Proverbs 16:3
Commit your works to the LORD, and your thoughts shall be established.
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EXPOSITORY (ENGLISH BIBLE)
(3) Commit thy works unto the Lord.—Literally, roll them upon Him, as a burden too heavy to be borne by thyself. “Thy works” signify all that thou hast to do. (Comp. Psalm 37:5.) God provides such works for us. (Comp. Ephesians 2:10.)

And thy thoughts shall be established.—Thy plans shall prosper, for they will be undertaken according to the will of God, and carried out by His aid. (Comp. 1Corinthians 3:9; 2Corinthians 6:1.)

Proverbs 16:3. Commit thy works unto the Lord — Hebrew, גל אל יהוה, literally, Roll unto the Lord, &c., namely, as a man rolls to another a burden, which is too heavy for himself, imploring his help. Refer all thy actions and concerns to God, and to his glory, as the end of them; and, in the discharge of thy duty, depend upon God’s providence and grace for assistance and success; and thy thoughts shall be established — Thy honest desires and designs shall be brought to a happy issue one way or other.16:1 The renewing grace of God alone prepares the heart for every good work. This teaches us that we are not sufficient of ourselves to think or speak any thing wise and good. 2. Ignorance, pride, and self-flattery render us partial judges respecting our own conduct. 3. Roll the burden of thy care upon God, and leave it with him, by faith and dependence on him.Commit - literally, as in the margin, as a man transfers a burden from his own back to one stronger and better able to bear it. Compare the margin reference.

Thy thoughts - i. e., The plans or counsels out of which the works spring.

3. (Compare Margin). Rely on God for success to your lawful purposes. Commit thy works unto the Lord, Heb. Roll, &c., as a man rolls a burden to another, which is too heavy for himself, imploring his help. Refer all thy actions and concerns to God, and to his glory, as the end of them, and in the discharge of thy own duty depend upon God’s providence for assistance and success.

Thy thoughts shall be established; thy honest desires and designs shall be brought to a happy issue one way or other. Commit thy works unto the Lord,.... Natural, civil, or religious; seek to him for strength and assistance in all, and leave the success of all with him: or "roll thy works on" or "unto the Lord" (b); devolve all upon him, cast all care upon him and his providence for supply, support, and sustenance in life; and commit the business of the salvation of thy soul, and the important affairs of it, wholly to him, who is able, willing, and faithful, to keep what is committed to him; and, having so done, may sit down easy and satisfied, as one that is rid of a burden by casting it on another, better able to bear it, or more equal to the work committed to him: the Targum is, "reveal thy works to God"; and so the Syriac and Vulgate Latin versions, "reveal thy works to the Lord"; thy case, condition, and circumstances; thy wants and necessities; seek and ask for a supply of him, make known thy requests to him; for though he is not ignorant of the affairs of his people, yet he will be sought unto to do the things for them he intends to do, and they stand in need of;

and thy thoughts shall be established; when a man has, by faith and in prayer, committed himself, his case, his ways and works, to the Lord, his mind is made easy, his thoughts are composed and settled, and he quietly waits the issues of things; he says, the will of the Lord be done; he knows that he causes all things to work together for good; and whatever is for his good and God's glory shall be brought to pass; and this makes him calm, sedate, and easy; and he is in a fair way of having his designs, desires, and endeavours accomplished; see Psalm 37:5.

(b) "devolve in Jehovam facta tua", Junius & Tremellius; "negotia tua", Piscator; "volve in Dominum quae tibi facieuda sunt", Michaelis; "volve ad Jehovam opera tua", Pagninus, Montanus, Cocceius; so Mercerus, Gejerus, Schultens, Tigurine version.

Commit thy works unto the LORD, and thy thoughts shall be established.
EXEGETICAL (ORIGINAL LANGUAGES)
3. Commit … unto] Lit. Roll … upon. Comp. Psalm 22:8 [Hebrews 9], Psalm 37:5, and notes there in this Series.

thoughts] or, purposes, R.V. marg. The precept is germane to that in Proverbs 16:1. Commit to Jehovah the execution in works (as in Proverbs 16:1, the explanation in words) of thy plans and purposes, and they shall prosper.

In each of the seven opening proverbs of this chapter the name Jehovah is introduced, and in each of them His work is made prominent.Verse 3. - Commit thy works unto the Lord. "Commit" (gol) is literally "roll" (κύλισον, Theodotion), as in Psalm 22:8 and Psalm 37:5; and the injunction means, "Transfer thy burden to the Lord, cast upon him all that thou hast to do; do all as in his sight, and as an act of duty to him." Thus Tobit says to his son, "Bless the Lord thy God alway, and desire of him that thy ways may be directed, and that all thy paths and counsels may prosper" (Tobit 4:19). The Vulgate, using a different punctuation (gal), renders, "Reveal to the Lord thy works?' As a child opens its heart to a tender parent, so do thou show to God thy desires and intentions, trusting to his care and providence. And thy thoughts shall be established. The plans and deliberations out of which the "works" sprang shall meet with a happy fulfilment, because they are undertaken according to the will of God, and directed to the end by his guidance (comp. Proverbs 19:21; Psalm 90:17; 1 Corinthians 3:9). This verse is not in the Septuagint. Two proverbs regarding the eye and the ear:

30 The light of the eye rejoiceth the heart,

     And a good message maketh the bones fat.

Hitzig corrects also here: מראה עינים, that which is seen with the eyes, viz., after long desire; and certainly מראה עינים can mean not only that which the eyes see (Isaiah 11:3), but also this, that the eyes do see. But is it true what Hitzig says in justification of his correction, that מאור never means light, or ray, or brightness, but lamp (φωστήρ)? It is true, indeed, that מאור עינים cannot mean a cheerful sight (Luther) in an objective sense (lxx θεωρῶνὀφθαλμὸς καλά), as a verdant garden or a stream flowing through a landscape (Rashi), for that would be מראה מאיר עינים, and "brightness which the eyes see" (Bertheau); the genitive connection certainly does not mean: the מאור is not the light from without presenting itself to the eyes, but, like אור עינים (Psalm 38:11) and similar expressions, the light of the eye itself [bright or joyous eyes]. But מאור does not mean alone the body of light, but also the illumination, Exodus 35:14 and elsewhere, not only that which (ὄ, τι) gives light, but also this, that (ὄτι) light arises and is present, so that we might translate it here as at Psalm 90:8, either the brightness, or that which gives light. But the clear brightness of one's own eye cannot be meant, for then that were as much as to say that it is the effect, not that it is the cause, of a happy heart, but the brightness of the eyes of others that meet us. That this gladdens the heart of him who has a sight of it is evident, without any interchanging relation of the joy-beaming countenance, for it is indeed heart-gladdening to a man, to whom selfishness has not made the χαίρειν μετὰ χαιρόντων impossible, to see a countenance right joyful in truth. But in connection with Proverbs 16:15, it lies nearer to think on a love-beaming countenance, a countenance on which joyful love to us mirrors itself, and which reflects itself in our heart, communicating this sense of gladness. The ancient Jewish interpreters understand מאור עינים of the enlightening of the eye of the mind, according to which Euchel translates: "clear intelligence;" but Rashi has remarked that that is not the explanation of the words, but the Midrash. That, in line second of this synonymous distich, שׁמוּעה טובה does not mean alloquium humanum (Fl.), nor a good report which one hears of himself, but a good message, is confirmed by Proverbs 25:25; שׁמוּעה as neut. part. pass. may mean that which is heard, but the comparison of ישׁוּעה, שׁבוּעה, stamps it as an abstract formation like גּאלּה, גּדלּה (גּדוּלה), according to which the lxx translates it by ἀκοή (in this passage by φήμη). Regarding דּשּׁן, richly to satisfy, or to refresh, a favourite expression in the Mishle, vid., at Proverbs 11:25; Proverbs 13:4.

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