TRV
Translation
King James Version
¶ The LORD possessed me in the beginning of his way, before his works of old.
Complete Jewish Bible
"ADONAI made me as the beginning of his way, the first of his ancient works.
American Standard Version
Jehovah possessed me in the beginning of his way, Before his works of old.
World English Bible Messianic
“The LORD possessed me in the beginning of his work, before his deeds of old.
Geneva Bible (1599)
The Lord hath possessed me in the beginning of his way: I was before his workes of olde.
Young's Literal Translation
Jehovah possessed me--the beginning of His way, Before His works since then.
In the KJVVerse 16,625 of 31,102
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Commentary on Proverbs 8 verses 22–31
22 ¶ The LORD possessed me in the beginning of his way, before his works of old.
23 I was set up from everlasting, from the beginning, or ever the earth was.
24 When there were no depths, I was brought forth; when there were no fountains abounding with water.
25 Before the mountains were settled, before the hills was I brought forth:
26 While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world.
27 When he prepared the heavens, I was there: when he set a compass upon the face of the depth:
28 When he established the clouds above: when he strengthened the fountains of the deep:
29 When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth:
30 Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him;
31 Rejoicing in the habitable part of his earth; and my delights were with the sons of men.
That it is an intelligent and divine person that here speaks seems very plain, and that it is not meant of a mere essential property of the divine nature, for Wisdom here has personal properties and actions; and that intelligent divine person can be no other than the Son of God himself, to whom the principal things here spoken of wisdom are attributed in other scriptures, and we must explain scripture by itself. If Solomon himself designed only the praise of wisdom as it is an attribute of God, by which he made the world and governs it, so to recommend to men the study of that wisdom which belongs to them, yet the Spirit of God, who indited what he wrote, carried him, as David often, to such expressions as could agree to no other than the Son of God, and would lead us into the knowledge of great things concerning him. All divine revelation is the revelation of Jesus Christ, which God gave unto him, and here we are told who and what he is, as God, designed in the eternal counsels to be the Mediator between God and man. The best exposition of these verses we have in the first four verses of St. John's gospel. In the beginning was the Word, etc. Concerning the Son of God observe here,
I. His personality and distinct subsistence, one with the Father and of the same essence, and yet a person of himself, whom the Lord possessed (Pro 8:22), who was set up (Pro 8:23), was brought forth (Pro 8:24, Pro 8:25), was by him (Pro 8:30), for he was the express image of his person, Heb 1:3.
II. His eternity; he was begotten of the Father, for the Lord possessed him, as his own Son, his beloved Son, laid him in his bosom; he was brought forth as the only-begotten of the Father, and this before all worlds, which is most largely insisted upon here. The Word was eternal, and had a being before the world, before the beginning of time; and therefore it must follow that it was from eternity. The Lord possessed him in the beginning of his way, of his eternal counsels, for those were before his works. This way indeed had no beginning, for God's purposes in himself are eternal like himself, but God speaks to us in our own language. Wisdom explains herself (Pro 8:23): I was set up from everlasting. The Son of God was, in the eternal counsels of God, designed and advanced to be the wisdom and power of the Father, light and life, and all in all both in the creation and in the redemption of the world. That he was brought forth as to his being, and set up as to the divine counsels concerning his office, before the world was made, is here set forth in a great variety of expressions, much the same with those by which the eternity of God himself is expressed. Psa 90:2, Before the mountains were brought forth. 1. Before the earth was, and that was made in the beginning, before man was made; therefore the second Adam had a being before the first, for the first Adam was made of the earth, the second had a being before the earth, and therefore is not of the earth, Joh 3:31. 2. Before the sea was (Pro 8:24), when there were no depths in which the waters were gathered together, no fountains from which those waters might arise, none of that deep on which the Spirit of God moved for the production of the visible creation, Gen 1:2. 3. Before the mountains were, the everlasting mountains, Pro 8:25. Eliphaz, to convince Job of his inability to judge of the divine counsels, asks him (Job 15:7), Wast thou made before the hills? No, thou wast not. But before the hills was the eternal Word brought forth. 4. Before the habitable parts of the world, which men cultivate, and reap the profits of (v. 26), the fields in the valleys and plains, to which the mountains are as a wall, which are the highest part of the dust of the world; the first part of the dust (so some), the atoms which compose the several parts of the world; the chief or principal part of the dust, so it may be read, and understood of man, who was made of the dust of the ground and is dust, but is the principal part of the dust, dust enlivened, dust refined. The eternal Word had a being before man was made, for in him was the life of men.
III. His agency in making the world. He not only had a being before the world, but he was present, not as a spectator, but as the architect, when the world was made. God silenced and humbled Job by asking him, "Where wast thou when I laid the foundations of the earth? Who hath laid the measures thereof? (Job 38:4, etc.). Wast thou that eternal Word and wisdom, who was the prime manager of that great affair? No; thou art of yesterday." But here the Son of God, referring, as it should seem, to the discourse God had with Job, declares himself to have been engaged in that which Job could not pretend to be a witness of and a worker in, the creation of the world. By him God made the worlds, Eph 3:9; Heb 1:2; Col 1:16. 1. When, on the first day of the creation, in the very beginning of time, God said, Let there be light, and with a word produced it, this eternal Wisdom was that almighty Word: Then I was there, when he prepared the heavens, the fountain of that light, which, whatever it is here, is there substantial. 2. He was no less active when, on the second day, he stretched out the firmament, the vast expanse, and set that as a compass upon the face of the depth (Pro 8:27), surrounded it on all sides with that canopy, that curtain. Or it may refer to the exact order and method with which God framed all the parts of the universe, as the workman marks out his work with his line and compasses. The work in nothing varied from the plan of it formed in the eternal mind. 3. He was also employed in the third day's work, when the waters above the heavens, were gathered together by establishing the clouds above, and those under the heavens by strengthening the fountains of the deep, which send forth those waters (Pro 8:28), and by preserving the bounds of the sea, which is the receptacle of those waters, Pro 8:29. This speaks much the honour of this eternal Wisdom, for by this instance God proves himself a God greatly to be feared (Jer 5:22) that he has placed the sand for the bound of the sea, that the dry land might continue to appear above water, fit to be a habitation for man; and thus he has appointed the foundation of the earth. How able, how fit, is the Son of God to be the Saviour of the world, who was the Creator of it!
IV. The infinite complacency which the Father had in him, and he in the Father (Pro 8:30): I was by him, as one brought up with him. As by an eternal generation he was brought forth of the Father, so by an eternal counsel he was brought up with him, which intimates, not only the infinite love of the Father to the Son, who is therefore called the Son of his love (Col 1:13), but the mutual consciousness and good understanding that were between them concerning the work of man's redemption, which the Son was to undertake, and about which the counsel of peace was between them both, Zac 6:13. He was alumnus patris - the Father's pupil, as I may say, trained up from eternity for that service which in time, in the fulness of time, he was to go through with, and is therein taken under the special tuition and protection of the Father; he is my servant whom I uphold, Isa 42:1. He did what he saw the Father do (Joh 5:19), pleased his Father, sought his glory, did according to the commandment he received from his Father, and all this as one brought up with him. He was daily his Father's delight (my elect, in whom my soul delighteth, says God, Isa 43:1), and he also rejoiced always before him. This may be understood either, 1. Of the infinite delight which the persons of the blessed Trinity have in each other, wherein consists much of the happiness of the divine nature. Or, 2. Of the pleasure which the Father took in the operations of the Son, when he made the world; God saw every thing that the Son made, and, behold, it was very good, it pleased him, and therefore his Son was daily, day by day, during the six days of the creation, upon that account, his delight, Exo 39:43. And the Son also did himself rejoice before him in the beauty and harmony of the whole creation, Psa 104:31. Or, 3. Of the satisfaction they had in each other, with reference to the great work of man's redemption. The Father delighted in the Son, as Mediator between him and man, was well-pleased with what he proposed (Mat 3:17), and therefore loved him because he undertook to lay down his life for the sheep; he put a confidence in him that he would go through his work, and not fail nor fly off. The Son also rejoiced always before him, delighted to do his will (Psa 40:8), adhered closely to his undertaking, as one that was well-satisfied in it, and, when it came to the setting to, expressed as much satisfaction in it as ever, saying, Lo, I come, to do as in the volume of the book it is written of me.
V. The gracious concern he had for mankind, Pro 8:31. Wisdom rejoiced, not so much in the rich products of the earth, or the treasures hid in the bowels of it, as in the habitable parts os it, for her delights were with the sons of men; not only in the creation of man is it spoken with a particular air of pleasure (Gen 1:26), Let us make man, but in the redemption and salvation of man. The Son of God was ordained, before the world, to that great work, Pe1 1:20. A remnant of the sons of men were given him to be brought, through his grace, to his glory, and these were those in whom his delights were. His church was the habitable part of his earth, made habitable for him, that the Lord God might dwell even among those that had been rebellious; and this he rejoiced in, in the prospect of seeing his seed. Though he foresaw all the difficulties he was to meet with in his work, the services and sufferings he was to go through, yet, because it would issue in the glory of his Father and the salvation of those sons of men that were given him, he looked forward upon it with the greatest satisfaction imaginable, in which we have all the encouragement we can desire to come to him and rely upon him for all the benefits designed us by his glorious undertaking.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 22–31. Public domain.
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Justin MartyrAD 165
Dialogue with Trypho, Chapter CXXIX
And it is written in the book of Wisdom: "If I should tell you daily events, I would be mindful to enumerate them from the beginning. The Lord created me the beginning of His ways for His works. From everlasting He established me in the beginning, before He formed the earth, and before He made the depths, and before the springs of waters came forth, before the mountains were settled; He begets me before all the hills." When I repeated these words, I added: "You perceive, my hearers, if you bestow attention, that the Scripture has declared that this Offspring was begotten by the Father before all things created; and that which is begotten is numerically distinct from that which begets, any one will admit."
Athenagoras of AthensAD 190
A PLEA REGARDING CHRISTIANS 10
[The Son] is the first offspring of the Father. I do not mean that he was created, for, since God is eternal mind, he had his Word within himself from the beginning, being eternally wise. Rather did the Son come forth from God to give form and actuality to all material things, which essentially have a sort of formless nature and inert quality, the heavier particles being mixed up with the lighter. The prophetic Spirit agrees with this opinion when he says, “The Lord created me as the first of his ways, for his works.”Indeed we say that the Holy Spirit himself, who inspires those who utter prophecies, is an effluence from God, flowing from him and returning like a ray of the sun. Who, then, would not be astonished to hear those called atheists who admit God the Father, God the Son and the Holy Spirit, and who teach their unity in power and their distinction in rank?… We affirm, too, a crowd of angels and ministers, whom God, the maker and creator of the world, appointed to their several tasks through his Word. He gave them charge over the good order of the universe, over the elements, the heavens, the world, and all it contains.
TertullianAD 220
AGAINST HERMOGENES 20
Since all things were made by the wisdom of God, it follows that when God made both the heaven and the earth in principio, that is to say “in the beginning,” he made them in his wisdom. If, indeed, beginning had a material signification, the Scripture would not have informed us that God made so and so in principio, at the beginning, but rather ex principio, of the beginning, for he would not have created “in,” but “of,” matter. When wisdom, however, was referred to, it was quite right to say, “in the beginning.”
TertullianAD 220
AGAINST PRAXEAS 6-7
This power and disposition of the divine intelligence is set forth also in the Scriptures under the name of sophia, “wisdom,” for what can be better entitled to the name of wisdom than the reason or the Word of God? Listen therefore to wisdom herself, constituted in the character of a Second Person: “At the first the Lord created me as the beginning of his ways, with a view to his own works, before he made the earth, before the mountains were settled; moreover, before all the hills he begat me”—that is to say, he created and generated me in his own intelligence.… By proceeding from himself he became his first-begotten Son, because begotten before all things; and his only-begotten also, because alone begotten of God, in a way peculiar to himself, from the womb of his own heart.
Origen of AlexandriaAD 253
COMMENTARY ON THE GOSPEL OF JOHN 1:55
What must we say of wisdom which “God created as the beginning of his ways for his works”? Her Father rejoiced at her, rejoicing in her manifold spiritual beauty which only spiritual eyes see. Wisdom’s divine heavenly beauty invites the one who contemplates it to love.
Origen of AlexandriaAD 253
ON FIRST PRINCIPLES 4:4.1
If he is an “image of the invisible God,” he is an invisible image, and I would dare to add that as he is a likeness of the Father there is no time when he did not exist.… Let the man who dares to say “There was a time when the Son was not” understand that this is what he will be saying: “Once wisdom did not exist, and word did not exist, and life did not exist.”
Origen of AlexandriaAD 253
COMMENTARY ON THE GOSPEL OF JOHN 1:244-46
But if someone is able to comprehend an incorporeal existence comprised of the various ideas which embrace the principles of the universe, an existence which is living and animate, as it were, he will understand the wisdom of God which precedes all creation, which appropriately says of herself, “God created me the beginning of his ways for his works.” It is because of this creation that the whole creation has also been able to subsist, since it has a share in the divine wisdom according to which it has been created, for according to the prophet David, God made “all things in wisdom.”Many creatures, on the one hand, have come into existence by participation in wisdom, while they do not apprehend her by whom they have been created. Very few, however, comprehend not only the wisdom concerning themselves, but also that concerning many beings, for Christ is all wisdom.
But each of the wise participates in Christ to the extent that he has the capacity for wisdom, insofar as Christ is wisdom, just as each one who possesses power has obtained greater power to the extent that he has shared in Christ, insofar as Christ is power.
Origen of AlexandriaAD 253
ON FIRST PRINCIPLES 1:2.1
First we must know this, that in Christ there is one nature, his deity, because he is the only-begotten Son of the Father, and another human nature, which in very recent times he took upon him to fulfill the divine purpose.… He is called “wisdom,” as Solomon said.… He is also called “firstborn,” as the apostle Paul says: “who is the firstborn of all creation.” The firstborn is not, however, by nature a different being from wisdom but is one and the same. Finally, the apostle Paul says, “Christ the power of God and the wisdom of God.”
Eusebius of CaesareaAD 339
PROOF OF THE GOSPEL 5:1
The divine and perfect essence existing before things begotten, the rational and firstborn image of the unbegotten nature, the true and only-begotten Son of the God of the universe, being one with many names, and one called God by many titles, is honored in this passage under the style and name of wisdom, and we have learned to call him Word of God, light, life, truth, and, to crown all, “Christ the power of God and the wisdom of God.” Now, therefore, in the passage before us, he passes through the words of the wise Solomon, speaking of himself as the living wisdom of God and self-existent, saying, “I, wisdom, have dwelt with counsel and knowledge, and I have called upon understanding,” and that which follows. He also adds, as one who has undertaken the government and providence of the universe: “By me kings reign, and princes decree justice. By me princes become great.” Then saying that he will record the things of ages past, he goes on to say, “The Lord created me as the beginning of his ways for his works, he established me before time was.” By which he teaches both that he himself is begotten, and not the same as the unbegotten, one called into being before all ages, set forth as a kind of foundation for all begotten things. And it is probable that the divine apostle started from this when he said of him: “Who is the image of the invisible God, the firstborn of every creature, for all things were created in him, of things in heaven and things in earth.” For he is called “firstborn of every creature,” in accordance with the words “The Lord created me as the beginning of his road to his works.” And he would naturally be considered the image of God, as being that which was begotten of the nature of the unbegotten. And, therefore, the passage before us agrees when it says, “Before the mountains were established, and before all the hills, he begets me.”Hence we call him only-begotten Son, and the firstborn Word of God, who is the same as this wisdom.
Eustathius of AntiochAD 360
DISCOURSE ON THE TEXT “THE LORD CREATED ME IN THE BEGINNING OF HIS WAYS.”
If, therefore, the Word began to exist at the time he passed through the mother’s womb and wore the bodily framework, it is clear that he was born of a woman. But if God the Word was from the very beginning with the Father, and we say that all things were made through him, then the one who is and is the cause of all things that are made was not born of a woman but is, by nature, God, self-sufficient, unlimited and incomprehensible. But from a woman was born a human being, who was implanted in the virgin’s womb by the Holy Spirit.
Eustathius of AntiochAD 360
DISCOURSE ON THE TEXT “THE LORD CREATED ME IN THE BEGINNING OF HIS WAYS.”
For the human being who died rises up on the third day; but when Mary strives with longing to touch his holy limbs, he objected and says to her, “Do not touch me, for I have not yet ascended to my Father; go to my brothers and tell them, ‘I am ascending to my Father and your Father, my God and your God.’ ” God the Word, who comes from heaven and lives in the bosom of the Father, did not utter the phrase “I have not yet ascended to my Father.” The Wisdom that embraces all things that exist did not say it either; this was spoken by the very human being who was formed out of all kinds of limbs, who had been raised from the dead, and who after death had not yet ascended to his Father but reserved for himself the firstfruit of his passage.
Hilary of PoitiersAD 367
ON THE TRINITY 1:35
Ignorance of prophetic diction and lack of skill in interpreting Scripture has led them into a perversion of the point and meaning of the passage, “The Lord created me for a beginning of his ways for his works.” They labor to establish from it that Christ is created rather than born, as God, and hence partakes the nature of created beings, though he excel them in the manner of his creation and has no glory of divine birth but only the powers of a transcendent creature. We in reply, without importing any new considerations or preconceived opinions, will make this very passage of wisdom display its own true meaning and object. We will show that the fact that he was created for the beginning of the ways of God and for his works, cannot be twisted into evidence concerning the divine and eternal birth, because creation for these purposes and birth from everlasting are two entirely different things. Where birth is meant, there birth, and nothing but birth, is spoken of; where creation is mentioned, the cause of that creation is first named. There is a wisdom born before all things, and again there is a wisdom created for particular purposes. The wisdom which is from everlasting is one, the wisdom which has come into existence during the lapse of time is another.
Hilary of PoitiersAD 367
ON THE TRINITY 1:35
They attempt by a distortion of the sense and meaning to maintain that God was created rather than born because it was said, “The Lord created me for the beginning of his ways, for his works,” so that he belongs to the common order of created things, although in a higher class of creation, nor does he enjoy the glory of the divine birth, but the power of a mighty creature.
Gaius Marius VictorinusAD 370
LETTER TO CANDIDUS 4:29
Solomon says, “You have made me above your ways.” For, concerning spiritual generation, he immediately adds, “He has begotten me before all things.”
Athanasius of AlexandriaAD 373
LETTER TO THE BISHOPS OF EGYPT 17
“The Lord created me in the beginning of his ways for his works.” … He is called also in the Scriptures “servant,” and “son of a handmaid,” and “lamb” and “sheep,” and it is said that he suffered toil and thirst and was beaten and has suffered pain. But there is plainly a reasonable ground and cause why such representations as these are given of him in the Scriptures. It is because he became man and the Son of man, and took upon him the form of a servant, which is the human flesh, for “the Word,” says John, “was made flesh.” And since he became man, no one ought to be offended at such expressions, for it is proper to man to be created and born and formed, to suffer toil and pain, to die and to rise again from the dead. And as, being Word and wisdom of the Father, he has all the attributes of the Father, his eternity, and his unchangeableness, and the being like him in all respects and in all things. And [he] is neither before nor after, but coexistent with the Father. And [he] is the very form of the Godhead, and is the creator and is not created (for since he is in essence like the Father, he cannot be a creature but must be the creator, for he himself has said, “My Father works hitherto, and I work.”43) So being made man, and bearing our flesh, he is necessarily said to be created and made, and that is proper to all flesh.
Athanasius of AlexandriaAD 373
Discourses Against the Arians 3.41
Although the Word did indeed become flesh, it is to the flesh that affections are proper; and although the flesh bears divinity in the Word, it is to the Word that grace and power belong. He performed the Father’s works, then, through the flesh; but nonetheless the affections of the flesh were exhibited in him. Thus, he inquired and then raised Lazarus; he chided his mother, saying, “My hour is not yet come”; and immediately he turned the water into wine. Indeed, he was true God in the flesh, and he was true flesh in the Word. Out of his works, therefore, he made known both his own Father, and himself, the Son of God. By the affections of the flesh he demonstrated that he bore a true body and that it was proper to him.
Athanasius of AlexandriaAD 373
Discourses Against the Arians 2.70
The fact is, then, that the Word is not from things created but is rather himself their creator. For this reason did he assume a body created and human: so that, having renewed it as its creator, he might deify it in himself and thus might introduce all of us in that likeness into the kingdom of heaven. A man would not have been deified if joined to a creature, nor if the Son were not true God; neither would a man have been brought into the Father’s presence if he had not been the Father’s natural and true Word who had put on the body. Since we could have had nothing in common with what is foreign, we would not have been delivered from sin and from the curse if that which the Word put on had not been natural human flesh. So also, the man would not have been deified if the Word which became flesh had not been by nature from the Father and true and proper to him.The union, therefore, was of just such a kind, so that he might unite what is man by nature, to him who is in the nature of the Godhead, thereby assuring the accomplishment of salvation and his deification. Let those, therefore, who deny that the Son is by nature from the Father and proper to his essence, deny also that he took true human flesh from the ever-virgin Mary. In neither case would it have been profitable to us men: if the Word were not by nature true Son of God, or if the flesh which he assumed were not true flesh.
Athanasius of AlexandriaAD 373
Discourses Against the Arians 3.28-29
The Lord is God’s true and natural Son, and he is known to be not just eternal but one who exists concurrently with the eternity of the Father. There are things which are called “eternal” of which he is the creator, for in Psalm 23 it is written, “Lift up your gates, O rulers, and be lifted up, O everlasting doors.” It is apparent, though, that these everlasting doors also came into being through his agency. But if he is himself the creator of the things which are “everlasting,” which of us can any longer doubt that he is more noble than these everlasting things and that he is made known as Lord not so much from his being eternal as from his being the Son of God? Being Son, he is inseparable from the Father, and there was never a “when” when he did not exist. He always existed. Moreover, since he is the image and radiance of the Father, he also possesses the Father’s eternity.…What is the basic meaning and purport of holy Scripture? It contains, as we have often said, a double account of the Savior. It says that he has always been God and is the Son, because he is the Logos and radiance and wisdom of the Father. Furthermore, it says that afterwards for us he took flesh of the Virgin Mary, the bearer of God, and became man.
Apostolic ConstitutionsAD 380
CONSTITUTIONS OF THE HOLY APOSTLES
O Lord Almighty, you have created the world by Christ, and … you have also appointed festivals for the rejoicing of our souls, that we might come into the remembrance of that wisdom which was created by you; how he submitted to be made of a woman on our account; he appeared in life, and demonstrated himself in his baptism; how he that appeared is both God and man; he suffered for us by your permission, and died, and rose again by your power: on which account we solemnly assemble to celebrate the feast of the resurrection on the Lord’s day and rejoice on account of him who has conquered death and has brought life and immortality to light. .
Gregory of NazianzusAD 390
ON THE SON, THEOLOGICAL ORATION 4 (30).2
In their eyes [of the Arians] the following is only too ready to hand: “The Lord created me at the beginning of his ways with a view to his works.” How shall we meet this? Shall we bring an accusation against Solomon or reject his former words because of his fall in afterlife? Shall we say that the words are those of wisdom herself, as it were of knowledge and the creator-word, in accordance with which all things were made? For Scripture often personifies many even lifeless objects; as, for instance, “the sea said” so and so; and, “the heavens declare the glory of God”; and again a command is given to the sword; and the mountains and hills are asked the reason of their skipping. We do not allege any of these, though some of our predecessors used them as powerful arguments. But let us grant that the expression is used of our Savior himself, the true wisdom. Let us consider one small point together. What among all things that exist is unoriginate? The Godhead. For no one can tell the origin of God, that otherwise would be older than God. But what is the cause of the manhood, which for our sake God assumed? It was surely our salvation. What else could it be? Since, then, we find here clearly both the “created” and the “begets me,” the argument is simple. Whatever we find joined with a cause we are to refer to the manhood, but all that is absolute and unoriginate we are to reckon to the account of his Godhead.
Gregory of NyssaAD 395
AGAINST EUNOMIUS 3:1.50
The phrase “created me” refers not to the divine and the uncompounded but, as has been said, to that which had been assumed, in accordance with the divine plan, from our created nature.
Ambrose of MilanAD 397
Exposition of the Christian Faith 3.7.46-47
Hereby we are brought to understand that the prophecy of the incarnation, “The Lord created me the beginning of his ways for his works,” means that the Lord Jesus was created of the Virgin for the redeeming of the Father’s works. Truly, we cannot doubt that this is spoken of the mystery of the incarnation, forasmuch as the Lord took upon him our flesh, in order to save the works of his hands from the slavery of corruption, so he might, by the sufferings of his own body, overthrow him who had the power of death. For Christ’s flesh is for the sake of things created, but his Godhead existed before them, seeing that he is before all things, while all things exist together in him. His Godhead, then, is not by reason of creation, but creation exists because of the Godhead.
Didymus the BlindAD 398
COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 8:22
Since wisdom is already eternal, it is not subjected to time. The “beginning,” then, is yoked together with created things. But having existed before creation as wisdom, the Son of God—even though, he says, “The Lord created me”—this assertion [“The Lord created me”] must be understood as referring not to substance but to his relationship toward creatures. For [wisdom] says that its works were at the beginning of the creative and providential ways of God, that is, a “cause,” introducing still another way of speaking. The Son of God was made man when he assumed the form of a servant. He is eternal before the ages, as he is God the Word. It says he was “created” because he was born of Mary and was made flesh. For those desiring to walk like God and with God, consult this teacher, an example of perfect life, who gives his teaching to those who follow him. The fact that the word “to create” does not mean everywhere “to make substance” is confirmed by David, who says, “Create in me a pure heart, O God.” He asks for such a creation not as if he does not have a heart; but since he had polluted it, he desires to have it back pure. Also Paul, when he speaks about creating out of the two a single new man, does not mean from [two] human substances but rather the unity that results from concord. And so the interpreters proclaimed, “He created me.”
Augustine of HippoAD 430
On Faith and the Creed 4:6
The beginning of his ways is the head of the church, which is Christ incarnate, through whom there was to be given us an example of living, that is, a certain way by which we might reach God.… So the Word by which all things were made was created man in the beginning of his ways.
Augustine of HippoAD 430
ON THE TRINITY 1:12.24
According to the form of God it was said, “Before all the hills he has begotten me,” that is, before all the most exalted creatures, and, “Before the morning star I have begotten you,” that is, before all the ages and temporal things. But according to the form of a slave it was said, “The Lord created me in the beginning of his ways.” Because according to the form of God he said, “I am the truth,” and according to the form of a slave, “I am the way.” For since he himself, “the firstborn of the dead,” has laid out the road for his church to the kingdom of God, to eternal life, of which he is the head even to the extent of giving immortality to the body. He was, therefore, created in the beginning of the ways of God for his works.
Nilus of SinaiAD 451
CONSTITUTIONS OF THE HOLY APOSTLES 7:2.36
O Lord Almighty, you have created the world by Christ, and … you have also appointed festivals for the rejoicing of our souls, that we might come into the remembrance of that wisdom which was created by you; how he submitted to be made of a woman on our account; he appeared in life, and demonstrated himself in his baptism; how he that appeared is both God and man; he suffered for us by your permission, and died, and rose again by your power: on which account we solemnly assemble to celebrate the feast of the resurrection on the Lord’s day and rejoice on account of him who has conquered death and has brought life and immortality to light.
BedeAD 735
Commentary on Proverbs
"The Lord possessed me in the beginning of his ways." The ways of the Lord are his works, by contemplating which man comes to faith or knowledge. For his invisible attributes are clearly seen, understood by the things that are made, from the creation of the world. His ways are the very illuminations by which he shows himself to angelic spirits and to human minds. In the beginning of these ways he possessed wisdom, for in the beginning of the nascent creation, he had the Son, who arranged all things with him. But lest anyone think that the Son began at the beginning of these ways, or at any time before, he vigilantly added:
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Proverbs 8:22 features Lady Wisdom speaking in the first person, powerfully asserting her pre-existence and intimate, foundational relationship with the LORD before the commencement of creation. This verse serves as a profound declaration of Wisdom's eternal nature, positioning her not as a created entity within time, but as an inherent divine attribute or co-eternal principle present with God from eternity past, preceding all of His creative endeavors. It thus establishes her supreme authority and essential role in the divine order and the very fabric of the universe.
CONTEXT
Literary Context: Proverbs 8 presents a majestic and extended discourse where Lady Wisdom is personified, standing in prominent public places and passionately calling out to all humanity to embrace her. This chapter stands in stark theological and moral contrast to the seductive allure of Folly, depicted in earlier chapters (e.g., Proverbs 7). Wisdom's address is characterized by righteousness, truth, and an urgent invitation to life, understanding, and discernment. Verses Proverbs 8:1-11 portray her public proclamation, while verses Proverbs 8:12-21 detail the manifold benefits she bestows upon those who heed her call, including kings and rulers. Verse Proverbs 8:22 marks a pivotal shift in the discourse, as Wisdom begins to speak of her own origin, asserting her ancient and foundational presence with God, thereby establishing her unparalleled authority and intrinsic value. This autobiographical account culminates in her joyful participation in creation (Proverbs 8:30-31), reinforcing her divine nature and essential role in the cosmos.
Historical & Cultural Context: The book of Proverbs is a quintessential example of ancient Near Eastern wisdom literature, a genre prevalent across cultures like Egypt and Mesopotamia. While sharing thematic similarities with its regional counterparts, Israelite wisdom literature is uniquely grounded in the covenant relationship with Yahweh. Wisdom in Proverbs is not merely pragmatic advice for successful living but is profoundly rooted in the "fear of the LORD" (Proverbs 1:7). The personification of abstract concepts, such as Wisdom, was a common literary device in the ancient world, employed to make complex ideas more accessible and impactful. However, Lady Wisdom in Proverbs transcends mere allegory; her description, particularly in Proverbs 8, imbues her with an almost hypostatic quality, suggesting a divine attribute or even a distinct entity intimately associated with God's creative activity. This context highlights the unique theological claims made about Wisdom within the monotheistic framework of Israel, setting it apart from purely philosophical or mythological wisdom traditions.
Key Themes: This verse contributes significantly to several overarching themes within Proverbs and broader biblical theology. The most prominent is The Pre-existence of Wisdom, asserting that Wisdom existed with God before the creation of the world, emphasizing her eternal nature and divine origin. This directly links to the theme of Wisdom's Role in Creation, as her presence "before his works of old" foreshadows her active participation and delight in the ordering of the cosmos, as elaborated in subsequent verses (Proverbs 8:27-31). Furthermore, the phrase "The LORD possessed me" speaks to a profound Divine Intimacy and Relationship between God and Wisdom, suggesting a shared purpose and an inherent, foundational bond from eternity. This deep connection underscores the idea that true wisdom is not merely human insight but is intrinsically linked to God's very being and His creative design, making the pursuit of wisdom a pursuit of God Himself.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Proverbs 8:22 employs several significant literary devices to convey its profound message. The most prominent is Personification, where the abstract concept of Wisdom is given human attributes and agency ("me," "possessed me," "my mouth"). This allows for a more vivid, relatable, and authoritative portrayal of Wisdom's nature and role. The use of "me" makes Wisdom a speaking character, delivering an autobiographical account that lends both authority and intimacy to her claims. There is also an element of Hyperbole in the description of Wisdom's antiquity, emphasizing her existence "before his works of old" to underscore her eternal and foundational status, transcending mere temporal creation. The verse also exhibits a subtle form of Parallelism, where the second clause ("before his works of old") reiterates and intensifies the meaning of the first clause ("in the beginning of his way"), providing a reinforcing emphasis on Wisdom's pre-existence and primordial relationship with God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Proverbs 8:22 is profoundly significant for its theological implications, particularly concerning the nature of God and the concept of divine Wisdom. It presents Wisdom not merely as a human virtue but as an eternal, divine principle intimately associated with God's being and His creative work. This verse lays the groundwork for understanding Wisdom as foundational to all existence, reflecting God's inherent order, intelligence, and purpose. The debate over whether "possessed" means "created" or "owned/brought forth" has historically shaped Christological discussions, as many theologians see Lady Wisdom as a prefigurement or manifestation of the pre-existent Christ, the Logos, through whom all things were made. Thus, the verse points to the essential role of divine Wisdom in the very act of creation and the ordering of the cosmos, making it a critical text for understanding God's eternal attributes and His relationship to His creation.
REFLECTION AND APPLICATION
Proverbs 8:22 invites us to contemplate the profound depths of God's eternal plan and the central role of Wisdom within it. It assures us that the universe is not a product of chance, but of an infinitely wise and orderly Creator, who established all things through His inherent Wisdom. This understanding should instill in us a deep reverence for God's sovereignty and the intricate design of His creation. If Wisdom was present at the very "beginning of his way" and "before his works of old," then embracing this divine wisdom is the pathway to a life aligned with God's perfect design. It means seeking knowledge and understanding not just from human sources, but from the divine source of all truth. It calls us to prioritize spiritual discernment over worldly cleverness, recognizing that true flourishing comes from living in harmony with the eternal principles embedded in creation by God's own Wisdom.
Questions for Reflection
FAQ
What is the significance of the word "possessed" in Proverbs 8:22?
Answer: The Hebrew word translated "possessed" is qânâh, which has a semantic range including "to acquire," "to create," "to bring forth," or "to own." This has led to two main interpretations:
Is Lady Wisdom in Proverbs 8 literally a person, or is it a literary device?
Answer: Lady Wisdom in Proverbs 8 is primarily a personification of an abstract concept. This literary device allows the author to convey profound truths about wisdom's nature, benefits, and origin in a vivid and engaging way. However, the depth of her description, particularly her pre-existence and active role in creation, has led many theologians to see her as more than a mere literary figure. For Christians, Lady Wisdom is often understood as a prefigurement or foreshadowing of Jesus Christ, who is identified as the "wisdom of God" (1 Corinthians 1:24) and through whom all things were created (Colossians 1:16). While not a literal human person in the Old Testament, her portrayal anticipates the incarnate Wisdom of God, who fully embodies and reveals God's eternal wisdom.
CHRIST-CENTERED FULFILLMENT
Proverbs 8:22 finds its ultimate and most profound fulfillment in the person of Jesus Christ. The New Testament consistently presents Jesus as the embodiment of divine Wisdom, the eternal Logos through whom God created all things. Just as Lady Wisdom declares, "The LORD possessed me in the beginning of his way, before his works of old," so the Gospel of John opens by proclaiming, "In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made" (John 1:1-3). Paul explicitly identifies Christ as "the wisdom of God" and "the power of God" (1 Corinthians 1:24) and describes Him as "the image of the invisible God, the firstborn over all creation. For in him all things were created: things in heaven and on earth, visible and invisible... all things have been created through him and for him" (Colossians 1:15-16). The "possession" of Wisdom by the LORD in Proverbs 8:22 thus points to the eternal, pre-existent relationship between God the Father and God the Son, where Christ, as divine Wisdom, was not a created being but eternally "with God" and Himself "God," the very agent and blueprint of creation. He is the ultimate expression of God's perfect wisdom, providing not just knowledge, but life and salvation to all who come to Him (John 14:6).