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. {fields: or, open places} {the highest...: or, the chief part}
27. When he prepared the heavens, I was there: when he set a compass upon the face of the depth: {a compass: or, a circle}
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.
It must be a perverted imagination that can suppose an attribute here. So glorious are the rays of eternal supreme Deity, distinct personality, and essential unity, that the mysterious, ever-blessed Being — “the Word, who was in the beginning with God, and was God” (John 1:1, 2) — now undoubtedly stands before us. Curiously to pry into the mode of his subsistence, would be “intruding into those things which we have not seen.” (Colossians 2:18. 1 Timothy 6:16.) To receive his own revelation of himself is our reverential privilege.
How clear is his essential unity with the Father! The LORD possessed† me — present with him in the bosom of Deity. Every movement of the Divine mind was infinitely known — every purpose of Divine counsel eternally present — fully developed, I was by Him† — in the same essence and blessedness. (John 10:30.) Such was “the glory which he had with the Father before the world was!” (Ib. 17:5.) Neither man nor angel could declare it. No created intelligence could tread one footstep in the course, that realizes any conception of the mystery. The mode of his existence in the Godhead (and this is all that is revealed of this inscrutable subject) is generation — I was brought forth — “the only-begotten Son”† — a term which it is much safer to adore than to expound; expressing, as it does, what is unsearchable. ‘Take care’ — saith an old expositor — ‘that in this generation we invent nothing temporal, carnal, or human. But rather let us worship this generation, beholding it by faith; and let us take heed from searching further than Scripture doth teach us thereof. Otherwise we should deserve to be blinded and punished for our great curiosity.’†
Not less clear is his eternal existence — in the beginning† of the way of God coeval with his eternal counsels — before his works of old† — set up or anointed† from everlasting for his covenant offices (1 Peter 1:20); ‘designed and advanced to be the Wisdom and Power of the Father, Light and Life, and All in All, both in the creation and the redemption of the World.’†
Connected with his eternity was his agency in the work of Creation. Before the works was he brought forth. But when they were in operation he was there — and that, not, like “the sons of God,” an interested spectator (Job 38:6, 7), but an efficient cause.† The whole detail of the creative work is brought out — the highest part or summits of the dust of the world, with its deep and unsearchable foundations. Thus is uncreated Wisdom displayed in clear and undoubted glory — ‘the Divinity and eternity of Wisdom, meaning thereby the eternal Son of God, Jesus Christ our Savior.’†
Next he describes his unspeakable blessedness in communion with his Father. I was by him, as one brought up with him — embosomed in him as the object of daily delight;† rejoicing before him as the Fountain and Centre of infinite joy. All this mutual intimate satisfaction and delight had respect to the beginning of the way of God — his eternal purpose, and “the counsel of peace, which was between them both.” (Zechariah 6:13.) Here it was that the Father once and again proclaimed him to be his delight; “His elect, in whom his soul delighted; his beloved Son, in whom he was well pleased” (Isaiah 42:1. Matthew 3:17; 17:5. Compare Colossians 1:13, Gr.); ‘willing that by the Son we should approach to him; in the Son we should honour and adore him; and honour the Son as himself.’†
Yet how deeply interesting is it to see him rejoicing, not only before his Father, but in the habitable part of the earth! And what was it that here attracted his interest? Man had been created in the image of God — free to stand or fall. This freedom was the perfection of his nature. His fall was permitted as the mysterious means of his higher elevation. His ruin was overruled for his greater security. This habitable earth was to be the grand theatre of the work, that should fill the whole creation with wonder and joy. (Psalm 98. Isaiah 44:23.) Here “the Serpent's head was to be visibly bruised” (Genesis 3:15. Hebrews 2:14, 15. 1 John 3:8), the kingdom of Satan to be destroyed, precious “spoil to be divided with the strong.” (Isaiah 53:12. Luke 11:21, 22.) Here was the Church to be framed, as the manifestation of his glory, the mirror of all his Divine Perfections. (Ephesians 3:10, 21.)
Considering the infinite cost at which he was to accomplish this work — the wonder is — that he should have endured it — a greater wonder that, ere one atom of the creation was formed — ere the first blossom had been put forth in Paradise, he should have rejoiced in it.
But the wonder of wonders yet remains — that he, who was his Father's infinite delight, and infinitely delighting in him, should find his delights from all eternity in the sons of men; that he should, as it were, long to be with us; that he should solace his heart with the prospect; that he should anticipate the moment with joyous readiness (Psalm 40:6-8. Hebrews 10:7); that he should pass by the far nobler nature of angels “to take hold of man” (Hebrews 2:16, margin), to embrace man as one with his All-perfect self! But though he foresaw how they would despise, reject, and put him to shame; yet they were the objects of his everlasting love (Jeremiah 31:3.) the purchase and satisfaction of the “travail of his soul” (Isaiah 53:10, 11), the eternal monuments to his praise (Ib. 55:13). Yet for their sakes did he make humanity a temple of the Deity, for them did he exchange the throne of glory for the accursed cross (Philippians 2:6-8) — the worship of the Seraphim for the scorn and buffeting of men (Isaiah 6:1, 2, with Matthew 27:22-31) — inexpressible joy for unknown sorrow. (John 17:5, with Matthew 26:38; 27:46.) Yes — thou adorable Redeemer, nothing but the strength of thine own love could have brought thee out from the bosom of ineffable delight to suffer such things for such sinners! But this was “the joy set before thee, for” which — unfathomable love! — thou wast content “to endure the cross, despising the shame.” (Hebrews 12:2.) For this love dost thou inherit thy Father's justly proportioned reward. (Philippians 2:8-11.) On this foundation is thy people's confidence — rest — security.
|