85. — [But wisdom is jmtified of aU her children!] There is some obscurity about these words. At any rate, liiere is much diversity in the interpretations which commentators put upon them.
Some take the expression "children of wisdom" in a had sense, and consider the meaning to be, " those who ought to have been, or were reckoned children of wisdom, having rejected wisdom's offers, wisdom is now acquitted and free from all blame at their hands. Divine wisdom tried all things needful for their conver- sion and salvation, and they would have none of her counsel. She is, therefore, justified, absolved and excused from all blame, if they are lost." This is Chrysostom's view.
Some take the word "justified" in the strange sense of "con- demned," and make out the meaning to be as follows. "Those who professed themselves to be children of wisdom have actually condemned wisdom, by refusing her coimsels." This, according to FarsBUS and Chemnitius, is die view maintained by Luther.
I believe the right interpretation is to regard the " children of wisdom" as the truly wise, the elect, the believers, the people who are really taught of God. By them " the wisdom of God's ways is always justified, whatever others may please to think of it. They assent to them, approve of them, and regard them as being entirely right." This sense will be foimd ably defended in the commentary of ParsBus on St. Matthew, — and well and briefly stated by Euthymius.
The "children of wisdom" is a Hebraism for "those who are wise." Thus, the " children of rebellion " means the rebellious, Num. xvii. 10., the "children of wickedness" the wicked, 2 Sam. vii. 10., the "children of pride" the proud, Job xli. 34., the " children of ti-ansgression" transgressors, Isai. Ivii. 4. The " chil- dren of this world," and " children of light," Luke xvi. 8., are similar expressions.
It seems unnecessary to take "wisdom," at the beginning of the verse, in the sense of the Personal Wisdom, Christ Himself. It is more likely a general expression for the " wisdom of God's ways."
The word " but," at the beginning of the verse is more com- monly translated " and." Beza and others however show that it should be taken here in the sense of " and yet," or " but," as we have rendered it in our version. Alford points out that "and," should be so rendered in Matt. x. 29. It should bo " and yet one," &c.
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