What is Divine Philosophy?
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**Divine Philosophy: Wisdom from Above**
The word *philosophy* comes from the Greek *φιλοσοφία* (*philosophia*), literally meaning “love of wisdom.” In modern usage, it denotes the pursuit of understanding the entire spectrum of human experience—including the causes and principles underlying reality—through reason and contemplation. Yet, divine philosophy, as distinct from worldly or speculative thought, begins not with the creature but with the Creator, and it derives its wisdom from divine revelation rather than human speculation.
In the Christian Greek Scriptures, the terms “philosophy” and “philosopher” appear only once each. Paul warns the Colossians:
*"Look out: perhaps there may be someone who will carry you off as his prey through the philosophy and empty deception according to the tradition of men, according to the elementary things of the world and not according to Christ."* (Colossians 2:8)
At that time, Greek philosophical schools were influential throughout the Roman Empire. Paul’s concern was not simply abstract reasoning but how such reasoning, when divorced from Christ, becomes hollow and deceptive. The apostle points specifically to Judaizers attempting to reintroduce Mosaic customs—circumcision, ritual observance of days, and dietary laws—into the Christian community. Paul counters this by reminding them of Christ’s role in God’s divine plan:
*"For in him all the fullness of the divine nature dwells bodily, and so you have a fullness by means of him."* (Colossians 2:9-10)
And further:
*"Carefully conceal all the treasures of wisdom and knowledge in him."* (Colossians 2:3)
To pursue wisdom apart from Christ is to build upon unstable ground. Paul prayed that Christians would be "filled with the accurate knowledge of [God’s] will in all wisdom and spiritual comprehension." (Colossians 1:9-10)
In Athens, Paul encountered *“Epicurean and Stoic philosophers”* (Acts 17:18). They mocked him as a *“chatterer”* (*spermologos*), implying he was like a bird picking up scraps—gathering pieces of knowledge with no real structure or truth. The Epicureans believed pleasure was the highest good, though they viewed the gods as distant and indifferent. The Stoics, in contrast, emphasized virtue and endurance, but also held to a fatalistic view of the cosmos. Neither group believed in the resurrection. Paul confronted them with a divine perspective, proclaiming:
*"The God who made the world and all the things in it... gives to all people life and breath and all things."* (Acts 17:24-25)
He concluded by declaring the Resurrection as a sign of divine judgment and assurance:
*"He has set a day on which he purposes to judge the inhabited earth in righteousness by a man whom he has appointed, and he has provided a guarantee to all men by resurrecting him from the dead."* (Acts 17:31)
For many Greeks, this message was offensive and foolish:
*"For Jews ask for signs and Greeks look for wisdom; but we preach Christ impaled, to the Jews a cause for stumbling but to the nations foolishness."* (1 Corinthians 1:22-23)
Yet divine philosophy transcends human reasoning. The Hebrew prophets and apostles did not ascend from the created world to reach the Creator—as Greek philosophers did—but began with the knowledge of God, taking His existence as the foundation of all truth. For them, God was not a speculative conclusion but the axiomatic source of all things.
The Book of Proverbs is a treasury of this divine wisdom. It teaches that reverence for the Creator is the beginning of true knowledge:
*"The fear of Yahweh is the beginning of knowledge. Only fools despise wisdom and discipline."* (Proverbs 1:7)
*"The fear of Yahweh is to hate what is bad."* (Proverbs 8:13)
*"Yahweh founded the earth in wisdom. He solidly established the heavens in understanding."* (Proverbs 3:19)
Wisdom, in Proverbs, is not abstract but relational, rooted in obedience, humility, and reverence for God:
*"Trust in Yahweh with all your heart, and do not rely on your own understanding. In all your ways take notice of him, and he will make your paths straight."* (Proverbs 3:5-6)
*"The fear of Yahweh is a training in wisdom, and before glory comes humility."* (Proverbs 15:33)
This divine philosophy transforms human life not by mere contemplation but by communion with the Divine.
*"The eyes of Yahweh are in every place, watching both the bad and the good."* (Proverbs 15:3)
*"The name of Yahweh is a strong tower. Into it the righteous runs and receives protection."* (Proverbs 18:10)
True philosophy begins with *The One Who Is* (Exodus 3:14), and it ends not in speculation, but in resurrection. The wisdom of the world cannot discern this, for it is hidden in Christ. Divine philosophy teaches that humanity was made for more than the pleasures of the moment or the acceptance of fate; we were created for incorruption and called to immortality through the resurrected Body of Christ.
Let the philosophers reason, but let the faithful listen:
*"The secret things belong to Jehovah our God, but the things revealed belong to us and to our descendants forever, so that we may observe all the words of this law."* (Deuteronomy 29:29)
This is the path of divine philosophy—the love of wisdom that begins and ends in God.
The Greek word φιλοσοφία philosophia means, literally, “love of wisdom.” In modern usage the term relates to human endeavors to understand and interpret through reason and speculation the whole of human experience, including the underlying causes and principles of reality.
The Greek words for “philosophy” and “philosopher” each occur only once in the Christian Greek Scriptures. (Col 2:8; Ac 17:18) Evidently when Paul wrote to the congregation at Colossae in Asia Minor, some there were in danger of being affected by “the philosophy and empty deception according to the tradition of men.”
Greek philosophies were then quite prominent. But the context of Colossians 2:8 shows that of special concern to Paul were Judaizers who were trying to bring Christians back to observing the Mosaic Law with its required circumcision, festival days, and abstinence from eating certain foods. (Col 2:11, 16, 17)
Paul was not opposed to knowledge, for he prayed that Christians be filled with it. But, as he showed, one must appreciate the role of Jesus Christ in the outworking of God’s purpose in order to obtain true wisdom and accurate knowledge. (Col 1:9, 10; 2:2, 3) The Colossians were to look out lest perhaps someone with persuasive arguments carry them off as prey through a human way of thinking or outlook. Such a philosophy would be part of “the elementary things [stoi·khei´a] of the world,” that is, the principles or basic components and motivating factors of the world, “and not according to Christ.”—Col 2:4, 8.
When in Athens Paul had an encounter with “the Epicurean and the Stoic philosophers.” (Ac 17:18) They termed the apostle a “chatterer,” using the Greek word sper·mo·lo´gos, which literally applies to a bird that picks up seeds. The word also carries the thought of one who picks up scraps of knowledge and repeats such without order or method. Those philosophers disdained Paul and his message. Basically the Epicurean philosophy was that the obtaining of pleasure, particularly mental pleasure, was the chief good in life (1Co 15:32); though it acknowledged gods, it explained these as being beyond human experience and concern. The philosophy of the Stoics stressed fate or natural destiny; one should be of high virtue but strive for indifference to pain or pleasure. Neither Epicureans nor Stoics believed in the resurrection. In his speech before such men, Paul highlighted the relationship and accountability of the individual to the Creator and connected therewith Christ’s resurrection and the “guarantee” this provided men. To Greeks asking for “wisdom” the message about Christ was “foolishness” (1Co 1:22, 23), and when Paul mentioned the resurrection, many of his hearers began to mock, although some became believers.—Ac 17:22-33.
The Greek words for “philosophy” and “philosopher” each occur only once in the Christian Greek Scriptures. (Col 2:8; Ac 17:18) Evidently when Paul wrote to the congregation at Colossae in Asia Minor, some there were in danger of being affected by “the philosophy and empty deception according to the tradition of men.”
Greek philosophies were then quite prominent. But the context of Colossians 2:8 shows that of special concern to Paul were Judaizers who were trying to bring Christians back to observing the Mosaic Law with its required circumcision, festival days, and abstinence from eating certain foods. (Col 2:11, 16, 17)
Paul was not opposed to knowledge, for he prayed that Christians be filled with it. But, as he showed, one must appreciate the role of Jesus Christ in the outworking of God’s purpose in order to obtain true wisdom and accurate knowledge. (Col 1:9, 10; 2:2, 3) The Colossians were to look out lest perhaps someone with persuasive arguments carry them off as prey through a human way of thinking or outlook. Such a philosophy would be part of “the elementary things [stoi·khei´a] of the world,” that is, the principles or basic components and motivating factors of the world, “and not according to Christ.”—Col 2:4, 8.
When in Athens Paul had an encounter with “the Epicurean and the Stoic philosophers.” (Ac 17:18) They termed the apostle a “chatterer,” using the Greek word sper·mo·lo´gos, which literally applies to a bird that picks up seeds. The word also carries the thought of one who picks up scraps of knowledge and repeats such without order or method. Those philosophers disdained Paul and his message. Basically the Epicurean philosophy was that the obtaining of pleasure, particularly mental pleasure, was the chief good in life (1Co 15:32); though it acknowledged gods, it explained these as being beyond human experience and concern. The philosophy of the Stoics stressed fate or natural destiny; one should be of high virtue but strive for indifference to pain or pleasure. Neither Epicureans nor Stoics believed in the resurrection. In his speech before such men, Paul highlighted the relationship and accountability of the individual to the Creator and connected therewith Christ’s resurrection and the “guarantee” this provided men. To Greeks asking for “wisdom” the message about Christ was “foolishness” (1Co 1:22, 23), and when Paul mentioned the resurrection, many of his hearers began to mock, although some became believers.—Ac 17:22-33.
Divine Philosophy.
PHILOSOPHY is defined in our dictionaries as, "The knowledge of the causes of all phenomena, both of mind and matter". Paul encountered " certain philosophers " on Mars' Hill, at Athens (Acts 17:18). The subject of his argument with them (that of the Godhead) is especially interesting in view of the gulf between the Grecian and Hebrew philosophy. The Greek philosophy started from the formed, or creature, back to the Former, or Creator; and thus God was last with the Greek philosopher. Far different was it with the Hebrew thinkers and writers; at any rate, with those whom God inspired, and who are known as Prophets and Apostles. They never troubled about tracing God by His works, or creatures; but began with God, taking His existence for granted and seeing Him everywhere and in everything. This is noticed throughout the Holy Scriptures, especially so in that most practical of books, the Book of Proverbs. See Proverbs 1:7, 29; 2:17; 3:5, 7, 9, 19, 33; 5:21; 8:13, 34; 12:2; 14:26, 31; 15:3, 9, 33 ; 16:2, 4, 6, 9, 33; 17:5; 18:10; 19:17, 23; 25:2; 28:5 ; 30:5.
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