Proverbs 20:24

Pro 20:24 Man’s goings [are] of the LORD; how can a man then understand his own way?

Ver. 24. Man’s goings are of the Lord.] {See Trapp on "Pro 16:1"} {See Trapp on "Pro 16:9"} God brought Paul to Rome by a way that he little dreamed of. Augustine once travelling lost his way, and fetching a compass came safe to the place he intended; whereas, had he kept the right way, he had been caught by an armed band of the Donatists that lay in wait for him. {a} "The steps of a good man are ordered by the Lord," {Psa 37:23} and he finds himself sometimes crossed with a blessing. As when Isabel, Queen of England, was to repass from Zeland into this kingdom with an army, in favour of her son against her husband, she had utterly been cast away had she come to the port intended, being there expected by her enemies; but providence, against her will, brought her to another place where she safely landed. Good, therefore, and worthy of all acceptation is the wise man’s counsel, "In all thy ways acknowledge God, and he shall direct thy path." {Pro 3:6} {See Trapp on "Pro 3:6"}

{a} Augustin. in Enchirid. ad Laurent., cap. 17.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Pro_20:24

Mans goings are of the Lord: how can a man then understand his own way?

Mans goings

I. The text in its negative bearings.

1. Appeal to Scripture (Pro_16:9; Jer_10:23).

2. Appeal to history. Hazael (2Ki_8:11).

3. Appeal to your own experience.

Is it not true that when you trust to your own strength you are apt to trifle with temptation?

II. The text in its positive bearings. Mans goings are of the Lord. His goings in the path of duty are. What is true of duty is true also of the conduct of life. From this gather encouragement, and nourish humility. Check all presumptuous schemes as to the future. (A. Nicholson, B. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Pro 20:24. Man’s goings are of the Lord — All men’s purposes and actions are so entirely subject to the control of God’s overruling providence, and so liable to be frustrated or changed, as he shall see good, and to be directed to ends so far distant from those they thought of and intended, that it is impossible for any man to know what shall be the event of any of his undertakings. The intention of this proverb is, to show that the events of human life are neither ordered nor foreseen by man’s, but only by God’s providence; and therefore that men should only mind to do their duty, and then quietly depend upon God for a good issue to their endeavours.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.—

Pro_20:24. Man. The first word, Geber, denoting a superior or mighty man: the second, Adam, man in general, or an ordinary man.

MAIN HOMILETICS OF Pro_20:24

GOD OVER ALL

A reference to the Critical Notes will show that in this verse there is an argument from the greater to the less, for the first clause contains an affirmation of a truth, and the second an argument drawn therefrom.

I. The truth affirmed, viz.—That the actions of the most mighty men, and the purposes of the wisest, are directly and absolutely under the control of God. This is self-evident if we admit that God is an Eternal, Omniscient, and Almighty Being, who concerns Himself with the government of the world. Having existed throughout the Eternal past and possessing absolute knowledge of the Eternal future, and being the Author of every man’s being—determining the date of his entrance into the world and the period of his continuance in it, and during all that time “encompassing his path and his lying down,” and even “understanding his thought afar off” (Psa_139:2-3)—how can even the mightiest of men boast of his independence of God and foretell what shall be the issue of his most sagacious counsels, or be confident that he shall be allowed to carry out even the most matured of his purposes. While he is perfectly conscious of his power to will and to do within certain limits, he must be also conscious that his ability to do both are dependent upon the will of Him in whom we all live and move and have our being.

II. The inference drawn. If God is thus above and behind the goings of the mighty of the earth, it is man’s wisdom to trust the mysteries of the present and the contingencies of the future in His hands. Every night throughout the year travellers from one part of our island to the other commit their bodily life unreservedly into the hands of one or two of their fellow-creatures. They are either impelled by inclination, or compelled by necessity, to undertake a certain journey, and to do this they must take their places in a railway train, and for a time surrender their power to take care of their own lives into the hands of others. Darkness is all around them as they travel on, and darkness is before them—they cannot discern the road by which they are travelling, or be absolutely certain that they will reach the place which they desire. Yet their confidence in the skill and fidelity of a few of their fellow-creatures is strong enough to make them generally at ease. Each human life resembles such a journey. The path from the cradle to the grave must be traversed, but insoluble mysteries lie all around, and the future is entirely hidden from view. There is but One who knoweth the way that we take, to whom both past, and present, and future are alike visible and comprehensible. His infinite wisdom and love ought to make us willing to leave Him to “direct our paths,” while a sense of our individual responsibility ought to keep us from presumptuous rashness on the one hand, and from indolent inertness on the other. The truth set forth in this proverb ought to be set beside that in Pro_20:18.

OUTLINES AND SUGGESTIVE COMMENTS

As the first clause attributes to the Lord exclusively the ordering of great men’s goings, in order to attain success, so the second attributes to Him the prescient understanding of men’s course. God directs natural actions by His ordinary providence, spiritual actions by His special providence, which foreordains from eternity, awakens the sinner, removes obstacles, suggests that state of life wherein He sees that the man will not fall away, but attain to glory. However a man may understand his life with respect to its beginning and aim, yet he understands not the best means in doubtful cases, nor can he ensure the issue.—Fausset.

Little did Israel understand the reason of their circuitous way to Canaan. Yet did it prove in the end to be “the right way.” As little did Ahasuerus understand the profound reason why “on that night could not the king sleep;” a minute incident, seeming scarcely worthy to be recorded, yet a necessary link in the chain of the Lord’s everlasting purposes of grace to His Church (Est_6:1.) Little did Philip understand his own way when he was moved from the wide sphere of preaching the gospel in Samaria to go into the desert, which ultimately proved a wider extension of the gospel. As little did the great Apostle understand that his “prosperous journey” to see his beloved flock at Rome would be a narrow escape from shipwreck, and to be conducted a prisoner in chains. Little do we know what we pray for. “By terrible things wilt Thou answer us in righteousness, O God of our salvation” (Psa_65:5). We go out in the morning not understanding our way; “not knowing what an hour may bring forth” (chap. Pro_27:1). Some turn connected with our happiness or misery for life meets us before night (Joh_4:7). Joseph, in taking his walk to search for his brethren, never anticipated a more than twenty years’ separation from his father (Gen_37:14). And what ought those cross ways or dark ways to teach us? Not constant, trembling anxiety, but daily dependence. “I will bring the blind by a way that they know not: I will lead them in paths that they have not known.” But shall they be left in the dark perplexity? “I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them” (Isa_42:16).—Bridges.

The cross ways that thwart man’s goings are of God’s laying out, the short ways which some make are of His finding out, the long ways that some go about are of His leading.… He doth but tumble down the hill of his own audacious rashness that thinketh to climb up unto God’s way. What God hath revealed of Himself in moderating man’s ways is true wisdom to observe, and happy is he who maketh use of it. But as ignorance here is an idle carelessness, so knowledge there is a prying boldness.—Jermin.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

20:24 God’s role in guiding our steps is clear (see 16:1, 9, 33). We do not need to understand why things happen, but we should not lose hope, for God is in control.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

We are here taught that in all our affairs, 1. We have a necessary and constant dependence upon God. All our natural actions depend upon his providence, all our spiritual actions upon his grace. The best man is no better than God makes him; and every creature is that to us which it is the will of God that it should be. Our enterprises succeed, not as we desire and design, but as God directs and disposes. The goings even of a strong man (so the word signifies) are of the Lord, for his strength is weakness without God, nor is the battle always to the strong. 2. We have no foresight of future events, and therefore know not how to forecast for them: How can a man understand his own way? How can he tell what will befal him, since God's counsels concerning him are secret, and therefore how can he of himself contrive what to do without divine direction? We so little understand our own way that we know not what is good for ourselves, and therefore we must make a virtue of necessity, and commit our way unto the Lord, in whose hand it is, follow the guidance and submit to the disposal of Providence.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Man's goings--literally, "Stately steppings of a strong man."

a man--any common man.

understand--or, "perceive."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 24. Man's goings are of the Lord] He, by his providence, governs all the great concerns of the world. Man often traverses these operations; but he does it to his own damage. An old writer quaintly says: "They who will carve for themselves shall cut their fingers."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(24) Man’s goings are of the Lord.—Comp. Jer_10:23 and the collect, “O God, from whom . . . all just works do proceed.”

How can a man then understand his own way?—i.e., how he should go. So much the more reason for the prayer of Psa_25:3, “Shew me thy ways, O Lord.” (Comp. Psa_119:33, ff, Psa_143:8.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

24. Comp. Pro_16:9; Jer_10:23.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Man's goings are of the Lord,.... In a natural and literal sense, the instruments of going are of the Lord; the act of motion from place to place is not without the concourse of his providence; as in him we live, and move, and have our being, so "in and by him we move"; he preserves our going out and coming in; and as the preservation, so the success and prosperity of journeying are owing to his providence, and the whole is under his care and direction: and so likewise, in a civil sense, all the civil concerns, business, and actions of life, are guided by his providence; there is a time for every purpose under heaven, and the success of all depends on a divine blessing; and things are with every man in civil life according to the providence of God, and as it is his pleasure they should be; and it is by him they are directed to take this and the other step, the issue of which is according to his will: and this may be applied to men's goings in a spiritual and religious sense; faith, which is properly a man's going to Christ as a perishing sinner for pardon and cleansing, for righteousness and life, for food and rest, and eternal salvation, is not of a man's self, it is of God; it is his gift, and of his operation; no man can go to Christ in this way unless it be given him of God, or he is drawn by his grace, Joh 6:35; and all spiritual actions which flew from hence are by the grace of God, and under his influence and direction; as walking in the path of truth, it is the Lord that teaches it, causes to choose it, leads into it, and preserves there; walking in the statutes and ordinances of the Lord, and in the ways of righteousness and holiness, is of him, and owing to his Spirit puts within his people; and indeed all good works done by them, which may be called their goings, he has foreordained that they should walk in them; it is by the grace of God, and in the strength of Christ, and with the assistance of the blessed Spirit, they walk on in them; and their perseverance in faith and holiness, or their going from strength to strength, is all of the Lord;

how can a man then understand his own way? even of a journey in a literal sense, what will be the issue and event of it, when or whether ever he shall return to his own house again, since all is under the direction and providence of God; and also of his civil affairs, he knows his beginning, and how he goes on for the present; but what will be the end he knows not; and a natural and unregenerate man knows not what way he is in, where he is going, and what his last end will be; being in darkness, in which he was born, brought up, and continues, he does not rightly understand what is his duty, what he should do, what is the good and perfect will of God, what the way is in which he should go, and which is for his good; nor the way everlasting, which leads to eternal life, few find this way. Or it may be understood of the way of the Lord, "how can a man then understand his way?" the Lord's way, not man's; the way of the Lord in providence, which is as the deep, and unsearchable; and the way of life and salvation by Christ, which is of the Lord's devising and resolving on; this way of peace, pardon, righteousness, and eternal life, is not known by the natural man; and when it is externally revealed in the word, and by the outward ministry of it, it is not understood so as to be approved of, but is despised, unless God gives a heart to know it, or a spiritual and experimental understanding of it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The order of a man’s life is a mystery even to himself. He knows not where he is going, or for what God is educating him.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Way? Jeremias x. 23. Independently of God, who can do any good? (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Man’s goings, all men’s purposes and actions,

are of the Lord; are ordered and overruled by God’s wise and powerful providence to accomplish his own counsel and good pleasure, and not what men list or intend.

His own way; either,

1. What course he ought to take; which he cannot know without God’s direction and assistance: compare Pro 16:9; Jer 10:23. Or,

2. What is the issue of his designs will be, whether they shall succeed or be disappointed; the way being taken for the end or event to which it leads, as it is in many other places. The scope of the proverb is to show that all the events of human life are neither ordered nor foreseen by man’s, but only by God’s providence, and therefore men should only mind the doing of their duty, and then quietly depend upon God for a good issue to their endeavours.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

24. Man’s goings are of the Lord — The results of his steps or ways are of God’s appointing.

How can a man then understand his own way — So understand it as infallibly to insure success. Mr. Benson well expresses the meaning of the proverb: “All men’s purposes and actions are so entirely subject to the control of God’s overruling providence, and so liable to be frustrated or changed as he shall see good, and to be directed to ends so far distant from those they thought of and intended, that it is impossible for any man to know what shall be the event of any of his undertakings.” Compare Pro_16:9; Psa_37:23; Jer_10:23.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Man"s goings are of the Lord. In the first clause the word for "man" is geber, which implies "a mighty man;" in the second clause the word is adam, "a human creature." So the Septuagint has anhr in one clause and ynhtov in the other. The proverb says that the steps of a great and powerful man depend, as their final cause, upon the Lord; he conditions and controls results. Man has free will, and is responsible for his actions, but God foreknows them, and holds the thread that connects them together; he gives preventing grace; he gives efficient grace: and man blindly works out the designs of Omnipotence according as he obeys or resists. A similar maxim is found in Psa_37:23, "A man"s goings are established of the Lord," but the meaning there is that it is God"s aid which enables a man to do certain actions. Here we have very much the same intimation that is found in Pro_2:6 and Pro_19:21; and see note on Pro_16:9. Hence arises the old prayer used formerly at prime, and inserted now (with some omissions) at the end of the Anglican Communion Service: "O almighty Lord, and everlasting God, vouchsafe, we beseech thee, to direct, sanctify, and govern, both our hearts and bodies, our thoughts, words, and actions, in the ways of thy laws, and in the works of thy commandments; that through thy most mighty protection we may be preserved both here and forever." If man cannot see all sides, as God does, cannot comprehend the beginning, middle, and end in one view, how then can a man (a weak mortal) understand his own ways. How can he find out of himself whither he should go, or what will be the issue of his doings? (comp. Pro_16:25 Jer_10:23) St. Gregory, "It is well said by Solomon, (Ecc_9:1) "There are righteous and wise men, and their works are in the hand of God; and yet no man knoweth whether he is deserving of love or of hatred; but all things are kept uncertain for the time to come." Hence it is said again by the same Solomon, "What man will be able to understand his own way?" And any one doing good or evil is doubtless known by the testimony of his own conscience. But it is said that their own way is not known to men, for this reason, because, even if a man understands that he is acting rightly, yet he knows not, under the strict inquiry, whither he is going" ("Moral.," 29:34).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

His way - What the issue of his designs will be.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

24 The steps of a man depend on Jahve;

And a man - how can he understand his way?

Line first is from Psa 37:23, but there, where the clause has the verbal predicate כּוננוּ, the meaning is that it is the gracious assistance of God, by virtue of which a man takes certain steps with his feet, while here we have before us a variation of the proverb "der Mensch denkt, Gott lenkt" = man proposes, God disposes, Pro 16:9, Jer 10:23; for מן, as at Sa2 3:37; Psa 118:23, denotes God in general as conditioning, as the ultimate cause. Man is indeed free to turn himself hither or thither, to decide on this course of conduct or on that, and is therefore responsible for it; but the relations co-operating in all his steps as the possible and defining conditions are God's contrivance and guidance, and the consequences which are connected with his steps and flow therefrom, lie beyond the power of man - every one of his steps is a link of a chain, neither the beginning nor the end of which he can see; while, on the other hand, God's knowledge comprehends the beginning, middle, and end, and the wisdom of God ruling in the sphere of history, makes all human activity, the free action of man, subservient to his world-plan. The question, which has a negative answer, is applicable to man: what, i.e., how shall he understand his way? מה is like, e.g., Exo 10:26; Job 9:2; Job 19:28, accus., and fluctuates between the functions of a governed accusative: What does he understand... (Job 11:8) and an adv.: how, i.e., how so little, how even not, for it is the מה of the negative question which has become in (Arab.) mâ a word of negation. The way of a man is his life's-course. This he understands in the present life only relatively, the true unravelling of it remains for the future.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

God’s uncontrollable power and sovereignty; man’s absolute dependence and helplessness — let these be foundation principles. Here is no infringement of liberty on the one side; no excuse for indolence on the other. Man often acts, as if he were the master of his own purposes; as if his goings were of himself. Or else, in the crude notion of the predetermination of every event, instead of diligently working out the LORD’s purposes, he fancies "his strength is to sit still." (Isa 30:7 .) But the humble, heaven-taught Christian exercises free agency in the spirit of dependence. Though utterly powerless for obedience, he is ever putting forth the effort, as the exercise in which he looks for the strength. The consciousness that his goings are of the LORD, gives energy to his faith. It is written again — "This is the way; walk ye in it." (Isa 30:21 .) Thus does Scripture guard against Scripture. Here is dependence without passive inertion; diligence without presumption or self-confidence. Antagonal principles thus work together in harmonious combination.

The true liberty of the will is the power of acting according to choice, without external restraint. Divine agency, so far from hindering its freedom, removes the obstacle of a corrupt and tyrannizing bias. This let removed, it acts more freely, and more powerfully. The man is not moved as a machine, unconscious of its operations and results, but acted upon by intelligent principles. He is not carried along the way, but enabled to walk. He is "drawn," not driven, "with the cords of a man," not of a beast; and those cords are so wisely applied, that they are felt to be "bands of love." (Hos 11:4 .) He is enlightened, so that he sees; softened, so that he turns; "drawn, so that he runs." (Song of Son 1:4 . Psa 119:32 .) He is moved effectually, but willingly; invincibly, but without constraint. Divine grace acts, not as in a lifeless machine, but as in a purposing, willing, ever-working creature. Nothing is therefore distorted. There is no unnatural violence. It is "the day of the LORD’s power," who "worketh in him to will and to do of his good pleasure."†1 His goings are of the LORD, who at once inspires the effort, and secures the success.

The world of Providence shews the same over-ruling agency. Man determines and acts freely in the minute circumstances of the day. Yet the active pervading influence, disposing every step at the right time and place, makes it plain, that his goings are of the LORD. Rebekah came to the well just at the moment, that Abraham’s servant was ready to meet her. "He being in the way, the LORD led him." (Gen 24:27 .) Pharaoh’s daughter goes out to bathe just at the crisis, when the infant Moses was committed to the water. (Exo 2:1-5 .) Was this the working of chance, or some fortunate coincidence? Who can doubt the finger or the leading of God? A curse of extermination was pronounced against Eli’s house. The word was fulfilled by a combination of apparently casual incidents. David fled to Abimelech for relief. That very day Doeg was there; not in the ordinary course, but "detained before the LORD." He gives information to his cruel master, and in a moment of anger the curse was accomplished.†2 Who can doubt but the goings of Doeg and of David meeting together were of the LORD? All parties acted freely. What was false in Doeg was righteous in God, whom we adore as a sin-hating God, even while, as in the crucifixion of Christ (Act 2:23 ), he makes use of sin for the fulfillment of his own purposes.

Man’s goings therefore being of the LORD, they must often be enveloped in mystery. How then can he understand his own way? Often does it run counter to his design. The Babel-builders raised their proud tower to prevent their dispersion: and it was the very means of their dispersion. (Gen 11:4-9 .) Pharaoh’s "wise dealing" for the aggrandizement of his kingdom issued in its destruction.†3 Haman’s project for his own glory was the first step of his ruin. (Est 6:6-13 .) Often also is the way, when not counter, far beyond our own ken. Little did Israel understand the reason of their circuitous way to Canaan. Yet did it prove in the end to be "the right way."†4 As little did Ahasuerus understand the profound reason, why "on that night could not the king sleep;" a minute incident, seeming scarcely worthy to be recorded, yet a necessary link in the chain of the LORD’s everlasting purposes of grace to his Church. (Est 6:1 .) Little did Philip understand his own way, when he was moved from the wide sphere of preaching the gospel in Samaria, to go into the desert, which ultimately proved a wider extension of the gospel.†5 As little did the great Apostle understand, that his "prosperous journey" to see his beloved flock at Rome, would be a narrow escape from shipwreck, and to be conducted a prisoner in chains.†6 Little do we know what we pray for. "By terrible things wilt thou answer us in righteousness, O God of our salvation." (Psa 65:5 .) We go out in the morning not understanding our way; "not knowing what an hour may bring forth." (Pro 27:1 .) Some turn, connected with our happiness or misery for life, meets us before night. (Joh 4:7 .) Joseph in taking his walk to search for his brethren, never anticipated a more than twenty years’ separation from his father. (Gen 37:14 .) And what ought those cross ways or dark ways to teach us? Not constant, trembling anxiety, but daily dependence. "I will bring the blind by a way that they know not: I will lead them in paths that they have not known." But shall they be left in the dark perplexity? "I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them." (Isa 42:16 .) Often do I look back amazed at the strangeness of my course, so different, so contrary to my way. But it is enough for me, that all is in thine hands; that "my steps are ordered of thee." (Psa 37:23 . Compare Pro 16:9 .) I dare trust thy wisdom, thy goodness, thy tenderness, thy faithful care. Lead me — uphold me — forsake me not. "Thou shalt guide me with thy counsel, and afterwards receive me to glory."†7

Footnotes:

†1 Psa 110:3. Php 2:13 . Compare Daillè in loco, and Disputation between Eck and Carlstadt. — D’Aubigne’s History of Reformation, Book v. chap. 4.

†2 1Sa 2:30-32, with 1Sa 21:6-7 ; 1Sa 22:9-18 .

†3 Exo 1:8-10, with Exo 14:30 .

†4 Exo 13:17-18, with Psa 107:7 .

†5 Act 8:5-12, Act 8:26-27 .

†6 Act 27:1-44; Act 28:20, Act 28:30, with Rom 1:10 .

†7 Psa 73:24. Augustine mentions the weeping prayers and deprecations of his godly mother, on account of his voyage from Carthage to Italy. Her anxiety was grounded probably on his absence from her control, and the natural apprehension, that, when removed from her influence, he would plunge deeper into sin. But it proved in the end to be the Providential purpose for his conversion — ’In thy deep and hidden counsel’ — writes the pious Father — ’listening to the cardinal point of her desire, thou regardest not what she then implored, in order to accomplish in me what she ever implored.’ — Confess. Lib. v. c. 8.

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

v. 24. Man’s goings are of the Lord, he is dependent upon the Lord in all his actions, he is directed by the manner of God’s disposal; how can a man, then, understand his own way? It is impossible for him to decipher the ways in which God directs him, he cannot uncover the secrets of God’s government

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.