The pre-eminent glory of Christ
This is affirmed of wisdom, and wisdom in the Proverbs is always an abstraction, an attribute of God, or a grace conferred upon man. Thus we have the highly imaginative picture of a certain quality of thought described like a personal favourite in the heavenly presence. But surely it is not necessary for us to rest with this idea. The New Testament cannot be out of our minds when we read the Old. It was not long before Jews learnt to personify wisdom, and when Christ appeared he realized in his own Person what had previously been ascribed to an abstract quality. Christ is "the Truth" (John 14:6) and "the Wisdom of God" (1 Corinthians 1:24). His pre-existence is affirmed by himself (John 8:58) and repeatedly asserted by his apostles (e.g. Colossians 1:16). We may, then, think of Christ embodying this wisdom of God in the awful ages of the past, and see how truly what is here predicated of wisdom applies to him in whom that wisdom dwelt.
I. WISDOM IN CHRIST WAS WITH GOD. "I was by him."
1. Wisdom was always with God, always at his right hand. There was never a time when God acted blindly, imperfectly, without full consciousness. We have no ground for thinking of a lawless chaos previous to the exercise of Divine wisdom and power in creation. Even when the world was" without form and void" (Genesis 1:2), God's wise thought presided over it. God's mind did not grow like ours, from infantile simplicity. He was ever fully God.
2. Christ was similarly eternal with God. "The Word was with God" (John 1:1). When he came to our earth he came forth from God. His condescension was seen in this, that he left his place by the right hand of his Father and came down to dwelt with men.
II. WISDOM IN CHRIST WAS CONCERNED IN CREATION.
1. God made the universe in wisdom. It bears the impress of thought. Deep purposes have impregnated it. Creation is a parable of infinite ideas.
2. God created all things through Christ. "By whom he made the worlds" (Hebrews 1:2). Of course, the humanity of Jesus was not then existing. But the Divine side of our Lord was not only eternal; it was even directly active. Therefore there is a Christ-spirit in nature.
III. WISDOM IS CHRIST WAS GOD'S DAILY DELIGHT.
1. God rejoices over his work, as an artist over the thing of beauty that his hand has fashioned according to the dream of his heart. "God saw that it was good" (Genesis 1:10). The thought that is in God's work is his especial delight. He cares not for mere exhibitions of brute force. He loves wisdom.
2. God rejoices over Christ. So Christ is God's "beloved Son" (Matthew 3:17). There are times when we grieve our Father, though at other seasons he may smile upon us. But Christ always dwelt under the smile of his Father, a daily delight—rejoiced in for his wisdom and the holy and gracious use he made of it.
IV. CHRIST, BY HIS WISDOM, WAS REJOICING ALWAYS BEFORE GOD. Wisdom is a source of joy. Wisdom devoted to God is doubly joyous. Christ had an ancient joy (John 15:11). He left a happy home to come to us. The word for this joy is "sporting." Is there humour in nature? May there be in heaven those lighter, innocent joys which make up so much of the mirth of children on earth? Why should Christ have been always solemn?
Life and favour with God
It is common to see this and similar passages applied directly to the soul's possession of God, or to the special Christian faith in Jesus Christ. Now, it is quite true that we have here in germ what will lead up to those experiences. But apart from the mistake of ignoring the distinction between the elementary truth and its full development, there is a practical consideration that is too often overlooked. It is thought to be good policy to "Christianize" these passages of the Old Testament; i.e. it is thought they are thus most profitably used. On this low ground even an answer can be given—it may be shown that the policy is bad. The more Christian idea is true in itself. But it is expressed clearly enough in the New Testament. We gain no new light, therefore, if we contrive to see it here. We simply repeat a lesson that we have learnt elsewhere. But if we take the more literal meaning of the words, then, though the thought given to us may not be so exalted nor so valuable as the perfected Christian thought, it may have a distinct worth and use of its own, and therefore may add somewhat to our knowledge of Divine things—an addition which we should not have if we read the words as a mere repetition of what we had already learnt elsewhere, however much more important that other lesson might be. The New Testament teaches us that we have life in Christ. We who have that later and fuller revelation gain little or nothing by reading the same truth in the Book of Proverbs. That life is to be found in the Divine wisdom may be a has valuable thought. But it is a distinct thought, and therefore some addition to our knowledge; and as such it should be spiritually helpful to us. For this reason, though it may be perfectly legitimate for us to show how the words of our text foreshadow the great truths of Christianity, it may be more profitable for us to keep to their simple meaning, and see how life and Divine favour are received through the finding of Divine wisdom.
I. WHAT IS MEANT BY FINDING DIVINE WISDOM.
1. It is not the mere knowledge of religious doctrine. Many have this, and yet miss the life eternal. We may know the Bible without knowing God.
2. It is not the results of some rare intuition, nor the achievements of elaborate intellectual effort; it is neither the vision of the mystic nor the secret of the Gnostic. For this wisdom is repeatedly offered to the simple with a most general invitation (e.g. verses 4, 5).
3. To find Divine wisdom is to come to the knowledge of God as far as this affects our own conduct, to know his disposition towards us, his will regarding our conduct, the way of life to which he calls us; it is further to know so much of God's ways and thoughts as to be able to set them before us as a pattern, and thus to imbibe some of the great primeval wisdom described in the preceding verses; lastly, it is to set these thoughts in relation to practice and to make the knowledge of Divine things the rule of life.
II. HOW LIFE AND THE FAVOUR OF GOD RESULT FROM THE FINDING OF WISDOM.
1. Life.
2. The favour of God. God is pleased with us in so far as we walk in his ways. Divine wisdom only can direct us aright, so that we may please God. But the very habit of mind that consists in the thinking of Divine thoughts and the desiring and attempting to accomplish the purposes of Divine wisdom must be pleasing to God.
"Base-minded they that want intelligence;
For God himself for wisdom most is prais'd,
And men to God thereby are nighest rais'd."
(Spenser.)
III. HOW SELF-INJURY AND DEATH RESULT FROM THE LOSS OF THIS WISDOM. "He that misseth me," etc.
1. The common evils of life will lead to our ruin unless we are saved by higher means. The traveller who rejects the guide may parish in the perils of his path; the patient who disobeys the physician may die of his disease. We shall ruin ourselves in sin "if we neglect so great salvation."
2. The rejection of Divine wisdom is itself a fatal sin. It is our duty to hearken to its voice. If we refuse to do this, we shall suffer as a penalty for our wilful disobedience to the message from Heaven.
HOMILIES BY E. JOHNSON