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NOTES ON PROVERBS 16:1 The preparations of the heart in man, And the answer of the tongue, is from the LORD.
WORD MEANINGS: The preparations of: 1) An arrangement, that is (figuratively) mental disposition [4633 (from 6186), Strong; this is the only occurrence of this Hebrew word in the OT]. 2) Plan, consideration, arrangement [SS]. 3) Arrangement, purpose; margin disposings [i.e., the act of arranging or setting in order, regulation, direction] [WW]. 4) Literally, the orderly disposings, as those of an army in array or as the loaves of shewbread set in order, Leviticus 24:6-7 [JFB]. 5) A masculine noun pointing out a plan, preparation. It refers to the aspirations and considerations that come from the heart of man according to biblical anthropology [WSD]. 6) The act or operation of preparing or fitting for a particular purpose, use, service, or condition. Preparation is intended to prevent evil or secure good. [Webster’s definition of “preparation” without regard to this verse.] Reference: 2 Chronicles 18:31; Ezra 7:27; Nehemiah 1:11; Psalms 10:17, 119:36; Proverbs 16:9, 19:21, 20:24, 21:1; Jeremiah 10:23, 32:39-40; Ezekiel 36:26-27; 2 Corinthians 8:16; Philippians 2:13; and James 1:16-18. the heart: 1) The heart: also used (figuratively) very widely for the feelings, the will and even the intellect; likewise for the centre of everything [3820, Strong]. The heart represents the deepest seat of one’s emotions and decisions; the seat of a person’s inner being, guiding motivation or moral conscience. 2) Heart; by extension: the inner person, self; the seat of thought and emotion: conscience, courage, mind, understanding. The heart; seldom used of the material heart or the heart of brutes; the fountain of life in the blood, and therefore put for life, or the principle of life. 3) The heart is the seat of feeling and the affections, and takes those epithets and verbs which designate the affections themselves. But the Hebrews regard it more generally as likewise the seat of the intellect; hence, (i) mind, purpose, intention; (ii) understanding, knowledge, insight; (iii) courage, spirit [WW]. HEART. Seat of the affections, and source of action, Proverbs 4:23; Matthew 12:33, 35, 15:18-20, and 23:26; Mark 7:21-23. Is known to God, 1 Samuel 16:7; 1 Kings 8:39; 2 Chronicles 6:30; Psalms 44:21, 139:1-12; Proverbs 21:2; Luke 16:15; Acts 1:24, 15:8; Romans 8:27; and 1 Corinthians 3:20; and to Christ, Revelation 2:23. in man: 1) Ruddy, that is a human being (an individual or the species, mankind, etc.) [120, Strong]. 2) Man, human being, humankind, people [SS]. 3) Literally “to man”, belonging or pertaining to him [JFB]. the answer of: 1) A reply (favorably or contradictory) [4617, Strong]. 2) Reply, response; purpose [SS]. 3) God is involved in the response of people [WSD]. 4) Answer, always good or proper [WW]. 5) Final decree; Hebrew ma’aneh, from ‘anah, which is a word of wide meaning. The noun only occurs eight times (Job 32:3, 5; Proverbs 15:1, 23, 16:1, 4 [“Himself” = His decree or His own end], 20:19; Micah 3:7) [B]. the tongue: 1) The tongue (of man or animals), used literally (as the instrument of licking, eating) and figuratively (speech) … [3956, Strong]. 2) The tongue, by extension language, speech [SS]. 3) Put by Figure of Speech: Metonymy (of Cause) for what is said by it. The silent and secret plans of man’s heart are contrasted in the disclosures of the tongue, which come from Jehovah [B]. 4) Not a thought, answer, or word of the tongue is unknown to the Lord [TWB]. the answer of the tongue is from the LORD = the efficient ordering is from God. “Man proposes, God disposes” [JFB]. is from: 1) Properly a part of; hence (prepositionally), from or out of in many senses [4480, Strong]. 2) Marker of a source, or extension from a source [SS]. and … the LORD: 1) The self-Existent or eternal; Jehovah, Jewish national name of God [3068, Strong]. 2) Jehovah, expressive of His being and perfections, particularly His eternity and immutability being the everlasting and unchangeable I AM, Which IS, and WAS, and IS TO COME. Jehovah means the Eternal, the Immutable One, He Who WAS, and IS and IS TO COME. The Divine definition is given in Genesis 21:33, “the everlasting God” [B]. Reference: Exodus 4:11-12, 15; Jeremiah 1:7-9; Matthew 10:19-20; and Luke 12:11-12, 21:14-15.
The preparation of the heart in man, and the answer of the tongue, is from the LORD. SENSE 1 1) The Ellipsis of the verb in the first clause must be supplied (as it is in the second clause): “To man [pertain] the plans of his heart; but from Jehovah [comes] the final decree.” May be well rendered “the last word” (compare 16:4). Illustrations: Balaam (Numbers 23:11-12, 24:10-13; Joshua 24:9-10; Nehemiah 13:2). Compare Jeremiah 10:23 [B]. 2) Literally, “to man the purposes of the heart, but from Jehovah the answer of the tongue”; which in this sense, may be illustrated by the case of Balaam, the purpose of whose heart was covetousness, but God overruled the answer of his tongue [WW]. 3) Literally, “to man are the dispositions of the heart, but from the Lord is the answer of the tongue”. Man proposes his wishes, but God answers as He thinks proper [AC]. 4) The balance of the parallel opposite clause requires rather the translation, “The preparations or disposings of the heart (are) in (or belonging to) man; but the answer of the (praying) tongue (is) from the Lord”. Man may lay out his plans, but God alone can give them effect, in answer to the tongue of prayer (verse 9, 19:21; 2 Corinthians 3:5). The English version is tenable. But the position “belonging to man” at the beginning of the first clause, answers to “from the Lord”, at the beginning of the second clause, and supports the translation, “Belonging to each man (are) the disposings (or plans) of the heart; but from the Lord (is) the answer of the tongue” [JFB]. 5) The sense of these words, according to our version, depends on the next [or second] clause, and the meaning of the whole is, that man can neither think nor speak without God: The orderings or marshallings of the heart, as it may be rendered; that is, of the thoughts of the heart … most versions and interpreters make these clauses distinct, the one as belonging to man, 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; …[John Gill] SENSE 2 The renewing grace of God alone prepares the heart for every good work. 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, Philippians 2:13; Psalms 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 out 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.] [Matthew Henry] SENSE 3 I. The grand question is here decided – “Who is the first mover in the work of conversion? Can man prepare his own heart for the grace of God?” The preparations of the heart in man are from the Lord.1 He takes the stone out of the heart, that it may feel (Ezekiel 36:26); draws it, that it may follow; quickens it, that it may live. He opens the heart, that He may imprint His own law, and mould it into His image (Acts 16:14; Jeremiah 31:33). He works, not merely by moral suasion, or by the bare proposal of means of uncertain power; but by invisible Almighty agency. The work then begins with God. It is not, that we first come, and then are taught. But first we learn; then we come (John 6:45). His grace both prevents and co-operates (Article x.): not working upon a stone, and leaving it in its dead condition; but as when in Paradise He breathed into the lifeless earth a principle of life and energy (Genesis 2:7). Shall we then indolently wait until He works? Far from it. We must work, but in dependence upon Him. He works not without us, but with us, through us, in us, by us; and we work in Him (Philippians 2:13; Job 11:13). Ours is the duty; His is the strength. Ours the agency; His the quickening life. His commands do not imply our power to obey, but our dependence upon Him for the grace of obedience. “The work, as it is a duty, is ours; but as a performance, it is God’s. He gives what He requires, and His promises are the foundation of our performance.”2 Our works are not the cause, but the effect, of His grace; and never could they come out of us, until God had first put them in us. The fruit also, as well as the root – the answer of the tongue, no less than the preparation of the heart – is from the Lord. The tongue of the ungodly is under Divine restraint (Numbers 22:18). And when the Christian’s thoughts are marshaled in due order, does not he depend upon the Lord for utterance (Ephesians 6:19)? Often in prayer, the more we speak, the more we leave unspoken, till the answer of the tongue is fully given, “crying, Abba, Father” (Galatians 4:6). But the fluency of the tongue without the preparation of the heart; when prayer is without special business; when we read the precious promises, and carry not a word to plead before the throne – this is man’s dead formality; not from the Lord; an abomination in His sight. The habit of dependence must continue to the end. We can no more prepare ourselves after grace received, than before it.3 He who “is the Author”, must be “the Finisher of faith” (Hebrews 12:2). He is “Alpha and Omega, the beginning and the end” (Revelation 1:8), in this Almighty work. Our happiness and prosperity is in the humbling acknowledgment of praise – “By the grace of God I am what I am” (1 Corinthians 15:10). Dependence is not the excuse for indolence, but the spring of active energy.4 And if man’s reason disputes – “If God does not give me grace, how can I come?” – we ask – Did you ever desire, did you ever ask for, grace? If not, how can you complain, that you have never received it? If helplessness is really felt, if it brings conviction, grace is ready to be vouchsafed. “Ask, and it shall be given you” (Matthew 7:7). FOOTNOTES: 1. Psalms 10:17. “From whom all holy desires, all good counsels, and all just works do proceed.” – Liturgy. 2. Bp. REYNOLDS’ Works, p. 129. 3. Isaiah 26:12; 2 Corinthians 3:5. “I beg” – said Jerome – “that I may receive, and when I have received, I beg again.” 4. Commentators appear to be much perplexed on the translation of this verse. Many give it, as if the prepara- tions or disposings (margin) of the heart were in man, but the answer of the tongue from the Lord. But Holden, as the result of a minute and critical examination, has substantially vindicated the received translation. A COMMENTARY ON PROVERBS Charles Bridges, 1846 II. I. CORINTHIANS 2:9, 10 March 20, 1941 But as it is written, Eye hath not seen, nor ear heard, neither have entered in to the heart of man, the things which God hath prepared for them that love Him. But God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God. – 1 Corinthians 2:9-10. We have been requested to write some on the ninth verse, which ends with the word Him. There are some things which cannot be discovered or found out by the seeing with the natural eye. Neither can they be learned by the hearing with the natural ear. Neither can they be discovered by searching. They never even so much as enter into the heart of the natural man. “The wicked, through the pride of his countenance, will not seek after God; God is not in all his thoughts.” – Psalms 10:4. The things that pertain to God and godliness are not in his thoughts. They have never entered into his heart, and never will. Something must be done for such a person (the wicked), not something done by him, but for him, before he will ever even think upon the name of the Lord, in a right way. He must be changed from his state of wickedness, must be brought out of that, before spiritual thoughts or desires ever enter or proceed from his heart. His heart must be changed first. Who can change a man’s heart? The heart is the seat of affections. Who can change a man’s affections, and cause him to love the things he now hates, or to hate the things which he now loves? “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.” – Ezekiel 36:26. “The preparations of the heart in man, and the answer of the tongue, is from the Lord.” – Proverbs 16:1. From these expressions we learn that the Lord is the One who can and does change the heart. He gives a heart of flesh. He prepares the heart. Without this preparation of heart, without this heart of flesh, one does not, and cannot, desire or love spiritual things. “Eye hath not seen.” Here is something which cannot be learned, or known, or discovered, through the power of natural sight or vision. True, with the natural eye, we can and do behold many of the natural wonders in the realm of nature. We can see the great mountains, and valleys, the broad rivers, and expansive plains; we can see the stars which bedeck the heavens; we can see the moon, which rules the light by night; we can see the sun, the great center of the solar system; we can see the great variety of minerals in the earth, upon which we live and move; but we cannot see the invisible things of God. “The heavens declare the glory of God; and the firmament sheweth His handywork. Day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech nor language, where their voice is not heard.” – Psalms 19:1-3. The material things which we see speak in thunder tones, by day and by night, in all the habitable parts of the world, and declare that God is, and that He is the God that He is – the great, infinite, eternal, all wise, omnipotent Jehovah God, the great Creator of all material things. But the wicked, unregenerated sinner cannot see beyond these visible material things. The great and wonderful spiritual blessings which God has prepared for His humble poor are not discovered, they are not found, they are not learned by the power of natural sight. “Eye hath not seen.” This is just as true today as when it was written. It is not true because it was written; but it was written because it was true. It had always been that way; it was that way then, and it is that way now; and it always will be that way. No sinner, then, ever has learned these precious things which God has in store for His afflicted people by reading any book, or by reading any man’s writings, or by reading the tracts which men print and circulate, or by reading and studying their Sunday School lessons. They are not discovered or learned that way. “Nor ear heard.” These things cannot be learned by the hearing of the natural ear. One hears the sound of the preacher’s voice, when he is preaching, with the natural ear. It is a natural voice, and it is heard with the natural ear. But these are things that are not imparted by the organ of hearing, for it is true that “nor ear heard”. Jesus said to some wicked unregenerated Jews, “Why do ye not understand My speech? even because ye cannot hear My word”. – John 8:43. They heard the vocal sound of His voice; but they did not understand His teaching. Why did they not understand it? Because they could not. The understanding does not come that way. They had hearts of stone; they did not have hearts of flesh. One must have a heart of flesh, an heart of understanding, in order to be able to understand. If such characters, or such persons, could not understand the preaching which Jesus did while He was here in the world, preaching His own glorious and everlasting gospel, do you suppose we have any preachers in the world today who can do a better job in making them understand than He did? If a preacher does preach in such a way as to make the world understand and “fall in” with his preaching, it can be for no other reason than that his preaching is of the world. “They are of the world: therefore speak they of the world, and the world heareth them. We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error.” – 1 John 4:5-6. The inspired writer here gives an infallible rule by which we may know a man who is of the world in his preaching. If he preaches so the world hears and believes his preaching, it is because he is of the world in his preaching. John tells us his preaching is the spirit of error. It is not the truth; he does not preach the truth. He preaches false doctrines of men – and perhaps the doctrines of devils. But the world does not hear those who are of God in their preaching; the world does not hear those who preach the truth, as God has given it to us in His Book. If one does hear us, why does he hear us? Can it be for any other reason than that he was first made to be of God, seeing it is true that “he that knoweth God heareth us;” and “he that is not of God heareth not us?” “Nor ear heard.” “But God hath revealed them unto us by His Spirit.” If you know and realize something of the greatness, the love, the justice, the majesty, the righteousness, the glory, the mercy, the riches, the presence of God, it is because some of these things have been revealed to you by His Spirit. If you have been given to know something of the glories which await the Lord’s humble poor beyond this vale of tears, it is because something has been revealed to you by His Spirit. It is by the Spirit of God that you have been given to know something of the things of God. Hence, though you be poor in Spirit, and hunger and thirst after righteousness, you have the Spirit of God dwelling in your poor heart; and all the good things which God has in store for His humble poor are yours, and they are yours to enjoy in all eternity beyond this world of sorrow and trouble. May the Lord graciously bless the reader, is our humble prayer. Elder C. H. Cayce Editorial Writings From The Primitive Baptist, Volume VII |