Exegetical and Hermeneutical Commentary of Proverbs 3:9
Honor the LORD with thy substance, and with the firstfruits of all thine increase:
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: . Restitution is the true consecration of unrighteous gain, Luk 19:8.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Pro 3:9
Honour the Lord with thy substance.
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. Honour the Lord with thy substance] The 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 Gods 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9, 10. (Compare Pro 11:25;Exo 23:19; Deu 18:4;Isa 32:8; 2Co 9:13).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Pr 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, 1Ti 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 1Co 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,
Le 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.
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.
Fuente: John Gill’s Exposition of the Entire Bible
9 Honour Jahve with thy wealth,
And with the first-fruits of all thine increase:
10 Then shall thy barns be filled with plenty,
And thy vats overflow with must.
It may surprise us that the Chokma, being separated from the ceremonial law, here commends the giving of tithes. But in the first place, the consciousness of the duty of giving tithes is older than the Mosaic law, Gen 28:22; in this case, the giving of tithes is here a general ethical expression. and do not occur in the Book of Proverbs; in the post-biblical phraseology the tithes are called , the portion of the Most High. , as the Arab. wakkra , to make heavy, then to regard and deal with as weighty and solemn (opp. , to regard and treat as light, from = Arab. han , to be light). , properly lightness in the sense of aisance , opulency, forms with an oxymoron ( fac Jovam gravem de levitate tua ), but one aimed at by the author neither at Pro 1:13 nor here. (in and ‘ , Pro 3:9) is in both cases partitive, as in the law of the Levitical tenths, Lev 27:30, and of the Challa (heave-offering of dough), Num 15:21, where also (in Heb 7:4, ) occurs in a similar sense, cf. Num 18:12 (in the law of the Theruma or wave-offering of the priests), as also in the law of the second tenths, Deu 14:22, cf. Num 18:30 (in the law of the tenths of the priests).
Pro 3:10 With apodosis imperativi the conclusion begins. , satisfaction, is equivalent to fulness, making satisfied, and that, too, richly satisfied; ;deif also is such an accusative, as verbs of filling govern it, for , to break through especially to overflow, signifies to be or become overflowingly full (Job 1:10). (from , Chald. , Syr. asan , to lay up in granaries) is the granary, of the same meaning as the Arab. akhzan (from khazan = , Isa 23:18, recondere ), whence the Spanish magazen , the French and German magazin . (from , Arab. wakab , to be hollow) is the vat or tub into which the must flows from the wine-press ( or ), or . Cf. the same admonition and promise in the prophetic statement of Mal 3:10-12.
Fuente: Keil & Delitzsch Commentary on the Old Testament
9. Honour Miller well says, Honour, in a connexion like this, grew to include the idea of giving. We see it in the Greek . 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.
Fuente: Whedon’s Commentary on the Old and New Testaments
Wisdom and its Blessings in Prosperity: Wisdom Blesses the Man Financially – Wisdom will teach us how to prosper in our material possessions as we learn to give to Him first. The principle here is clearly the law of sowing and reaping. As we give generously, we will receive in abundance. God wants our hearts to put him first (Pro 3:3-4) so that we will renew our minds to think like Him (Pro 3:5-6) and so that we can live a long life (Pro 3:7-8) and be able to gain financial wealth (Pro 3:9-10).
Sowing in the Financial Realm Pro 3:27-28 serves as an illustration of Pro 3:9 by telling us how to give to those with genuine needs. This is how we are to honor the Lord with our substance.
Pro 3:9 Honour the LORD with thy substance, and with the firstfruits of all thine increase:
Pro 3:9
Pro 3:10 So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.
Pro 3:9. Honour the Lord with thy substance According to the manners of the east, a subject was to pay his homage and shew his attachment to his lord and sovereign by presents. To make presents to a king, is to acknowledge him, to pay him homage. God would not have his people present themselves before him with empty hands. Exo 23:15. The LXX render this verse, Honour the Lord from all thy righteous labours, and pay him the first-fruits of thy righteousness. They make use of the words righteous, and righteousness, to shew the detestation which God has of offerings which are made to him from possessions wickedly acquired. “Whatever is offered to God from the hands of wickedness (says one of the ancients) irritates the wrath of the Almighty.” The promises in the next verse, and so, throughout this book, all those of a temporal kind, refer to the carnal Israelites: the spiritual Israelites desire to lay up treasures in heaven. See Calmet.
DISCOURSE: 758 Pro 3:9-10. Honour the Lord with thy substance, and with the first-fruits of all thine increase: so shall thy barns be filled with plenty, and thy presses shall burst out with new wine.
TO instruct men how to ensure success in their agricultural pursuits or commercial speculations, is no part of a ministers office. Were we able substantially to benefit mankind in those particulars, there would be no want of hearers, nor any complaint that we laboured too zealously in our vocation: on the contrary, the more successful we were in effecting our wishes, the more gratefully should we be acknowledged as public benefactors. Shall I then, for once, exceed, as it were, the commission given me, and attempt to teach you how to thrive in this world? Yes; suffer me for once to usurp this office: and to assure the most unlearned person amongst you, that by acting on the principles which I will set before him this day, he shall be as sure to prosper in his business, as if he were ever so conversant with the arts of trade. I mean not indeed to say, that a person going out of his own proper line shall be enabled to prosecute that line to advantage: but that, whilst proceeding prudently in his proper vocation, he shall succeed more certainly, and to a greater extent, than on other principles he can expect to do. And I say this the more confidently, because the directions which I shall give are not the results of fallible reasonings or of uncertain conjectures, but the plain unequivocal declarations of Heaven: Honour the Lord with thy substance, and with the first-fruits of all thine increase: so shall thy barns be filled with plenty, and thy presses shall burst out with new wine. I.
Our duty
We must honour the Lord with our substance We must honour him, also, with the first-fruits of all our increase This duty will not appear hard, if we consider what God has spoken for,
II.
Our encouragement
It should seem as if the giving of our substance were the way to diminish it: and the devoting of our first-fruits to him, the way to endanger our own provision through the year: but God has declared the very reverse, and has pledged himself that he will amply make up to us all that we part with for his sake. [Under that dispensation, a present and visible retribution marked, for the most part, the approbation or displeasure of God. When the people delayed to build his temple, he chastised them with famine, and referred to that visitation as a judgment inflicted on them for their sin: Ye looked for much, and, lo! it came to little; and when ye brought it home. I did blow upon it. Why?. saith the Lord of Hosts. Because of mine house that is waste, and ye run every man to his own house. Therefore the heaven over you is staved from dew, and the earth is stayed from her fruit [Note: Hag 1:9-10.]. And when they were stirred up to begin the work, he not only assured them of his blessing on their temporal concerns, but bade them note down the day that the foundation of his temple was laid, and see whether their blessings were not augmented from that very hour: Consider now, from this day and upward, from the four-and-twentieth day of the ninth month, even from the day that the foundation of the Lords temple was laid, consider it: from this day will I bless you [Note: Hag 2:18-19.]. He bids them even to prove him in relation to this matter, and to see whether his bounty would not keep pace with their piety: Bring ye all the tithes into the storehouse, that there may be meat in mine house: and prove me now herewith, saith the Lord of Hosts, if I will not open the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it [Note: Mal 3:10.].]
Under the Gospel, also, he will do it, but invisibly, and according to the spirit
[We are not taught to look so much to temporal rewards, as to those which are spiritual and eternal: though still we are told that godliness has the promise of the life that now is, as well as of that which is to come [Note: 1Ti 4:8.]; and that, if we seek first the kingdom of God and his righteousness, all needful things shall be added unto us [Note: Mat 6:33.]. A temporal recompence for our liberality we may not obtain: but a spiritual reward is sure. For thus said the Lord: If thou deal thy bread to the hungry, and bring the poor that are cast out to thy house; if, when thou seest the naked, thou cover him, and hide not thyself from thine own flesh; then shall thy light break forth as the morning, and thine health spring forth speedily: and thy righteousness shall go before thee; the glory of the Lord shall be thy rereward. If thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noon-day: and the Lord shall guide thee continually, and satisfy thy soul in thought, and make fat thy bones; and thou shalt be like a watered garden, and like a spring of water, whose waters fail not [Note: Isa 58:7-11.]. An eternal recompence will also most assuredly await us: for our blessed Lord has expressly told us, that if, instead of lavishing our money in feasting the rich, we delight to expend it on the poor, we shall be recompensed at the resurrection of the just [Note: Luk 14:12-14.]. He has commanded us on this account to make friends to ourselves of the mammon of unrighteousness, in the full expectation that at out death we shall be received into everlasting habitations [Note: Luk 16:9.]. And St. Paul speaks to the same effect, when he says, Charge them that are rich in this world, that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life [Note: 1Ti 6:17-19.].
But, after all, we must not altogether put out of our consideration even a present reward in the precise sense spoken of in our text: for it is beyond a doubt, that God does engage to supply the necessities of those who honour him with their substance [Note: Php 4:18-19.]: and we can appeal to many, and ask, whether they have not seen, in relation to their temporal concerns, many gracious interpositions of God in their behalf? But, independent of these, who does not know that liberality is the parent of economy, and economy of wealth? A man desirous of honouring God with his substance, is delivered at once from all those vices and follies which ruin the estates of thousands. Besides, who that delights in doing good has not found incomparably greater delight in self-denial for the benefit of others, than the utmost latitude of self-indulgence could ever have afforded him? Granting, then, that no addition is actually made to our wealth: yet, if our desires are moderated, and our expenditure restrained, the same effect is ultimately produced: for we are not more truly enriched by the increase of our substance, than we are by the diminution of our wants and our consumption.]
Let me now point out the bearings of this subject, On those who are engaged in visiting the sick [Note: This part must be varied, according to the occasion. It was preached in behalf of a Visiting Society: but it may easily be accommodated to a Spital Sermon, or any other Charitable Institution.]
[Persons engaged in imparting instruction to the ignorant, and consolation to the afflicted. Have yet, in a more eminent degree, the promise in our text fulfilled to them. Their light perhaps, at first, is but very imperfect: but by imparting it to others. their own views become enlarged, and their own experience of divine truth becomes deeper, from the very circumstance of their improving it for the benefit of others. Indeed, I can hardly suggest any better method for enlarging our own knowledge, than the making use of it for the instruction of our less enlightened brethren: for besides the natural effect which may be expected from the communication of knowledge, we may expect a peculiar blessing from God whilst we are so employed. A remarkable instance of this may be found in Apollos: He, when he knew only the baptism of John, spake and taught diligently the word of the Lord. Aquila and Priscilla hearing him in the synagogue, took him, and expounded unto him the way of God more perfectly. And then, going forth with his augmented light, he prospered far more in his labours of love, not only convincing the Jews that Jesus was the Christ, but helping them much who had believed through grace [Note: Act 18:24-28.]. This example is most encouraging to all, to improve for God the light which they possess: for, whatever we do for God, is regarded by him as a loan which he will repay [Note: Pro 19:17.]: and in every instance shall it be found, that he who watereth others, shall be watered also himself [Note: Pro 11:25.].]
2.
On those who contribute for the support of the charity
[On these, the subject bears to its full extent: and we are warranted to affirm, that men shall reap either sparingly or bountifully, according as they sow [Note: 2Co 9:6.]. But there is one point of view in which they pre-eminently honour God. and with peculiar advantage secure their reward. They honour God particularly, not merely by the distribution of their alms, but by employing and calling forth into activity the piety of others, for the benefit of their fellow-creatures. It is obvious that individuals of small property could not, without assistance from others, relieve the necessities of the poor to any great extent: and if they could not administer some temporal relief, they could not find easy access to the chambers of the sick. But being furnished with the means of easy access, they can pour the light of instruction and the balm of consolation into the souls of the afflicted to great advantage; and the persons so instructed and comforted, not only abound in thanksgivings to God for the benefits received, but in prayers to God in behalf of their benefactors. This St. Paul speaks of, as ennobling charity far beyond the mere conveyance of temporal relief [Note: 2Co 9:12-13. Cite the words, and mark what is said of their thanksgivings and prayers.] Now, then, let me ask, How can you honour God more, than in causing thanksgivings to arise to him from the altars of many hearts? and, What compensation under heaven can equal the prayers and intercessions of saints in your behalf? Put your alms in one scale, and the prayers offered to a prayer-hearing God in the other, and say whether your recompence be not very abundant, or whether it is possible to lay out money in any other way to such advantage? Let all of you, then, according to your power, abound in this heavenly grace of charity, after the example of your blessed Lord; who, though he was rich, yet for your sakes became poor, that ye through his poverty might be rich [Note: 2Co 8:9.]. Only get a sense of his love upon your souls, and a sincere love to him in return, and we shall have no occasion to entreat liberality from you; for you yourselves will be willing of your own accord, and will be ready to pray us, with much entreaty, that we will take upon ourselves the office of ministering to the saints as your stewards [Note: 2Co 8:3-8.].]
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.”
Honour . . . substance. This proverb has led to a universal custom. Compare 1Ti 5:3, 1Ti 5:17. Act 5:2 (“price” = honour); Pro 19:19. Illustrations: Abraham (Gen 14:20. Heb 7:2); Jacob (Gen 28:22); David (1Ch 29:1-5, 1Ch 29:28); Widow (Mar 12:41-44); Woman (Mar 14:3-9); Cornelius (Act 10:2, Act 10:4); Philippians (Pro 4:15-19).
Pro 14:31, Gen 14:18-21, Gen 28:22, Exo 22:29, Exo 23:19, Exo 34:26, Exo 35:20-29, Num 7:2-89, Num 31:50-54, Deu 26:2-15, Hag 1:4-9, Mal 3:8, Mal 3:9, Mar 14:7, Mar 14:8, Mar 14:10-21, Luk 14:13, Luk 14:14, 1Co 16:2, 2Co 8:2, 2Co 8:3, 2Co 8:8, 2Co 8:9, Phi 4:17, Phi 4:18, 1Jo 3:17, 1Jo 3:18
Reciprocal: Gen 4:4 – the firstlings Gen 13:2 – General Exo 10:9 – our flocks Exo 10:26 – and we Exo 23:15 – and none Lev 2:14 – a meat offering Lev 19:24 – all the Lev 19:25 – General Lev 23:10 – sheaf Lev 23:17 – the firstfruits Num 15:20 – a cake Num 18:30 – the best Num 31:28 – levy Deu 8:10 – then thou Deu 14:29 – that the Lord Deu 16:10 – a tribute Deu 16:16 – and they shall Deu 26:10 – and worship Deu 28:8 – storehouses 1Sa 2:30 – them 2Sa 6:11 – the Lord blessed 1Ki 17:13 – first 2Ki 4:42 – bread 1Ch 13:14 – the Lord 1Ch 29:3 – I have 2Ch 31:5 – came abroad 2Ch 31:10 – Since Neh 3:1 – sanctified it Neh 10:32 – to charge Neh 10:35 – General Psa 132:15 – bless her provision Isa 23:18 – for them Eze 44:30 – that he may Eze 45:1 – ye shall offer Eze 45:15 – out of the fat Joe 2:24 – General Hag 2:16 – when one came to an Hag 2:19 – from Zec 8:12 – the seed Mal 3:10 – all Mat 6:33 – seek Mat 25:17 – he also Mat 25:35 – I was an Mar 10:30 – an hundredfold Luk 6:38 – and it Rom 11:16 – if the firstfruit 2Co 9:8 – God 2Co 9:11 – enriched Phi 4:19 – supply
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.
3:9 {f} Honour the LORD with thy substance, and with the firstfruits of all thine increase:
(f) As was commanded in the law, Exo 23:19, De 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.
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: Commentary on the Holy Bible by Thomas Coke
THE REWARD OF CHARITY
In these words we see,
[All that we have is the Lords. Our very bodies and souls are his; and much more the property which he has committed to our care. With the whole of that he is to be honoured; and in the disposal of it, respect must be had to his will, his interests, his glory. We are to consider every thing that we possess, not as given to us, but merely as confided to us, to be improved for him; and we must so employ the whole, as to meet his approbation in the day that we shall give up our account, and to be acknowledged by him as good and faithful stewards.]
[The first-fruits under the Law were claimed by God as his, and they were to be presented to him as his peculiar property: Thou shalt take of the first of all the fruit of the earth, which thou shalt bring, of the land which the Lord thy God giveth thee, and shalt put it in a basket, and shalt go unto the place which the Lord thy God shall choose to place his name there [Note: Deu 26:2.]. Besides these, was the tithe of all their increase to be offered to him every third year: At the end of three years thou shalt bring all the tithe of thine increase the same year, and shalt lay it up within thy gates. And the Levite, because he hath no part nor inheritance with thee, and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satisfied; that the Lord thy God may bless thee in all the work of thine hand, which thou doest [Note: Deu 14:28-29.]. Under the Gospel, the letter of this law is abolished; but the spirit of it yet remains in force: for the express command of God to us is, On the first day of the week let every one of you lay by him in store as God has prospered him [Note: 1Co 16:2.]. We are not to wait for the gathering in of our harvest; and then give a portion to the Lord after our own interests are secured: but rather to honour the Lord first, as the real proprietor of all; and then, trusting him for a supply of our own wants, to employ for ourselves what he shall graciously bestow upon us.]
This, under the Law, he did, visibly, according to the letter
1.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes