Exegetical and Hermeneutical Commentary of Proverbs 8:32
Now therefore hearken unto me, O ye children: for blessed [are they that] keep my ways.
Pro 8:32-36. The consequent Appeal of Wisdom
32. Now, therefore ] Because I give, and am, all this; and because in and from their first creation my delight was and is with the sons of men.
O ye children ] Rather, my sons, R.V.
Fuente: The Cambridge Bible for Schools and Colleges
The old exhortation with a new force. The counsels are no longer those of prudence and human experience, but of a Wisdom eternal as Yahweh, ordering all things.
Fuente: Albert Barnes’ Notes on the Bible
Pro 8:32
Blessed are they that keep My ways.
The claims of Divine Wisdom
I. These are very simple.
1. Diligently study its counsels.
2. Constantly obey its precepts. The teachings of Divine Wisdom arc not speculative, but regulative. They are maxims to rule the life.
II. Very important.
1. Obedience to them is happiness.
2. To neglect them is ruin. (David Thomas, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 32. Now therefore] Since I delight so much in conveying instruction; since I have the happiness of the children of Adam so much at heart, hearken unto me; and this is for your own interest, for blessed are they who keep my ways.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Now therefore; seeing I have such a true love to you, and seeing I am so thoroughly acquainted with my Fathers mind, and so excellently qualified to be your Counsellor and Ruler.
Fuente: English Annotations on the Holy Bible by Matthew Poole
32-36. Such an attribute men areurged to seek.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now therefore hearken unto me, O ye children,…. Children of his and his Father, with whom his delights were; predestinated to the adoption of children; children of the covenant and promise, given to him as such in the covenant; for whom he became man, suffered and died, to gather together regenerated ones, by which they appear to be the children of God: these Wisdom here addresses in the most affectionate manner; Christ, having finished the account and description of himself, reassumes his former exhortation, Pr 8:5; and enforces it by the several particulars in the above description. From the consideration of his wisdom, riches, eternity, nearness to God, and his delights with men, he exhorts them to “hearken” to him, to his voice in the Gospel, and to what he says there; such who see themselves lost and perishing, the hungry and thirsty, the naked and weary, the disconsolate and afflicted, the poor and indigent; and also to his voice in his precepts and commands, to embrace his doctrines, and submit to his ordinances;
for blessed [are they that] keep my ways; it is a happiness to be in the ways of Christ, to be kept in them, and to keep them; Christ has promised and does vouchsafe his presence in them; there is a pleasure enjoyed in observing them; and though not for keeping, yet in keeping Christ’s commands, there is great reward, Ps 19:11.
Fuente: John Gill’s Exposition of the Entire Bible
After that Wisdom has shown in Pro 8:22-31 how worthy her fellowship is of being an object of desire from her mediating place between God and the world, she begins with this verse (as Pro 7:24; Pro 5:7) the hortatory ( parnetische ) concluding part of her discourse:
“And now, ye sons, hearken unto me,
And salvation to those who keep my ways!”
The lxx omits Pro 8:33, and obviates the disturbing element of , 32b, arising from its , by a transposition of the stichs. But this is the same as the , Mat 11:6; the organic connection lies hid, as Schleiermacher ( Hermeneutik, p. 73) well expresses it, in the mere sequence; the clause containing the proof is connected by with that for which proof is to be assigned, instead of subordinating itself to it with . Such an exclamatory clause has already been met with in Pro 3:13, there follows as the governed genitive, here a complete sentence (instead of the usual participial construction, ) forms this genitive, Gesen. 123, 3, Anm. 1.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Wisdom’s Exhortation. | |
32 Now therefore hearken unto me, O ye children: for blessed are they that keep my ways. 33 Hear instruction, and be wise, and refuse it not. 34 Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors. 35 For whoso findeth me findeth life, and shall obtain favour of the LORD. 36 But he that sinneth against me wrongeth his own soul: all they that hate me love death.
We have here the application of Wisdom’s discourse; the design and tendency of it is to bring us all into an entire subjection to the laws of religion, to make us wise and good, not to fill our heads with speculations, or our tongues with disputes, but to rectify what is amiss in our hearts and lives. In order to this, here is,
I. An exhortation to hear and obey the voice of Wisdom, to attend and comply with the good instructions that the word of God gives us, and in them to discern the voice of Christ, as the sheep know the shepherd’s voice.
1. We must be diligent hearers of the word; for how can we believe in him of whom we have not heart? “Hearken unto me, O you children!” v. 32. “Read the word written, sit under the word preached, bless God for both, and hear him in both speaking to you.” Let children age, and what they hearken to then, it is likely, they will be so seasoned by as to be governed by all their days. Let Wisdom’s children justify Wisdom by hearkening to her and show themselves to be indeed her children. We must hear Wisdom’s words, (1.) Submissively, and with a willing heart (v. 33): “Hear instruction, and refuse it not, either as that which you need not or as that which you like not; it is offered you as a kindness, and it is at your peril if you refuse it.” Those that reject the counsel of God reject it against themselves, Luke vii. 30. “Refuse it not now, lest you should not have another offer.” (2.) Constantly, and with an attentive ear. We must hear Wisdom so as to watch daily at her gates, as beggars to receive an alms, as clients and patients to receive advice, and to wait as servants, with humility, and patience, and ready observance, at the posts of her doors. See here what a good house Wisdom keeps, for every day is dole-day; what a good school, for every day is lecture-day. While we have God’s works before our eyes, and his word in our hand, we may be every day hearing Wisdom, and learning instruction from her. See here what a dutiful and diligent attendance is required of all Christ’s disciples; they must watch at the gates. [1.] We must lay hold on all opportunities of getting knowledge and grace, and must get into, and keep in, a constant settled course of communion with God. [2.] We must be very humble in our attendance on divine instructions, and be glad of any place, even the meanest, so we may but be within hearing of them, as David, who would gladly be a door-keeper in the house of God. [3.] We must raise our expectations of these instructions, and hearken to them with care, and patience, and perseverance, must watch and wait, as Christ’s hearers, that hanged on him to hear him, as the word in the original is (Luke xix. 48) and (ch. xxi. 38) came early in the morning to hear him.
2. We must be conscientious doers of the work, for we are blessed only in our deed. It is not enough to hearken unto Wisdom’s words, but we must keep her ways (v. 32), do every thing that she prescribes, keep within the hedges of her ways, and not transgress them, keep in the tracks of her ways, proceed and persevere in them. “Hear instruction and be wise; let it be a means to make you wise in ordering your conversation.” What we know is known in vain if it do not make us wise, v. 33.
II. An assurance of happiness to all those that do hearken to Wisdom. They are blessed, v. 32, and again v. 34. Those are blessed that watch and wait at Wisdom’s gates; even their attendance there is their happiness; it is the best place they can be in. Those are blessed that wait there, for they shall not be put to wait long; let them continue to knock awhile and it shall be opened to them. They are seeking Wisdom, and they shall find what they seek. But will it make them amends if they do find it? Yes (v. 35): Whoso finds me finds life, that is, all happiness, all that good which he needs or can desire. He finds life in that grace which is the principle of spiritual life and the pledge of eternal life. He finds life, for he shall obtain favour of the Lord, and in his favour is life. If the king’s favour is towards a wise son, much more the favour of the King of kings. Christ is Wisdom, and he that finds Christ, that obtains an interest in him, he finds life; for Christ is life to all believers. He that has the Son of God has life, eternal life, and he shall obtain favour of the Lord, who is well-pleased with all those that are in Christ; nor can we obtain God’s favour, unless we find Christ and be found in him.
III. The doom passed upon all those that reject Wisdom and her proposals, v. 36. They are left to ruin themselves, and Wisdom will not hinder them, because they have set at nought all her counsel. 1. Their crime is very great; they sin against Wisdom, rebel against its light and laws, thwart its designs, and by their folly offend it. They sin against Christ; they act in contempt of his authority, and in contradiction to all the purposes of his life and death. This is construed into hating Wisdom, hating Christ; they are his enemies, who will not have him to reign over them. What can appear worse than hating him who is the centre of all beauty and fountain of all goodness, love itself? 2. Their punishment will be very just, for they wilfully bring it upon themselves. (1.) Those that offend Christ do the greatest wrong to themselves; they wrong their own souls; they wound their own consciences, bring a blot and stain upon their souls, which renders them odious in the eyes of God, and unfit for communion with him; they deceive themselves, disturb themselves, destroy themselves. Sin is a wrong to the soul. (2.) Those that are at variance with Christ are in love with their own ruin: Those that hate me love death; they love that which will be their death, and put that from them which would be their life. Sinners die because they will die, which leaves them inexcusable, makes their condemnation the more intolerable, and will for ever justify God when he judges. O Israel! thou hast destroyed thyself.
Fuente: Matthew Henry’s Whole Bible Commentary
Importance of Wisdom’s Appeal
(Pro 8:32-36)
Verse 32 renews wisdom’s appeal to the sons of man to claim the benefits offered by wisdom in verses 1-21 of this chapter. The appeal is to hearken, for they that keep the ways of wisdom are blessed or happy, Psa 119:1; Psa 128:1-4.
Verse 33 presents a three-fold admonition: (1) hear the instruction; (2) be wise, consider the instruction carefully; (3) heed, do not neglect it.
Verses 34-35 describe the benefits for those who heed the admonition of Vs. 33: First, they shall be blessed, which means to be happy, Vs. 34; Pro 3:13-18. Second and the reason for happiness, they find life and favor of the LORD, Vs. 35; Pro 4:10; Pro 9:11; Pro 12:28; Pro 19:23; Psa 16:11.
Verse 36 warns that they who sin against wisdom, by ignoring or refusing her call, wrong their own soul. The call of wisdom is reported in Pro 1:20-23; Pro 8:1-11. The sad consequence of ignoring or refusing the call is described as opportunity withdrawn, 1:24-32; and death without hope, Pro 20:2; Pro 14:32; Luk 16:22-26.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 8:36. Sinneth against, misseth, so Stuart, Delitzsch, and Miller.
MAIN HOMILETICS OF THE PARAGRAPHPro. 8:32-36
EXHORTATION FOUNDED ON HUMAN OBLIGATIONS TO DIVINE WISDOM
I. Because Christ, the Eternal Wisdom, has manifested His sympathy with man, we are under obligations to come into sympathy with Him. A man who has manifested his sympathy with, and delight in, anothers welfare by most substantial acts of benevolence and self-denial, has taken the most reasonable method of awakening an answering sympathy in the breast of him whom he has thus regarded. And the obligation on the part of the recipient is increased in proportion to the amount of self-sacrifice undergone on his behalf. If such a benefactor desires and asks for the friendship of him whom he has befriended, it would seem impossible that such an appeal could be made in vain. The eternal wisdom of God has gone to the utmost of even His infinite capacity of self-denial to show His delight in, and regard for the human race. This, coupled with His eternal existence and His almighty power, is here made the basis of an exhortation to men to listen to His words, Now, therefore, hearken unto me, O ye children!
II. Those who are thus drawn into sympathy with Eternal Wisdom come under conditions of life. Here is a repetition of an oft-repeated truth of revelation, that life and Gods favour are inseparableidentical (Pro. 8:35). We can see shadows of this truth in the intercourse of men with their fellow-creatures. If a poor outcast child, surrounded by influences of evil to which he must yield if left to fight them single-handed, is lifted out of his degradation into a godly home, the favour of the friend who thus raises him changes his miserable existence into something worth calling life in comparison. The child who, by wilfulness, has forfeited the favour of a good parent, feels his entire existence clouded, but forgiveness through reconciliation brings light and life back to his spirit. The favour, therefore, of a fellow-creature is sometimes, by comparison, life. How much more is it so when we come into sympathy with Christ by hearkening to His voice and taking His yoke, and are by Him lifted out of a life of bondage to sin into the glorious liberty of the sons of God.
III. Those who refuse thus to come into sympathy with Eternal Wisdom are self-destroyers, because they are God-haters. He who refuses to drink of the Fountain of Life, must, of necessity, be left to soul-death. There is nothing that gives more sorrow to a human being than to know that the evil from which he is suffering is self-inflicted. If a man loses his sight through a wound which he receives from another, although he feels his blindness to be a terrible calamity, it lacks the element of bitterness which would be added to it if it had been brought about by his own wilfulness. The man who loses a limb in lawful battle looks upon his loss as an honour, because it was inevitable. But his feeling would be very different if he knew that he had been crippled for life by his own folly. It will be the main ingredient in the bitter cup of those who disregard the invitations of Divine Wisdom that they are moral suicides. The consciousness of this is a perpetual hell to the human spirit. And the mere neglect is sufficient to give the death-blow. It is not necessary to be in positive opposition to God and goodness. Not to listen is to refuse. Not to wait on God is to sin against Himis to despise the provisions of His mercy.
ILLUSTRATION OF Pro. 8:34
Hovering about the avenues of a royal residence, there are in Eastern as well as in other countries, always to be seen groups of people, some of whom are attracted by the impulse of curiosity, others by the hope of obtaining some mark of royal favour. The assiduity and perseverance requisite for succeding in their suit, and waiting the propitious moment of presenting themselves in the presence of their sovereign, is not, as may be easily supposed, at all times consistent with personal ease and convenience, and, accordingly, here and there may be observed individuals seated upon a stone, or reclining upon the grass, in anxious expectation for the appearance of the sovereign on his way to daily exercise. To sit at the gates of a king is a custom of great antiquity.Paxtons Illustrations of Scripture.
OUTLINES AND SUGGESTIVE COMMENTS
Pro. 8:32. O sweet courtesy! as if it were but a small matter that the Eternal Wisdom should become our Master, and teach us as His scholars; or that, being our Lord, He should teach us as His servants; or that, being God, He should teach us as men; yet greater is His love, and, as a Father, He teacheth us as His children. And well may He call us His children, for it is He that teacheth us who, by adoption, hath made us to be His children, which by hearkening unto Him we show ourselves to be.Jermin.
Pro. 8:34. Uriah watched at Davids gate as a token of service (2Sa. 11:9). Lazarus watched at Dives gate as a token of dependence (Luk. 16:20). Courtiers at royal entrances for smiles of favour. Let the sinner do all these things.Miller.
Not watching awhile, and then going away if they be not let in presently, but waiting patiently till they be let in. Not only taking occasion of learning offered, but waiting to find occasions, as petitioners wait on great men till their causes be ended.Francis Taylor.
Wisdom here appears as a sovereign, separate and secluded, in the style of Oriental monarchs, so that only those know anything of her who diligently keep watch at her doors. Wisdom, who is universal in her call and invitation (Pro. 8:1-3), yet, in the course of communication, in order to test the fidelity of her admirers, veils herself at times in a mysterious darkness, and reveals herself only to those who never intermit their search (Mat. 7:7).Von Gerlach, in Langes Commentary.
There ought to be an expectation raised in us that the vital savour diffused in and by the Word may reach us; and many are ruined for not expecting itnot waiting at the posts of Wisdoms door.John Howe.
Pro. 8:35.
1. Natural life is found by it, not in regard of the beginning of it, but in regard of the comfort and continuance.
2. Spiritual life, or the life of grace. Wisdom is the life of the soul, and what were the world worth if there were no light?
3. Eternal life, or the life of glory. This is indeed the life that Christ, the wisdom of God, died to purchase for us, and lived among us to show us the way to it.Francis Taylor.
Pro. 8:36. Doing without is a stupid misery; but hating wisdom is an insane marvel.Miller.
Not to love and earnestly seek Wisdom is to sin against her. To disregard her is to hate her, and is virtually, though unconsciously, to love death: for it is loving things, which as being opposed to wisdom, bring with them death.Fausset.
What meaneth this all, where one would think there could be none? Can there be an all to hate Him who loveth all that is? But if it were not so, why do so many resist His holy will, despise His heavenly laws, rebel against His sacred pleasure? Are not these effects of hatred? Besides, so doth He challenge the all of our affection, as not to hate all things for His sake, is to hate Him. Now they that hate Him, what can they love? Surely it must needs be death, because in all things else He is. But that is the fruit of sin, and they that love the tree must needs love the fruit also. But to whom do we speak these things, or why do we speak them? Where shall we find open ears, or seeing eyes, when now almost men care not whom they look after, so that they do not look after themselves?Jermin.
A child or an idiot may kindle a fire which all the city cannot quench. In spite of their utmost efforts, it might destroy both the homes of the poor and the palaces of majesty. So a sinner, though he cannot do the least good, can do the greatest evil. The Almighty only can save him, but he can destroy himself.Arnot.
Sin a self-injury. There are three facts implied in these words: Firstly, That man is capable of sinning. This capability distinguishes man from the brute, and belongs to all moral beings. It is our glory that we can sin; it is our disgrace and ruin that we do. Secondly, That sin is something directed against God. All the laws of mans beingphysical, organic, intellectual, and moralare Gods laws, and violation of them is rebellion against heaven. Thirdly, That sin against God is a wrong done to our nature. This is true of all sin, physical as well as spiritual. We cannot violate the laws of physical health, without losing at the same time something of the life, elasticity, and vigour of the mind. That sin injures the soul admits of no debate: it is a patent fact written on every page of history, and proclaimed by the deep consciousness of humanity. From this unquestionable fact we may fairly deduce three general truths. I. That Gods laws are essentially connected with the constitution of man. From this fact two things follow.
(1.) That all sin is unnatural.
(2.) That an evasion of the penalties of sin is beyond the power of the creature. II. That Gods laws are the expression of benevolence. We wrong our souls by not keeping Gods laws. Obedience to them is happiness. The voice of all Divine prohibitions is, Do thyself no harm, the voice of all Divine injunctions is, Rejoice evermore. We infer from this factIII. That Gods laws should be studiously obeyed.
(1.) Right requires it. All Gods laws are righteously binding upon the subject, and disobedience is a crime.
(2.) Expediency requires it. A life of sin is a life of folly, for it must ever be a life of misery.Dr. David Thomas.
Pro. 8:30-36. I. From the beginning the welfare of man engaged the complacent regard of God our Saviour. He derived delight from the material creation because it was to be subservient to man. II. We may therefore expect that all His communications and intercourse with us would be made to harmonise with our welfare also. We are warranted in expecting that all His communications with us will harmonise with the wants of our naturethat the means will be adapted to the end. Accordingly Pro. 8:35-36 imply that so perfect is the adaptation between the provisions of mercy and the necessity of man, that he who rejects them wrongs his own soul, that who receives them receives life. III. May we not infer that, even of this habitable part, He would rejoice in some spots more than in others, especially in such as are set apart for the diffusion of His truth and the promotion of His designs.Dr. J. Harris.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(32) Now therefore hearkeni.e., now that ye know how great my power is, and what love I have to you, in that I rejoice in you, and call you my sons. (Comp. 1Jn. 3:1.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
BLESSEDNESS RESULTING FROM ATTENDING TO THE INSTRUCTIONS OF WISDOM, Pro 8:32-36.
32, 33. Now therefore Considering all these preceding things.
Ye children Compare Pro 4:1; Pro 5:7; Pro 7:24; Pro 8:32. The old exhortation returns now with a new force. The counsels are no longer those of prudence, calculation, human experience; but that of a wisdom wide as the universe, eternal as Jehovah, ordering all things.
Refuse it not Do not let it go.
Fuente: Whedon’s Commentary on the Old and New Testaments
6). Wisdom Brings Blessing On Those Who Hear Her For Through Her They Find Life And Come Into The Favour Of God ( Pro 8:32-36 ).
Because her delight was with the sons of men Wisdom calls on men to listen to what she says, and that is because she wants them to be blessed by God. And she assures them that those who find her will find life, and will obtain YHWH’s favour. For she is His wisdom, and therefore to follow her is to walk in the fear of YHWH. And that is why those who sin against her wrong their own souls, and those who hate her love death. It is because by doing so they have turned against YHWH.
The subsection is in the form of a minor chiasmus:
A Now therefore, sons, listen to me, for blessed are those who keep my ways, hear instruction, and be wise, and refuse it not (Pro 8:32-33).
B Blessed is the man who hears me, watching daily at my gates, waiting at the posts of my doors (Pro 8:34). A For whoever finds me finds life, and will obtain favour of YHWH. But he who sins against me wrongs his own soul. All those who hate me love death (Pro 8:35-36).
In A those are blessed who keep Wisdom’s ways, hear disciplinary instructions, and are wise (and therefore have wisdom), and who do not refuse it. In the parallel those who find wisdom find life and obtain YHWH’s favour, and therefore are doubly blessed, whereas those who do refuse wisdom destroy themselves. In B Wisdom herself blesses those who steadfastly seek her.
Pro 8:32-33
“Now therefore, sons, listen to me,
For blessed are those who keep my ways,
Hear instruction, and be wise,
And refuse it not.”
These words are similar to previous exhortations and would not have been out of place on the lips of Solomon, but they are actually the words of Wisdom. However, this is not too surprising as she is Solomon’s wisdom (Pro 5:1). And yet at the same time she is God’s wisdom, far transcending the wisdom of Solomon, for this follows immediately after the passage where wisdom came forth from God and was continually with God, long before Solomon existed. She calls on ‘sons’, a regular pattern of address for Solomon, to listen to her, because ‘blessed are those who keep her ways’. For this reason they are to hear disciplinary instruction and be wise enough not to refuse it. Hearing, of course, involves obeying. They are to hear and obey God’s wisdom. Then they will be truly wise. In contrast are those who refuse it. The consequence of such refusal is found in Pro 8:36. They wrong their own inner selves, and forfeit true life.
Pro 8:34
Blessed is the man who hears me,
Watching daily at my gates,
Waiting at the posts of my doors,
A general statement is now made about the blessing that comes on the one who does ‘hear’ with an intention of obeying, and who eagerly watches and waits. We learn in Esther of the way in which important officials waited in the gateways to the king’s palace in expectancy of being called on to fulfil some duty or of being summoned into the king’s presence (Est 3:3). Alternately the idea may of suitors eagerly awaiting admission (Pro 4:6; Pro 8:17; Pro 8:21; Son 5:2). But the emphatic point is of eagerly watching and waiting at Wisdom’s gates and doors. Blessing come to the one who does it.
There may here be a reference back to Pro 8:3 where Wisdom cries out ‘beside the gates at the entry to the city, at the coming in of the doors’, with the idea being of those who eagerly gather there to listen before she comes, waiting and watching for her arrival . Others, however, see it as signifying that Wisdom is in her house (Pro 9:1), and people are to wait eagerly outside for her to appear (as newspaper photographers wait eagerly outside a house for an important person who lives there). But however we see it the important lesson is not to be missed which is the eagerness and desire with which we should seek wisdom.
‘Blessed is the man.’ We can compare here the blessedness of the man who delights in the Torah (Law, Instruction) of YHWH, and meditates on it day and night (Psa 1:1-3). He too rejects the way of the wicked, of sinners and of the scornful.
Pro 8:35-36
For whoever finds me finds life,
And will obtain favour of YHWH.
But he who sins against (or ‘misses’) me wrongs his own soul.
All those who hate me love death.”
Solomon points out that finding wisdom is a life and death issue. For the one who finds true wisdom finds life, whereas the one who hates true wisdom ‘loves death’. ‘Life’ includes not only longevity (Pro 3:2; Pro 3:16; Pro 3:18; Pro 9:11), but also wellbeing and spiritual prosperity (Pro 1:9; Pro 1:23; Pro 3:8; Pro 3:18; Pro 3:24-25; Pro 4:8-9; Pro 4:16; Pro 8:21). It is the way of security and peace (Pro 1:33; Pro 3:2; Pro 3:18; Pro 3:24-25). And it is the opposite of entering into the grave world (Pro 2:18; Pro 5:5; Pro 7:27; Pro 9:18), for that is the threat made against those who reject wisdom. It is a ‘life more abundant’ (Joh 10:10), and it promises, on death, entrance into the presence and joy of YHWH (Psa 16:11; Psa 17:15).
Finding wisdom also results in obtaining the favour of YHWH (compare Pro 3:4), possibly here indicating that the reception of life indicates YHWH’s favour (compare Pro 18:22). For the one who follows God’s true wisdom finds life because he is pleasing to God and acceptable in His sight. In contrast are those who ‘sin against wisdom’, that is who do not receive her and follow her ways, or who ‘miss wisdom’ because of their own carelessness. By failing to find wisdom they wrong their own inner lives. They do not find life. For those who hate God’s wisdom, love death, which is not only physical death (compare Pro 2:18; Pro 5:5 a; Pro 7:27), but also spiritual death (the opposite of spiritual life – Pro 1:31-32; Pro 2:19; Pro 4:19; Pro 5:6; Pro 6:32), and entry into the emptiness of the grave world (Sheol – Pro 5:5; Pro 7:27).
Fuente: Commentary Series on the Bible by Peter Pett
Now therefore hearken unto me, O ye children: for blessed are they that keep my ways. Hear instruction, and be wise, and refuse it not. Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors. For whoso findeth me findeth life, and shall obtain favour of the LORD. But he that sinneth against me wrongeth his own soul: all they that hate me love death.
The chapter sweetly concludes as it begun. Christ as Wisdom Mediator having called aloud to the church to listen to him, and having opened his commission and shewn his love to his people, and the blessedness of knowing him; now folds up the whole in an earnest exhortation that his church will listen to him; and declares the happy effects of following his advice, and the awful consequence of rejecting it, in becoming their own soul’s murderers.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Pro 8:32 Now therefore hearken unto me, O ye children: for blessed [are they that] keep my ways.
Ver. 32. Now therefore hearken unto me. ] Audite senem iuvenes, said Augustus to his seditious soldiers, and had audience: and shall not wisdom, that is so ancient, as before the creation, so eminent, as to make and conserve a world, so gracious with the Father, shall not she be hearkened to?
For blessed are they.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
children = sons.
blessed = happy. See note on Pro 3:13.
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 8:32-36
Blessedness of the Wise Man (Pro 8:32-36):
“Now therefore, my sons, hearken unto me; for blessed are they that keep my ways. Hear instruction, and be wise, and refuse it not” (Pro 8:32-33). Again, wisdom calls upon mankind to seek after her. As the gospel calls upon men to obey and enjoy the rich blessings of salvation even so wisdom calls (see 2Th 2:13-14). Those who seek, hear, and give heed to instruction will obtain wisdom. Never refuse it!
“Blessed is the man that hears me, watching daily at my gates, waiting at the posts of my doors. for whoso finds me finds life, and shall obtain favor of Jehovah. But he that sins against me wrongs his own soul: all they that hate me love death” (Pro 8:34-36). The blessed man is he who diligently seeks wisdom, finds her, and makes her his life. Such a man “finds life and obtains the favor of Jehovah.” Jehovah favors and delights in the person who watches, waits, and looks for wisdom. Those who sin against wisdom; i.e., reject or refuse her knowledge and instructions in righteousness and justice:
“Wrongs his own soul” in that the soul is eternal and such a one self condemns his soul with eternal torment by sinful behavior (see also Pro 15:32; Pro 16:17).
Actually “hates” Jehovah and “loves death.” One must appreciate the forward way in which the word of God speaks to man. It may be that those who do not choose a life of wisdom would never ever say, “I hate God… I love death,” yet this is exactly what they are doing when they choose the ways of the world over divine wisdom.
Fuente: Old and New Testaments Restoration Commentary
for: Psa 1:1-4, Psa 119:1, Psa 119:2, Psa 128:1, Luk 11:28
Reciprocal: Gen 49:2 – hearken 2Sa 22:22 – the ways Psa 34:11 – Come Psa 90:12 – that Pro 1:4 – to the Pro 1:33 – whoso Pro 3:13 – is the Pro 4:1 – attend Pro 5:7 – Hear Pro 7:24 – O Pro 12:1 – loveth Isa 48:12 – Hearken Isa 55:2 – Hearken Mat 5:3 – Blessed Mar 4:3 – Hearken Luk 7:35 – General Act 2:14 – hearken Jam 1:19 – let Jam 2:5 – Hearken 1Jo 2:5 – whoso
Fuente: The Treasury of Scripture Knowledge
Pro 8:32-35. Now therefore hearken, &c. Seeing I have a true love to you, and seeing I am so thoroughly acquainted with my Fathers mind, and so excellently qualified to be your Counsellor and Ruler; hear instruction and be wise Hearken, I beseech you, and yield to the voice of your own reason, and of Gods holy word; and refuse not Hebrew, , et non abstrahite vos, and do not withdraw yourselves: be so wise and considerate as not to decline hearing, receiving, and obeying it; do not, in any way, reject or slight it. But rather invite such instructions, by giving them thankful entertainment, and going thither where you may meet with them. For blessed is the man that heareth me Who not only hearkens obediently when he is told his duty, but makes it his business to be rightly informed; watching daily at my gates Neglecting no opportunity, but constantly and diligently attending there where he may be taught how he ought to live; waiting at the posts of my doors As servants, and clients, and others wait at the doors of princes, or persons eminent for place, power, or wisdom, that they may be admitted to speak to, or converse with them. Whoso findeth me findeth life The wisdom here intended, when attained, is the life, salvation, and happiness of men. Christ, the Wisdom and Word of God incarnate, to whom all these attributes agree perfectly, is peculiarly so. But he must be found; that is, known, believed in, loved, and obeyed; he must be revealed to and in us.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The appeal to gain Wisdom 8:32-36
On the basis of all that precedes, Solomon exhorted his sons to live by his words and thereby gain wisdom. Again, wisdom leads to life, but those who lack wisdom begin to die.
"Many have equated wisdom in this chapter with Jesus Christ. This connection works only so far as Jesus reveals the nature of God the Father, including his wisdom, just as Proverbs presents the personification of the attribute. Jesus’ claims included wisdom (Mat 12:42) and a unique knowledge of God (Mat 11:25-27). He even personified wisdom in a way that was similar to Proverbs (Mat 11:19; Luk 11:49). Paul saw the fulfillment of wisdom in Christ (Col 1:15-20; Col 2:3) and affirmed that Christ became our wisdom in the Crucifixion (1Co 1:24; 1Co 1:30). So the bold personification of wisdom in Proverbs certainly provides a solid foundation for the revelation of divine wisdom in Christ. But because wisdom appears to be a creation of God in Pro 8:22-31, it is unlikely that wisdom here is Jesus Christ." [Note: Ross, p. 943.]