Proverbs 8:33
Hear instruction, and be wise, and refuse it not.
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8:32-36 Surely we should hearken to Christ's voice with the readiness of children. Let us all be wise, and not refuse such mercy. Blessed are those who hear the Saviour's voice, and wait on him with daily reading, meditation, and prayer. The children of the world find time for vain amusements, without neglecting what they deem the one thing needful. Does it not show contempt of Wisdom's instructions, when people professing godliness, seek excuses for neglecting the means of grace? Christ is Wisdom, and he is Life to all believers; nor can we obtain God's favour, unless we find Christ, and are found in him. Those who offend Christ deceive themselves; sin is a wrong to the soul. Sinners die because they will die, which justifies God when he judges.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. 32-36. Such an attribute men are urged to seek. Or, do not make it void or unprofitable to you by your own sloth or wilfulness. Hear instruction,.... The instruction of wisdom, the Gospel of Christ; which instructs men in things relating to God the Father; as that he is the God and Father of his people, the God of all grace, the giver and sender of Christ, and all good things by him; in things respecting Christ, his person, office, grace, and righteousness; in things that appertain to the Spirit of God, his deity, personality, and operations of grace on the souls of men; in the knowledge of themselves, their impurity, impotence, and unrighteousness; and in the way of salvation by Jesus Christ, and therefore to be hearkened to;

and be wise; this is the way to be wise to that which is good, both as to the knowledge and practice of it; to be wise unto salvation, and with respect to everlasting things and a future state; and the Gospel instruction teaches men to behave wisely, to walk in wisdom towards them that are without;

and refuse it not; for this is not to be wise, but to act the part of fools; and such as do so despise their own souls, show that they have no care of them, or concern for their eternal welfare, Proverbs 1:7; for, if this is rejected, there is no escaping eternal damnation, Hebrews 2:3.

Hear instruction, and be wise, and refuse it not.
Verse 33. - Be wise. This will be the effect of attending to the injunction, Hear instruction (see on Proverbs 3:4). The Vatican text of the Septuagint omits this verse; it is added in the Alexandrian and Sin. But not only did her existence precede the laying of the foundation of the world; she was also actively taking part in the creative work:

"When He prepared the heavens, I was there,

When He measured out a circle for the mirror of the multitude of waters."

Again a sentence clothed with two designations of time. The adv. of place שׁם is used, chiefly poetically, for אז, eo tempore (Arab. thumm, in contradistinction to thamm, eo loco); but here it has the signification of place, which includes that of time: Wisdom was there when God created the world, and had then already long before that come into existence, like as the servant of Jahve, Isaiah 48:16, with just such a שׁם אני, says that He is there from the time that the history of nations received a new direction, beginning with Cyrus. הכין signifies to give a firm position or a definite direction. Thus Job 28:27 of Wisdom, whom the Creator places before Himself as a pattern (ideal); here, as Jeremiah 10:12; Psalm 65:7, of the setting up, restoring throughout the whole world. In the parallel member, חוּג, corresponding to שׁמים, appears necessarily to designate the circle or the vault of the heavens (Job 22:14), which, according to the idea of the Hebrews, as in Homer, rests as a half-globe on the outermost ends of the disc of the earth surrounded with water, and thus lies on the waters. Vid., Hupfeld under Psalm 24:2. This idea of the ocean girdling the earth is introduced into the O.T. without its being sanctioned by it. The lxx (καὶ ὅτε ἀφώριζε τὸν ἑαυτοῦ θρόνον ἐπ ̓ ἀνέμων) appears to understand תהום of the waters above; but תהום never has this meaning, ים (Job 9:8; Job 36:30) might rather be interpreted of the ocean of the heavens. The passage in accordance with which this before us is to be expounded is Job 26:10 : He has set a limit for the surface of the waters, i.e., describing over them a circle setting bounds to their region. So here, with the exchange of the functions of the two words; when He marked out a circle over the surface of the multitude of waters, viz., to appoint a fixed region (מקוה, Genesis 1:10) for them, i.e., the seas, fountains, rivers, in which the waters under the heavens spread over the earth. חקק signifies incidere, figere, to prescribe, to measure off, to consign, and directly to mark out, which is done by means of firm impressions of the graver's tools. But here this verb is without the Dagesh, to distinguish between the infinitive and the substantive חקּו (his statute or limit); for correct texts have בּחקו (Michlol 147a); and although a monosyllable follows, yet there is no throwing back of the tone, after the rule that words terminating in o in this case maintain their ultima accentuation (e.g., משׂמו אל, Numbers 24:23). Fleischer also finally decides for the explanation: quum delinearet circulum super abysso, when He marked out the region of the sea as with the circle.

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