisdom of God as evinced in forming and executing his counsels, Ro. xi. 33; with the addition of το θεο, as manifested in the formation and government of the world, and to the Jews, moreover, in the Scriptures, 1 Co. i. 21; it is called πολυποίκιλος from the great variety of ways and methods by which he devised and achieved salvation through Christ, Eph. iii. 10. In the noteworthy pass. Lk. xi. 49 (where Christ ascribes to “the wisdom of God” what in the parallel, Mt. xxiii. 34, he utters himself), the words σοφία το θεο επεν seem to denote the wisdom of God which is operative and embodied as it were in Jesus, so that the primitive Christians, when to comfort themselves under persecution they recalled the saying of Christ, employed that formula of quotation [cf. 1 Co. i. 24, 30, etc.]; but Luke, in ignorance of this fact, took the phrase for a part of Christ's saying. So Eusebius (h. e. 3, 32, 8), perhaps in the words of Hegesippus, calls those who had personally heard Christ ο ατας κοας τς νθέου σοφίας πακοσαι κατηξιωμένοι; cf. Grimm in the Stud. u. Krit. for 1853. p. 332 sqq. [For other explanations of the phenomenon, see the Comm. on Lk. l. c. Cf. Schürer, Zeitgesch. § 33, V. 1 and reff.]*[Syn.: on the relation of σοφία to γνσις see γνσις, fin. “While σοφ. is “mental excellence in its highest and fullest sense” (Aristot. eth. Nic. 6, 7), σύνεσις and φρόνησις are both derivative and special,—applications of σοφία to details: ούν.. critical, apprehending the bearing of things, φρόν. practical, suggesting lines of action” (Bp. Lghtft. on Col. i. 9); but cf. Meyer on Col. l. c.; Schmidt, ch. 13 § 10; ch. 147 § 8. See σοφός, fin.]) (SOURCE: GREEKLEXICON)Additional notes on Wisdom: In the old testament of the Bible the Hebrew transliteration for wisdom is: chokmaha) skill (in war)b) wisdom (in administration)c) shrewdness, wisdom) wisdom, prudence (in religious affairs)e) wisdom (ethical and religious)Applied scripture:Exodus 31:3: And I have filled him with the spirit of God in wisdom, and in understanding, and in knowledge, and in all manner of workmanship ……Samples of New Testament verses on Wisdom: Greek transliteration of wisdom is Sophia.SOPHIA) The wisdom which belongs to men1) spec. the varied knowledge of things human and divine, acquired by acuteness and experience, and summed up in maxims and proverbs2) The science and learning) The act of interpreting dreams and always giving the sagest advice4) The intelligence evinced in discovering the meaning of some mysterious number or vision5) Skill in the management of affairs6) Devout and proper prudence in intercourse with men not disciples of Christ, skill and discretion in imparting Christian truth7) The knowledge and practice of the requisites for godly and upright livingb) Supreme intelligence, such as belongs to God1) To Christ2) The wisdom of God as evidenced in forming and executing counsels in the formation and government of the world and the scripturesActs 6:1, “And they were not able to resist the wisdom and the spirit by which he spoke.”Acts 6:3: … being full of the Holy Ghost and wisdom.Acts 7:10 …and God gave him favor and wisdom….Luke 11:49 Therefore also said the wisdom of God….Additional notes on wisdom as relating to Holy Scripture:Lk. ii. 40, 52; spec. the varied knowledge of things human and divine, acquired by acuteness and experience, and summed up in maxims and proverbs, as was σοφία το Σολομνος, Mt. xii. 42; Lk. xi. 31; the science and learning τν Αγυπτίων, Acts vii. 22 [cf. W. 227 (213) n.; B. § 134, 6]; the art of interpreting dreams and always giving the sagest advice, Acts vii. 10; the intelligence evinced in discovering the meaning of some mysterious number or vision, Rev. xiii. 18; xvii. 9; skill in the management of affairs, Acts vi. 3; a devout and proper prudence in intercourse with men not disciples of Christ, Col. iv. 5; skill and discretion in imparting Christian truth, Col. i. 28; iii. 16; [2 Pet. iii. 15]; the knowledge and practice of the requisites for godly and upright living, Jas. i. 5; iii. 13, 17; with which σοφία νωθεν κατερχομένη is put in contrast the σοφία πίγειος, ψυχική, δαιμονιώδης, such ass the craftiness of envious and quarrelsome men. Jas. iii. 15, or σαρκικ σοφία (see σαρκικός, 1), craftiness, 2 Co. i. 12 (for the context shows that it does not differ essentially from the πανουργία of iv. 2; in Grk. writ. alsoσοφία is not infreq. used of shrewdness and cunning; cf. Passow [or L. and S.] s. v. 2); the knowledge and skill in affairs requisite for the successful defence of the Christian cause against hostile accusations, Lk. xxi. 15; an acquaintance with divine things and human duties, joined to a power of discoursing concerning them and of interpreting and applying sacred Scripture, Mt. xiii. 54; Mk. vi. 2; Acts vi. 10; the wisdom or instruction with which John the Baptist and Jesus taught men the way to obtain salvation, Mt. xi. 19; Lk. vii. 35, (on these pass. see δικαιόω, 2). In Paul's Epp.: a knowledge of the divine plan, previously hidden, of providing salvation for men by the expiatory death of Christ, 1 Co. i. 30; ii.6; Eph. i. 8 [W. 111 (105 sq.)]; hence all the treasures of wisdom are said to be hidden in Christ, Col. ii. 3; w. the addition of θιο (gen. of the author), 1 Co. i. 24; ii. 7; πνευματική, Col. i. 9; πνεμα σοφίας κ. ποκαλύψεως, Eph. i. 17; λόγος σοφίας, the ability to discourse eloquently of this wisdom, 1 Co. xii. 8; opposed to this wisdom is — the empty conceit of wisdom which men make a parade of, a knowledge more specious than real of lofty and hidden subjects: such as the theosophy of certain Jewish Christians, Col. ii. 23; the philosophy of the Greeks, 1 Co. i. 21 sq.; ii. 1; with το κόσμου added, 1 Co. i. 20; iii. 19; το αἰῶνος τούτου, 1 Co. ii. 6; τν σοφν, 1 Co. i. 19; νθρώπων, 1 Co. ii. 5, (in each of these last pass. the word includes also the rhetorical art, such as is taught in the schools), cf. Fritzsche, Rom. vol. i. p. 67 sq.; σοφίατο λόγου, the wisdom which shows itself in speaking [R. V. wisdom of words], the art of the rhetorician, 1 Co. i. 17; λόγοι (νθρωπίνης [so R in vs. 4 (all txts. in 13)]) σοφίας, discourse conformed to philosophy and the art of rhetoric, 1 Co. ii. 4, 13.Note 2:(Greek Lexicon; greekwordstudy.com) 

Note 2:  Unction = anointing; i.e. a rubbing; i.e., : to treat a surface with a substance applied by means of friction and pressure, to bring into contact with another body or surface by means of friction accompanied with pressure, to apply ointment by means of rubbing.....anything smeared on or rubbed in (referring to the OT practice and reminding of the calling or rank) the anointing, which was emblematic of the Spirit descending and abiding upon, as was afterwards the laying on of hands. . Spoken of the anointing of saints now, as holy and royal priests (1Pe 2:9), (this specific meaning occurs only in 1John 2:27). Usually prepared by the Hebrews from oil and aromatic herbs. Anointing was the inaugural ceremony for priests (Ex. xxviii. 37; xl. 13 (15); Lev. vi. 22; Num. xxxv. 25), kings (1 S. ix. 16; x. 1; xv. 1; xvi. 3, 13), and sometimes also prophets (1 K. xix. 16 cf. Is. lxi. 1), and by it they were regarded as endued with the Holy Spirit and divine gifts (1 S. xvi. 13; Is. lxi. 1; Joseph. antt. 6, 8, 2 πρς τν Δαυΐδην— when anointed by Samuel—μεταβαίνει τ θεον καταλιπν Σάουλον• κα μν προφητεύειν ρξατο, το θείου πνεύματος ες ατν μετοικισαμένου); [see BB. DD. s. vv. Ointment, Anointing]. Hence in 1 Jn. ii. 20 (where π το γίου is so used as to imply that this χρίσμα renders them γίους [cf. Westcott ad loc.]) and 27, τχρίσμα is used ofthe gift of the Holy Spirit, as the efficient aid in getting a knowledge of the truth; see χρίω. (Xen., Theophr.,Diod., Philo, al.; for מִשְׁחָה, Ex. xxix. 7; xxx. 25; xxxv. 14; xl. 7 (9).)


*Note 3:covenant / ˈkʌv ə nənt / nouna legal agreement in which someone promises to pay a person or organization an amount of money regularly → endowment; to give a dowry (a dowry: money the wife brings to the husband in marriage, the portion given with the wife. I believe, as given to me by the Holy Spirit, that there is a direct tie-in with the Marriage Supper of the Lamb when the Bride (the church) is united with the Groom (Jesus) ) (Revelation 19:7). What happens is we are given a DOWRY, a tremendous gift that is beyond our human ability to understand, this DOWRY is the gift of the New Covenant which is in fact JESUS CHRIST HIMSELF... In other words, we are given the promise that we're united by faith with Christ and will actually (by faith) literally be united with him at the Marriage Supper of the Lamb at the end of time as we know it, to enrich with property, provide permanent income, to invest with a privilege, a property with which a person is enriched. The new covenant is the final covenant which God has made with mankind. This is covenant is: JESUS CHRIST. There were several old covenants: with Adam, (Genesis 1) Noah (Genesis 6), Abram (Gen 12), and Moses (Exodus 3), David (2 Samuel 7). But the new covenant, which was promised thousands of years before Christ was born as man and God, was to fulfill and expand all previous covenants as perfect and complete. The absolute promise to fulfill all... (Matthew 26:26)Jesus Christ is able, and fit, and every way qualified, to reveal the will of God to us; for it is he that came down from heaven and is in heaven. He had said (v. 12), How shall ye believe, if I tell you of heavenly things? 1. He gives them an instance of those heavenly things which he could tell them of, when he tells them of one that came down from heaven, and yet is the Son of man; is the Son of man, and yet is in heaven. If the regeneration of the soul of man is such a mystery, what then is the incarnation of the Son of God? These are divine and heavenly things indeed. We have here an intimation of Christ’s two distinct natures in one person: his divine nature, in which he came down from heaven; his human nature, in which he is the Son of man; and that union of those two, in that while he is the Son of man yet he is in heaven. 2. He gives them proof of his ability to speak to them heavenly things, and to lead them into the arcane of the kingdom of heaven, by telling them, (1.) That he came down from heaven. The intercourse settled between God and man began above; the first motion towards it did not arise from this earth, but came down from heaven. We love him, and send to him, because he first loved us, and sent to us. Now this intimates [1.] Christ’s divine nature. He that came down from heaven is certainly more than a mere man; he is the Lord from heaven, 1 Co. 15:47. [2.] His intimate acquaintance with the divine counsels; for, coming from the court of heaven, he had been from eternity conversant with them. [3.] The manifestation of God. Under the Old Testament God’s favors to his people are expressed by his hearing from heaven (2 Chr. 7:14),looking from heaven (Ps. 80:14), speaking from heaven (Neh. 9:13), sending from heaven, Ps. 57:3. But the New Testament shows us God coming down from heaven, to teach and save us. That he thus descended is an admirable mystery, for the Godhead cannot change places, nor did he bring his body from heaven; but that he thus condescended for our redemption is a more admirable mercy; herein he commended his love. (2.) That he is the Son of man, that Son of man spoken of by Daniel (7:13), by which the Jews always understand to be meant the Messiah. Christ, in calling himself the Son of man, shows that he is the second Adam, for the first Adam was the father of man. And of all the Old-Testament titles of the Messiah he chose to make use of this, because it was most expressive of his humility, and most agreeable to his present state of humiliation. (Blueletter bible.com, Matthew Henry commentary)

Note 4:Please understand that each of us has a different understanding of the significance of these scriptures as the Lord leads us. I’m sharing my views of what I consider by faith to be Divine Wisdom imparted to my human mind regarding these scriptures. I ask you pray and seek divine understanding in each aspect of your life.

Note 5:Justification by faith alone and not by works: Justification basically means to be in good standing with God. Down deep we are born with a conscience that knows right from wrong. We know we need to be right with God and without allowing and accepting to believe that Jesus Christ accomplished the impossible task of living a perfect life and was later punished by the cruel death of crucifixion for the purpose of paying the price for ALL the sins of ALL mankind. (The wages of sin is death, Romans 6:23.). We can not do this by trying to follow rules, laws and being good people who are found pleasing in the church leader’s eyes. In this condition, we're as sinful and as wrong as the unrighteous people. For self-righteousness is as filthy as unrighteousness in God's eyes. (Faith through grace and not by works means that God sees us as good in his eyes by what Jesus Christ did for us and NOT by what we do through our religious activity to try and replace Jesus.) How do we get this Justification? We get it through faith; i.e. believing in Jesus Christ and believing that it is impossible for us to be holy and right without Jesus.Some may think I’m promoting license to do as one pleases to sin and say, “Oh I can live as I please because Jesus has saved me and I’m saved by and live by grace and not works. As St. Paul said in Romans 6:15: shall we sin because we are not under the law, but under grace? God forbid.We must know here that this subject of faith vs works is at the heart of Christianities foundation which again is Christ Jesus.

Note 6:Christ’s mission is to save mankind from eternal damnation. To fulfill God’s will before the foundation of the world, God planned for his son to be the perfect sacrifice to pay the price for sin. The plan was set into motion the moment Adam and Eve sinned and were banished from the Garden of Eden when God spoke this words to Satan disguised as a serpent. “I will put enmity between you and the woman and between her seed and your seed; it shall bruise your head and you will bruise his heel.” Genesis 3:15. God was referring to Jesus coming to defeat Satan and his works. This was accomplished some 4,000 years later when Jesus was born by virgin birth. By becoming man and taking on sin and then dying on the cross, Christ gave us our salvation from eternal damnation and separation from God. This mission is brilliantly explained by Christ himself as was foretold by the prophet Isaiah thousands of years before Christ (Isaiah 61) and was fulfilled by Christ literally in Luke 4:18: After Jesus came back from the wilderness he opened the scriptures and read aloud: " THE SPIRIT OF THE SPIRIT OF THE LORD IS UPON ME, BECAUSE HE HAS ANOINTED ME TO PREACH THE GOSPEL TO THE POOR; HE HAS SENT ME TO HEAL THE BROKENHEARTED, TO PREACH DELIVERANCE, TO THE CAPTIVES, AND RECOVERING OF SIGHT TO THE BLIND, AT TO SET AT LIBERTY THEM THAT ARE BRUISED......... Please understand that when we try to do good things by adhering to and following moral laws, or doing anything, in our own effort to please man or trying to please God through our good deeds and vain attempts to follow moral codes and laws is a vain attempt to eliminate the purpose of Jesus Christ’s mission..

Comments

Featured Blogs

Who are you Amir Tsarfati? - My Brother in Christ or A Ravenous Wolf in 'Sheep's Clothing

Rebuking Dr. Eugene Kim BBC INTERNATIONAL

Understanding Our Seven-Fold Blessing