This saving knowledge, received by faith, is very different than being saved by mere knowledge. For Calvin (consistent with the Wisdom School), the divine Wisdom is a rich and comprehensive wisdom. The divine Wisdom is filled with every blessing, with power and vitality, and with all the holiness and righteousness for which we hunger and thirst.

Having grown up in traditional Black churches, I have learned that being Reformed is more than simply assenting to a number of important doctrines (e.g. the doctrine of grace, the regulative principle of worship, covenant theology, etc.). By sitting under Reformed preaching and probing the mind of godly men, I have come to discover that the mode of Christian spirituality as expressed within the Reformed tradition is quite different than my own upbringing. In particular, I believe that wisdom theology has profoundly shaped the thinking of many of the fathers of the Reformed faith (especially John Calvin) and the temper of Reformed piety in general.

Calvin’s greatest appreciation of biblical wisdom theology is discovered in his commentaries on the Johannine literature–in which Old Testament wisdom concepts are put into Christian form and developed into the Logos theology of the early church. According to Calvin’s commentary on the Gospel of John, the Apostle calls the Son “the Word” because “He is the eternal wisdom and will of God, and secondly because He is the express image of His purpose.” Throughout the remainder of his commentary on the prologue of John, the word “Wisdom” is used as a synonym of “Word”. This is a crucial insight because (as Calvin understands it) when the apostle John was speaking about the Word, he had in mind the divine Wisdom.

In the first book of the Institutes where Calvin is developing his doctrine of the incarnation, Calvin calls attention to the logos theology of the prologue to the Gospel of John. Calvin states:

“Word’ means the everlasting Wisdom, residing with God, from which both all oracles and prophesies go forth. For, as Peter testifies, the ancient prophets spoke by the Spirit of Christ just as must as the apostles did [1 Peter 1:10-11; 2 Peter 1:21], and all who thereafter ministered the heavenly doctrine… And Moses clearly teaches this in the creation of the universe, setting forth this Word as intermediary. For why does he expressly tell us that God in his individual acts of creation spoke, Let this or that be done [Genesis 1] unless so that the unsearchable glory of God may shine forth in his image?… And indeed, sane and modest men do not find obscure Solomon’s statement, where he introduces wisdom as having been begotten of God before time [Ecclesiasticus 24:14], and presiding over the creation of things and all God’s works [Proverbs 8:22]… But John spoke most clearly of all when He declared that that Word, God from the beginning with God, was at the same time the cause of all things, together with God the Father [John 1:1-3]. For John at once attributes to the Word a solid and abiding essence, and ascribes something uniquely His own, and clearly shows how God, by speaking, was Creator of the universe. Therefore, inasmuch as all divinely uttered revelations are correctly designated by the term ‘Word of God,’ so this substantial Word is properly placed at the highest level, as the wellspring of all oracles. Unchangeable, the Word abides everlastingly one and the same with God, and is God himself.” Institutes of Christian Religion, I, xiii, 7.

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