Matthew Henry on Proverbs 8:32–end
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!" Pro 8:32. "Read…
Read the whole note in the consoleJamieson-Fausset-Brown on Proverbs 8:32
Such an attribute men are urged to seek.
John Gill on Proverbs 8:32
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, Proverbs 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,…
Read the whole note in the consoleKeil & Delitzsch on Proverbs 8:32
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 ואשׁרי, 32b, arising from its ו, by a transposition of the stichs. But this ואשרי is the same as the καὶ μακάριος, 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 ו with…
