98. My Vision on the Meaning of Christ
Being Brought Forth
April 12, 2015
I petitioned the Lord to show me the meaning of the following verses, that all dispute of these passages amongst honest seekers for truth might be reconciled. Early this a.m., Sunday, April 12, 2015, the angel of the Lord, Gabriel, showed me that the SDA Bible Commentary on the following verses is correct. Therefore, I have included all that the Commentary says on the following verses, in this document. As well, I have included all the Ellen White Comment references to each chapter.
Certain SDA independent ministries are taking allegories and metaphors relative to these verses and totally misapplying and misinterpreting them. The following links are also important in arriving at the full truth on the issue of Christ’s deity and eternal existence.
"The Lord possessed me in the beginning of his way." Prov. 8:22.
Brought Forth "Before the mountains were settled, before the hills was I brought forth." Prov. 8:25.
Begotten "The Lord (Jehovah) hath said unto me, Thou [art] my son, this day have I begotten thee." Psalm 2:7.
I was shown that Psalm 2:7 refers to Christ’s Incarnation which began when He was slain from the foundation of the earth which refers to His heavenly Sanctuary beginnings of His Incarnation sacrifice, at which time the Son of God began the process of being divested of His Divine attributes which would be cumbered by His humanity when He should later come in the likeness of sinful human flesh.
Rev 13:8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.
PROVERBS CHAPTER 8
1 The fame, 6 and evidency of wisdom. 10 The excellency, 12 the nature, 15 the power, 18 the riches, 22 and the eternity of wisdom. 32 Wisdom is to be desired for the blessedness it bringeth.
1. Wisdom cry. Wisdom is pictured as a woman crying out to all men (see ch. 1:20–23). On every hand, God has placed inducements to lead men to think of the ways of righteousness and to seek understanding (Prov. 8:2; cf. 2 Peter 3:9).
4. O men. Two different Hebrew words are used in this verse for “man”: The first one, ’ish, refers to man as a male and implies such masculine qualities as strength and individuality; the second one, ’adam, is used of mankind in general, all the sons of Adam and, often, the daughters too. Wisdom calls both to men who have already established in themselves a degree of wisdom and experience and who have developed their individuality, and to those who are still allowing themselves to be swept along by the mass of humanity, with little concern as to where they are going.
5. Simple. Heb. petha’im, a term that includes those who have not yet given their hearts to know wisdom, but are still uncommitted to evil. They are still in the valley of decision, ready to be influenced by good or evil. It includes those also who are easily enticed. By contrast, the “fools” are those who have actively resisted the call of wisdom and are hence more difficult to win to the way of life (see ch. 1:7).
6. Excellent things. Heb. negidim, literally, “princely things.” Elsewhere nagid is rendered “ruler,” “chief,” “prince,” etc. Wisdom will speak things that befit a ruler. One of the weaknesses of our times is that princes and rulers often speak things that are far from right (Eze. 22:25–28). When those who should set an example of nobility come down and join the mass of men in ignoble pursuits, the general level of the nation sinks.
8. Nothing froward. The words of true wisdom contain nothing that is perverted. In this day, when science holds so much more honored a position than goodness, when wisdom is less sought than knowledge, those who are esteemed as wise men often speak words that are far from right. This is due to the fact that their basic philosophy, their outlook upon life, is determined by false theories as to right and wrong. “The fear of the Lord is the beginning of wisdom,” and those who reject their belief in a personal God and in an absolute standard of behavior are not wise (Ps. 14:1; 1 Tim. 6:20, 21; 2 Peter 3:3–5).
9. All plain. The humblest Christian who accepts the revelation of God in His Word has a foundation for belief that is as firm as the throne of God. He may well be considered to have developed a better understanding of the real nature of the universe than the wisest unbeliever (see Ps. 25:14; 1 Cor. 2:14; PK 31).
11. Than rubies. Compare ch. 3:14, 15.
12. Witty inventions. Heb. mezimmoth. All previous occurrences of this word (chs. 1:4; 2:11; 3:21; 5:2) have been translated “discretion.” There is no valid reason to depart from this definition here. Mezimmah comes from the root zamam, which means “to consider,” “to purpose,” “to devise.” This verse begins a long section in which wisdom extols her high value.
13. Pride. When the true relation between the eternal, high, and holy God and the sinful mortal heart is realized, there is no place for pride.
15. Kings reign. Early expositors took these words as applying to Christ. There seems to be a transition somewhere in this chapter from a personification of wisdom as an abstract quality to Christ’s being personified by the figure of wisdom. There is no verification of such a transition by a direct quotation from this chapter in the NT, although in Rev. 3:14 there is an allusion to the LXX translation of Prov. 8:22 that would tend to equate the speakers of these respective passages. It is true that many of the attributes the speaker of Prov. 8 ascribes to himself are descriptive also of the work and nature of Christ. However, I nspiration must remain the guide as to which sections of the passage can be positively regarded as having an application also, or perhaps exclusively, to Christ (see TM 200; 1T 396, 397; Ed 142; PP 34; DA 764; see on Deut. 18:15).
The statement, “by me kings reign,” is true equally of Christ as of wisdom. The Bible makes it clear that there is no power apart from God and that the length of time a ruler retains authority is determined by an overruling providence (Dan. 2:20, 21; 4:17; Rom. 13:1; cf. PK 535).
17. That love me. Christ said that He and His Father would love those who loved Him (John 14:21). The problem of the love of an unchanging God apparently turning to hatred of those who reject or who hate Him is dealt with in previous chapters (Prov. 1:26–31; 6:16–19).
Seek me early. This means to seek so diligently that one rises early in the morning to press the search. Because of the distractions of worldly affairs, and the deceitfulness of the human heart, persevering diligence is required to maintain a saving relationship with true wisdom and with God.
18. Riches and honour. Wisdom claims to have with her three rich rewards to be shared with those who seek her. The riches that wisdom offers are durable riches. They include the imperishable treasurers that are laid up only in heaven (Matt. 6:19–21). The lives of some of the world-famous philanthropists have demonstrated that wealth accumulated and used in right ways can be stable and satisfying even here upon earth, but to many, material prosperity becomes a snare (see 1 Tim. 6:9, 17, 18).
Honor is almost as highly prized by mankind as are riches. But human honor is an intangible reward and external to the individual. Wisdom offers honor with God (see 1 Sam. 2:30).
Righteousness. A priceless, heavenly prize. The power of the Saviour is promised to all who seek goodness. This power makes it possible for a sinful human being to follow the good counsel of wisdom. Righteousness is an inward reward made evident in outward behavior (1 Cor. 1:30).
19. My fruit. The natural law that like begets like works also in spiritual things. If a man sows wisdom, he will reap the good consequences of wisdom (Prov. 8:8; Gal. 6:7, 8). Whenever the soul is surrendered, goodness flows forth from the life.
20. Midst of the paths. Wisdom leads down the center of the road of life, avoiding all extremes. Man cannot stray to the right hand or the left without her voice saying, “This is the way” (Prov. 4:27; Isa. 30:21). When that voice is heeded, the treasure that awaits in heaven becomes more real and its inheritance more sure with every day’s march.
This passage is equally plain when applied to Christ. Christ has gone before us and marked out for us the path of righteousness and judgment. In the days before the cross He spoke through patriarchs and prophets (1 Peter 1:11). All the symbolism of the Mosaic ritual law pointed to the coming of the One who would cleanse the sinner from his sinfulness.
Even if there were no eternal life to gain, it would still be the part of wisdom to walk in the way of righteousness. Not all men have much substance in the way of worldly possessions, but all good men can possess real treasures of peace and contentment, which are, after all, the greatest gain (1 Tim. 6:6).
22. The Lord possessed me. The meaning of vs. 22 to 31 has been the cause of much discussion through the centuries. The LXX has the following introduction to the subject: “If I declare to you the things that daily happen, I will remember also to recount the things of old.”
There is an obvious parallel in this passage to the work of the second person of the Godhead (see PP 34). However, the passage is allegorical, and caution must be exercised not to press an allegory beyond what the original writer had in mind. Interpretations derived must always be in harmony with the analogy of Scripture.
Some have sought to find support here for the view that there was a time when Christ was not in existence, and that He was created, or brought forth, by the Father as the beginning of His work of establishing an orderly and inhabited universe. Dogmatic conclusions from figurative, parabolic passages are unjustified. The misleading results of such a course may be demonstrated in the popular interpretation of the parable of the rich man and Lazarus (Luke 16:19–31). Verification of doctrinal beliefs should always be sought in the literal statements of the Bible. For literal statements on the subject under discussion see Micah 5:2; John 1:1; 8:54; cf. DA 24. Compare also the following: “In Christ is life, original, unborrowed, underived” (DA 530). “The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father” (EGW RH April 5, 1906). “Christ is the pre-existent, self-existent Son of God. … He assures us that there never was a time when He was not in close fellowship with the eternal God” (Ev 615; see also DA 19, 24, 25).
In the light of these statements the reading of modern translations that depart from the Hebrew to follow the LXX and read “created” instead of “possessed” (for example, RSV), can lead to unwarranted conclusions.
While there is doubtless a reference to Christ, He is presented in the figure of wisdom. For another illustration of such blending of application see Eze. 28, where the “prince of Tyrus” is, in part, presented as a figure for Satan.
23. Set up. Heb. nasak, a word that has several meanings: (1) “to pour out,” as drink offerings (1 Chron. 11:18); (2) “to weave” (Isa. 25:7); (3) “to set,” “to install,” as obviously here.
24. Brought forth. Heb. chil, “to writhe” and “to tremble”; in a few cases, “to bring forth [as a child].” Chil is used in Ps. 90:2 for the forming of the earth. Here it is used in a metaphorical sense to refer to wisdom.
27. I was there. Whether the preparation of the heavens is regarded as referring to the separation of the waters below and above to form the firmament (Gen. 1:6–8) or to the making of the starry heavens (John 1:3; Col. 1:16, 17), wisdom was there.
Compass. Literally, “circle.”
28. The clouds. Job was challenged to explain the balancing of the clouds (Job 37:16). Through the accumulated knowledge of science, men now understand in part how the multiplied millions of tons of rain in the clouds are held up and what causes the rain to fall. It was divine wisdom that established the conditions that govern the distribution of rain and snow.
30. One brought up. Heb. ’amon. There is much uncertainty as to the exact meaning of this word. Jewish tradition assigns to it the definition “workmaster,” “foreman.” Others propose the meaning “fondling,” “minion,” “foster child.”
31. Sons of men. Man was the crowning work of the Creator (PP 44). While God loves and cares for the animal creation, it was but part of the environment of Adam and Eve. Animals may be sagacious, but they cannot know the wisdom that is the fear of the Lord. God could find His image reflected only in man. Hence special delight and interest was shown in him (see Heb. 2:7, 8).
The delights of wisdom are also with the sons of men. Man is privileged to enter into the thoughts of God. He can find the Creator’s glory written upon every leaf and shining in every star. Through association with his Maker and through the instruction of holy angels in Eden (see PP 50) Adam grew to comprehend more and more of the infinite wisdom of God. Even today, when minds are darkened by sin and the faculties of perception are weakened, there is still great satisfaction to be gained in the reverent study of the thoughts of God as expressed in nature and in revelation. Earthly pleasures can never bring the abiding serenity that is conferred by heavenly wisdom (see Ed 21, 27).
32. O ye children. The LXX reads “[my] son.” This version does not have the remainder of this verse, nor v. 33.
In view of the blessings of wisdom it would be folly to close the ears to the call of wisdom. Compare the statement of Christ in which He turned aside an attempt to exalt His mother and affirmed that blessing or happiness comes from heeding the word of God (Luke 11:28).
33. Hear instruction. The Bible is full of instruction. All its laws, provisions, and requirements represent an adaptation of divine wisdom to the needs of men. To follow such instruction ensures life here and in the age to come. Hence, those who regard divine law as an infringement upon man’s liberty of action bring upon themselves the charge of foolishness.
34. Watching daily. Many pictures are suggested by this verse. Some see eager students waiting for an honored teacher to come out to resume their instruction, others see Levites guarding the doors of the Temple, still others are reminded of a lover waiting long hours in the hope of catching a glimpse of his beloved. All emphasize the necessity of making a deliberate effort to begin each day under the direction of divine wisdom. Man stands in dire need of this wisdom (James 1:5).
35. Life. Eternal life is the reward of the diligent search for wisdom, eternal death the penalty for failure (see 1 John 5:11, 12). The successful search for wisdom means the surrender of self to the indwelling of the Holy Spirit (see John 16:13). Such a surrender makes it possible for God to work upon us and for us the wonders of His grace. To give the same blessings to the unsurrendered would be as dangerous as to give a gleaming razor to a child.
36. Love death. Because the outcome of life is the consequence of the attitude taken toward saving knowledge, a rejection of wisdom is the condemnation of the soul to eternal death. The call of wisdom is heard by every man many times throughout his life, and much of the suffering of the finally impenitent will be remorse as they realize that they have themselves chosen the annihilation that is soon to come upon them (see DA 764; GC 668).
ELLEN G. WHITE COMMENTS
7 ML 331
8 Ed 69
13 PK 34
14 TM 200
17 CG 491; CT 330; 1T 397
18 Ed 142; 3T 540; 6T 258
22, 23, 29, 30 PP 34
31 CH 455; PK 211; 5T 195
36 DA 764
Introduction.—The first of the Messiah psalms, Ps. 2, has been appropriately called a Song of the Lord’s Anointed. Ps. 1 and 2 have a complementary relationship. As Ps. 1 celebrates the blessedness of the good man’s life of meditation on God’s law and the ultimate failure of the wicked, so Ps. 2 shows the futility of universal rebellion against the Lord and the blessedness of peoples that put their trust in the Son of God. Ps. 1 describes the two ways for individuals; Ps. 2, the two ways for peoples. Ps. 1 begins with a beatitude; Ps. 2 closes with one. “Man proposes, God disposes” may well be given as the theme of Ps. 2. That Ps. 2 has Messianic import is attested in Acts 4:25–27 (see DA 778).
Structurally, the psalm falls into four portions, each stanza containing almost the same number of words. The first stanza (vs. 1–3) presents a picture of the high and mighty of earth defying the Ruler of the universe and His Messiah; the second stanza (vs. 4–6), in a contrasting picture, shows the Lord’s disdain for their taunts and establishes Messiah as King in Zion. The third stanza (vs. 7–9) represents the Son of God contemplating the decree that made Him the legal owner of the world; the fourth stanza (vs. 10–12) advises submission to the Lord’s Anointed. A blessing concludes the psalm (v. 12).
That David is the author of Ps. 2 is attested in Acts 4:25. It is noteworthy that the early church designated the psalm “the second psalm” (Acts 13:33).
In his oratorio The Messiah, Part the Second, Handel used vs. 1–4, 9 of Ps. 2 as words in the air for bass, chorus, and recitative and air for tenor, immediately preceding the Hallelujah Chorus.
1. Why do the heathen? The psalm begins abruptly with a picture of violent confusion. The word for “heathen” means properly “nations”; it was applied to the idolatrous nations surrounding Israel. Luther paraphrased the question of the psalmist thus: “How can they succeed, who set themselves against Jehovah and against His Christ?”
Rage. Heb. ragash. This word occurs only here (the Aramaic form is found in Dan. 6:6, 11, 15) and means “to be in tumult.”
The people. According to the laws of Hebrew parallelism, the word expresses the same idea as “the heathen.”
Imagine. Heb. hagah (see on Ps. 1:2). These sinners deliberate on something that cannot be accomplished. All their purposes against God’s government are certain to fail.
2. The kings of the earth. The phrase gives a specific form to the generalization of v. 1. “Kings” stands in opposition to “my king” of v. 6. The attitude expressed in “set themselves” is that of determined resistance.
Anointed. Heb. mashiach, from which we get the word “Messiah.” It signifies literally, “an anointed one.” Mashiach is twice translated “Messiah” (Dan. 9:25, 26). According to the ancient custom, oil was poured upon the heads of priests and kings when these officials were being consecrated to their work (see Ex. 28:41; 1 Sam. 10:1). David frequently referred to Saul as “the Lord’s anointed” (1 Sam. 24:6 10; 26:9; etc.). That the psalm has Messianic import is evident from Acts 4:25–27; see also Matt. 26:63; John 1:49; Acts 13:33; Rom. 1:4; Col. 1:18; Heb. 1:2–5.
3. Break their bands. The rebels against God are represented as speaking out, expressing their desire to break the restraints imposed by Jehovah’s authority. Instead of describing the action, the poet represents the rebels defiantly declaring their intentions.
4. Shall laugh. In contrast to the tumultuous picture of the nations, Jehovah is pictured sitting calmly, serenely, in the heavens (see Ed 173; MH 417), laughing at the vain attempts of the rebels. Overruling Providence crosses the designs of men of corrupt hearts and turns their course into foolishness (see 2 Sam. 15:31). God is conceived of, or in figure described, as possessing human attributes: He will “laugh” (see Ps. 37:13; 59:8; etc.). The Talmud says: “The Torah [law] speaks in the language of the children of men.” The inspired writer expresses the characteristics and attitudes of Deity in the language of human beings, so that men may understand. Compare Ellen G. White’s inability to express the glories of heaven because she could not use “the language of Canaan” (EW 19). The idea suggested in “laugh” is further expressed by the words “derision,” “wrath,” and “displeasure” (vs. 4, 5)—all of which indicate the divine contempt for rebellion.
5. Then shall he speak. God’s seeming indifference will not last forever. The word “then” implies that God will eventually declare His purpose.
6. Yet have I set my king. “Yet” is the translation of the Hebrew conjunction generally translated “and,” but which here has the force of introducing a quotation. The pronoun “I” is emphatic, and is contrasted sharply with “them” (v. 5) referring to those who conspire against Jehovah.
My holy hill of Zion. See Ps. 48:2. Zion, the name of the southern hill in the city of Jerusalem, becomes its poetical name.
7. I will declare. Jesus, the Anointed One, the Word, God’s spokesman, speaks in turn, interpreting God’s great declaration of His Sonship. He is no usurper; He holds His office as Messiah by His Father’s decree. This decree implies (1) that Jesus is to be acknowledged as the Son of God, and (2) that His reign is to be universal (vs. 8–9; cf. Eze. 21:27).
My Son. See Heb. 1:2, 5; cf. Matt. 14:33; 16:16; Acts 8:37; 1 John 4:15.
Begotten thee. This statement must not be construed as implying an original generation of the Son. “In Christ is life, original, unborrowed, underived” (DA 530). The Bible is its own best interpreter. Inspired writers must be permitted to make the precise application of OT prophecies. All other applications are human opinion, and as such lack a plain “Thus saith the Lord” (see on Deut. 18:15). The inspired apostle’s comment on the prophecy of this text makes the psalmist’s words a prediction of the resurrection of Jesus (Acts 13:30–33). The resurrection from the dead in a unique way proclaimed Jesus to be the Son of God (Rom. 1:4).
8. Ask of me. The relation between Jehovah and the Messiah is such that any request of the Son would be granted. The utter futility of any attempt of the rebels to overthrow the government of the Anointed One is emphasized. As heir, the Son inherits all things, and is thus able to share them with us as heirs together with Him (see on Rom. 8:17).
9. Rod of iron. Symbolic of the scepter of rulership, Messiah’s enemies will completely subdued.
Dash them in pieces. Compare Rev. 2:27; 12:5; 19:15.
10. Be wise now. Two ways lie before the rebels: either to continue rebellion, which will produce destruction, or to submit to the divine will, which will mean eternal happiness. The psalmist, as a brother pleading with his fellows, solemnly exhorts the leaders of the rebellion to submit. It is foolish to rebel.
Be instructed. Literally, “be admonished,” “be disciplined.” The leaders are advised to recognize their duty to Jehovah and His Messiah, and to lend their influence to promoting it.
11. With fear. This phrase and the phrase “with trembling” suggest humble reverence mingled with awe in the realization of the awful consequences of rebellion against the purposes of God. The word “rejoice” implies that there is joy in the worship of God.
12. Kiss the Son. That is, do reverence to the Messiah, whom Jehovah has declared to be His Son. The word “kiss” suggests the Oriental custom of paying respect to persons of superior rank (see 1 Sam. 10:1). The psalmist advises those who would rebel against the Messiah, to recognize Him as King and to submit to His reign (see John 5:23).
Though the translation “kiss the Son” represents an entirely natural rendering of the Hebrew, the versions, both ancient and modern, show varieties of renderings. The LXX translates the clause, “lay hold of instruction,” which is also the reading of the Vulgate. These translations appear to be based on the Jewish definition of the word for “son,” here not the Heb. ben, but the Aramaic bar, which the Jews, after the Exile, applied also to the admonitions of the Torah. The word for “kiss,” nashaq, also means “to join” (see Eze. 3:13, where nashaq is translated “touched”). The combination of the two ideas produces the translation of the LXX. Instead of “kiss” several versions read “do homage” (Moffatt, Ray, the translation of the Jewish Publication Society of America). “Do homage” is simply an interpretive rendering of the word for “kiss.”
Although the early church attributed Ps. 2 to David (Acts 4:25), critical scholars have usually dated the psalm in the post-exilic period. They advance as their argument the fact that the Heb. ben and the Aramaic bar, both meaning “son,” appear interchangeably in the psalm. This argument is no longer valid. The same two words are used interchangeably in a Ugaritic letter of the 14th century b.c. This shows clearly that the presence of Aramaic words in any Biblical book is no evidence for a late origin.
The translation of the RSV, “kiss his feet,” is based on a reconstruction of the Hebrew text involving a rearrangement of a number of the letters of the text. In the light of the fact that the Hebrew text as it stands is easily translatable and yields a rendering contextually sound, the suggested change is so drastic that it must be rejected. For a full discussion of the translation problems of this text see Problems in Bible Translation, pp. 144–147.
Perish from the way. In the light of infinite love (John 3:16), God’s wrath must eventually blaze forth against sin and consume those who refuse to accept the Messiah. But God’s heart of love yearns for the salvation of Israel (see Eze. 18:30, 31), and He has no pleasure in the destruction of sinners (v. 32).
Blessed are all they. The psalm closes with a beatitude pronounced upon all who trust in Jehovah’s King. All men, of all ages, climes, and nations, have sinned and need a Saviour. Blessed are they who recognize their need and put their trust in the Messiah. It is the Christian’s solemn duty to appeal to men to repent of their sins and submit to the rule of Jesus, God’s Anointed Son. Ps. 2 has been called The Messiah’s Missionary Hymn.
ELLEN G. WHITE COMMENTS
1–4 DA 778
4 PP 739
12 DA 414
cf. confer, “compare”
NT, New Testament
LXX Septuagint. A. Rahlfs, editor, Septuaginta (2 vols.; Stuttgart, 1935)
TM Testimonies to Ministers and Gospel Workers
EGW Ellen G. White
RSV The Holy Bible. Revised Standard Version (New York, 1952)
Nichol, Francis D.: The Seventh-day Adventist Bible Commentary, Volume 3. Review and Herald Publishing Association, 1978; 2002, S. 970
Talmud The Babylonian Talmud, Soncino, ed., translated under the editorship of I. Epstein (35 vols.; London, 1948-1952)
cf. confer, “compare”
OT Old Testament
LXX Septuagint. A. Rahlfs, editor, Septuaginta (2 vols.; Stuttgart, 1935)
b.c. Before Christ
RSV The Holy Bible. Revised Standard Version (New York, 1952)
Nichol, Francis D.: The Seventh-day Adventist Bible Commentary, Volume 3. Review and Herald Publishing Association, 1978; 2002, S. 632
Nichol, Francis D.: The Seventh-day Adventist Bible Commentary, Volume 3. Review and Herald Publishing Association, 1978; 2002, S. 635