Proverbs 8:25 Ulasan

The word of God is two-fold, and, in both senses, is wisdom; for a word without wisdom is of little value, and wisdom without a word is of little use. Now, I. Divine revelation is the word and wisdom of God, and that pure religion and undefiled which is built upon it; and of that Solomon here speaks, recommending it to us as faithful, and well worthy of all acceptation (Pro 8:1-2). God, by it, instructs, and governs, and blesses, the children of men. II. The redeemer is the eternal Word and wisdom, the Logos. He is the Wisdom that speaks to the children of men in the former part of the chapter. All divine revelation passes through his hand, and centres in him; but of him as the personal Wisdom, the second person in the Godhead, in the judgment of many of the ancients, Solomon here speaks (Pro 8:22-31). He concludes with a repeated charge to the children of men diligently to attend to the voice of God in his word (Pro 8:32-36).

INTRODUCTION TO PROVERBS 8 This chapter contains the instructions of Wisdom or Christ; showing the excellency of them, and the author of them, in opposition to the harlot and her allurements, in the preceding chapter. Christ, under the name of Wisdom, is represented as an herald, publishing the Gospel in the ministry of the word, either in person or by his servants, Pro 8:1. The places where this proclamation is made are described, Pro 8:2; the persons to whom, Pro 8:4. The excellency of the things delivered, being right things; truth, agreeably to the word of God, plain and easy to be understood, and of more worth than gold, silver, and precious stones, Pro 8:6. And then Wisdom, or Christ, is commended and recommended by his consummate prudence and knowledge, by his hatred of evil, and by his influence on the political affairs of kings and princes, Pro 8:12; and the advantages of those that are early seekers of him are pointed out; their enjoyment of his favour, of his riches, honour and righteousness; and their being led by him in right paths now, and inheriting eternal glory hereafter, Pro 8:17. And next follows an account of his existence from eternity as a divine Person, illustrated by a variety of phrases, Pro 8:22; and of his being with the Father; of his great affection for him, and complacency in him; and of Christ's wonderful delight and pleasure in the sons of men, Pro 8:30. And the chapter is concluded with an exhortation to them to hearken to his instructions; setting forth the happiness of those that wait on him in public ordinances, and find him; and the misery of those that hate and reject him.

Before the mountains were settled,.... "Plunged" (l), or fixed in the earth; and which was done by the great strength of the Lord, upon their proper bases, Psa 65:6; and which were "aborigine", or from the beginning of the world, and therefore called the ancient mountains, Deu 33:15; to be before the mountains is a periphrasis of eternity, and is a phrase expressive of God's eternity; and being here used of the Son's, shows his eternity is the same with his Father's, Psa 90:2; before the hills was I brought forth; which is repeated partly to show the importance of it; this being a matter of infinite moment and concern, and deserving of the strictest attention and observation; and partly to show the certainty of it; the eternal generation of Christ being an article of faith most surely to be believed. (l) "defixi", Montanus; "mergerentur", Tigurine version; "immersi", Vatablus, Junius & Tremellius.

Let us consider [that] our Savior is a “reflection of glory.” The reflection of glory has not been begotten just once and no longer begotten. But just as the light is an agent of reflection, in such a way the reflection of the glory of God is begotten. Our Savior is the wisdom of God. But the wisdom is the reflection of everlasting light. If then the Savior is always begotten—because of this he also says, “Before all the hills he begets me” (and not “Before all the hills he has begotten me,” but “Before all of the hills he begets me”)—and the Savior is always begotten by the Father, and likewise also if you have the Spirit of adoption, God always begets you in him according to each work, according to each thought. And may one so begotten always be a begotten son of God in Christ Jesus, “to whom is the glory and the power for the ages of ages. Amen.”

He who was established before time was already begotten, not only before the earth but also before the mountains and the hills. And because wisdom is certainly referring to itself in this passage, it says more than is heard.

Whether he is eternally begotten or not, I do not yet say, until I have looked into the statement, “Before all the hills he begets me” more accurately. But I cannot see the necessity of their conclusion. For if, as they say, everything that is to come to an end had also a beginning, then surely that which has no end had no beginning. What, then, will they decide concerning the soul or the angelic nature? If it had a beginning, it will also have an end; and if it has no end, it is evident that according to them it had no beginning. But the truth is that it had a beginning and will never have an end. Their assertion, then, that that which will have an end had also a beginning, is untrue.

Contrasted with sensual allurements are the advantages of divine wisdom, which publicly invites men, offers the best principles of life, and the most valuable benefits resulting from receiving her counsels. Her relation to the divine plans and acts is introduced, as in Pro 3:19-20, though more fully, to commend her desirableness for men, and the whole is closed by an assurance that those finding her find God's favor, and those neglecting ruin themselves. Many regard the passage as a description of the Son of God by the title, Wisdom, which the older Jews used (and by which He is called in Luk 11:49), as Joh 1:1, &c., describes Him by that of Logos, the Word. But the passage may be taken as a personification of wisdom: for, (1) Though described as with God, wisdom is not asserted to be God. (2) The use of personal attributes is equally consistent with a personification, as with the description of a real person. (3) The personal pronouns used accord with the gender (feminine) of wisdom constantly, and are never changed to that of the person meant, as sometimes occurs in a corresponding use of spirit, which is neuter in Greek, but to which masculine pronouns are often applied (Joh 16:14), when the acts of the Holy Spirit are described. (4) Such a personification is agreeable to the style of this book (compare Pro 1:20; Pro 3:16-17; Pro 4:8; Pro 6:20-22; Pro 9:1-4), whereas no prophetical or other allusions to the Saviour or the new dispensation are found among the quotations of this book in the New Testament, and unless this be such, none exist. (5) Nothing is lost as to the importance of this passage, which still remains a most ornate and also solemn and impressive teaching of inspiration on the value of wisdom. (Pro. 8:1-36) The publicity and universality of the call contrast with the secrecy and intrigues of the wicked (Pro 7:8, &c.).

settled--that is, sunk in foundations.