Proverbs 8:29 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.

When he gave to the sea his decree, that the waters should not pass his commandment,.... A perpetual decree, which never has been altered nor never will: he has placed the sand for the bounds of the sea everywhere, which it cannot pass, though its waves toss, foam, and roar; this is his decreed place, with which he has shut it up, as with doors, bars, and bolts; so that those proud waves may come hitherto and no further, Jer 5:22; when he appointed the foundations of the earth; which are laid on the seas and floods; nay, the earth is hung like a ball in the air upon nothing; and yet its foundations are such as that it shall not be removed; being the purpose and decree, the power and might, of the Lord himself, Job 26:7. Now Christ was present when those were laid, for he was concerned in the laying of them himself, Heb 1:10. The Lord asks Job where he was then, Job 38:4; he was not theft in being, but Christ was.

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.).

commandment--better, the shore, that is, of the sea. foundations--figuratively denotes the solid structure (Job 38:4; Psa 24:2).