Притчи 16:30

30 He who shutteth his eyes to devise falsehood; He who biteth his lips bringeth evil to pass. A physiognomical Caveto. The ἁπ. λεγ. עצה is connected with עצם, Isa 33:15 (Arab. transp. ghamḍ), comprimere, formed from it. Regarding קרץ of lips or eyes, vid., p. 144; the biting of the lips is the action of the deceitful, and denotes scorn, malice, knavery. The perf. denotes that he who is seen doing this has some evil as good as accomplished, for he is inwardly ready for it; Hitzig suitably compares Sa1 20:7, Sa1 20:33. Our editions (also Lwenstein) have כּלּה, but the Masora (vid., Mas. finalis, p. 1) numbers the word among those which terminate in א, and always writes כּלּא.

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.