Proverbios 16:20 Comentario

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. Prudence gains men respect and success: He that handles a matter wisely (that is master of his trade and makes it to appear he understands what he undertakes, that is considerate in his affairs, and, when he speaks or writes on any subject, does it pertinently) shall find good, shall come into good repute, and perhaps may make a good hand of it. 2. But it is piety only that will secure men's true happiness: Those that handle a matter wisely, if they are proud and lean to their own understanding, though they may find some good, yet they will have no great satisfaction in it; but he that trusts in the Lord, and not in his own wisdom, happy is he, and shall speed better at last. Some read the former part of the verse so as to expound it of piety, which is indeed true wisdom: He that attends to the word (the word of God, Pro 13:13) shall find good in it and good by it. And whoso trusts in the Lord, in his word which he attends to, is happy.

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.

He that handleth a matter wisely shall find good,.... That frames and composes his discourse well on any subject he takes in hand; or manages his affairs prudently and discreetly, in which he is concerned; or that wisely attends to the affair of humility, as Aben Ezra: or rather to the word, that is, to the word of God; is not a careless, negligent, unconcerned hearer of the word, but a diligent and attentive one; whose heart is opened by the Spirit of God to attend to what is spoken in it; who lays it up in his heart, and makes it the rule of his conduct in life: such a man finds good things; things which are for his profit, edification, and instruction; good truths, good doctrines, good counsel and advice, good directions and instructions; promises of good things, things for his present comfort and future happiness; and whoso trusteth in the Lord, happy is he; not to his own wisdom; nor in his own strength; nor in his riches, nor righteousness; nor in the favour of men, no, not of princes; but in the Lord, and in his Word; he shall want no good thing, he is kept in perfect peace; he is in the utmost safety, is like Mount Zion, that can never be removed, Jer 17:7.

Instructed in the word he will find good, etc. Not only will he who is instructed for preaching the word of the Lord find good with Him, but also he who has learned to place his hope in the Lord, even if he is not fit to preach to others, will share in the same God's blessedness.

(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."

handleth a matter--wisely considers "the word," that is, of God (compare Pro 13:13). trusteth--(Compare Psa 2:12; Psa 118:8-9).

20 He that giveth heed to the word will find prosperity; And he that trusteth in Jahve, blessed is he! The "word" here is the word κατ ̓ ἐξ., the divine word, for משׂכּיל על־דּבר is the contrast of בּז לדבר, Pro 13:13, cf. Neh 8:13. טוב is meant, as in Pro 17:20, cf. Pro 13:21, Psa 23:6; to give heed to God's word is the way to true prosperity. But at last all depends on this, that one stand in personal fellowship with God by means of faith, which here, as at Pro 28:25; Pro 29:25, is designated after its specific mark as fiducia. The Mashal conclusion אשׁריו occurs, besides here, only at Pro 14:21; Pro 29:18.