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John Calvin puts forward a very simple reason why love is the greatest gift: “Because faith and hope are our own: love is diffused among others.” In other words, faith and hope benefit the possessor, but love always benefits another. In John 13:34–35 Jesus says, “A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another.” Love always requires an “other” as an object; love cannot remain within itself, and that is part of what makes love the greatest gift.

Does Proverbs 8:22 teach that Jesus (Widsom) was created?

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Proverbs 8:22

The LORD possessed me at the beginning of His way, Before His works of old. (NASB)

    The Jehovah's Witnesses believe that in this passage wisdom refers to the Lord Jesus and that the Father created the Lord Jesus before anything else He created. The rest of creation was the Father performing it through the Lord Jesus.

 Insight on the Scriptures: John’s inspired testimony concerning this Son, the Word, is that “all things came into existence through him, and apart from him not even one thing came into existence,” and the apostle identifies the Word as Jesus Christ, who had become flesh. (Joh 1:1-4, 10, 14, 17) As wisdom personified, this One is represented as saying, “Jehovah himself produced me as the beginning of his way,” and he tells of his association with God the Creator as Jehovah’s “master worker.” (Pr 8:12, 22-31) (Creation)



 There are a few things worth noting:
    1. If wisdom was created[*1] doesn't that mean prior to God creating wisdom He did not have wisdom?
    2. Wouldn't it take wisdom in order to create wisdom?
    3. If the Father created everything else through wisdom (the Lord Jesus) why does Job 9:8 (cf. Isaiah 44:24) teach that God created the heavens "alone"?
    4. If Christ is the wisdom of God then He is also the power of God (1 Corinthians 1:24) which would make Him as eternal as God (Romans 1:20).

Theological Dictionary of the New Testament (TDNT): In 1 C. 1:24 Christ is called the power of God in the absolute. In His power, which overcomes all the might of darkness and death, He is the power of God (2:304, dunamia, Grundmann).


[*1] Ron Rhodes: Proverbs 8:22, 23 is simply speaking metaphorically of God's eternal wisdom and how it was "brought forth" (verse 24) to take part in the creation of the universe. Proverbs 8 is not saying that wisdom came into being at a point in time (for God has always had wisdom). And certainly is not saying that Jesus is a created being since the passage is not dealing with Jesus but with wisdom personified (The Complete Book of Bible Answers, page 92).

Robert Bowman and J. Ed Komoszewski: In the context of the book of Proverbs, this one verse is part of a larger unit in which the writer personifies wisdom as a dignified woman who cries out in the city and urges people to listen to her counsel (Prov. 8:1-36; see also 1:20-33; 9:1-6). In this context Proverbs 8:22 is simply a highly poetic way of saying that God created the world with wisdom. To the extent that what Proverbs says about wisdom is also true about Christ, we may draw some comparisons between Christ and wisdom; but we should not make the mistake of treating an Old Testament poetic statement about wisdom as if it were a doctrinal proposition about Christ (Putting Jesus in His Place: The Case for the Deity of Christ, page 107).


Perhaps the best comments I have read concerning the topic at hand is from Daniel Whedon:

 It is an error to lay too much stress upon words, especially on their etymology, in a poetical composition, in order to deduce nice theological distinctions. Theology is a science, and requires words to be used in an accurate, well defined, scientific manner, in statements and disquisitions. The object of poetry is different, and seeks to arrange them in an ornate, esthetic mode, partly for the purpose of moving the passions. The strict etymological meaning of words is very little regarded in poetry, only as it contributes to an esthetic effect; nay, it is very frequently departed from purposely, for the same effect. These considerations are to be borne in mind in drawing theological propositions from poetic language. There are, doubtless, doctrines involved in the sacred poetic compositions, but they are not so much to be learned from the etymological or even conventional sense of individual words, as from the general scope, tenor, and drift of the passage. It is the very essence of poetic genius and inspiration to conceive of things in a mode different from the vulgar reality, and so to represent them in poetic language. Poesy, so to speak, sees things with her own eyes, invests them with her own hues and forms, and exhibits them according to her own fancies. When theology, for her own purposes, becomes interested in these esthetic creations, she must learn to distinguish the shadow from the substance; above all, she must avoid the mistake of regarding an ornament as an essential part of the building; a poetic conception of a thing for the scientific statement of an eternal verity.



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