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.

The Lord possessed me in the beginning of his way - Wisdom is not acquired by the Divine Being; man, and even angels, learn it by slow and progressive degrees; but in God it is as eternally inherent as any other essential attribute of his nature. The Targum makes this wisdom a creature, by thus translating the passage: אלהא בראני בריש בריתיה Elaha barani bereish biriteiah, "God created me in the beginning of his creatures." The Syriac is the same. This is as absurd and heretical as some modern glosses on the same passage.

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.

Wisdom takes now a new departure, in establishing her right to be heard, and to be obeyed and loved by men. As the Divine King in Psalm 2:1-12 opposes to His adversaries the self-testimony: "I will speak concerning a decree! Jahve said unto me: Thou art my Son; this day have I begotten Thee;" so Wisdom here unfolds her divine patent of nobility: she originates with God before all creatures, and is the object of God's love and joy, as she also has the object of her love and joy on God's earth, and especially among the sons of men:

"Jahve brought me forth as the beginning of His way,

As the foremost of His works from of old."

The old translators render קנני (with Kametz by Dech; vid., under Psalm 118:5) partly by verbs of creating (lxx ἔκτισε, Syr., Targ. בּראני), partly by verbs of acquiring (Aquila, Symmachus, Theodotion, Venet. ἐκτήσατο; Jerome, possedit); Wisdom appears also as created, certainly not without reference to this passage, Sir. 1:4, προτέρα πάντων ἕκτισται σοφία; 1:9, αὐτὸς ἕκτισεν αὐτήν; 24:8, ὁ κτίσας με. In the christological controversy this word gained a dogmatic signification, for they proceeded generally on the identity of σοφία ὑποστατική (sapientia substantialis) with the hypostasis of the Son of God. The Arians used the ἔκτισέ με as a proof of their doctrine of the filius non genitus, sed factus, i.e., of His existence before the world began indeed, but yet not from eternity, but originating in time; while, on the contrary, the orthodox preferred the translation ἐκτήσατο, and understood it of the co-eternal existence of the Son with the Father, and agreed with the ἔκτισε of the lxx by referring it not to the actual existence, but to the position, place of the Son (Athanasius: Deus me creavit regem or caput operum suorum; Cyrill.: non condidit secundum substantiam, sed constituit me totius universi principium et fundamentum). But (1) Wisdom is not God, but is God's; she has personal existence in the Logos of the N.T., but is not herself the Logos; she is the world-idea, which, once projected, is objective to God, not as a dead form, but as a living spiritual image; she is the archetype of the world, which, originating from God, stands before God, the world of the idea which forms the medium between the Godhead and the world of actual existence, the communicated spiritual power in the origination and the completion of the world as God designed it to be. This wisdom the poet here personifies; he does not speak of the person as Logos, but the further progress of the revelation points to her actual personification in the Logos. And (2) since to her the poet attributes an existence preceding the creation of the world, he thereby declares her to be eternal, for to be before the world is to be before time. For if he places her at the head of the creatures, as the first of them, so therewith he does not seek to make her a creature of this world having its commencement in time; he connects her origination with the origination of the creature only on this account, because that priori refers and tends to the latter; the power which was before heaven and earth were, and which operated at the creation of the earth and of the heavens, cannot certainly fall under the category of the creatures around and above us. Therefore (3) the translation with ἔκτισεν has nothing against it, but it is different from the κτίσις of the heavens and the earth, and the poet has intentionally written not בּראני, but קנני. Certainly קנה, Arab. knâ, like all the words used of creating, refers to one root-idea: that of forging (vid., under Genesis 4:22), as ברא does to that of cutting (vid., under Genesis 1:1); but the mark of a commencement in time does not affix itself to קנה in the same way as it does to ברא, which always expresses the divine production of that which has not hitherto existed. קנה comprehends in it the meanings to create, and to create something for oneself, to prepare, parare (e.g., Psalm 139:13), and to prepare something for oneself, comparare, as κτίζειν and κτᾶσθαι, both from kshi, to build, the former expressed by struere, and the latter by sibi struere. In the קנני, then, there are the ideas, both that God produced wisdom, and that He made Himself to possess it; not certainly, however, as a man makes himself to possess wisdom from without, Proverbs 4:7. But the idea of the bringing forth is here the nearest demanded by the connection. For ראשׁית דּרכּו is not equivalent to בּראשׁית דרכו (Syr., Targ., Luther), as Jerome also reads: Ita enim scriptum est: adonai canani bresith dercho (Ephesians 140.ad Cyprian.); but it is, as Job 40:19 shows, the second accusative of the object (lxx, Aquila, Symmachus, Theodotion). But if God made wisdom as the beginning of His way, i.e., of His creative efficiency (cf. Revelation 3:14 and Colossians 1:15), the making is not to be thought of as acquiring, but as a bringing forth, revealing this creative efficiency of God, having it in view; and this is also confirmed by the חוללתי (genita sum; cf. Genesis 4:1, קניתי, genui) following. Accordingly, קדם מפעליו (foremost of His works) has to be regarded as a parallel second object. accusative. All the old translators interpret קדם as a preposition [before], but the usage of the language before us does not recognise it as such; this would be an Aramaism, for קדם, Daniel 7:7, frequently מן־קדם (Syr., Targ.), is so used. But as קדם signifies previous existence in space, and then in time (vid., Orelli, Zeit und Ewigkeit, p. 76), so it may be used of the object in which the previous existence appears, thus (after Sir. 1:4): προτέραν τῶν ἔργων αὐτοῦ (Hitzig).

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.

8:22 Possessed me - As his son by eternal generation, before the beginning. Of old - His works of creation.

[1] The Lord possessed me

That wisdom is more than the personification of an attribute of God, or of the will of God as best for man, but is a distinct adumbration of Christ, is sure to the devout mind. Prov 8:22-36 Jn 1:1-3 Col 1:17 can refer to nothing less than the Eternal Son of God.

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.

8:22-31 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?