Proverbi 16:3 Commento

As we read this, it teaches us a great truth, that we are not sufficient of ourselves to think or speak any thing of ourselves that is wise and good, but that all our sufficiency is of God, who is with the heart and with the mouth, and works in us both to will and to do, Phi 2:13; Psa 10:17. But most read it otherwise: The preparation of the heart is in man (he may contrive and design this and the other) but the answer of the tongue, not only the delivering of what he designed to speak, but the issue and success of what he designed to do, is of the Lord. That is, in short, 1. Man purposes. He has a freedom of thought and a freedom of will permitted him; let him form his projects, and lay his schemes, as he thinks best: but, after all, 1. God disposes. Man cannot go on with his business without the assistance and blessing of God, who made man's mouth and teaches us what we shall say. Nay, God easily can, and often does, cross men's purposes, and break their measures. It was a curse that was prepared in Balaam's heart, but the answer of the tongue was a blessing.

Note, 1. It is a very desirable thing to have our thoughts established, and not tossed, and put into a hurry, by disquieting cares and fears, - to go on in an even steady course of honesty and piety, not disturbed, or put out of frame, by any event or change, - to be satisfied that all shall work for good and issue well at last, and therefore to be always easy and sedate. 2. The only way to have our thoughts established is to commit our works to the Lord. The great concerns of our souls must be committed to the grace of God, with a dependence upon and submission to the conduct of that grace (Ti2 1:12); all our outward concerns must be committed to the providence of God, and to the sovereign, wise, and gracious disposal of that providence. Roll thy works upon the Lord (so the word is); roll the burden of thy care from thyself upon God. Lay the matter before him by prayer. Make known thy works unto the Lord (so some read it), not only the works of thy hand, but the workings of thy heart; and then leave it with him, by faith and dependence upon him, submission and resignation to him. The will of the Lord be done. We may then be easy when we resolve that whatever pleases God shall please us.

The preparations of the heart in man,.... The sense of these words, according to our version, depends upon the next clause, and the meaning of the whole is, that a man can neither think nor speak without God: the "orderings" or "marshallings of the heart" (a), as it may be rendered; that is, of the thoughts of the heart, which are generally irregular and confused; the ranging them in order, as an army in battle array, or as things regularly placed on a well furnished table; the fixing them on any particular subject, though about things civil and natural, so as closely to attend to them, and proceed in a regular manner in the consideration of them, are not without the concurrence of divine Providence: and whereas the thoughts of men's hearts are evil, and that continually, and nothing but evil thoughts naturally proceed from thence; the ordering and marshalling of them, and fixing them to the attention and consideration of divine and spiritual things, are not without the supernatural grace of God; for we cannot think a good thought of ourselves, nor indeed anything of ourselves in a spiritual manner, Co2 3:5; all preparations for religious service and duty, whether it be to pray unto God, or to preach in his name, are from the Lord; it is he that works in men both "to will and to do"; that gives them the willing mind, or a suitable frame for service, as well as ability to perform it; that pours out the Spirit of grace and supplication on them, and disposes and directs their minds to proper petitions, and furnishes his ministering servants in their studies with agreeable matter for their ministrations, Psa 10:17; and the answer of the tongue is from the Lord; who made man's mouth, and teaches him what to say, both before God and man; what he shall say in prayer to him, or in preaching to others; for the "door of utterance" in either service is from him, as well as the preparation for it: most versions and interpreters make these clauses distinct, the one as belonging to men, the other to God; thus, "to men belong the preparations of the heart, but from the Lord is the answer" or "speech of the tongue"; the former is said by way of concession, and according to the opinion of men; and the sense may be, be it so, that man has the marshalling and ordering of his own thoughts, and that he can lay things together in his mind, and think pertinently and properly on a subject, and is capable of preparing matter for a discourse; yet it is as easy to observe, that men can better form ideas of things in their minds, the they can express their sense and meaning; and though they may be ever so well prepared to speak, yet they are not able to do it, unless the Lord gives them utterance, and assists their memories; they lose what they had prepared, or deliver it in a disorderly and confused manner, and sometimes think to say one thing, and say another; their tongues are overruled by the Lord to say what they never intended, as in the cases of Balaam and Caiaphas. The Targum is, "from man is the counsel of the heart, and from the Lord is the speech of the tongue.'' (a) "dispositiones sive ordinationes", Montanus, Munster, Vatablus, Piscator, Cocceius, Michaelis; "instructiones adversae aciei in corde", Schultens.

Commit thy works unto the Lord,.... Natural, civil, or religious; seek to him for strength and assistance in all, and leave the success of all with him: or "roll thy works on" or "unto the Lord" (b); devolve all upon him, cast all care upon him and his providence for supply, support, and sustenance in life; and commit the business of the salvation of thy soul, and the important affairs of it, wholly to him, who is able, willing, and faithful, to keep what is committed to him; and, having so done, may sit down easy and satisfied, as one that is rid of a burden by casting it on another, better able to bear it, or more equal to the work committed to him: the Targum is, "reveal thy works to God"; and so the Syriac and Vulgate Latin versions, "reveal thy works to the Lord"; thy case, condition, and circumstances; thy wants and necessities; seek and ask for a supply of him, make known thy requests to him; for though he is not ignorant of the affairs of his people, yet he will be sought unto to do the things for them he intends to do, and they stand in need of; and thy thoughts shall be established; when a man has, by faith and in prayer, committed himself, his case, his ways and works, to the Lord, his mind is made easy, his thoughts are composed and settled, and he quietly waits the issues of things; he says, the will of the Lord be done; he knows that he causes all things to work together for good; and whatever is for his good and God's glory shall be brought to pass; and this makes him calm, sedate, and easy; and he is in a fair way of having his designs, desires, and endeavours accomplished; see Psa 37:5. (b) "devolve in Jehovam facta tua", Junius & Tremellius; "negotia tua", Piscator; "volve in Dominum quae tibi facieuda sunt", Michaelis; "volve ad Jehovam opera tua", Pagninus, Montanus, Cocceius; so Mercerus, Gejerus, Schultens, Tigurine version.

We are commanded to show him our ways and make our ways to him, which are made straight, not by our own efforts but by his help and mercy. Whence it is written, “Make straight your way in my sight” (or as other copies have it, “make straight my way in your sight”), so that what is straight to him may also appear straight to me. Solomon also says, “Lay open your works to the Lord, and your thoughts shall be directed.” For our thoughts are directed then, and only then, when we lay open to the Lord, as to a firm and very stable rock, everything that we do and impute everything to him.

Commit your works to the Lord, etc. Indeed, we reveal our works to the Lord when we remember Him in all we do, knowing that nothing is hidden from Him, and we seek His help in all things. And when we do this devoutly, it happens that not only the same works, but even our inner thoughts proceed under His direction.

(Pro. 16:1-33) preparations--schemes. in man--or literally, "to man," belonging, or pertaining to him. the answer . . . Lord--The efficient ordering is from God: "Man proposes; God disposes."

(Compare Margin). Rely on God for success to your lawful purposes.

3 Roll on Jahve thy works, So thy thoughts shall prosper. The proverbs Pro 16:1-3 are wanting in the lxx; their absence is compensated for by three others, but only externally, not according to their worth. Instead of גּל, the Syr., Targ., and Jerome read גּל, revela, with which the על, Psa 37:5, cf. Psa 55:23, interchanging with אל (here and at Psa 22:9), does not agree; rightly Theodotion, κύλισον ἐπὶ κύριον, and Luther, "commend to the Lord thy works." The works are here, not those that are executed, Exo 23:16, but those to be executed, as Psa 90:17, where כּונן, here the active to ויכּונוּ, which at Pro 4:26 as jussive meant to be placed right, here with ו of the consequence in the apodosis imperativi: to be brought about, and to have continuance, or briefly: to stand (cf. Pro 12:3) as the contrast of disappointment or ruin. We should roll on God all matters which, as obligations, burden us, and on account of their weight and difficulty cause us great anxiety, for nothing is too heavy or too hard for Him who can overcome all difficulties and dissolve all perplexities; then will our thoughts, viz., those about the future of our duty and our life-course, be happy, nothing will remain entangled and be a failure, but will be accomplished, and the end and aim be realized.