Honor Yahweh with your substance, with the first fruits of all your increase:
Parallel Translations
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Honor Yahweh with your substance, with the first fruits of all your increase:
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Honour the LORD with thy substance, and with the firstfruits of all thine increase:
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Honour the LORD with thy substance, and with the first-fruits of all thine increase;
Cross-references (20)
Passages linked to Proverbs 3:9 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Deuteronomy 26:2-15 that you shall take some of the first of all the fruit of the ground, which you shall bring in from your land that Yahweh your God gives you. You shall put it in a basket, and shall go to the place which Yahweh your God shall choose to cause his name to dwell there. You shall come to the priest who shall be in those days, and tell him, “I profess today to Yahweh your God, that I have come to the land which Yahweh swore to our fathers to give us.” The priest shall take the basket out of your hand, and set it down before Yahweh your God’s altar. You shall answer and say before Yahweh your God, “My father was a Syrian ready to perish. He went down into Egypt, and lived there, few in number. There he became a great, mighty, and populous nation. The Egyptians mistreated us, afflicted us, and imposed hard labor on us. Then we cried to Yahweh, the God of our fathers. Yahweh heard our voice, and saw our affliction, our toil, and our oppression. Yahweh brought us out of Egypt with a mighty hand, with an outstretched arm, with great terror, with signs, and with wonders; and he has brought us into this place, and has given us this land, a land flowing with milk and honey. Now, behold, I have brought the first of the fruit of the ground, which you, Yahweh, have given me.” You shall set it down before Yahweh your God, and worship before Yahweh your God. You shall rejoice in all the good which Yahweh your God has given to you, and to your house, you, and the Levite, and the foreigner who is among you. When you have finished tithing all the tithe of your increase in the third year, which is the year of tithing, then you shall give it to the Levite, to the foreigner, to the fatherless, and to the widow, that they may eat within your gates and be filled. You shall say before Yahweh your God, “I have put away the holy things out of my house, and also have given them to the Levite, to the foreigner, to the fatherless, and to the widow, according to all your commandment which you have commanded me. I have not transgressed any of your commandments, neither have I forgotten them. I have not eaten of it in my mourning, neither have I removed any of it while I was unclean, nor given of it for the dead. I have listened to Yahweh my God’s voice. I have done according to all that you have commanded me. Look down from your holy habitation, from heaven, and bless your people Israel, and the ground which you have given us, as you swore to our fathers, a land flowing with milk and honey.”
- 1 Corinthians 16:2 On the first day of every week, let each one of you save, as he may prosper, that no collections are made when I come.
- Exodus 23:19 You shall bring the first of the first fruits of your ground into the house of Yahweh your God. “You shall not boil a young goat in its mother’s milk.
- Proverbs 14:31 He who oppresses the poor shows contempt for his Maker, but he who is kind to the needy honors him.
- Philippians 4:17-18 Not that I seek for the gift, but I seek for the fruit that increases to your account. But I have all things and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God.
- Exodus 22:29 “You shall not delay to offer from your harvest and from the outflow of your presses. “You shall give the firstborn of your sons to me.
- Malachi 3:8-10 Will a man rob God? Yet you rob me! But you say, ‘How have we robbed you?’ In tithes and offerings. You are cursed with the curse; for you rob me, even this whole nation. Bring the whole tithe into the storehouse, that there may be food in my house, and test me now in this,” says Yahweh of Armies, “if I will not open you the windows of heaven, and pour you out a blessing, that there will not be room enough for.
- Haggai 1:4-9 “Is it a time for you yourselves to dwell in your paneled houses, while this house lies waste? Now therefore this is what Yahweh of Armies says: Consider your ways. You have sown much, and bring in little. You eat, but you don’t have enough. You drink, but you aren’t filled with drink. You clothe yourselves, but no one is warm, and he who earns wages earns wages to put them into a bag with holes in it.” This is what Yahweh of Armies says: “Consider your ways. Go up to the mountain, bring wood, and build the house. I will take pleasure in it, and I will be glorified,” says Yahweh. “You looked for much, and, behold, it came to little; and when you brought it home, I blew it away. Why?” says Yahweh of Armies, “Because of my house that lies waste, while each of you is busy with his own house.
- 2 Corinthians 8:2-3 how in much proof of affliction, the abundance of their joy and their deep poverty abounded to the riches of their generosity. For according to their power, I testify, yes and beyond their power, they gave of their own accord,
- Exodus 34:26 “You shall bring the first of the first fruits of your ground to the house of Yahweh your God. “You shall not boil a young goat in its mother’s milk.”
- Exodus 35:20-29 All the congregation of the children of Israel departed from the presence of Moses. They came, everyone whose heart stirred him up, and everyone whom his spirit made willing, and brought Yahweh’s offering for the work of the Tent of Meeting, and for all of its service, and for the holy garments. They came, both men and women, as many as were willing-hearted, and brought brooches, earrings, signet rings, and armlets, all jewels of gold; even every man who offered an offering of gold to Yahweh. Everyone with whom was found blue, purple, scarlet, fine linen, goats’ hair, rams’ skins dyed red, and sea cow hides, brought them. Everyone who offered an offering of silver and bronze brought Yahweh’s offering; and everyone with whom was found acacia wood for any work of the service, brought it. All the women who were wise-hearted spun with their hands, and brought that which they had spun: the blue, the purple, the scarlet, and the fine linen. All the women whose heart stirred them up in wisdom spun the goats’ hair. The rulers brought the onyx stones and the stones to be set for the ephod and for the breastplate; with the spice and the oil for the light, for the anointing oil, and for the sweet incense. The children of Israel brought a free will offering to Yahweh; every man and woman whose heart made them willing to bring for all the work, which Yahweh had commanded to be made by Moses.
- 2 Corinthians 8:8-9 I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love. For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that you through his poverty might become rich.
- 1 John 3:17-18 But whoever has the world’s goods and sees his brother in need, then closes his heart of compassion against him, how does God’s love remain in him? My little children, let’s not love in word only, or with the tongue only, but in deed and truth.
- Mark 14:7-8 For you always have the poor with you, and whenever you want to, you can do them good; but you will not always have me. She has done what she could. She has anointed my body beforehand for the burying.
- Luke 14:13-14 But when you make a feast, ask the poor, the maimed, the lame, or the blind; and you will be blessed, because they don’t have the resources to repay you. For you will be repaid in the resurrection of the righteous.”
- Genesis 14:18-21 Melchizedek king of Salem brought out bread and wine. He was priest of God Most High. He blessed him, and said, “Blessed be Abram of God Most High, possessor of heaven and earth. Blessed be God Most High, who has delivered your enemies into your hand.” Abram gave him a tenth of all. The king of Sodom said to Abram, “Give me the people, and take the goods for yourself.”
- Numbers 7:2-89 the princes of Israel, the heads of their fathers’ houses, offered. These were the princes of the tribes. These are they who were over those who were counted; and they brought their offering before Yahweh, six covered wagons and twelve oxen; a wagon for every two of the princes, and for each one an ox. They presented them before the tabernacle. Yahweh spoke to Moses, saying, “Accept these from them, that they may be used in doing the service of the Tent of Meeting; and you shall give them to the Levites, to every man according to his service.” Moses took the wagons and the oxen, and gave them to the Levites. He gave two wagons and four oxen to the sons of Gershon, according to their service. He gave four wagons and eight oxen to the sons of Merari, according to their service, under the direction of Ithamar the son of Aaron the priest. But to the sons of Kohath he gave none, because the service of the sanctuary belonged to them; they carried it on their shoulders. The princes gave offerings for the dedication of the altar in the day that it was anointed. The princes gave their offerings before the altar. Yahweh said to Moses, “They shall offer their offering, each prince on his day, for the dedication of the altar.” He who offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah, and his offering was: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden ladle of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Nahshon the son of Amminadab. On the second day Nethanel the son of Zuar, prince of Issachar, gave his offering. He offered for his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden ladle of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, five male lambs a year old. This was the offering of Nethanel the son of Zuar. On the third day Eliab the son of Helon, prince of the children of Zebulun, gave his offering: one silver platter, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden ladle of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Eliab the son of Helon. On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden ladle of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Elizur the son of Shedeur. On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon, gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden ladle of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old: this was the offering of Shelumiel the son of Zurishaddai. On the sixth day, Eliasaph the son of Deuel, prince of the children of Gad, gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden ladle of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Eliasaph the son of Deuel. On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden ladle of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Elishama the son of Ammihud. On the eighth day Gamaliel the son of Pedahzur, prince of the children of Manasseh, gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden ladle of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Gamaliel the son of Pedahzur. On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden ladle of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Abidan the son of Gideoni. On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan, gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden ladle of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Ahiezer the son of Ammishaddai. On the eleventh day Pagiel the son of Ochran, prince of the children of Asher, gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden ladle of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Pagiel the son of Ochran. On the twelfth day Ahira the son of Enan, prince of the children of Naphtali, gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden spoon of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Ahira the son of Enan. This was the dedication offering of the altar, on the day when it was anointed, by the princes of Israel: twelve silver platters, twelve silver bowls, twelve golden ladles; each silver platter weighing one hundred thirty shekels, and each bowl seventy; all the silver of the vessels two thousand four hundred shekels, according to the shekel of the sanctuary; the twelve golden ladles, full of incense, weighing ten shekels apiece, according to the shekel of the sanctuary; all the gold of the ladles weighed one hundred twenty shekels; all the cattle for the burnt offering twelve bulls, the rams twelve, the male lambs a year old twelve, and their meal offering; and twelve male goats for a sin offering; and all the cattle for the sacrifice of peace offerings: twenty-four bulls, sixty rams, sixty male goats, and sixty male lambs a year old. This was the dedication offering of the altar, after it was anointed. When Moses went into the Tent of Meeting to speak with Yahweh, he heard his voice speaking to him from above the mercy seat that was on the ark of the Testimony, from between the two cherubim; and he spoke to him.
- Genesis 28:22 then this stone, which I have set up for a pillar, will be God’s house. Of all that you will give me I will surely give a tenth to you.”
- Numbers 31:50-54 We have brought Yahweh’s offering, what every man found: gold ornaments, armlets, bracelets, signet rings, earrings, and necklaces, to make atonement for our souls before Yahweh.” Moses and Eleazar the priest took their gold, even all worked jewels. All the gold of the wave offering that they offered up to Yahweh, of the captains of thousands, and of the captains of hundreds, was sixteen thousand seven hundred fifty shekels. The men of war had taken booty, every man for himself. Moses and Eleazar the priest took the gold of the captains of thousands and of hundreds, and brought it into the Tent of Meeting for a memorial for the children of Israel before Yahweh.
- Mark 14:10-21 Judas Iscariot, who was one of the twelve, went away to the chief priests, that he might deliver him to them. They, when they heard it, were glad, and promised to give him money. He sought how he might conveniently deliver him. On the first day of unleavened bread, when they sacrificed the Passover, his disciples asked him, “Where do you want us to go and prepare that you may eat the Passover?” He sent two of his disciples, and said to them, “Go into the city, and there you will meet a man carrying a pitcher of water. Follow him, and wherever he enters in, tell the master of the house, ‘The Teacher says, “Where is the guest room, where I may eat the Passover with my disciples?” ’ He will himself show you a large upper room furnished and ready. Get ready for us there.” His disciples went out, and came into the city, and found things as he had said to them, and they prepared the Passover. When it was evening he came with the twelve. As they sat and were eating, Jesus said, “Most certainly I tell you, one of you will betray me—he who eats with me.” They began to be sorrowful, and to ask him one by one, “Surely not I?” And another said, “Surely not I?” He answered them, “It is one of the twelve, he who dips with me in the dish. For the Son of Man goes, even as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for that man if he had not been born.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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Geneva Bible translators 1599 · Public Domain As was commanded in the Law, Exod. 23:19; Deut.…
As was commanded in the Law, Exod. 23:19; Deut. 26:2, and by this they acknowledged that God was the giver of all things, and that they were ready to bestow all at his commandment.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Pro 3:9 Honour the LORD with thy substance, and…
Pro 3:9 Honour the LORD with thy substance, and with the firstfruits of all thine increase:
Ver. 9. Honour the Lord with thy substance.] Freely expending it in pious and charitable uses. {Exo 25:19 Deu 26:2} {See Trapp on "Exo 25:19"} {See Trapp on "Deu 26:2"} See also my "Commonplace of Alms."
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.
Matthew Poole 1685 · Public Domain With thy substance; or, with thy riches. Lay out…
With thy substance; or, with thy riches. Lay out thy estate not only to please and advance thyself or family, but also to glorify God; which is done by the payment of all those offerings and dues which God hath required; by giving according to thy abilities whatsoever is necessary for the support and advancement of God’s worship and service in the world; by free and liberal contributions to those whom God hath made his deputies, and, as I may say, the receivers of his rents, to wit, faithful ministers and good Christians, and all others who need and require thy help. The performance of these duties is here called an honouring of God, partly because that word is sometimes used for giving of gifts, as 1Ti 5:17, and elsewhere; and partly because it is, a testimony of our respects to God, of our obedience to him as our sovereign Lord, and that in hard and costly duties, of our thankfulness to him as our chief Benefactor and Donor of all that we have, and of our belief of his promises made to the faithful practisers of this duty; which if they were believed, the most covetous persons would be the most charitable.
With the first-fruits; or, with the chief, or best, or first, which answers to the first-fruits under the law.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Honour the Lord with thy substance,.... Or, "out of…
Honour the Lord with thy substance,.... Or, "out of thy substance" (n); for as it should be a man's own that he gives, and not another's, and therefore called "thy substance"; or, as the Septuagint version, "out of thy just labours", what is righteously and lawfully gotten, and not by fraud and oppression; so it is only a part of it, and not all, that is required; what in proportion to his substance can be prudently spared, and is sufficient and suitable to the call in Providence. A man's "substance" are his wealth and riches; his "mammon", as the Targum; which, in comparison of heavenly things, indeed have no substance in them: yet these are worldly substance, and of account; and as with these God has honoured men, they should honour him with them again, by giving to the poor, especially his poor saints; for as an oppressing of them is a reproaching of him, so having mercy on them is honouring him, Pro 14:31; and especially by contributing to the support of his worship, the keeping up the interest and credit of religion, and for the spread of the Gospel; and chiefly by communicating to the ministers of it, giving them the "double honour" which is due to them, and which, when given them, the Lord takes as done to himself, as an honouring him, Ti1 5:17;
and with the firstfruits of all thine increase; or, "out of the chief of all thine increase" (o); God must have the best, and in the first place. The allusion is either to the maintenance of the priests and Levites under the law, and the manner of doing it; which, among other things, was out of the annual produce of the earth, and the firstfruits of it; and may respect the comfortable support of Gospel ministers under the present dispensation; see Co1 9:13; or to the firstfruits of every kind offered to the Lord, and to the feast kept sacred to him at the ingathering the fruits of the earth, Lev 23:10; and even among the Heathens formerly were something of the same kind. Aristotle says (p) the ancient sacrifices and assemblies were instituted as firstfruits, after the gathering of the fruits, at which time especially they ceased from working.
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(n) "e substantia tua", Montanus; "de substantia tua", Baynus, Junius & Tremellius, Piscator; "de divitiis tuis", Mercerus, Gejerus; "de opibus tuis", Tigurine version, Cocceius, Michaelis, Schultens. (o) "de praecipuo totius proventus tui", Junius & Tremellius. (p) Ethic. l. 8. c. 11.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Substance - Lay out thy estate not to please…
Substance - Lay out thy estate not to please thyself, but to glorify God. First-fruits - Or, with the chief or best; which answers to the first-fruits under the law.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 9. Honour the Lord with thy substance] The…
Verse 9. Honour the Lord with thy substance] The מנחה MINCHAH or gratitude-offering to God, commanded under the law, is of endless obligation. It would be well to give a portion of the produce of every article by which we get our support to God, or to the poor, the representatives of Christ. This might be done either in kind, or by the worth in money. Whatever God sends us in the way of secular prosperity, there is a portion of it always for the poor, and for God's cause. When that portion is thus disposed of, the rest is sanctified; when it is withheld, God's curse is upon the whole. Give to the poor, and God will give to thee.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Pro 3:9-10. Honour the Lord with thy substance —…
Pro 3:9-10. Honour the Lord with thy substance — Lay out thy estate, not to please thyself, but to glorify God; and with the first-fruits of all thy increase — Or, with the chief, or best; which answers to the first-fruits under the law. So shall thy barns be filled with plenty — This is not the way to diminish thy estate, as covetous and profane persons allege, but rather to increase it.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain “Substance” points to capital, “increase” to revenue. The Septuagint…
“Substance” points to capital, “increase” to revenue. The Septuagint as if to guard against ill-gotten gains being offered as an atonement for the ill-getting, inserts the quaifying words, “honor the Lord from thy righteous labors.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges 1846 · Public Domain This rule of sacrifice is a costly precept to…
This rule of sacrifice is a costly precept to the worldling and the formalist. But to the servant of God, is it not a privilege to lay aside a portion of substance with this sacred stamp, — "This is for God"? (1Co 16:2 .) The first-fruits of the increase were the acknowledgment of redemption from Egypt (Exo 13:12-13 . Deu 26:1-10 .) And shall we, redeemed from sin, Satan, death, and hell, deny the claim? (1Co 6:19-20 .) ’Well, may we think our substance due, where we owe ourselves.’†1 Nay, could we be happy in spending that substance on ourselves, which he has given us wherewith to honour him? (Luk 19:13 . Contrast Luk 12:16-22.) What a value, what a dignity, does it give to the talent, that he should condescend to employ it for his own grand, eternal purposes! This sacred devotedness is, moreover, the true road to riches. (Pro 11:24 .) God challenges us to "prove him now herewith," if the abundant harvest, and the overflowing vintage, shall not put unbelief and covetousness to shame. (Mal 3:10 . 2Ch 31:5-10 .) A niggardly spirit is, therefore, narrow policy; contracting the harvest, by sparing the seed-corn. (2Co 9:6 . Hag 1:4-6 .) There is no presumption, or enthusiasm in looking for the literal fulfillment of the promise. If we doubt the temporal, should we not suspect our assumed confidence in the spiritual, engagements? For if the Lord’s word be insufficient security for our substance: much more must it be for the infinitely weightier deposit of our soul!
The rule and obligation are therefore clear. The law dealt with us as children, and prescribed the exact amount. The gospel treats us as men, and leaves it to circumstance, principle, and conscience. This consecration of substance, as the seed-corn for the harvest, is as strange to the world, as would be the casting of the seed in the earth to an untutored savage. Yet is the result secure in both cases; only with this difference, that the temper of the earthly sower has no influence on the harvest; whereas the fruitfulness of the spiritual harvest mainly depends upon the principles of the work. Most important is it to beware of bye-ends and selfish principles; that we honour the LORD, not ourselves. Let there be a self-renouncing spirit (1Ch 29:14-16 . Mat 6:1-4 ; Mat 25:37-39 ), implicit faith (1Ki 17:12-16 ), constraining love (Rom 12:1 . 2Co 5:14-15 . Mat 10:42 ), special regard to his own people. And doubt not, but he will affix his own seal — "Those that honour me, I will honour." (1Sa 2:30 . Compare Pro 11:25 ; Pro 22:9 ; Heb 6:10 .)
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Footnotes
†1 Bishop Hall.
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Fruits. Septuagint add, "of justice;" to intimate that no…
Fruits. Septuagint add, "of justice;" to intimate that no presents will be acceptable, which have been unjustly acquired.
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain (Compare Pro 11:25; Exo 23:19; Deu 18:4; Isa 32:8;…
(Compare Pro 11:25; Exo 23:19; Deu 18:4; Isa 32:8; Co2 9:13).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 9. Honour — Miller well says, Honour, in a…
9. Honour — Miller well says, Honour, in a connexion like this, grew to include the idea of giving. We see it in the Greek τιμα. 1Ti_5:3; 1Ti_5:17; Act_5:2; Pro_19:19. Substance points to capital, increase, to revenue, income. In verse six the teacher had said, “In all thy ways acknowledge him, and he shall direct [smooth] thy paths.” This thought is resumed and illustrated in an important particular. To show our gratitude to God for blessings bestowed is a leading duty. The laws of the old economy directed, that of all the firstfruits an offering should be presented. (See Exo_23:14; Exo_23:16; Exo_23:19; also Exo_22:29-30; Lev_2:12; Lev_2:16; Lev_19:23-24; Deu_18:4-5.) This was a thank offering for the blessings of life, and a contribution to the support of religion. These offerings of our substance are dictates of sanctified reason. The ordinances and ministries of religion being appointed by God for the benefit of men, it is the will of God that they should be supported by men, to whom, here and elsewhere, he gives the promise that in proportion to the liberality of their contributions as compared with their means, will he return them liberal dispensations of his providence and grace. Under the old dispensation the return, in kind, of temporal blessings was prominent, the spiritual being included; under the new, the spiritual blessings returned occupy the foreground, but the temporal, also, are included. He that makes temporal sacrifices for the cause of religion shall receive manifold more in this life, and in the world to come everlasting life. Mat_19:29-30; Mar_10:29-30; Luk_18:29-30. This is the general rule.
The subject and principles of systematic beneficence deserve more attention than they have hitherto received from modern Christians. Comparatively few give systematically a percentage of their income or gains. This was a principle of the old law, and the proportion was in some particulars definitely determined. Under the new economy the principle is as plainly obligatory as under the old, but each Christian is left to determine for himself what portion he shall devote to the Lord, under the stimulating promise, “He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.” 2Co_9:6.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 9. substance … increase] Perhaps (as Speaker’s Comm.) capital,…
9. substance … increase] Perhaps (as Speaker’s Comm.) capital, and revenue. It is interesting that (as there pointed out) the LXX. qualify both words, by restricting them to “righteous,” well-gotten wealth: ἀπὸ σῶν δικαίων πόνων … ἀπὸ σῶν καρπῶν δικαιοσύνης. Restitution is the true consecration of unrighteous gain, Luk_19:8.
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.
The Pulpit Commentary 1880 · Public Domain Honour the Lord with thy substance, etc. An exhortation…
Honour the Lord with thy substance, etc. An exhortation to self-sacrificing devotion by the appropriation and use of wealth to the service of Jehovah. With thy substance (mehonehka); Vulgate, de tua substantia ; LXX, apo swn dikaiwn ponwn . Hon, properly "lightness," is "opulence," "wealth," as in Pro_1:13. The min in composition with hon is not partitive, as Delitzsch and Berthean take it, but signifies "with" or "by means of," as in Psa_38:7 Isa_58:12 Eze_23:10 Oba_1:9. The insertion of dikaiov by the LXX limits the wealth to that which is justly acquired, and so guards against the erroneous idea that God is honoured by the appropriation to his use of unlawful wealth or gain (Plumptre). The Israelites "honoured Jehovah with their substance" when they contributed towards the erection of the tabernacle in the wilderness, and later when they assisted in the preparations for the building of the temple, and in the payment of tithes. The injunction may undoubtedly refer to tithes, and is in accordance with the requirement of the Mosaic Law on that and other points as to oblations, free will offerings, etc.; but it has a wider bearing and contemplates the use of wealth for all pious and charitable purposes. (see Pro_14:31) The word maaser, "tithe," does not occur in the Proverbs. With the firstfruits (mere-shith); Vulgate, de primitiis. So Targum Jonathan, Syriac, and Arabic. The law of the firstfruits is found in Exo_22:29 Exo_23:19 Exo_34:20 Num_18:12 Deu_18:4 Deu_26:1-3. The firstfruits were presented by every Israelite to the priests, in token of gratitude and humble thankfulness to Jehovah, and consisted of the produce of the land in its natural state, or prepared for human food (Maclear, "Old Test. Hist.," bk. 4, c. 3, a). The "firstfruits" also carried with it the idea of the best. The custom of offering the firstfruits of the field and other revenues as a religious obligation was observed by ancient pagan nations (see Diod. Sic., 1:14; Plut., "De Iside," p. 377; Pliny, "Hist. Nat.," 18:2) (Zockler). Some of the ancient commentators find in this verse an argument for the support of the ministry. It is well known that the priests "lived of the sacrifice," and were "partakers of the altar," and as their support by these means tended to the maintenance of Divine worship, so those who supported them were in the highest degree "honoring God." The injunctions also show that the honouring of God does not consist simply of lip service, of humility and confidence in him, but also of external worship, and in corporeal things. They are not peculiar to Israel, but are binding on all. They oppose all selfish use of God"s temporal gifts, and lead to the thought that, in obeying them, we are only giving back to God what are his own. "The silver and the gold is mine, saith the Lord of hosts". (Hag_2:23) "We give thee but thine own, Whate"er the gift may be; All that we have is thine shine, A trust, O Lord, from thee. (Day"s "Psalter.")
So shall thy barns be filled with plenty. The promise held out to encourage the devotion of one"s wealth to Jehovah"s service, while supplying a motive which at first sight appears selfish and questionable, is in reality a trial of faith. Few persons find it easy to realize that giving away will increase their store (Wardlaw). The teacher is warranted in bringing forward this promise by the language of Moses in Deu_28:1-8, whine, among other things, he promises that Jehovah will command a blessing upon the "storehouses" and industry of those who honour God. The principle is otherwise expressed in Pro_11:25, "The liberal soul shall be made fat, and he that watereth shall be also watered himself;" and it is exemplified in Hag_1:3-11 Hag_2:15, 19 Mal_3:10-12, and in the New Testament in Php_4:14-19 2Co_9:6-8. Thy barns; asameykha, the only form in which asam, "a storehouse," "barn," or "granary," occurs. The Hebrew asam is the same as the Latin horreum (Vulgate) and the Greek tamieion (LXX). With plenty (sava); Vulgate, saturitas; i.e. fulness, abundance, plenty. The root sava is "to become satisfied," and that richly satisfied. This expression and the following, and thy presses shall burst out with new wine, depict the greatest abundance. Thy presses (y"kaveykhu). The word here translated "presses" is, strictly speaking," vats" or "reservoirs," into which the must from the wine press flowed. The wine press consisted of two parts, the gath (equivalent to the Latin torcularium, torculum, or torcular; Greek, lhnov , Mat_21:33), into which the grapes were collected from the surrounding vineyard, and there trodden underfoot by several persons, (Neh_13:15 Isa_63:3 Lam_1:15) whose movements were regulated by singing or shouting, (Isa_16:10 Jer_48:33) as among the Greeks (see "Athen.," 5. p. 199, a; Anacreon, "Od.," 17:1, 52; cf. Theocritus, 7:25) and Egyptians (Wilkinson, "Man. and Cust.," vol. 2. pp. 152-157); and the yekev, used here, which was a trough of corresponding size, dug into the ground, or cut out of a rack, at a lower level, to receive the must. The yekev corresponded with the Greek upolhnion , mentioned in Mar 12:l, and the Latin lacus (Ovid, "Fasti," 5:888; Pliny, "Epist.," 9:20; "Colum. de Rust.," 12:18): Cajeterus, indeed, reads, lacus torcularii. The word yekev is, however, used for the wine press itself in Job_24:11 and 2Ki_6:27. Shall burst out ( yiph"rotsu); literally, they shall extend themselves; i.e. shall overflow. Parats, "to break," is here used metaphorically in the sense of "to be redundant," "to overflow". (cf. 2Sa_5:20) It is employed intransitively of a people spreading themselves abroad, or increasing, in Gen_28:14 Exo_1:12. New wine (tirosh); Vulgate, Arabic, and Syriac, vino; LXX, oinw ; properly, as in the Authorized Version, "new wine;" Latin, mustum. (see Deu_33:28 Isa_36:17 Isa_55:1)
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Vers. 9, 10. Consecrated property.
I WE CAN HONOUR GOD WITH OUR PROPERTY. It is not to be supposed that because religion is a wholly spiritual power it has no bearing on material things. Our religion is a mockery unless it affects the way in which we spend our money, as well as all other concerns of life. Property can be consecrated to God by being spent in conscious obedience to his will and by being used for the promotion of his glory, as in the maintenance of worship, the extension of missions, the relief of the poor, the sick, the widow and orphan.
II GOD HAS CLAIMS UPON OUR PROPERTY.
1. It originally came from him. He created the materials and powers of nature. He gave to us our faculties. We sow the seed, but God gives the increase.
2. It is only lent to us for a season. Till recently it was not ours; soon we must leave it. While we have it, it is a talent to be used in our great Master"s service, and for which we shall have to give an account. Rich men will be called to a Divine audit, where all their wealth will be reckoned and their method of spending it apprised. But so also will the poor; for we are all answerable for the use we make of our possessions, whether they be much or little. The one talent must be accounted for as well as the five talents.
III OUR WHOLE PROPERTY SHOULD BE CONSECRATED TO GOD. It was all given to us by God. We shall have to give account of the use we make of all of it of the substance or capital and of the increase or yearly income. We cannot compound for the abuse of the larger part of our goods by sacrificing to God a small proportion of them. If we give a tithe of our possessions to God, we do not thereby receive a dispensation to give the rest to Mammon. Is the mendicant friar, then, the typical Christian? No. An enlightened Christianity will teach us how to consecrate our possessions to God, while retaining the control of them. We are to be stewards, not beggars.
IV THE BEST OF OUR PROPERTY SHOULD BE MORE DIRECTLY OFFERED TO THE SERVICE OF GOD. While all we have should be held sacred to God, some should be spent on objects that plainly involve self-sacrifice, and that manifestly concern the kingdom of heaven. We must not make the lofty thought of the consecration of all our property an excuse for low selfishness in spending the whole on ourselves. God expects the best. He should have the firstfruits; his claims should be recognized before all others. People often give to religious objects what they think they can spare after satisfying all other calls. They should give to these first, and see afterwards what is spared for more selfish things.
V IT IS WELL TO DISPOSE OF OUR PROPERTY ON A CERTAIN METHOD. People who give to religious and philanthropic objects on a system of setting apart a certain portion of their income for such purposes, find that they can thus give most readily and justly. It is for each to settle in his own conscience and before God according to what proportion he should give. One may find a tithe too much, considering his duty to his family etc. Another may find it far too little, considering his ease and affluence and the needs of the world.
VI THIS CONSECRATION OF PROPERTY TO GOD BRINGS A BLESSING ON THE OWNER. If it is not always rewarded with temporal riches, it is repaid in better treasures pleasures of sympathy and benevolence and the smile of God.
Vers. 9, 10. The Divine responsiveness.
There are two ways in which God blesses us unconditionally and conditionally. We receive very much from him in virtue of his originating and spontaneous goodness. We may, if we will, receive much from him also as the result of his faithful response to our appeal. The text suggests to us the truth, which has manifold illustrations, that if we take toward him the attitude which he desires us to assume, he will visit us with appropriate and corresponding blessings.
I IF WE LOVE HIM, HE WILL LOVE US. True, indeed, it is that "we love him because he first loved us", (1Jn_4:19) his own Divine beneficence is the source of all human affection; but it is also true that "if a man love me (Christ), he will keep my words, and my Father will love him". (Joh_14:23) Our love of God, of Jesus Christ, will meet with a large response in the outpouring of Divine affection toward us. God will love us with the fulness of parental, rejoicing love.
II IF WE TRUST HIM, HE WILL TRUST US. Those who believe in the Lord Jesus Christ, and thus become his sons, (Joh_1:12) are the objects of his Divine trust. God does not prescribe, to his reconciled children the hours, places, forms, methods, and means of service. He leaves these to the promptings of the filial spirit, to the decision of the understanding which has been consecrated to him. He makes known to us his will, that he should be served and his creatures blessed and saved; then be trusts us to put out our energies in all wise ways to fulfil his purpose. His treatment of us is in response to our attitude towards him.
III IF WE HONOUR HIM, HE WILL HONOUR US. (1Sa_2:30)
IV IF WE GIVE OF OUR SUBSTANCE TO HIM, HE WILL ENRICH US. This is the illustration which our text supplies (see Deuteronomy 26). The children of Israel were encouraged to bring of their firstfruits and to present them unto the Lord, and to expect that, if they gave thus to God, he would give, in like way, to them, enlarging and enriching them. (Mal_3:10-12) And not only were they taught thus to look on gifts of piety, but also of charity; these should be repaid by the observing and responsive Lord. (Pro_19:17) It may be asked how far we may go in anticipating like rewards at the hand of God now. And the answer is:
1. We are not to expect that God will enrich us in substance irrespective of other conditions. (2Th_3:10) This would be a premium on idleness and imprudence. It will always be "the hand of the diligent that will make rich.
2. But labour and frugality being understood, the man who "seeks first the kingdom of God," who "acknowledges him in all his ways" (ver. 6), and who liberally gives to his cause (specially remembering his "little ones his poor), may look for large blessings at his hand. At least sufficiency now, (Mat_6:33 Php_4:19) and glorious abundance soon and forever. C. (Joh_14:13, 14 16:9)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Honour the Lord with thy substance.
Pro_3:9
Honour the Lord with thy substance.
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The highest giving, the condition of the highest getting
I. The highest giving.
1. Giving to the Best Being.
2. Giving the best things to the Best Being. The surrender of self is essential to give virtue and acceptance to all other contributions (Rom_12:1).
II. The highest getting. By giving this you get back--what? The choicest and fullest Divine blessings.
1. He who yields his all to God attends to the conditions of all true prosperity--industry, temperance, economy, forethought, etc.
2. He who yields his all to God will insure the special favour of Heaven (see Heb_6:10.) (David Thomas, D.D.)
Giving, a privilege
This rule of sacrifice is a costly precept to the worldling and the formalist; but to the servant of God it is a privilege to lay aside a portion of substance with a sacred stamp on it, bearing the inscription, This is for God. Well may we think our substance due, where we owe ourselves. (C. Bridges, M.A.)
The duty of honouring God with our substance
I. A duty enjoined. Honouring the Lord with our substance.
1. We are to honour God in the expenditure of our substance upon causes of piety and benevolance. Our money--even our time, our health, our talents--is not our own. The humblest and the greatest are but stewards. Whatever they have is a trust.
2. God is to be first considered in the distribution and expenditure of our means. Our general plan is to see whether we have anything left for God. To honour the Lord is our positive, our first, duty.
3. Charitable and religious expenditure should be systematic.
II. A promise annexed to the discharge of the duty: Thy barns be filled with plenty. Expenditure here is gain. Have faith in God. There is that scattereth and yet increaseth. Christian liberality is gain, because it is giving unto the Lord. You cannot lose by faith, you cannot lose by obedience. Do not narrow too hastily, too selfishly, too covetously, the limits of what you think you can spare. Shrink not from self-denial. The test for us is our comparative expenditure for self and for God. (John C. Miller, M. A.)
Honouring the Lord with our substance
Under the old dispensation the Divine directions respecting religious observances and the use of property were more precise and definite than they are under the new. With the Jew it was in no sense optional whether or not he should contribute to the maintenance of the institutions of religion, nor whether he should contribute little or much. Under the Christian dispensation giving is voluntary. This may weaken the sense of obligation in many minds.
I. The duty here enjoined. We do not honour the Lord with our substance when we use it for purposes of display or of self-gratification. God is honoured--
1. When we relieve the physical wants of our fellow-creatures.
2. By devoting it to the maintenance of gospel institutions.
3. By employing it for the diffusion of the gospel in the benighted portions of the earth.
II. The promise by which we are encouraged to perform the duty. (W. M. Birchard.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 all your produce
all your produce
"all the food you harvest"
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your storehouses will be filled up
This can be stated in active form. AT: "your storehouses will be full" (See: Active or Passive)
storehouses
buildings or rooms where food is stored
your vats will be bursting
your storage containers will be extremely full, as if ready to break open.
translationWords
honor
Yahweh
firstfruits
wine
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 3:9-10 God receives honor and blesses his people when…
3:9-10 God receives honor and blesses his people when they recognize him as the source of all they have and when they give him the best part of everything they produce (Gen 4:3-5; 18:6; Num 18:12, 29).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.