Proverbs 8:22–8:31
Sources
Reformed ConsensusReformation Study BibleGeneva Bible Notes (1599)John Trapp (1647)Matthew Poole (1685)John Gill (1748)Matthew Henry (1714)Jamieson-Fausset-BrownBarnes (1832)Cross-References (TSK)Reformed Consensus
In Proverbs 8:22–31, Lady Wisdom declares her priority before creation and her glad presence at God's side as he fashioned the world, a passage that Calvin cautiously treated as personified wisdom while acknowledging its deep Christological resonance, since Paul identifies Christ as "the wisdom of God" (1 Cor. 1:24). Charles Bridges pressed further, reading "beside him, like a master workman" (v. 30) as a luminous anticipation of the eternal Son's active agency in creation, consistent with John 1:3 and Colossians 1:16, so that the rejoicing of Wisdom before the Father is a figure of the intra-Trinitarian delight that grounds all creaturely joy. Matthew Henry drew attention to the pastoral force of the text: the very Wisdom who delighted in the inhabited world and in the children of man (v. 31) is the same Wisdom who now invites sinners to her feast, making creation's order a pledge of redemptive condescension. Bruce Waltke, standing in the tradition of Reformed canonical hermeneutics, argues that while the original setting is poetic personification, the New Testament's identification of Christ as Wisdom authorizes reading these verses as prospectively fulfilled in him — not by eisegesis but by the canon's own retrospective light. Together these interpreters call the reader to marvel that the One who was with God before the mountains were shaped now calls out from the street corners (v. 2–3), yoking cosmic majesty to urgent, saving appeal.
Reformation Study Bible
The Lorp. The proper name of God as the Redeemer and the Author of the covenant (Ex. 3:15 and notes). God's redemptive covenant with Israel underscores His commitment to creation, for the covenant promis- es culminate in Jesus Christ—the great Seed of Abraham (Gen. 12:7; cf. Gal. 3:16) and Son of David (2 Sam. 7:16; cf. Luke 1:32)—through whom the broken and fallen creation is redeemed (Rom. 8:20-22; 2 Cor. 5:17 note; Col. 1:15-20; Rev. 21:1). possessed me. Wisdom is not a fourth divine person, but an attribute of God that is given expression in creation as well as redemption. In this chapter, wisdom is personified for poetic effect. The attributes of God are eternal, so the figure of wisdom is said to be from “the beginning.” at the beginning of his work. Wisdom is the prior counsel of God's will (Eph. 1:11), the eternal decree that establishes all things in their relation- ships and determines the course of history. the first of his acts of old. Wisdom existed prior to God's self-revelation in His covenant and saving acts. | This hymn-like section presents wisdom as the basis of design in the universe. The focus is unusual, but this view of wisdom does not go against the theology of the covenant and God's saving acts in Israel. The sages were also men of the covenant (1:7; 2:20-22 and notes). The method of wisdom is to emphasize the biblical theology of creation as the basis for understanding our lives as redeemed people of God. | Wisdom was also prior to the creation of the universe. | Job reminds us that creation wisdom ultimately belongs to God alone Uob 38; 39). The “cultural mandate’ assigning to humans the task of understanding creation and exercising dominion over it (Gen. 1:26-28), is the basis for wisdom’s interest in knowing the world of nature (1 Kin. 4:29, 33). This is pursued within the framework established by special revelation (the Scripture) and in the fear of the Lord (1:7 note; 8:1-36 note; 9:10). | | was brought forth. The wise plan of God precedes His action. Reference to being “brought forth” suggests that wisdom is uniquely the child of God, but this is still a poetic device and does not refer to a new divine being. | | was there. Wisdom was prior to creation and a participant in It. Creation is the first great demonstration of the wisdom of God. | fountains of the deep. See Gen. 7:11; 8:2. 8:30 a master workman. Wisdom is now described as the agent of cre- ation. Skilled craftsmanship is an aspect of wisdom (cf. Ex. 31:3), which points to the practical nature of wisdom. See 1:2 and note. | rejoicing . . . delighting. Wisdom reflects the satisfaction expressed in the divine declaration that creation is very good (Gen. 1:31).
Geneva Bible Notes (1599)
The LORD possessed me in the beginning of his way, {k} before his works of old. (k) He declares by this the divinity and eternity of this wisdom, which he magnifies and praises through this book: meaning by this the eternal Son of God, Jesus Christ our Saviour, whom John calls the Word that was in the beginning Joh 1:1.
John Trapp (1647)
The LORD possessed me in the beginning of his way, before his works of old. The Lord possessed me. — Not created me, εκτησε εκτισε . as the Arians out of the Septuagint pressed it, to prove Christ a creature. Before his works of old. — Heb., Ante opera sua, ante tunc; id est, priusquam quis dicere potest tunc; before there was any either now or then; before all time, therefore from all eternity. For whatsoever was before the world and time, that was created with the world, must needs be eternal.
Matthew Poole (1685)
Possessed me, as his Son by eternal generation, who was from eternity with him, as is said, John 14:10 ; and in him , as he also was in me, John 14:10 . In the beginning; yea, and before the beginning, as it is largely expressed in the following verses. Of his way; either, 1. Of his counsels or decrees. Or rather, 2. Of his works of creation, as it follows.
John Gill (1748)
The Lord possessed me in the beginning of his way,.... Not "created me", as the Targum and the Septuagint version; which version Arius following gave birth to his pernicious doctrine; who from hence concluded Christ is a creature, and was the first creature that God made, not of the same but of a like nature with himself, in some moment or period of eternity; and by whom he made all others: the Word, or Wisdom of God is never said to be created; and if as such he was created, God must have been without his Wisdom before he was created; besides, Christ, as the Word and Wisdom of God, is the Creator of all things, and not created, John 1:1 ; but this possession is not in right of creation, as the word is sometimes used, Genesis 4:1 ; it might be more truly rendered, "the Lord begat me", as the word is translated by the Septuagint in Zechariah 13:5 ; it denotes the Lord's having, possessing, and enjoying his word and wisdom as his own proper Son; which possession of him is expressed by his being with him and in him, and in his bosom, and as one brought forth and brought up by him; as he was "in the beginning of his way" of creation, when he went forth in his wisdom and power, and created all things; then he did possess his Son, and made use of him, for by him he made the worlds: and "in the beginning of his way" of grace, which was before his way of creation; he began with him when he first went out in acts of grace towards his people; his first thoughts, purposes, and decrees concerning their happiness, were in him; the choice of their persons was made in him; God was in him contriving the scheme of their peace, reconciliation, and salvation; the covenant of grace was made with him, and all fulness of grace was treasured up in him: the words may be rendered, "the Lord possessed me, the beginning of his way" (h); that is, who am the beginning, as he is; the beginning of the creation of God, the first cause, the efficient of it, both old and new; see Colossians 1:18 . So Aben Ezra, who compares with this Job 40:19 . This shows the real and actual existence of Christ from eternity, his relation to Jehovah his Father, his nearness to him, equality with him, and distinction from him: it is added, for further illustration and confirmation's sake, before his works of old; the creation of the heavens and the earth; a detail of which there is in the following verses. (h) "possidet me principium viae suae", Pagninus, Michaelis, Schultens; "habuit me principium viae suae", Cocceius.
Matthew Henry (1714)
The Son of God declares himself to have been engaged in the creation of the world. How able, how fit is the Son of God to be the Saviour of the world, who was the Creator of it! The Son of God was ordained, before the world, to that great work. Does he delight in saving wretched sinners, and shall not we delight in his salvation?
Jamieson-Fausset-Brown
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19). possessed—or, "created"; in either sense, the idea of precedence. in the beginning—or simply, "beginning," in apposition with "me." before … of old—preceding the most ancient deeds.
Barnes (1832)
A verse which has played an important part in the history of Christian dogma. Wisdom reveals herself as preceding all creation, stamped upon it all, one with God, yet in some way distinguishable from Him as the object of His love Proverbs 8:30 . John declares that all which Wisdom here speaks of herself was true in its highest sense of the Word that became flesh John 1:1-14 : just as Apostles afterward applied Wisd. 7:22-30 to Christ (compare Colossians 1:15 ; Hebrews 1:3 ). Possessed - The word has acquired a special prominence in connection with the Arian controversy. The meaning which it usually bears is that of "getting" Genesis 4:1 , "buying" Genesis 47:22 , "possessing" Jeremiah 32:15 . In this sense one of the oldest divine names was that of "Possessor of heaven and earth" Genesis 14:19 , Genesis 14:22 . But the idea of thus "getting" or "possessing" involved, as a divine act in relation to the universe, the idea of creation, and thus in one or two passages the word might be rendered, though not accurately, by "created" (e. g., Psalm 139:13 ). It would seem accordingly as if the Greek translators of the Old Testament oscillated between the two meanings; and in this passage we find the various renderings ἔκτισε ektise "created" (Septuagint), and ἐκτήσατο ektēsato "possessed" (Aquila). The text with the former word naturally became one of the stock arguments of the Arians against the eternal co-existence of the Son, and the other translation was as vehemently defended by the orthodox fathers. Athanasius receiving ἔκτισεν ektisen, took it in the sense of appointing, and saw in the Septuagint a declaration that the Father had made the Son the "chief," the "head," the "sovereign," over all creation. There does not seem indeed any ground for the thought of creation either in the meaning of the root, or in the general usage of the word. What is meant in this passage is that we cannot think of God as ever having been without Wisdom. She is "as the beginning of His ways." So far as the words bear upon Christian dogma, they accord with the words of John 1:1 , "the Word was with God." The next words indeed assert priority to all the works of God, from the first starting point of time.
Cross-References (TSK)
Proverbs 8:21; Proverbs 8:23; Proverbs 3:19; John 1:1; Colossians 1:17; Proverbs 8:1; Proverbs 8:6; Proverbs 8:10; Proverbs 8:12; Proverbs 8:15; Proverbs 8:18; Proverbs 8:22; Proverbs 8:32; Proverbs 6:14; Proverbs 4:7; Psalms 148:5; Proverbs 5:22; Proverbs 4:18; Psalms 143:5; Psalms 139:13; Proverbs 1:7; Proverbs 8:20; Proverbs 6:9; Proverbs 7:16; Proverbs 10:5; Isaiah 40:26; Proverbs 12:14; Proverbs 8:24; Proverbs 10:25; Ecclesiastes 2:7; Proverbs 9:10; Proverbs 9:6; Proverbs 10:16; Proverbs 10:4