Proverbs 16:19 মন্তব্য

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.

This is a paradox which the children of this world cannot understand and will not subscribe to, that it is better to be poor and humble than to be rich and proud. 1. Those that divide the spoil are commonly proud; they value themselves and despise others, and their mind rises with their condition; those therefore that are rich in this world have need to be charged that they be not high-minded, Ti1 6:17. Those that are proud and will put forth themselves, that thrust, and shove, and scramble, for preferment, are the men that commonly divide the spoil and share it among them; they have the world at will and the ball at their foot. 2. It is upon all accounts better to take our lot with those whose condition is low, and their minds brought to it, than to covet and aim to make a figure and a bustle in the world. Humility, though it should expose us to contempt in the world, yet while it recommends us to the favour of God, qualifies us for his gracious visits, prepares us for his glory, secures us from many temptations, and preserves the quiet and repose of our own souls, is much better than that high-spiritedness which, though it carry away the honour and wealth of the world, makes God a man's enemy and the devil his master.

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.

Better it is to be of an humble spirit with the lowly,.... The followers of the meek and lowly Jesus, whose spirits are humbled under a sense of sin; have mean thoughts of themselves and their own righteousness, and submit to the righteousness of the Son of God, and wholly trust in him for salvation; and ascribe all they have and are to the free grace of God; humble themselves under the mighty hand of God; are resigned to his will, and patiently bear all afflictions without murmuring, and think better of others than themselves: these are not in so much danger of falling as the proud and haughty, and are more grateful to men, and acceptable to God; with these he vouchsafes to dwell; to these he gives more grace, and they shall inherit the earth. Wherefore it is better to be of such a spirit, and be ranked among and keep company with the meek and lowly, than to divide the spoil with the proud; the spoils of the poor with proud oppressors; or spoils gotten in war with proud and ambitious princes; or the spoils of kingdoms and states with antichrist, divided by him among his proud followers: it is better to be the followers of Christ, and have but little, than to be his, and have ever so much.

(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."

divide the spoil--that is, conquer. Avoid the society of the proud (Jam 4:6).

19 Better in humility to dwell among sufferers, Than to divide spoil among the proud. The form שׁפל is here not adj. as Pro 29:23 (from שׁפל, like חסר, Pro 6:32, from חסר), but inf. (like Ecc 12:14, and חסר, defectio, 10:21). There existed here also no proper reason for changing עניּים (Chethı̂b) into ענוים; Hitzig is right in saying that עני may also be taken in the sense of ענו [the idea "sufferer" is that which mediates], and that here the inward fact of humility and the outward of dividing spoil, stand opposed to one another. It is better to live lowly, i.e., with a mind devoid of earthly pride (Demut [humility] comes from do with the deep e, diu, servant), among men who have experience of the vanity of earthly joys, than, intoxicated with pride, to enjoy oneself amid worldly wealth and greatness (cf. Isa 9:2).