The preaching of wisdom. Her excellence.
Wisdom is preached in conspicious and most frequented places, that none may pretend wante of admonition, 7. her doctrin is true, godlie, profitable, & necessarie to al sortes of men. 12. wisdom (increated which is God himselfe) is eternal. 32. and bringeth eternal happines.
1Doth not wisdom cry aloud, and prudence put forth her voice?Non grida ella forse la sapienza, e la prudenza non alza ella la voce?DOTH not wisdom crie, and prudence geue her voice?Numquid non sapientia clamitat, / et prudentia dat vocem suam ? 2Standing in the top of the highest places by the way, in the midst of the paths,Nelle cime più alte, e più rilevate, lungo le pubbliche vie, ai capi delle strade ella si sta,Standing in the high & loftie toppes ouer the way, in the middes of the pathes,In summis excelsisque verticibus supra viam, / in mediis semitis stans, 3Beside the gates of the city, in the very doors she speaketh, saying:Presso alle porte della città, sulle porte medesime parla ella, e dice:beside the gates of the citie in the verie doores she speaketh, saying:juxta portas civitatis, / in ipsis foribus loquitur, dicens: 4O ye men, to you I call, and my voice is to the sons of men.O uomini, a voi io grido, e a' figliuoli degli uomini si indirizza il mio parlare.O men, to you I crie, and my voice is to the children of men.O viri, ad vos clamito, / et vox mea ad filios hominum. 5O little ones understand subtlety, and ye unwise, take notice.Imparate, o piccoli, la prudenza, e voi stolti prestate attenzione,O litle ones vnderstand subtiltie, and ye vnwise marke.Intelligite, parvuli, astutiam, / et insipientes, animadvertite. 6Hear, for I will speak of great things: and my lips shall be opened to preach right things.Ascoltate, mentre di cose grandi son io per discorrere, e le mie labbra si apriranno ad annunziar la giustizia.Heare ye, because I wil speake of great thinges: and my lippes shal be opened to preach right thinges.Audite, quoniam de rebus magnis locutura sum, / et aperientur labia mea ut recta prædicent. 7My mouth shall meditate truth, and my lips shall hate wickedness.La mia bocca sarà organo della verità, e le mie labbra detesteranno l'empietà,My throte shal meditate truth, and my lippes shal detest the impious.Veritatem meditabitur guttur meum, / et labia mea detestabuntur impium. 8All my words are just, there is nothing wicked, nor perverse in them.I miei discorsi son tutti giusti, nulla è in essi di storto, o di perverso:Al my wordes are iust, there is no wicked, nor peruerse thing in them.Justi sunt omnes sermones mei: / non est in eis pravum quid, neque perversum; 9They are right to them that understand, and just to them that find knowledge.Sono diritti per quei, che hanno intelligenza, e facili per quelli, che amano di imparare.They are right to them that vnderstand, and iust to them that finde knowlege.recti sunt intelligentibus, / et æqui invenientibus scientiam. 10Receive my instruction, and not money: choose knowledge rather than gold.Fate acquisto della mia disciplina, piuttosto che del denaro, e anteponete all'oro la scienza.Receiue ye discipline, & not money: choose doctrine rather then gold.Accipite disciplinam meam, et non pecuniam; / doctrinam magis quam aurum eligite:
11For wisdom is better than all the most precious things: and whatsoever may be desired cannot be compared to it.Perocché la sapienza più vale, che tutte le cose più preziose, e non è da compararsi con lei qualunque cosa più cara.For wisdom is better then al most precious riches: and whatsoeuer is to be desired can not be compared to it.melior est enim sapientia cunctis pretiosissimis, / et omne desiderabile ei non potest comparari. 12I, wisdom, dwell in counsel, and am present in learned thoughts.In la sapienza abito trai buoni consigli, e presiedo ai saggi pensieri.I wisdome dwel in counsel, and am present in lerned cogitations.Ego sapientia, habito in consilio, / et eruditis intersum cogitationibus. 13The fear of the Lord hateth evil; I hate arrogance, and pride, and every wicked way, and a mouth with a double tongue.Il timor del Signore è odio del male: io detesto l'arroganza, e la superbia, e la via storta, e la bocca a due lingue.The feare of our Lord hateth euil: arrogancie, and pride, and wicked way, and a duble toungued mouth I doe detest.Timor Domini odit malum: / arrogantiam, et superbiam, / et viam pravam, et os bilingue, detestor. 14Counsel and equity is mine, prudence is mine, strength is mine.A me appartiene il consiglio, e l'equità, a me la prudenza, a me la fortezza.Myne is counsel & equitie, prudence is mine, strength is mine.Meum est consilium et æquitas; / mea est prudentia, mea est fortitudo. 15By me kings reign, and lawgivers decree just things.Per me regnano i regi, e i legislatori ordinano quello, che è giusto:By me kinges doe reigne, and the makers of law decree iust thinges.Per me reges regnant, / et legum conditores justa decernunt; 16By me princes rule, and the mighty decree justice.Per me i principi comandano, e i giudici amministrano la giustizia.By me princes rule, and the mightie decree iustice.per me principes imperant, / et potentes decernunt justitiam. 17I love them that love me: and they that in the morning early watch for me, shall find me.Io amo quei, che mi amano, e quelli, che di buon mattino si svegliano a ricercarmi, mi troveranno.I loue them that loue me: and they that watch toward me shal finde me.Ego diligentes me diligo, / et qui mane vigilant ad me, invenient me. 18With me are riches and glory, glorious riches and justice.A me appartiene la dovizia, la gloria, le ampie ricchezze, e la giustizia:With me are riches, and glorie, glorious riches, and iustice.Mecum sunt divitiæ et gloria, / opes superbæ et justitia. 19For my fruit is better than gold and the precious stone, and my blossoms than choice silver.Perocché migliore dell'oro, e delle pietre preziose è il mio frutto, e dell'argento più fino li miei prodotti.For my fruite is better then gold, and precious stone, and my blosomes then chosen siluer.Melior est enim fructus meus auro et lapide pretioso, / et genimina me argento electo.
20I walk in the way of justice, in the midst of the paths of judgment,Nelle vie della giustizia io cammino, in mezzo ai sentieri di rettitudine,I Walke in the wayes of iustice, in the middes of the pathes of iudgement,In viis justitiæ ambulo, / in medio semitarum judicii: 21That I may enrich them that love me, and may fill their treasures.Per far ricchi coloro, che mi amano, e riempiere i loro tesori.that I may enriche them that loue me, and may replenish their treasures.ut ditem diligentes me, / et thesauros eorum repleam. 22The Lord possessed me in the beginning of his ways, before he made any thing from the beginning.Il Signore mi ebbe con seco nel cominciamento delle opere sue, da principio, prima che alcuna cosa creasse.Our Lord possessed me in the beginning of his wayes, before he had made any thing from the beginning.Dominus possedit me in initio viarum suarum / antequam quidquam faceret a principio. 23I was set up from eternity, and of old, before the earth was made.Dall'eternità ebbi io principato, e ab antico, prima che fosse fatta la terra.From eternitie I was ordayned & of old before the earth was made.Ab æterno ordinata sum, / et ex antiquis antequam terra fieret. 24The depths were not as yet, and I was already conceived, neither had the fountains of waters as yet sprung out.Non erano ancora gli abissi, ed io era già concepita, non iscaturivano ancora i fonti delle acque,The depthes were not as yet, and I was now conceiued, neither had the fountaines of waters as yet gushed forth:Nondum erant abyssi, et ego jam concepta eram: / necdum fontes aquarum eruperant, 25The mountains, with their huge bulk, had not as yet been established: before the hills, I was brought forth:Non posavano ancora i monti sulla gravitante lor mole: prima delle colline era io partorita:the mountaines with heauie hugenesse stoode not as yet: before the litle hilles I was brought forth:necdum montes gravi mole constiterant: / ante colles ego parturiebar. 26He had not yet made the earth, nor the rivers, nor the poles of the world.Egli non avea ancor fatta la terra, né i fiumi, nè i cardini del mondo.he had not yet made the earth, and the riuers, and the poles of the round world.Adhuc terram non fecerat, et flumina, / et cardines orbis terræ. 27When he prepared the heavens, I was present: when with a certain law, and compass, he enclosed the depths:Quand'egli dava ordine ai cieli io era presente; quando con certa legge, e ne' loro confini chiudeva gli abissi:When he prepared the heauens, I was present: when with a certaine law, and circuite he compassed the depthes:Quando præparabat cælos, aderam; / quando certa lege et gyro vallabat abyssos;
28When he established the sky above, and poised the fountains of waters:Quand'egli lassù stabiliva l'aere, e sospendeva le sorgive delle acque:When he established the firmament aboue, & poysed the fountaines of waters:quando æthera firmabat sursum, / et librabat fontes aquarum; 29When he compassed the sea with its bounds, and set a law to the waters that they should not pass their limits: when he balanced the foundations of the earth;Quando i suoi confini fissava al mare, e dava legge alle acque, perché non oltre passassero i limiti loro; quand'ei gettava i fondamenti della terrawhen he compassed the sea with her limites, and set a law to the waters that they should not passe their boundes: when he hanged the foundations of the earth. I was with him framing al thinges:quando circumdabat mari terminum suum, / et legem ponebat aquis, ne transirent fines suos; / quando appendebat fundamenta terræ: 30I was with him forming all things: and was delighted every day, playing before him at all times;Con lui era io disponendo tutte le cose, ed era ogni di mio diletto lo scherzare dinanzi a lui continuamente,and was delighted euetie day, playing before him at al time;cum eo eram, cuncta componens. / Et delectabar per singulos dies, / ludens coram eo omni tempore, 31Playing in the world: and my delights were to be with the children of men.Lo scherzare nell'universo: e mia delizia lo stare co' figliuoli degli uomini.playing in the world: & my delights to be with the children of men.ludens in orbe terrarum; / et deliciæ meæ esse cum filiis hominum. 32Now, therefore, ye children, hear me: blessed are they that keep my ways.Or adunque, o figliuoli, ascoltateli: Beati quelli, che battono le mie vie.Now therfore children heare me: blessed are they, that keepe my wayes.Nunc ergo, filii, audite me: / beati qui custodiunt vias meas. 33Hear instruction, and be wise, and refuse it not.Udite i mie documenti, e siate saggi, e non li rigettate.Heare ye discipline, and be wise, and reiect it not.Audite disciplinam, et estote sapientes, / et nolite abjicere eam. 34Blessed is the man that heareth me, and that watcheth daily at my gates, and waiteth at the posts of my doors.Beato l'uomo, che mi ascolta, e veglia ogni dì all'ingresso della mia casa, e sta attento sul liminare della mia porta:Blessed is the man that heareth me, & that watcheth at my doores dayly, & wayteth at the postes of my doore.Beatus homo qui audit me, / et qui vigilat ad fores meas quotidie, / et observat ad postes ostii mei. 35He that shall find me, shall find life, and shall have salvation from the Lord.Chi mi troverà, arerà trovata la vita, e dal Signore riceverà la salute:He that shal finde me, shal finde life, and shal draw saluation of our Lord:Qui me invenerit, inveniet vitam, / et hauriet salutem a Domino.
36But he that shall sin against me shall hurt his own soul. All that hate me love death.Ma chi contro di me peccherà, farà torto all'anima propria. Tutti quelli, che odiano me, amano la morte.but he that shal sinne against me, shal hurt his owne soule. Al that hate me, loue death.Qui autem in me peccaverit, lædet animam suam; / omnes qui me oderunt diligunt mortem.
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Calmet
Voice. Men are wanting to themselves: they cannot plead ignorance. (Calmet)
Worthington
Wisdom stands on high in the Catholic Church inviting all to virtue and happiness. (Worthington)
Some explain this of the light which is communicated to men; but the Fathers apply it to Jesus Christ, some of the expressions regarding his divine, and others his human nature, Ecclesiasticus xxiv.
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Doors. Amid disputants, whose eagerness ought to convince us of the preference due to wisdom over all terrestrial concerns, ver. 10.
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Money. They are generally incompatible.
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Worthington
Thoughts. All good comes from God, the eternal wisdom, (Calmet) which speaks here. (Worthington)
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Haydock
Glorious. Literally, "proud." (Haydock)
Calmet
But here it only means great, Isaias ix 15., and 61:6. Riches too commonly nourish pride, and it is very rare to see them joined with justice. (Calmet)
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Calmet
Stone. So the Septuagint translate paz, (Haydock) which designates a more pure sort of gold, Genesis 2:11. (Calmet)
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Enrich. Hebrew, "grant what is (real goods) an inheritance to them," etc.
Calmet
Treasures. Septuagint add, "with goods. If I announce to you daily occurrences, I will admonish you to number the things of the world," (Haydock) and all past events. (Calmet)
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Calmet
Possessed. As Christ was with God, equal to him in eternity, John 1:Septuagint, "created," which many of the Fathers explain of the word incarnate, (see Cornelius a Lapide; Bossuet) or he hath "placed me," (St. Athanasius 3:contra Arian. Eusebius) a pattern of all virtues. The Septuagint generally render kana, "possessed," as Aquila does here. (Calmet)
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Up. Hebrew, "anointed." Septuagint, "he founded." Christ was appointed to be the foundation, on which we must be built. (St. Athanasius 3:Orat.)
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Calmet
Conceived. Having yet manifested none of my works. Since the creation, wisdom only seeks to communicate itself to us. (Calmet)
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Haydock
Poles. Hebrew, "head or height of the dust of the world." (Haydock)
Calmet
I subsisted with the chaos, before things appeared in their present form. (Calmet)
Menochius
The poles denote the north and south, or the four quarters of the world. (Menochius)
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Haydock
Sky. Protestants, "clouds." Pagnin, "the air." Vulgate aethera. Septuagint, "the clouds above." (Haydock)
Moses assigns the higher and lower waters the same origin, Genesis 1:7.
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Pass. This is often remarked, Psalm 41:8.
Calmet
Earth. See Job 38:8. (Calmet)
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Pagnin
Forming. Hebrew, "one nursed," (Calmet) or nursing, nutritius. (Pagnin)
He was not an idle spectator.
Calmet
Playing. With ease and surprising variety. (Calmet)
8:31
Menochius
Men. God saw that all was good, but delighted most in his own image. (Menochius)
Worthington
He prefers man before all other corporeal creatures. (Worthington)
To him alone below he has granted understanding, and a soul capable of virtue. The Son has also assumed our nature, Baruch 3:37.
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Calmet
Lord. Wisdom, or Jesus Christ, is our salvation, happiness, and life. Septuagint, "and the will is prepared by the Lord." St. Augustine often quotes this to prove the necessity of preventing grace. (Ep. ccxvii., and clxxxvi.) (Calmet)
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Menochius
Death. Not in itself, (Haydock) but by adhering to such things as bring death. (Menochius)
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True vvisdom directing to good life & so to eternal saluation, is only found in the visible Church standing vpon a mountaine, not hidde in corners or obscure places.
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These singular praises perteine to the increated wisdom, God himself, from whom procedeth wisdom geuen to men by the Holie Ghost. See Annot. ch. 1. v. 2.
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God much preferreth man before al other corporal creatures.
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 20
… Having first drunk of these things, they go on to say those things which the whore saith in the Proverbs, ‘Lay hold with delight on hidden bread, and sweet stolen waters .’ They lay snares secretly, because they have not the freedom of virtue, nor the boldness of Wisdom
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 127.8
… For he who chooseth not to speak in the gate, wisheth what he speaketh to be hidden, and perhaps wisheth it to be hidden for this reason, that it is evil. If he be confident, let him speak in the gate; as it is said of Wisdom, “She crieth at the gates, at the entry of the city.”
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St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 12.44
… For thus it begins: If I shall declare unto you the things which are done every day, I will remember to recount those things which are from of old . For Wisdom had said before, You, O men, I entreat, and I utter my voice to the sons of men. O ye simple, understand subtilty, moreover ye unlearned, apply your heart
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Origen † AD 254 Origen Against Celsus 3.54
… “Oh, ye fools, be of an understanding heart,”
St Gregory of Nyssa † AD 395 Against Eunomius 2.4
“God,” he says, “Who is without beginning, eternally, without end, alone.” Once more “understand, ye simple ones,” as Solomon says, “his subtlety
St Gregory of Nyssa † AD 395 Against Eunomius 4.8
… But as for what that is which is at variance with the good—“O ye simple,” as the Proverb saith, “understand his craftiness
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Origen † AD 254 Origen's Commentary on Matthew 2
“ Blessed are the peacemakers .…” To the man who is a peacemaker in either sense there is in the Divine oracles nothing crooked or perverse, for they are all plain to those who understand.
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St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… Thou wilt not stand in need of many words to come to a knowledge of the matter; only fix thine eyes on the things which are taking place there. “All things truly are plain to them that understand, and right to them that find knowledge.”
St Athanasius of Alexandria † AD 373 De Sententia Dionysii. (Defence of Dionysius.) 12
… The Arians then ought, if their intelligence were sound, thus to have thought and held concerning the Bishop: ‘for all things are manifest to them that understand, and right to them that find knowledge’ (
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.13
… And of this we have proof from divine Scripture; David, for instance, saying in the Psalm, ‘One day in Thy courts is better than a thousand :’ and Solomon crying out, ‘Receive my instruction and not silver, and knowledge rather than choice gold. For wisdom is better than rubies; and all the things that may be desired are not to be compared to it
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 72.17
… But by Arabia we understand the Gentiles; by gold wisdom which doth as much excel among all doctrines as gold among metals. Whence hath been written, “Receive ye prudence as silver, and wisdom as proved gold.”
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.2.14
… “I, Wisdom, have dwelt with prudence and knowledge, and I have invoked understanding. Through me kings reign, and princes ordain righteousness. Through me the great are magnified, and through me sovereigns rule the earth.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.6
… Now the Son is all this, who says, ‘I am the Life ,’ and, ‘I Wisdom dwell with prudence
St Gregory of Nyssa † AD 395 Against Eunomius 3.2
Let us then begin our examination from the context of the passage in question, and see whether the reading of the neighbouring clauses gives any clear sense. The discourse describes Wisdom as uttering certain sayings in her own person. Every student knows what is said in the passage
St Ambrose of Milan † AD 397 On the Holy Spirit 2.6
… For as we read that the Father created the mystery of the Lord’s Incarnation, the Spirit too created it; and so too we read that Christ Himself created His own Body. For the Father created it, as it is written: “The Lord created Me,”
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John Cassian † AD 435 The Conferences of John Cassian 11.6
… There are, said he, three things which enable men to control their faults; viz., either the fear of hell or of laws even now imposed; or the hope and desire of the kingdom of heaven; or a liking for goodness itself and the love of virtue. For then we read that the fear of evil loathes contamination: “The fear of the Lord hateth evil.”
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.30
… For being the own Word of the Father, He allows us not to account of will as before Himself, since He is Himself the Father’s Living Counsel , and Power, and Framer of the things which seemed good to the Father. And this is what He says of Himself in the Proverbs; ‘Counsel is mine and security, mine is understanding, and mine strength
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St Irenaeus of Lyons † AD 202 Against Heresies 5.24.1
… for “the heart of the king is in the hand of God.” And the Word also says by Solomon, “By me kings do reign, and princes administer justice. By me chiefs are raised up, and by me kings rule the earth.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 12.44
… For Wisdom had said before, You, O men, I entreat, and I utter my voice to the sons of men. O ye simple, understand subtilty, moreover ye unlearned, apply your heart ; and again, Through Me kings reign, and mighty men decree justice. Through Me princes are magnified, and through Me despots possess the earth
St Augustine of Hippo † AD 430 City of God 5.19
… Nevertheless power and domination are not given even to such men save by the providence of the most high God, when He judges that the state of human affairs is worthy of such lords. The divine utterance is clear on this matter; for the Wisdom of God thus speaks: “By me kings reign, and tyrants possess the land.”
St Augustine of Hippo † AD 430 Concerning the Nature of Good, Against the Manichæans 32
Likewise because the power even of those that are hurtful is from God alone, thus it stands written, Wisdom speaking: "Through me kings reign and tyrants hold the land through me."
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St Ignatius of Antioch † AD 108 Epistle to Mary at Neapolis 3
… For I did not hold that those things were simply to be glanced over by my eyes, of which I had received from thee such an incontrovertible demonstration. May I be in place of thy soul, because thou lovest Jesus, the Son of the living God. Wherefore also He Himself says to thee, “I love them that love Me; and those that seek Me shall find peace.”
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St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 12.44
… and again, Through Me kings reign, and mighty men decree justice. Through Me princes are magnified, and through Me despots possess the earth ; and again, I walk in the ways of equity, and move in the midst of the paths of justice; that I may divide substance to those that love Me, and fill their treasures with good things
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St Justin Martyr † AD 165 Dialogue with Trypho 61
… Blessed is the man who shall listen to me, and the mortal who shall keep my ways, watching daily at my doors, observing the posts of my ingoings. For my outgoings are the outgoings of life, and [my] will has been prepared by the Lord. But they who sin against me, trespass against their own souls; and they who hate me love death.’
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 12.44
… and be taught by the words of Wisdom itself the folly of your impious dulness. For thus it begins: If I shall declare unto you the things which are done every day, I will remember to recount those things which are from of old
St Gregory of Nyssa † AD 395 Against Eunomius 3.2
… “If I declare to you,” she says, “the things that happen day by day, I will remember to recount the things from everlasting: the Lord created me
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St Ignatius of Antioch † AD 108 Epistle to the Tarsians 6
… For “in the beginning was the Word, and the Word was with God, and the Word was God.” And in another place, “The Lord created Me, the beginning of His ways, for His ways, for His works. Before the world did He found Me, and before all the hills did He beget Me.”
St Justin Martyr † AD 165 Dialogue with Trypho 129
… 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.’ ”
St Irenaeus of Lyons † AD 202 Against Heresies 4.20.3
… “The Lord created me the beginning of His ways in His work: He set me up from everlasting, in the beginning, before He made the earth, before He established the depths, and before the fountains of waters gushed forth; before the mountains were made strong, and before all the hills, He brought me forth.”
Tertullian † AD 220 Against Hermogenes 20
But in proof that the Greek word means nothing else than beginning, and that beginning admits of no other sense than the initial one, we have that (Being) even acknowledging such a beginning, who says: “The Lord possessed me, the beginning of His ways for the creation of His works.”
Tertullian † AD 220 Against Hermogenes 45
But it is not thus that the prophets and the apostles have told us that the world was made by God merely appearing and approaching Matter. They did not even mention any Matter, but (said) that Wisdom was first set up, the beginning of His ways, for His works.
Tertullian † AD 220 Against Praxeas 6
… 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 did He beget me;”
Tertullian † AD 220 Against Praxeas 7
… does the Word also Himself assume His own form and glorious garb, His own sound and vocal utterance, when God says, “Let there be light.” This is the perfect nativity of the Word, when He proceeds forth from God— formed by Him first to devise and think out all things under the name of Wisdom—“The Lord created or formed me as the beginning of His ways;”
Tertullian † AD 220 Against Praxeas 11
… before all the hills, too, did I beget myself;”
St Hippolytus † AD 235 The Refutation of All Heresies 6.9
… When, therefore, (the followers of Simon) affirm that there are three days begotten before sun and moon, they speak enigmatically of Mind and Intelligence, that is, Heaven and Earth, and of the seventh power, (I mean) the indefinite one. For these three powers are produced antecedent to all the rest. But when they say, “He begot me prior to all the Ages,”
Origen † AD 254 Origen De Principiis 1.2.1
… “The Lord created me—the beginning of His ways, and among His works, before He made any other thing; He founded me before the ages. In the beginning, before He formed the earth, before He brought forth the fountains of waters, before the mountains were made strong, before all the hills, He brought me forth.”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.11
… “I am the resurrection.” But the door also is a good, through which one enters into the highest blessedness. Now Christ says: “I am the door.” And what need is there to speak of wisdom, which “the Lord created
Origen † AD 254 Origen's Commentary on the Gospel of John 1.17
… This meaning of the term “beginning,” as of origin, will serve us also in the passage in which Wisdom speaks in the Proverbs.
Origen † AD 254 Origen's Commentary on the Gospel of John 1.22
… It is in virtue of His being wisdom that He is called arche. For Wisdom says in Solomon:
Origen † AD 254 Origen's Commentary on the Gospel of John 1.39
… Whoever is able to conceive a bodiless existence of manifold speculations which extend to the rationale of existing things, living and, as it were, ensouled, he will see how well the Wisdom of God which is above every creature speaks of herself, when she says:
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.2
… and when He set apart His seat. When He made the strong clouds above the winds, and when He placed the strengthened fountains under heaven, when He made the mighty foundations of the earth, I was by His side, ordering them: I was He in whom He delighted: moreover, I daily rejoiced before His face in all time, when He rejoiced in the perfected earth.”
St Methodius † AD 311 Fragments 2
… He says, concerning the words, “In the beginning God created the heaven and the earth,” that one will not err who says that the “Beginning” is Wisdom. For Wisdom is said by one of the Divine band to speak in this manner concerning herself: “The Lord created me the beginning of His ways for His works: of old He laid my foundation.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.2.15
… When he prepared the heavens I was present with him, and when he established the fountains of the region under heaven I was with him, disposing. I was the one in whom he delighted; daily I rejoiced before him at all times when he was rejoicing at having completed the world.”
St Hilary of Poitiers † AD 367 De Synodis or On the Councils 1
V. “If any one hearing the words formed or created it and begat me spoken by the same lips
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 1.35
35. Ignorance of prophetic diction and unskilfulness 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
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.11
… but that He was made out of what was nonexistent, that is, that He is a perfect creature of God, though different from His other creatures. They argue that He is a creature, because it is written, The Lord hath created Me for a beginning of His ways
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 12.1
… by the uncertain wind of doctrine, there is panic here and danger there, and then again there often is even shipwreck, because it is maintained on prophetic authority that God Only-begotten is a creature—so that to Him there belongs not birth but creation, because it has been said in the character of Wisdom, The Lord created Me as the beginning of His ways
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 12.35
… For there is brought forward against us the declaration of Wisdom concerning itself, when it taught that it was created in these words: The Lord created Me for the beginning of His ways
St Hilary of Poitiers † AD 367 Homilies on the Psalms 1
… planted by the rills of water ,—wherein growth in happiness is set forth in a figure—be possibly applied to His Person, and a tree be said to be more happy than the Son of God, and the cause of His happiness, which would be the case if an analogy were established between Him and it in respect of growth towards happiness? Again, since according to Wisdom
St Athanasius of Alexandria † AD 373 Expositio Fidei. (Statement of Faith.) 1
… ‘No man taketh My life from Me. I have power to lay it down, and have power to take it again’ ( Joh. x. 18 ). In which humanity He was crucified and died for us, and rose from the dead, and was taken up into the heavens, having been created as the beginning of ways for us (
St Athanasius of Alexandria † AD 373 Expositio Fidei. (Statement of Faith.) 3
… ‘The Lord created a new thing in woman,’ that is in Mary. For nothing new was created in woman, save the Lord’s body, born of the Virgin Mary without intercourse, as also it says in the Proverbs in the person of Jesus: ‘The Lord created me, a beginning of His ways for His works’ (
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 3
… e.g. that our Lord only was created immediately by God (Asterius’s view), or that our Lord alone partakes the Father. The second and true sense; God begets as He makes, really; though His creation and generation are not like man’s; His generation independent of time; generation implies an internal, and therefore an eternal, act in God; explanation of
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 6
… Not attending, as I consider, to this circumstance, the authors of this opinion have entirely missed the truth, in explaining, contrary to the sense of divine and prophetic Scripture in the passage, the words, ‘The Lord created me a beginning of His ways unto His works
St Athanasius of Alexandria † AD 373 De Sententia Dionysii. (Defence of Dionysius.) 10
Dionysius, teaching exactly thus, in his letter to Euphranor and Ammonius wrote in view of Sabellius concerning the human pre dicates of the Saviour. For to the latter class belong the sayings, ‘I am the Vine and My Father the Husbandman’ ( Joh. xv. 1 ), and ‘faithful to Him that made Him’ ( Heb. iii. 2 ), and ‘He created me’ (
St Athanasius of Alexandria † AD 373 De Sententia Dionysii. (Defence of Dionysius.) 11
This then being the sense of the expression, it follows that it is of the vine, so understood, that it is written: ‘Who was faithful to Him that had created Him’ ( Heb. iii. 2 ), and ‘made so much better than the angels’ (ib. i. 4 ), and ‘He created me’ (
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 2
… But this one alone more madly than the rest has dared to assail the very Godhead, and to assert that the Word is not at all, and that the Father was not always a father; so that one might reasonably say that that Psalm was written against them; ‘The fool hath said in his heart, there is no God . Corrupt are they, and become abominable in their doings.’
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.11
… or how is He exalted, being before His exaltation the Most High? or how did He receive the right of being worshipped, who before He now received it, was ever worshipped? It is not a dark saying but a divine mystery
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.13
53. But it is written, say they, in the Proverbs, ‘The Lord created me the beginning of His ways, for His Works
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.14.1
… They, however, for whatever reason, still do not succumb; but, as swine and dogs wallow in their own vomit and their own mire, rather invent new expedients for their irreligion. Thus they misunderstand the passage in the Proverbs, ‘The Lord hath created me a beginning of His ways for His works
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.16
… and no creature can create. The Word then differs from all creatures in that in which they, though otherwise differing, all agree together, as creatures; viz. in being an efficient cause; in being the one medium or instrumental agent in creation; moreover in being the revealer of the Father; and in being the object of worship.
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.17
… but Moses was not the Agent in creation:—again, that unity is found in created ministrations, but all such ministrations are defective and dependent:—again, that He learned to create, yet could God’s Wisdom need teaching? and why should He learn, if the Father worketh hitherto? If the Son was created to create us, He is for our sake, not we for His.
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.18
… perverse sense put on them by the Arians, refuted. Mystery of Divine Generation. Contrast between God’s Word and man’s word drawn out at length. Asterius betrayed into holding two Unoriginates; his inconsistency. Baptism how by the Son as well as by the Father. On the Baptism of heretics. Why Arian worse than other heresies.
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.19
… For it is written, ‘The Lord created me a beginning of His ways, for His works
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.21
… Sense of ‘First-born of the dead;’ of ‘First-born among many brethren;’ of ‘First-born of all creation,’ contrasted with ‘Only-begotten.’ Further interpretation of ‘beginning of ways,’ and ‘for the works.’ Why a creature could not redeem; why redemption was necessary at all. Texts which contrast the Word and the works.
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.22
Chapter XXII .— Texts Explained; Sixthly, the Context of
St Athanasius of Alexandria † AD 373 History of Arian Opinions 1
… For we, knowing that God is absolute and sovereign over Himself, have a religious judgment that He generated the Son voluntarily and freely; yet, as we have a reverent belief in the Son’s words concerning Himself (
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
But in opposition to all these, do you reckon up for me the expressions which make for your ignorant arrogance, such as “My God and your God,” or greater, or created, or made, or sanctified;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
II. In their eyes the following is only too ready to hand “The Lord created me at the beginning of His ways with a view to His works.”
St Gregory of Nyssa † AD 395 Against Eunomius 1-2.22
… no matter if there are some who, for the contradiction of the truth, do take literally and without any explanation, words used with a hidden meaning in the dark form of parable, and adduce the expression ‘created,’ put into the mouth of Wisdom by the author of the Proverbs
St Gregory of Nyssa † AD 395 Against Eunomius 2.10
But of course they bring forward the passage in the book of Proverbs which says, “The Lord created Me as the beginning of His ways, for His works
St Gregory of Nyssa † AD 395 Against Eunomius 3.2
Perhaps that passage in the Proverbs might be brought forward against us which the champions of heresy are wont to cite as a testimony that the Lord was created—the passage, “The Lord created me in the beginning of His ways, for His works
St Ambrose of Milan † AD 397 On the Holy Spirit 2.6
… But the Holy Spirit is eternal, and if any one dares to call Him a creature, still he cannot say that He is daily created like the blast of the wind. Then, again, Wisdom herself, speaking after the mystery of the assumed Body, says: “The Lord created Me.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.15
An explanation of Acts ii. 36 and Proverbs viii. 22 , which are shown to refer properly to Christ’s manhood alone.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.7
46. Hereby we are brought to understand that the prophecy of the Incarnation, “The Lord created me the beginning of His ways for His works,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
… that they are created, but He uncreated. While of His angels He saith, who “maketh”; wherefore of the Son did He not say “Who maketh”? Although he might have expressed the difference as follows: “Of His Angels He saith, Who maketh His Angels spirits, but of the Son, ‘The Lord created Me’: ‘God hath made Him Lord and Christ.’” (
St Augustine of Hippo † AD 430 The Confessions 7.21
… for he induced our will to be like his will, whereby he remained not in Thy truth. What shall “wretched man” do? “Who shall deliver him from the body of this death,” but Thy grace only, “through Jesus ‘Christ our Lord,’” whom Thou hast begotten co-eternal, and createdst
St Augustine of Hippo † AD 430 On Christian Doctrine 1.34
… Whence also that expression, “The Lord created me in the beginning of His way,”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.12
24. According to the form of God, it is said “Before all the hills He begat me,” that is, before all the loftinesses of things created and, “Before the dawn I begat Thee,” that is, before all times and temporal things: but according to the form of a servant, it is said, “The Lord created me in the beginning of His ways.”
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 4
6. But as “the Word was made flesh, and dwelt among us,” the same Wisdom which was begotten of God condescended also to be created among men. There is a reference to this in the word, “The Lord created me in the beginning of His ways.”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 2.18
… For knowing that God is self-dependent and Lord of himself we devoutly maintain that of his own volition and pleasure he begat the Son. And while we reverentially believe what is spoken concerning him;
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 2.21
… An artificer, also, may be called the framer, but not the father of his work; while he could by no means be styled the framer of him whom he had begotten. So also the God of the Universe is the Father of the Son; but might be fitly termed the Framer and Maker of the world. And although it is once said in Scripture,
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.5
… and so the Lord says, ‘ God created me in the beginning of His way; I was set up from everlasting; before the hills was I brought forth
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.7
… For instance, Eustathius, the famous bishop of Antioch, who has been already mentioned, when explaining the text in the Proverbs, ‘ The Lord created me in the beginning of His way, before His works of old
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 2.27
… There, too, were Jews and Gentiles all eager to see the great Meletius. Now the emperor had charged both Meletius and the rest who were able to speak to expound to the multitude the text “The Lord formed me in the beginning of his way, before his works of old” (
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Of the same from his sermon on “the Lord created me in the beginning of His way”:
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Of the same from his discourse on “The Lord formed me in the beginning of His ways”:
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Of the same from his discourse on “the Lord created me in the beginning of His ways”:
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.18
… But others, though future, are put in the past tense, as, for instance, This is our God: Therefore He was seen upon the earth and dwelt among men , and The Lord created me in the beginning of His ways for His works
8:23
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.4
… And now I have told you before it come to pass, that when it is come to pass, ye might believe .’ And concerning the creation He says by Solomon, ‘Or ever the earth was, when there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills, was I brought forth
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.16
… or if simply He be a creature, then let Him be assigned the same condition as the rest one with another, and let them as well as He be said every one of them to be ‘a creature but not as one of the creatures, offspring or work, but not as one of the works or offsprings.’ For ye say that an offspring is the same as a work, writing ‘generated or made
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.22
But since the heretics, reading the next verse, take a perverse view of that also, because it is written, ‘He founded me before the world
St Gregory of Nyssa † AD 395 Against Eunomius 2.10
… He is at once our foundation before the world to come, according to the words of Paul, who says, “Other foundation can no man lay than that is laid ,” and it is true that “before the springs of the waters came forth, before the mountains were settled, before He made the depths, and before all hills, He begetteth Me
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.8
… “That which was in the beginning;” and again: “In the beginning was the Word.” To return to the passage we set before us to discuss. “In the beginning,” saith the Scripture, “before He made the earth, before He made the deeps, before He brought forth the springs of water, before all the hills He begat Me.”
8:24
Tertullian † AD 220 Against Hermogenes 32
… It is therefore because of such persons, that Scripture in other passages teaches us of the creation of the individual parts. You have Wisdom saying, “But before the depths was I brought forth,”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 12.37
37. But now, lest the terms ‘creation’ and ‘establishing’ should be an obstacle to belief in the divine birth, these words follow, Before He made the earth, before He made firm the mountains, before all the hills He begat Me
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.22
… the beginning of wisdom’), then advancing upwards in his thoughts and perceiving the Framing Wisdom which is in the creation, will perceive in It also Its Father , as the Lord Himself has said, ‘He that hath seen Me, hath seen the Father,’ and as John writes, ‘He who acknowledgeth the Son, hath the Father also .’ And He says, ‘Before the world He founded me
8:25
St Athanasius of Alexandria † AD 373 Expositio Fidei. (Statement of Faith.) 3
3. He is then by nature an Offspring, perfect from the Perfect, begotten before all the hills (
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 3
… of the creatures, ‘In the beginning God created the heaven and the earth ;’ but of the Son it introduces not another, but the Father Himself saying, ‘I have begotten Thee from the womb before the morning star ;’ and again, ‘Thou art My Son, this day have I begotten Thee .’ And the Lord says of Himself in the Proverbs, ‘Before all the hills He begets me
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 6
… ‘Is not He thy Father that hath bought thee? hath He not made thee and created thee ?’says Moses in his great song in Deuteronomy. And one may say to them, O reckless men, is He a work, who is ‘the First-born of every creature, who is born from the womb before the morning star ,’ who said, as Wisdom, ‘Before all the hills He begets me
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.18
… but while they pretend us, their real fight is against the Godhead Itself. For if the voice were ours which says, ‘This it My Son ,’ small were our complaint of them; but if it is the Father’s voice, and the disciples heard it, and the Son too says of Himself, ‘Before all the mountains He begat me
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.20
… and where the reason is added, surely the reason rightly explains the lection. Thus here, when He says ‘He created,’ He sets down the cause, ‘the works;’ on the other hand, when He signifies absolutely the generation from the Father, straightway He adds, ‘Before all the hills He begets me
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.15
… My Well-beloved hath a vineyard ;’ Who is this ‘Well-beloved’ but the Only-begotten Son? as also in the hundred and ninth, ‘From the womb I begat Thee before the morning star ,’ concerning which I shall speak afterwards; and in the Proverbs, ‘Before the hills He begat me;’ and in Daniel, ‘And the form of the Fourth is like the Son of God
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… If God has never ceased to beget, the Generation is imperfect; and when will He cease? But if He has ceased, then He must have begun. Thus again these carnal minds bring forward carnal arguments. Whether He is eternally begotten or not, I do not yet say, until I have looked into the statement, “Before all the hills He begetteth Me,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 102.29
29. The answer is brief: Solomon not only did not say this, but, on the contrary, expressly said that God hath a Son. For in one of his writings Wisdom saith: “Before the mountains were settled, before the hills was I brought forth.”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.12
24. According to the form of God, it is said “Before all the hills He begat me,”
8:26
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 12.38
… When He was preparing the heaven, I was with Him; and when He was setting apart His own seat. When above the winds He made the clouds huge in the upper air, and when He placed securely the springs under the heaven, and when He made firm the foundations of the earth, I was by Him, joining all things together
St Gregory of Nyssa † AD 395 Against Eunomius 3.2
… First it is created, and after that it is set up, and then it is begotten. “The Lord made,” she says, “lands, even uninhabited, and the inhabited extremes of the earth under heaven
8:27
St Ignatius of Antioch † AD 108 Epistle to the Tarsians 6
Nor is He a mere man, by whom and in whom all things were made; for “all things were made by Him.” “When He made the heaven, I was present with Him; and I was there with Him, forming [the world along with Him], and He rejoiced in me daily.”
St Justin Martyr † AD 165 Dialogue with Trypho 76
… For He exclaimed before His crucifixion: ‘The Son of man must suffer many things, and be rejected by the Scribes and Pharisees, and be crucified, and on the third day rise again.’ And David predicted that He would be born from the womb before sun and moon,
St Irenaeus of Lyons † AD 202 Against Heresies 4.20.3
… “When He prepared the heaven, I was with Him, and when He established the fountains of the deep; when He made the foundations of the earth strong, I was with Him preparing [them]. I was He in whom He rejoiced, and throughout all time I was daily glad before His face, when He rejoiced at the completion of the world, and was delighted in the sons of men.”
Tertullian † AD 220 Against Hermogenes 18
… I was He in whom He took delight; moreover, I daily rejoiced in His presence: for He rejoiced when He had finished the world, and amongst the sons of men did He show forth His pleasure.”
Tertullian † AD 220 Against Praxeas 6
… “When He prepared the heaven,” says Wisdom , “I was present with Him; and when He made His strong places upon the winds, which are the clouds above; and when He secured the fountains, (and all things) which are beneath the sky, I was by, arranging all things with Him; I was by, in whom He delighted; and daily, too, did I rejoice in His presence.”
Tertullian † AD 220 Against Praxeas 7
… when God says, “Let there be light.” This is the perfect nativity of the Word, when He proceeds forth from God— formed by Him first to devise and think out all things under the name of Wisdom—“The Lord created or formed me as the beginning of His ways;” then afterward begotten , to carry all into effect—“When He prepared the heaven, I was present with Him.”
Tertullian † AD 220 Against Praxeas 19
… If, now, it is in this sense that He stretches out the heavens alone, how is it that these heretics assume their position so perversely, as to render inadmissible the singleness of that Wisdom which says, “When He prepared the heaven, I was present with Him?”
St Athanasius of Alexandria † AD 373 Against the Heathen (Contra Gentes) 46
… it follows then that some one was with Him to Whom He spoke when He made all things. 6. Who then could it be, save His Word? For to whom could God be said to speak, except His Word? Or who was with Him when He made all created Existence, except His Wisdom, which says
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.20
… Accordingly, though He thus speaks, yet He taught also that He Himself existed before this, when He said, ‘Before Abraham came to be, I am ;’ and ‘when He prepared the heavens, I was present with Him;’ and ‘I was with Him disposing things
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.22
81. But since He proceeds to say, ‘When He prepared the heaven, I was present with Him
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.28
… For this as before is not the Word’s deficiency , but of that human nature whose property it is to be ignorant. And this again will be well seen by honestly examining into the occasion, when and to whom the Saviour spoke thus. Not then when the heaven was made by Him, nor when He was with the Father Himself, the Word ‘disposing all things
St Gregory of Nyssa † AD 395 Against Eunomius 1-2.22
… for these proverbial discourses do not show their aim at once, but rather conceal it, revealing it only by an indirect import, and we may judge of the obscurity of this particular passage from its context where he says, “When He set His throne upon the winds
St Gregory of Nyssa † AD 395 Against Eunomius 3.2
… For this Scripture gives a contrary sound to that of the Gospel, in ascribing to the Creator of Wisdom the making of land uninhabited and inhabited. So, too, with all that follows
St Ambrose of Milan † AD 397 On the Holy Spirit 3.11
85. Learn also that the Father was with Him, and He with the Father, when all things were being made. Wisdom says: “When He was preparing the heavens I was with Him, when He was making the fountains of waters.”
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.86
… For neither have they climbed up into the heavens, nor measured the sky, nor examined the universe with their eyes; for none of them was with God in the beginning, none of them has said of God: “When He was preparing the heavens I was with Him, I was with Him as a master workman, I was he in whom He delighted.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.2
… “I stretched forth the heavens alone.” The Father certainly did not stretch them forth without the Son. For the Son Himself, Who is the Wisdom of God, says: “When He prepared the heavens I was present with Him.”
St Augustine of Hippo † AD 430 City of God 11.4
… But where have we heard Him? Nowhere more distinctly than in the Holy Scriptures, where His prophet said, “In the beginning God created the heavens and the earth.” Was the prophet present when God made the heavens and the earth? No; but the wisdom of God, by whom all things were made, was there,
8:28
Tertullian † AD 220 Against Hermogenes 32
… but He speaks of that spirit of which the winds consist, as He says by Isaiah, “Because my spirit went forth from me, and I made every blast.” In like manner the same Wisdom says of the waters, “Also when He made the fountains strong, things which are under the sky, I was fashioning them along with Him.”
Tertullian † AD 220 Against Praxeas 7
… thus is it evident that it is one and the same power which is in one place described under the name of Wisdom, and in another passage under the appellation of the Word, which was initiated for the works of God which “strengthened the heavens;”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.21
… It was I, over Whom He rejoiced. Moreover, I was daily rejoicing in His sight, all the while that He was rejoicing in the world that He had made, and in the sons of men
St Gregory of Nyssa † AD 395 On the Faith 1
… But surely it is equally impious not to worship the Son, and to worship the strange God. We must then say that the Son is the true Son of the true Father, that we may both worship Him, and avoid condemnation as worshipping a strange God. But to those who quote from the Proverbs the passage, “the Lord created me
8:29
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.6
64. The Son, moreover,—to consider now our fourth premiss,—is not self-assertive, for He, the Divine Assessor,
8:30
Tertullian † AD 220 Against Praxeas 19
… is it that these heretics assume their position so perversely, as to render inadmissible the singleness of that Wisdom which says, “When He prepared the heaven, I was present with Him?” —even though the apostle asks, “Who hath known the mind of the Lord, or who hath been His counsellor?” meaning, of course, to except that wisdom which was present with Him.
St Dionysius of Alexandria † AD 265 Containing Various Sections of the Works 4.1.3
… Therefore the eternal brightness shines forth before Him, and co-exists with Him, in that, existing without a beginning, and always begotten, He always shines before Him; and He is that Wisdom which says, “I was that wherein He delighted, and I was daily His delight before His face at all times.”
St Dionysius of Alexandria † AD 265 Containing Various Sections of the Works 4.6
12. In the beginning was the Word . But that was not the Word which produced the Word. For “the Word was with God.” The Lord is Wisdom; it was not therefore Wisdom that produced Wisdom; for “I was that” says He, “wherein He delighted.”
St Alexander of Alexandria † AD 326 Epistles on the Arian Heresy and the Deposition of Arius 1.7
… who, not in time, nor after an interval, nor from things which are not, hath begotten His only-begotten Son. How, then, is it not impious to say, that the wisdom of God once was not which speaks thus concerning itself: “I was with Him forming all things; I was His delight;”
St Athanasius of Alexandria † AD 373 Expositio Fidei. (Statement of Faith.) 2
… For the Lord says, ‘I came out from the Father and am come’ ( Joh. xvi. 28 ). But He is ever with the Father, for He is in the bosom of the Father, nor was ever the bosom of the Father void of the deity of the Son. For He says, ‘I was by Him as one setting in order’ (
St Athanasius of Alexandria † AD 373 De Sententia Dionysii. (Defence of Dionysius.) 15
… But God is light eternal, never beginning nor ceasing. The brightness then lies before Him eternally, and is with Him without beginning and ever-begotten, shining in His Presence, being that Wisdom which said, “I was that wherein he rejoiced, and daily I was glad in his presence at all times” (
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.6
… for God’s Image is not delineated from without , but God Himself hath begotten it; in which seeing Himself, He has delight, as the Son Himself says, ‘I was His delight
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.11
… but of the Samosatene and of the present Jews. Why then, if they think as Jews, are they not circumcised with them too, instead of pretending Christianity, while they are its foes? For if He was not, or was indeed, but afterwards was promoted, how were all things made by Him, or how in Him, were He not perfect, did the Father delight
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.16
… works shake and tremble at it .’ But if the whole earth hymns the Framer and the Truth, and blesses, and fears it, and its Framer is the Word, and He Himself says, ‘I am the Truth ,’ it follows that the Word is not a creature, but alone proper to the Father, in whom all things are disposed, and He is celebrated by all, as Framer; for ‘I was by Him disposing
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.20
… For because of our need, the Word, though being Creator, endured words which are used of creatures; which are not proper to Him, as being the Word, but are ours who are created in Him. And as, since the Father is always, so is His Word, and always being, always says ‘I was daily His delight, rejoicing always before Him
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.22
82. Hence the whole earth is filled with the knowledge of Him; for the knowledge of Father through Son and of Son from Father is one and the same, and the Father delights in Him, and in the same joy the Son rejoices in the Father, saying, ‘I was by Him, daily His delight, rejoicing always before Him
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.46
… Therefore this comeliness, which shone forth in each single part of the world, was resplendent in the whole, as the Book of Wisdom shows, saying: “I existed, in whom He rejoiced when He was glad at the completion of the world.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.3
“Is it not then impious to say that there was a time when the wisdom of God was not? Who saith, ‘ I was by Him as one brought up with Him: I was daily His delight
Pseudo-Clement The Clementine Homilies 16.12
And Peter answered: “One is He who said to His Wisdom, ‘Let us make a man.’ But His Wisdom was that with which He Himself always rejoiced
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.22
… When then was it, when the Father rejoiced not? but if He ever rejoiced, He was ever, in whom He rejoiced. And in whom does the Father rejoice, except as seeing Himself in His own Image, which is His Word? And though in sons of men also He had delight, on finishing the world, as it is written in these same Proverbs
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St Gregory of Nyssa † AD 395 Against Eunomius 3.2
And that this is the reference of the enigmatical sayings is clearly revealed by the passage that follows, which says, “Now therefore hearken unto me, my son: and blessed is he that keepeth my ways
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St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.30
… Since therefore the will is either good or bad, and since of course we have not the bad will from God, it remains that we have of God a good will; else, I am ignorant, since our justification is from it, in what other gift from Him we ought to rejoice. Hence, I suppose, it is written, “The will is prepared of the Lord;”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 1.36
… For a man is not good if he is unwilling, but by the grace of God he is even assisted to the point of being willing; because it is not vainly written, “For it is God that worketh in you, both to will and to do for His good pleasure,” and, “The will is prepared by God.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.12
… and thus grace were no more grace, seeing that it is not free when it is rendered as a debt. But if they should so understand what is written, “If ye be willing,” as to confess that He prepares even that good will itself of whom it is written, “The will is prepared by the Lord,”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.13
… For how is there a good purpose in a man without the mercy of God first, since it is that very good will which is prepared by the Lord?
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 32
… but because the will is prepared by the Lord, we must ask of Him for such a force of will as suffices to make us act by the willing. It is certain that it is we that will when we will, but it is He who makes us will what is good, of whom it is said (as he has just now expressed it), “The will is prepared by the Lord.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 17
… As if Peter could in any measure will otherwise than Christ had asked for him that he might will. For who does not know that Peter’s faith would then have perished if that will by which he was faithful should fail, and that it would have continued if that same will should abide? But because “the will is prepared by the Lord,”
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Tertullian † AD 220 A Strain of Sodom 1
By nature rebels ’gainst themselves; and hurts
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.26
… We pray, therefore, not only for the unwilling, but also for the objecting and resisting. What, then, do we ask, but that from unwilling they may be made willing; from objecting, consenting; from resisting, loving? And by whom, but by Him of whom it is written, “The will is prepared by God”?
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DOES NOT WISDOM CRY OUT, AND PRUDENCE GIVE HER VOICE? — We have heard a similar passage in chapter 1, verse 20: "Wisdom preaches abroad, in the streets she gives her voice." The Syriac: therefore (namely, that she may call you away from the harlot, whose rival she is) wisdom cries out, and prudence gives her voice. It is remarkable that the Septuagint translates very differently; for thus they have: "You shall proclaim wisdom, that prudence may obey you." This can be explained in four ways. First, that is to say, if you shall have proclaimed wisdom, and taught it to others both by words and deeds, wisdom shall obey you, shall be present, shall help you. Second, if you shall have cried out to your soul and mind the wisdom and its precepts with a great voice as it were of a herald, so that they strike, rouse, and penetrate, prudence in turn shall obey you. Third, more plainly, if you shall have proclaimed wisdom to your soul, so that it itself may obey and surrender itself to wisdom, prudence in turn shall give her voice to it. Fourth, if you shall have proclaimed wisdom, that is faith and virtue, with great and Apostolic spirit as it were a herald of God, then prudence shall give you her voice, that is, God shall give you the spirit and word of prudence.
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IN THE HIGHEST AND MOST LOFTY PEAKS ABOVE THE WAY, STANDING IN THE MIDST OF THE PATHS. BESIDE THE GATES OF THE CITY IN THE VERY DOORS SHE SPEAKS — All these things in general signify that wisdom everywhere, both in lofty places and humble, both in ways and at crossroads and in the very gates of cities, publicly exalts her voice, so that she calls all to herself. In particular they signify: first, that God from the highest peak of heaven preached to men the laws and dogmas of his wisdom. Second, that wisdom, that is God, gave the law to Moses and the Hebrews on the peak of Mount Sinai. Third, that wisdom in the temple, which was on Mount Sion, continually preached through Priests and Scribes. There Christ and the Apostles preached. Fourth, that the Prophets, who preached the law of God, dwelt in mountains. Fifth, because in churches from elevated places, that is from pulpits, preachers proclaim the word of God and wisdom. Mystically, the Church properly accommodates this to the Blessed Virgin; hence this chapter is read in the lessons of the feast of the Blessed Virgin of the Snows, on the 5th of August, because the basilica of St. Mary Major in Rome was built on the highest peak of the Esquiline hill, where snow miraculously fell in summer, the place designated by the Virgin herself for her church.
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O MEN, TO YOU I CRY OUT, AND MY VOICE IS TO THE SONS OF MEN. UNDERSTAND, LITTLE ONES, SHREWDNESS, AND YOU UNWISE, TAKE NOTICE — Mystically, Bede notes that wisdom, that is virtue, seeks men, not women, that is not the effeminate, but manly spirits, who fight manfully against the flesh, the world and the demon.
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HEAR, BECAUSE I AM ABOUT TO SPEAK OF GREAT THINGS: AND MY LIPS SHALL BE OPENED, THAT THEY MAY PREACH WHAT IS RIGHT — Wisdom draws attention to herself, promising that she will speak great things and right things. Great, both because she treats of virtues and vices, rewards and punishments, glory and infamy, life and death, heaven and hell, and the highest questions of theology; and because she speaks of things proved and certain, divine and eternal. Right, because she preaches nothing but what is true, just and holy. The voice of Christ, the true Solomon and incarnate Wisdom, is consonant with Solomon: "I will open my mouth in parables, I will utter things hidden since the foundation of the world," Matthew xiii, 35. Mystically, the Blessed Virgin proclaimed great things, when, having conceived the Word of God, she sang: "My soul magnifies the Lord; and my spirit has rejoiced in God my Savior," Luke i, 46.
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MY THROAT SHALL MEDITATE TRUTH, AND MY LIPS SHALL HATE IMPIETY. ALL MY WORDS ARE JUST. THEY ARE RIGHT TO THOSE WHO UNDERSTAND — The sense is, that is to say, hear me most attentively, because I shall speak truth, not speculative and idle, but practical, which shall make you good, upright, just, happy and blessed. AND MY LIPS SHALL HATE IMPIETY — that is, impiety, as the Hebrew and Chaldaic have it. Impiety here is not of the masculine gender, but neuter, designating a thing, not a person. 9. THEY ARE RIGHT TO THOSE WHO UNDERSTAND, AND JUST TO THOSE WHO FIND KNOWLEDGE — that is to say, my words, which are in themselves right and just, are recognized as such by those who understand and are learned; but the foolish and wicked do not perceive their righteousness, and therefore despise and reject them.
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RECEIVE MY DISCIPLINE, AND NOT MONEY; CHOOSE LEARNING RATHER THAN GOLD. FOR WISDOM IS BETTER THAN ALL MOST PRECIOUS THINGS — In Hebrew, and knowledge rather than choice gold. The sense is: Prefer my discipline to money and gold; for wisdom far surpasses all riches, gems and precious things, and nothing desirable can be compared to it. Our Pineda, book IV On the Affairs of Solomon, chapter xviii, acutely notes that gold is here called in Hebrew charuts, that is "cut" or "carved," because stamped gold is cut and carved. And just as gold must be cut and carved to be precious, so wisdom requires the cutting and carving of vices and evil habits, through mortification and discipline, so that it may shine forth in its full value.
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I AM WISDOM, I DWELL IN COUNSEL, AND I AM PRESENT AMONG LEARNED THOUGHTS — Wisdom has hitherto commended herself and has stirred up in her hearers a desire for her; now she shows to those desiring her the place and dwelling of herself. The sense is: Whoever desires me and seeks my dwelling, let him go to the house of prudence, that is, of cunning and wise counsel: for there he will find me. I dwell among the prudent, because prudence is nothing other than wisdom applied. This accords with that saying of Christ to Solomon: "Where two or three are gathered together in my name, there am I in the midst of them," Matt. xviii, 20. Mystically, these things aptly befit the Blessed Virgin. First, because she herself presides in Councils and pious congregations, and in Sodalities of the Blessed Virgin.
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THE FEAR OF THE LORD HATETH EVIL: I HATE ARROGANCE, AND PRIDE, AND THE EVIL WAY, AND THE MOUTH THAT SPEAKETH LIES — The fear of the Lord, that is, the wisdom which flows from it and is its companion, hateth evil, and especially arrogance, pride, the evil way, and the double-tongued mouth. Wisdom therefore teaches that these four things are especially hateful to God and to the wise. To this pertains the fable of the man and the satyr in Aesop. A certain man, having entered into partnership with a satyr, ate with him. When it was cold, he would blow upon his hands to warm them; when the pottage was hot, he would blow upon it to cool it. The satyr, seeing this, dissolved the partnership, saying: "I do not wish to have partnership with a man who breathes forth both heat and cold from the same mouth." Thus God detests the double-tongued, who from the same mouth bless and curse. This accords with that saying of Christ to Solomon: "Learn of me, because I am meek, and humble of heart: and you shall find rest to your souls," Matt. xi, 29. Mystically, the Blessed Virgin, full of the fear and love of God, hateth evil, but especially detesteth arrogance and pride, because she herself is the most humble of all creatures. St. Ambrose: "Being about to bear one humble and meek, she ought to have borne before her humility itself."
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MINE IS COUNSEL, AND EQUITY; MINE IS PRUDENCE, MINE IS FORTITUDE — Wisdom returns to what she said in verse 12: "I am wisdom, I dwell in counsel," because she herself is counsel itself, equity itself, prudence itself, fortitude itself. In her are found all virtues, and from her they are communicated to all who love and seek her. Mystically, our Canisius, and from him Salazar: "Three things befit the Blessed Virgin, which the foolish Greeks attributed to their Minerva (goddess of wisdom): namely, counsel, equity, and fortitude."
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BY ME KINGS REIGN, AND LAWMAKERS DECREE JUST THINGS. BY ME PRINCES RULE, AND THE MIGHTY DECREE JUSTICE — Wisdom here claims for herself dominion over kingdoms and empires, over kings, princes and all magistrates, and she derives this from the fact that she gives them the wisdom and prudence by which they reign justly. By wisdom therefore kings and princes reign: first, because all receive their power and authority from the first and uncreated wisdom, that is, from God. Second, because wisdom illuminates and directs kings to reign royally, that is, wisely, justly and holily, not tyrannically. Whence from this maxim of Solomon, St. Thomas teaches that all law of kings and princes is derived from the eternal law of God. Third, because the wise are wont to be chosen and elevated to the helm of the commonwealth: for wisdom here designates not only Ethics, but also Politics and the art of governing. Tropologically, the author of the Greek Catena says: Kings are the saints, who by wisdom reign over the evil affections and disturbances of their own souls. Allegorically, by incarnate wisdom, that is, by Christ, even as man, kings and princes exercise authority. For Christ the Lord, not only as God, but also as man, had and has absolute and direct dominion, not only over the Church, but over all kingdoms, empires and the whole world. From Christ this right of ruling and commanding has been shared with the Blessed Virgin as his mother. For the mother of a king ought to be queen. Narses, the celebrated military commander of the Emperor Justinian, who utterly defeated the most fierce Goths, ascribed all his victories to the Blessed Virgin. Christians under the leadership of the Virgin wrested the Holy Land from the infidels. In the year 1571, under Pius V, a notable naval victory was won over the Turks by the aid of the Virgin, who is venerated under the title of St. Mary of Victory.
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I LOVE THOSE THAT LOVE ME: AND THEY THAT IN THE MORNING EARLY WATCH FOR ME, SHALL FIND ME — Wisdom promised her followers many and great things, indeed kingdoms and empires, and she kindled desire for herself; now she shows the manner by which these are obtained, namely through love. "They that in the morning early watch for me" — that is, early, seasonably, namely from the first age, from infancy, from tender years — "shall find me." If these words are understood of uncreated or incarnate wisdom, that is of God or of Christ, it is clear that she herself loves those who love her. This accords with Solomon what Christ said, John xiv: "He that loveth me, shall be loved of my Father; and I will love him, and will manifest myself to him." Mystically, the Blessed Virgin loves those who love her, but with far greater love: first, because her charity is most ardent; second, because she is the mother of Christ, and therefore she loves most greatly those whom Christ loved most greatly; third, because one and the same habit of charity loves God and neighbor; fourth, because Christ set the mother of God before the Church and the faithful.
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WITH ME ARE RICHES, AND GLORY, PROUD WEALTH, AND JUSTICE — Wisdom in verse 16 said that kingdoms, principalities and the governance of the world are hers; now likewise she says that riches, glory and justice are hers. That wisdom produces glory and stable and lasting wealth is evident from experience, by which we see that prudent and diligent men in their affairs succeed prosperously and accumulate riches. Christ promised spiritual riches and eternal glory in heaven, although he not rarely adds also earthly glory and riches. An example is the author himself Solomon, who through wisdom became the greatest of all kings, most opulent, most glorious and most just. Note: Glory is an inseparable companion and attendant of wisdom, that is of virtue. For glory, as Cicero says, "is the illustrious and widely spread fame of great merits either toward one's own people or toward the fatherland." Mystically, glory among pure creatures is as it were the proper dowry of the Blessed Virgin, because she, just as she is full of grace, so is she full of glory.
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FOR MY FRUIT IS BETTER THAN GOLD AND THE PRECIOUS STONE, AND MY FRUITS THAN CHOICE SILVER — The sense is: Lest from the fact that I said — "With me are riches and glory" — you think these are mine only to give to whom I wish, and do not overflow to my followers, know that I freely and abundantly communicate all these goods to those who love and seek me. For my fruit is better than gold. Mystically, the fruit of the Blessed Virgin is Christ, more precious than all gold and precious stone. Whence Elizabeth said of Him, or rather the Holy Spirit dictated: "Blessed is the fruit of thy womb."
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IN THE WAYS OF JUSTICE I WALK, IN THE MIDST OF THE PATHS OF JUDGMENT, THAT I MAY ENRICH THEM THAT LOVE ME, AND MAY FILL THEIR TREASURES — The latter hemistich explains the former, as is customary. Therefore "In the ways of justice I walk" is the same as "in the midst of the paths of judgment." The sense is: I wisdom am occupied in ways, that is in just actions, namely in honest, upright and holy ones, which consist in the middle between two extremes of excess and defect, so that I may enrich those who love me with true and solid goods, and fill their treasures with spiritual and eternal riches. In Hebrew: so that I may cause those who love me to possess יש ies, that is ens, or that which is, namely solid and permanent substance; because whatever is apart from wisdom and virtue is not a true thing, but only apparent and a phantom.
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THE LORD POSSESSED ME IN THE BEGINNING OF HIS WAYS, BEFORE HE MADE ANYTHING FROM THE BEGINNING — For "possessed me," in Hebrew it is kanani, that is, possessed or acquired me; here however you would better translate it possessed me, because wisdom was always with God, and God always possessed it. You ask: What wisdom is understood here? The Rabbis foolishly understand the law of Moses. I answer however: First, with Tertullian: The uncreated essential wisdom is understood, which is common to the whole Most Holy Trinity. Second, it can be taken of the uncreated notional or personal wisdom, namely of the Son of God, who is the begotten Wisdom and Word of the Father. St. Epiphanius, heresy 73, against the Semi-Arians: "When wisdom said: The Lord created me the beginning of His ways, do not think of creation, but of the eternal generation of the Son from the Father." You will say: How can it be said of the Son of God: "The Lord created me"? The Arians concluded from this that the Son of God is not God but a creature. The Saints Basil, Epiphanius and Jerome respond: first, the Septuagint ektise signifies not only "created," but also "founded, made, worked." Second, the Hebrew kanani properly signifies "possessed me," not "created me." Third, these words can be referred to the human nature of Christ, which was truly created. Fourth, the Hebrew resit signifies not only "beginning," but also "dominion" and primacy. Whence St. Cyril, St. Athanasius and others wisely observe that it is not said absolutely: "The Lord created me the beginning," but "the beginning of His ways," that is, Christ is the principle and exemplar of all the works of God. Fifth, many Fathers hold that the generation of the Son of God is noted here, not the divine and eternal, but the human and temporal, namely the Incarnation. St. Epiphanius, heresy 69: "The Lord created me, that is, built me in the womb of Mary, the beginning of His ways for His works." Third, wisdom can be taken here as created and participated: for God possessed this from eternity, because from eternity He willed and decreed to communicate it to creatures. Fourth, incarnate wisdom, namely Christ man, can be understood here. For God created and produced Him in time according to His decree, so that He might be the beginning and principle of all His works. Mystically, the Lord created and possessed the Blessed Virgin, as the mother of Christ, as the beginning of His ways, that is of His works; for she was the first and most excellent of all the works of God. The Blessed Virgin therefore was predestined from eternity to be the beginning, that is the first, the chief and the lady of all the works of God.
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FROM ETERNITY I WAS ORDAINED, AND FROM ANCIENT TIMES BEFORE THE EARTH WAS MADE — The Hebrew nasach properly signifies to pour out, to pour forth, to pour a libation: for in a libation oil or wine was poured out upon the victim. Therefore "I was ordained" signifies: first, that wisdom was ordained and constituted by God as the chief of all things to be created. Second, poured out, that is communicated and diffused, by God to all creatures. Third, consecrated and poured out as a libation, that is dedicated to the service and glory of God. Many take "I was ordained" for "I was predestined," and explain: From eternity I was predestined. The Septuagint translates: "I was founded"; for what is ordained is also founded and firmly established. Mystically, apply all these things to the Blessed Virgin. For she was ordained from eternity, because it is a magnificent work and divine fabric, founded from eternity in the mind and predestination of God. She was most orderly, and therefore most holy in all her thoughts, words and actions. She is called "an army set in array," Cant. vi, 9, because she herself arranges the army of the Saints to overcome the demon, the world and the flesh.
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24. THE ABYSSES DID NOT YET EXIST, AND I WAS ALREADY CONCEIVED (Pagninus and Tigurina, formed) (Septuagint, before he made the abysses; Arabic, before he made the abysses. Understand by abysses the immense chasms and depths of waters created at the beginning of the world, of which I spoke in Genesis I, 2). THE FOUNTAINS OF WATERS HAD NOT YET BURST FORTH. — In Hebrew, in not fountains heavy, or heavy with waters; Pagninus, the fountains were not yet heavy with waters; for fountains seem as it were heavy and pregnant with waters, so that they might bring them forth and pour them out. Septuagint, before the fountains of waters proceeded (Arabic, were sent forth); Chaldean, before there were fountains of the mass of waters; Vatablus, the fountains did not yet abound with waters. 25. THE MOUNTAINS HAD NOT YET STOOD FIRM WITH HEAVY MASS. — In Hebrew, before the mountains were immersed, sunk, fixed; Pagninus, founded; Tigurina, before the mountains were sunk, namely by the waters of the primeval abyss, Genesis I, 2. Or rather, the earth were immersed and fixed, says Vatablus. For the roots of mountains seem to be the earth immersed and fixed, just as the foundations of houses and temples are immersed in the earth, that is deeply fixed in it, and founded and solidified in it. BEFORE THE HILLS I WAS BROUGHT FORTH. — In Hebrew it is חוללתי cholalti, which our translator rendered, I was conceived; Vatablus, I was formed; Aquila and Theodotion, Ὠδίνων, I burst forth through travail; Symmachus, as if formed by the work of a midwife; Septuagint, before all the hills it brings me forth; St. Cyprian, brought me forth. So also St. Augustine, in the book On the Trinity, chapter XII: "Before all," he says, "the hills brought me forth," that is, "before all the heights of creatures." He explains what he said in verse 22: "The Lord possessed me in the beginning of his ways, etc. From eternity I was ordained," by saying that before the abysses, before the fountains, mountains and hills, that is before the creation of the world, from eternity I was conceived and formed by God. It is a meiosis; for he says less, but signifies more: for it signifies that wisdom was in the mind of God from eternity in such a way that it gave him the idea of abysses, fountains, mountains, hills, and all things to be created in time, and in time directed God's creation to creating and forming them wisely. For this reason he says: "The abysses, fountains and mountains did not yet exist," because namely these were created through wisdom, and could not be created without it. Wisdom here is understood as essential, common to the whole Holy Trinity. For this was conceived in the mind of God from eternity, and through this God created all things in time. It can also be taken as notional, namely the Word or the Son of God; for he was begotten by the Father, and through him likewise the ages were made, Hebrews I, 2. Thus concerning the eternal generation of the Son, St. Cyril, St. Hilary, St. Epiphanius, St. Fulgentius and others writing against the Arians interpret this passage, whom I cited in verse 22, so that the sense is, as if to say, "The abysses did not yet exist, and I was already conceived," namely by the Father through intellect, and because that conception was most perfect always and entire, as being indivisible, and wholly at once he adds: "Before all the hills I was brought forth." For it is conception in the same divine nature, and therefore generation and travail, says St. Thomas, I part. Question XXVII, article 1, to 2. Whence Hermes Trismegistus speaking of the divine generation of the Word: "That Intelligence, God," he says, "having the power of both male and female, and being life and light, brought forth the Word, namely another mind the maker," etc. And the Poets feigned Minerva the goddess of wisdom born from the brain of Jupiter, to signify that wisdom and the Word begotten from the Father alone is his primary idea, according to which he himself fashioned all things. Finally, wisdom incarnate could be understood here, namely Christ man, but then I was conceived and brought forth should be understood not really, but mentally, or in the mind and predestination of God. Thus Hugo. The word 'I was brought forth' signifies, first, that wisdom as it were from eternity stirred God to bring forth and create things in time. For thus when a woman brings forth, she is stirred to labor in bringing forth the child. Second, that wisdom and its works are arduous and laborious things, which in themselves require bringing forth, that is, long meditation, effort and operation, although to God they are plain and easy on account of His infinite power, by which in a single moment by His command and nod He created heaven and earth. And for this reason God undertook the creation of things and perfected it through the first six days of the world, to signify how arduous and difficult this effort was in itself, although to Him as omnipotent it was most easy. Third, the word 'I was brought forth' signifies the mind of God pregnant and heavy with wisdom from eternity, having brought it forth in time, namely when He created its works, such as heaven and earth, and as it were brought them forth. Fourth, the word 'I was brought forth' is the same as 'I was bearing' and 'I labored in bringing forth,' 'I was begetting' and 'I was begotten.' For both signify the Hebrew cholalti, which is of past time. It signifies therefore that in God it is the same thing to beget and to have begotten, to be begotten and to have been begotten. Whence the Son in the same instant of eternity always both begets and is begotten, always is born and has been born. For in divine and eternal things it is the same to become and to have become; for eternity is as it were an indivisible point, always enduring one and the same, and therefore without any change in itself coexists with past, present and future time. Because these things successively coexist with the same instant of eternity always remaining and constant, hence according to them it is said the Father has begotten, begets and will beget the Son always, when properly He only always begets the Son, and the Son is always begotten by Him. Thus clearly teaches St. Hilary, book VII On the Trinity, after the middle; more clearly St. Augustine in Psalm II, most clearly Origen, homily 6 on Jeremiah: 'The Son,' he says, 'continuously receives his being and flows from the Father, as splendor from the sun.' Whence tropologically he adds: 'We ourselves, who are brothers of Christ, are always begotten by God through each understanding, through each holy work and word, if we receive His seed, that is, His grace, and cooperate with Him.' Hence St. Thomas, book IV Against the Gentiles, chapter XI, teaches that in bodily bringing forth, because it happens with motion and succession, first there is conception; second, labor; third, birth; fourth, the presence of the thing born to the one bearing it: but in God, who lacks motion and succession, the bringing forth was from eternity full and perfect, and therefore there was at once the conception of the Word, labor, birth and presence to the Father bearing, that is, begetting; and so that Solomon might signify this, when he had said: 'Before all hills I was brought forth,' lest anyone think the labor preceded the birth, he immediately added: 'When He prepared the heavens, I was there,' as if to say: From eternity I was brought forth, but fully and perfectly, so that in the same instant I existed perfectly and was present to the Father begetting, laboring with Him the heavens and the whole universe. Mystically you may adapt this to the Blessed Virgin. Whence the Church reads this as the Epistle in the sacrifice of the Mass for her Conception and Nativity. For the Conception and Nativity of the Mother of God was the beginning of the works of God concerning the redemption of men, in which a great sacrament of piety, namely the incarnation of the Word soon to be accomplished and celebrated, was at hand. She herself is the bridal chamber and throne of our true Solomon, in which God wished to show His omnipotence and magnificence: 'And that great work of the great Godhead.' Wherefore He made the Blessed Virgin in her conception and birth nobler and more beautiful than all Angels, even the Seraphim, indeed He made her the idea of perfection, virtue and holiness, so that she herself would be the exemplar of beauty and grace both of Angels and of men, nay even of all creatures; indeed He made her to be the image of divinity, in which God before all other pure creatures expressed and represented to the world His wisdom, love, virtues and all beauty that was fitting. She therefore is the ocean of beauty, the fountain of paradise, the temple and sanctuary of God, 'the abyss of humility, grace and wisdom,' as St. Ildefonsus and St. Bernard call her, nay 'the abyss of miracles,' says Damascene, oration 1 On the Nativity. She likewise before all hills was a mountain at the peak of mountains, because 'in order to attain to the conception of the Word, she raised the peak of merits above all the choirs of Angels even to the throne of Divinity,' says St. Gregory in book I of Kings, chapter I. For this reason before hills and mountains she was from eternity conceived in the mind and predestination of God, which from then brought her forth as it were eagerly laboring to bring her forth and bear her, and therefore in time by His decree He labored and brought her forth. For the Blessed Virgin was predestined by God from eternity, not only to be holy, but to be the mother of the Saints, indeed the idea of holiness, so that according to her He would form the other holy Apostles, Martyrs, Virgins, Confessors. For she herself has purer virginity than other virgins have; greater knowledge than Doctors have; stronger patience than Martyrs; clearer prophetic light than Prophets; more ardent zeal than Apostles; finally, holiness greater than any Saint has ever had. "Thou hast as many gifts, O Virgin, as there are stars in heaven." "To others," says St. Ildefonsus and St. Bernard, "grace is given in parts, but to Mary the fullness of all graces." When therefore we celebrate the conception and nativity of the Virgin, we celebrate our own as well: for in her, as in a mother, we have been conceived and born. Furthermore, the Blessed Virgin was conceived fifteen years before the birth and nativity of Christ; for she bore Christ in the fifteenth year of her age. Wherefore, since Christ was born in the year 42 of Augustus Caesar, if you reckon back fifteen years of the Virgin's age, you will arrive at the year 27 of Augustus; in that year therefore the Blessed Virgin was conceived, in which also Augustus Caesar, as Josephus relates, in Book I of the Jewish War, chapters XV and XVI, by the instinct of God, though ignorant of the mystery, contrary to custom went into Syria to inspect the province, and honored King Herod of Judaea with great honors, and exalted him by appointing him to new provinces: and Herod, in return of thanks, built a magnificent city, which he called Caesarea after Caesar, and moreover near the sources of the Jordan he built a notable temple of white marble for Caesar. Assuredly, because in Syria and Judaea at that time the Virgin was being conceived, who was purer than any fountain and whiter than any marble, the temple of God and His living possession, to whom therefore Augustus, by coming into Syria, paid honor, and as it were resigned his dominion and empire.
8:26
WHEN HE HAD NOT YET MADE THE EARTH, AND THE RIVERS, AND THE HINGES OF THE WORLD — In Hebrew: "When He had not yet made the earth, and the villages (or the things without), and the head of the dust of the world." The Hebrews hold that three elements are indicated here: by "earth" the globe of the earth; by "the things without" the air; by "the head of the dust of the earth" fire. Our Vulgate most aptly takes chutsot, that is "villages" or "the things without," for "rivers," because rivers are as it were level ways in the earth, which always flow in the same even course and placid manner. For it cannot be a matter of villages of cities here, since at the beginning of the world there would have been no cities. By "the hinges of the world" Our translation aptly renders what the Hebrew calls "the head of the dust of the earth." For the hinges contain the friable and loose dust of the earth lest it be scattered. You would better understand it with our Salazar as concerning the center of the earth: for to this, as it were to a head, all lines from the circumference of the earth through its middle are drawn back. The center properly contains and restrains the dust of the earth, lest it fall apart, according to Job xxxviii, 4: "Where wast thou when I laid the foundations of the earth?" It commemorates mountains, hills, rivers, the abyss and fountains, because all these things are stable. Whence perennial fountains are so called, because by their perennial flow they represent eternity, as if to say: Wisdom is more stable, more ancient and more eternal than mountains, sea and fountains.
8:27
WHEN HE PREPARED THE HEAVENS, I WAS PRESENT: WHEN WITH A CERTAIN LAW AND COMPASS HE ENCLOSED THE ABYSSES — The Septuagint: "When He prepared the heaven, I was present with Him." In Hebrew: "In preparing the heavens, there I am; in inscribing a circle upon the face of the abyss." Various interpreters explain "the abysses" in various ways. First, some understand it of the center of the earth. Second, Cajetan understands it of the heavens themselves. Third, others understand it of the seas. Fourth, Jansenius understands it of the air and all the elements beneath the celestial spheres.
8:28
WHEN HE STRENGTHENED THE ETHER ABOVE, AND BALANCED THE FOUNTAINS OF THE WATERS: WHEN HE ENCLOSED THE SEA WITH BOUNDS, AND SET A LAW TO THE WATERS THAT THEY SHOULD NOT PASS THEIR LIMITS: WHEN HE BALANCED THE FOUNDATIONS OF THE EARTH — Wisdom continues to enumerate the works of creation, to which she was present and which she created with God. She established her antiquity and dignity, showing that she preceded and presided over all creation — the heavens, the fountains, the seas, and the very foundations of the earth.
8:30
I WAS WITH HIM ORDERING ALL THINGS: AND WAS DELIGHTED EVERY DAY, PLAYING BEFORE HIM AT ALL TIMES, PLAYING IN THE WORLD: AND MY DELIGHTS WERE TO BE WITH THE CHILDREN OF MEN — Wisdom was present to God not merely as a spectator, but as an active cooperator, ordering and disposing all things with order, beauty and harmony. The word "playing" signifies the ease and delight with which wisdom operates: what appears laborious and difficult to others is play and delight to wisdom. And her special delights were to be with the children of men — that is, to communicate herself to men, to dwell among them, to illuminate their minds, and to direct their actions. This verse is most beautifully fulfilled in the Incarnation of the Word, through which the eternal Wisdom of God assumed human nature, and dwelt among men, delighted to be with the children of men in the most intimate way — becoming one of them.
8:32
NOW THEREFORE, CHILDREN, HEAR ME: BLESSED ARE THEY THAT KEEP MY WAYS. HEAR INSTRUCTION, AND BE WISE, AND REFUSE IT NOT. BLESSED IS THE MAN THAT HEARETH ME, AND THAT WATCHETH DAILY AT MY GATES. HE THAT SHALL FIND ME, SHALL FIND LIFE, AND SHALL HAVE SALVATION FROM THE LORD: BUT HE THAT SHALL SIN AGAINST ME, SHALL HURT HIS OWN SOUL. ALL THEY THAT HATE ME, LOVE DEATH — Wisdom concludes with a solemn exhortation and a twofold pronouncement: a blessing upon those who hear and follow her, and a curse upon those who reject and hate her. "Blessed is the man that heareth me" — not merely with the ears of the body, but with the ears of the heart, that is, who obeys and practices what wisdom teaches. "And that watcheth daily at my gates" — that is, who diligently and perseverantly seeks wisdom, not occasionally and lukewarmly, but daily, with constant vigilance and eager desire, waiting at the very doors of the house of wisdom, as a faithful servant waits at the door of his master. "He that shall find me, shall find life" — both temporal, long and happy, and eternal, blessed and glorious. "And shall have salvation from the Lord" — because wisdom leads to God, who is the fountain of all salvation and blessedness. "But he that shall sin against me, shall hurt his own soul" — because in sinning against wisdom, that is against virtue and God, man does not hurt wisdom or God, who are impassible and immutable, but hurts only himself, wounding and destroying his own soul. "All they that hate me, love death" — because to hate wisdom is to love folly, vice and sin, which are spiritual death; and spiritual death leads to eternal death in hell. This is the most terrible of all admonitions: that those who reject wisdom do not merely passively suffer death, but actively choose and love it, embracing that very thing which destroys them. Mystically, these words apply to the Blessed Virgin, the Seat of Wisdom. He that shall find her, shall find life, because she herself leads all her devoted ones to her Son, who is "the Way, and the Truth, and the Life," John xiv, 6. And he that shall sin against her, that is, he who neglects her veneration and invocation, deprives himself of the most powerful intercession before God, and thus hurts his own soul.
Machine translation from the Latin, not reviewed.
8:15
The civil legislator can, first of all, issue laws that bind in conscience; for every authority comes from God and is exercised in the name of God. Classic on this point is the passage of St. Paul (Rom. 13:1-7), preceded by Prov. 8:15 ff. and Wis. 6:2-5, and confirmed by Pt. 2:13 ff., by the doctrine of the Church (cf. Leo XIII, Immortale Dei, 1 Nov. 1885; Libertas, 20 June 1888; Inter gravissimas, 16 Feb. …
8:17
… Theol., 2ᵃ-2ᵃᵉ, q. 23, a. 1) through the bestowal, on God's part, of sanctifying grace, to which there corresponds, on man's part, the act of charity toward God (Prov. 8:17; I Io. 4:7 and 16). As in every friendship, in the love of benevolence there is a mutual communion of goods (Io. 15:14), an intimacy of presence (Io. 14:23), a life unified in …
… God says: «I love those who love me and those who seek me diligently find me» (Prov. 8:17). And Jesus: «Whoever holds to and observes my commandments, he it is who loves me. And whoever loves me will be loved by my Father, and I will love him and manifest myself to him» …
… It is further demonstrated by those texts of Sacred Scripture, both of the Old and of the New Testament (Prov. 8:17; Lk. 10:27-28; Jn. 14:21-23; 1 Pt. 4:8; 1 Jn. 4:7) in which it is said that to the love of God, from which precisely contrition proceeds, is joined the friendship of the Lord, …
8:22
… Persons, and affirms, by recourse to the texts of the Scriptures and to faith, the divinity and consubstantiality of the Son, in opposition to the views of Eunomius; in the fourth he gives the correct interpretation of the biblical texts, first of all of Prov. 8:22, which the Arians made use of; in the fifth he affirms, against the objections of the Pneumatomachi or Macedonians — who took courage from the absence of any mention of the matter …
… Nevertheless, traces of a distinction of terms within the Godhead are found there, especially in the Sapiential Books; Divine Wisdom is described there as assisting and cooperating with God (Prov. 8:22); in Eccl. 24:5: "I came forth from the mouth of the Most High before every creature," and in Wis. 7:25 it is said: "Brightness of eternal Light..., spotless mirror of the majesty …
… Creator and sovereign of all things (28:24-27; 38:4-7; cf. Prov. 8:22-31), God preserves and governs them (12:13; cf. 3:4; 31:2). Inaccessible to our gaze (23:8 ff.), it is not possible to know his nature (11:8 ff.). …
gures of the virginity of M. The texts on Wisdom (Prov. 8, 22-31; Eccli. 34, 5-31) and psalm 44 (Hebr. 45) notably nourish the liturgy, not to mention the Marian suggestions and applications offered by the noble figures of women such as Sarah, Deborah, …
Meletius (Melitius) of Antioch, Saint
… Orthodox tradition has seen a profession of Nicene faith and the true cause of the exile in the discourse delivered by M. before the Emperor on the text then so much discussed in the Arian struggles of Prov. 8, 22, a discourse preserved by Epiphanius (Haer., 73, 29-33: PG 42, 457-65). In any case Constantius had M. replaced by a friend of Arius, Euzoius.
… connected with or even identified with the T. (Eccl. 19:16; 24:22; 32:15; 33:2; 34:8; 39:8). Subsequently the identification becomes more pronounced and the T. takes on divine attributes, appears beside the Creator, firstborn of God and preexistent (Prov. 8:22 is applied to it): Iubil. 3:10; Test. …
… involved here is a simple poetic personification of this essential attribute of God. The same concept reappears in Bar. 3:9-4:4, which adds to it the idea that the Mosaic Law constitutes a more evident manifestation of it for men (ibid. 3:37). In Prov. 8:22-36 the personification of wisdom is much more accentuated, described as the idea that guided God in His work; while insisting on wisdom as a divine attribute, the hagiographer presents …
8:27
… 8:22-36 the personification of wisdom is much more accentuated, described as the idea that guided God in His work; while insisting on wisdom as a divine attribute, the hagiographer presents it as something distinct, invested with its own personality (ibid. 8:27-31). In Ecclus. 24:1-47 the same concepts are given in a somewhat different form: wisdom is something eternal and intrinsically divine; and its personification is accentuated even more …
8:34
… Beatitude is the effect of wisdom (Prov. 3:13; 8:34; A. Robert, in Revue biblique, 43 [1934], p. 61 f.).
8:35
… there are heaped up those who forget God, sinners (ibid. 9:18; 21:16), despisers of the Law (Eccl. 41:11). It appears ever more as the "wages" of sin (cf. Rom. 2:7; 5:12, 21; 6:23), in opposition to the "life" reserved for the good (Prov. 3:18; 8:35; 9:6; 12:2; 16:21); to the f. that is below is opposed "the way of life" that leads on high (Prov. 15:24). Even after the exile, the twofold conception coexists, partly interpenetrating, …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.