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Commentary on Proverbs 3 verses 7–12
We have here before us three exhortations, each of them enforced with a good reason: -
I. We must live in a humble and dutiful subjection to God and his government (Pro 3:7): "Fear the Lord, as your sovereign Lord and Master; be ruled in every thing by your religion and subject to the divine will." This must be, 1. A humble subjection: Be not wise in thy own eyes. Note, There is not a greater enemy to the power of religion, and the fear of God in the heart, than conceitedness of our own wisdom. Those that have an opinion of their own sufficiency think it below them, and a disparagement to them, to take their measures from, much more to hamper themselves with, religion's rules. 2. A dutiful subjection: Fear the Lord, and depart from evil; take heed of doing any thing to offend him and to forfeit his care. To fear the Lord, so as to depart from evil, is true wisdom and understanding (Job 28:28); those that have it are truly wise, but self-denyingly so, and not wise in their own eyes. For our encouragement thus to live in the fear of God it is here promised (Pro 3:8) that it shall be as serviceable even to the outward man as our necessary food. It will be nourishing: It shall be health to thy navel. It will be strengthening: It shall be marrow to thy bones. The prudence, temperance, and sobriety, the calmness and composure of mind, and the good government of the appetites and passions, which religion teaches, tend very much not only to the health of the soul, but to a good habit of body, which is very desirable, and without which our other enjoyments in this world are insipid. Envy is the rottenness of the bones; the sorrow of the world dries them; but hope and joy in God are marrow to them.
II. We must make a good use of our estates, and that is the way to increase them, Pro 3:9, Pro 3:10. Here is,
1.A precept which makes it our duty to serve God with our estates: Honour the Lord with thy substance. It is the end of our creation and redemption to honour God, to be to him for a name and a praise; we are no other way capable of serving him than in his honour. His honour we must show forth and the honour we have for him. We must honour him, not only with our bodies and spirits which are his, but with our estates too, for they also are his: we and all our appurtenances must be devoted to his glory. Worldly wealth is but poor substance, yet, such as it is, we must honour God with it, and then, if ever, it becomes substantial. We must honour God, (1.) With our increase. Where riches increase we are tempted to honour ourselves (Deu 8:17) and to set our hearts upon the world (Psa 62:10); but the more God gives us the more we should study to honour him. It is meant of the increase of the earth, for we live upon annual products, to keep us in constant dependence on God. (2.) With all our increase. As God has prospered us in every thing, we must honour him. Our law will allow a prescription for a modus decimandi - a mode of tithing, but none de non decimando - for exemption from paying tithes. (3.) With the first-fruits of all, as Abel, Gen 4:4. This was the law (Exo 23:19), and the prophets, Mal 3:10. God, who is the first and best, must have the first and best of every thing; his right is prior to all other, and therefore he must be served first. Note, It is our duty to make our worldly estates serviceable to our religion, to use them and the interest we have by them for the promoting of religion, to do good to the poor with what we have and abound in all works of piety and charity, devising liberal things.
2.A promise, which makes it our interest to serve God with our estates. It is the way to make a little much, and much more; it is the surest and safest method of thriving: So shall thy barns be filled with plenty. He does not say thy bags, but thy barns, not thy wardrobe replenished, but thy presses: "God shall bless thee with an increase of that which is for use, not for show or ornament - for spending and laying out, not for hoarding and laying up." Those that do good with what they have shall have more to do more good with. Note, If we make our worldly estates serviceable to our religion we shall find our religion very serviceable to the prosperity of our worldly affairs. Godliness has the promise of the life that now is and most of the comfort of it. We mistake if we think that giving will undo us and make us poor. No, giving for God's honour will make us rich, Hag 2:19. What we gave we have.
III. We must conduct ourselves aright under our afflictions, Pro 3:11, Pro 3:12. This the apostle quotes (Heb 12:5), and calls it an exhortation which speaks unto us as unto children, with the authority and affection of a father. We are here in a world of troubles. Now observe,
1.What must be our care when we are in affliction. We must neither despise it nor be weary of it. His exhortation, before, was to those that are rich and in prosperity, here to those that are poor and in adversity. (1.) We must not despise an affliction, be it ever so light and short, as if it were not worth taking notice of, or as if it were not sent on an errand and therefore required no answer. We must not be stocks, and stones, and stoics, under our afflictions, insensible of them, hardening ourselves under them, and concluding we can easily get through them without God. (2.) We must not be weary of an affliction, be it ever so heavy and long, not faint under it, so the apostle renders it, not be dispirited, dispossessed of our own souls, or driven to despair, or to use any indirect means for our relief and the redress of our grievances. We must not think that the affliction either presses harder or continues longer than is meet, not conclude that deliverance will never come because it does not come so soon as we expect it.
2.What will be our comfort when we are in affliction. (1.) That it is a divine correction; it is the chastening of the Lord, which, as it is a reason why we should submit to it (for it is folly to contend with a God of incontestable sovereignty and irresistible power), so it is a reason why we should be satisfied in it; for we may be sure that a God of unspotted purity does us no wrong and that a God of infinite goodness means us no hurt. It is from God, and therefore must not be despised; for a slight put upon the messenger is an affront to him that sends him. It is from God, and therefore we must not be weary of it, for he knows our frame, both what we need and what we can bear. (2.) That it is a fatherly correction; it comes not from his vindictive justice as a Judge, but his wise affection as a Father. The father corrects the son whom he loves, nay, and because he loves him and desires he may be wise and good. He delights in that in his son which is amiable and agreeable, and therefore corrects him for the prevention and cure of that which would be a deformity to him, and an alloy to his delight in him. Thus God hath said, As many as I love I rebuke and chasten, Rev 3:19. This is a great comfort to God's children, under their afflictions, [1.] That they not only consist with, but flow from, covenant-love. [2.] That they are so far from doing them any real hurt that, by the grace of God working with them, they do a great deal of good, and are happy means of their satisfaction.
God approves of that alms which is furnished by just labors, as is written: “Honor the Lord with your labors and sacrifice to him with the fruits of your justice.” For God abominates and refuses that alms which is furnished to him at the cost of another’s tears. What profit accrues to you if one person blesses you while many curse you; what good does an alms bring to you when it is furnished from the possessions of another? In truth, need we fear that God does not have the goods with which you may feed his poor without plundering your neighbor?
“Honor the Lord from your righteous labors, and offer to him the fruits of your righteousness; that your barns may be full of an abundance of wheat, and your vats may overflow with wine.” Know that as you are faithfully carrying out this service, you have fulfilled the righteousness of the old law, under which those who then lived if they transgressed it inevitably incurred guilt, while if they fulfilled it they could not attain to the height of perfection.
Our Lord wants nothing done for his honor and glory without it being tempered by judgment, for “the honor of a king loves judgment.” Therefore Solomon, the wisest of men, urges us not to let our judgment tilt to either side, saying: “Honor God with your righteous labors and offer to him of the fruits of your righteousness.” For we have in our conscience an uncorrupt and true judge who, when all others are wrong, is the only person not deceived as to the state of our purity.
We receive only the use of those possessions which we hold. We make use of the wealth loaned to us by God. We are, as it were, tenants by the revocable will of the grantor. When departing from this world, whether we like it or not, we leave everything behind on earth. Since we are tenants only of this sort, why do we attempt to take away and alienate from God’s ownership what we cannot take with us? Why do we not use in good faith the little things given us by God? We hold property so long as he has allowed, we hold so long as he has permitted, he who has given us all.What is more right, what is more proper, than when a thing is separated from him who had its use, that its possession revert to him who granted it for usage? Even the very words of God through the tongue of sacred Scripture order this, saying to one and all of us, “Honor the Lord from out of your substance.” And elsewhere he says, “Repay your debt.” How tender and condescending is our Lord God, who invites us to expend the wealth of our earthly substance! He says, “Honor the Lord from out of your substance.” Though all we have received from God is his own property, he calls it ours so that we may be the ones who give it to others. Thus, he calls the proprietorship of possession ours so that there may be a greater reward for work, because, wherever effort spent seems to be on what is one’s own, the worker necessarily has a greater return.
It is written, “Honor the Lord from your just labors.” It is no honor to the Lord to take evilly in order to give well. Hence also it is said through Solomon, “Whoever offers a sacrifice of the substance of the poor is as though he slew a son in his father’s sight.”
Honor the Lord with your substance, etc. Many give much to the poor, but from another's substance and harvests, which they have taken by force or fraud. Many give of their own, but do not honor the Lord in their giving, because they do it for human favor, and not for the love of the Heavenly Inspector. Therefore, anyone who wishes the fruit of alms to be profitable to them should give from their own possessions, and in honor of the Creator, who has deigned to graciously and abundantly bestow them with his kindness, so that men who are his creation, made in his image, may be refreshed, and we may be found his true and faithful stewards of good things. But it must be noted that we are commanded not only to honor from the substance of money, which we extend to the poor, but also from the entirety of good action that we do, and from the fruits of all heavenly grace that we receive, for the substance or fruits of men; that is, to seek his praise in all things, and not our own. And he honors the Lord with his substance and the first fruits of his crops, who attributes all his good works not to his own strength and merits, but to heavenly grace, mindful of that word, "For without me you can do nothing" (John XV).
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SUMMARY
Proverbs 3:9 presents a foundational wisdom principle, urging believers to demonstrate their profound reverence and submission to God through tangible acts of financial stewardship. It calls individuals to honor the Lord by dedicating their material wealth, specifically the choicest and initial portions of their income, as a profound acknowledgment of His ultimate sovereignty and boundless provision. This act of giving transcends mere financial transaction; it is a vital expression of trust, faith, and worship, establishing God's preeminent place in one's life and setting the stage for divine blessing.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Proverbs 3:9 masterfully employs several effective literary devices to convey its profound message. The verse utilizes the Imperative Mood ("Honour the LORD"), which functions as a direct command or exhortation, powerfully underscoring the non-negotiable and authoritative nature of this divine instruction. Furthermore, the verse features a clear form of Syntactic Parallelism, where the second clause ("and with the firstfruits of all thine increase") serves to elaborate upon and concretely specify the meaning of the first clause ("Honour the LORD with thy substance"). While "substance" is a general term for wealth, "firstfruits of all thine increase" provides a vivid, culturally relevant example of how that honor is to be practically expressed, moving effectively from the general principle to a specific, actionable demonstration. This specific example also functions as Metonymy, where "firstfruits" stands in for the broader principle of prioritizing God in one's entire financial life and across all forms of income, extending beyond mere agricultural produce. Moreover, the concept of "firstfruits" itself carries significant Symbolism, representing not just a portion of wealth but also embodying a profound commitment of faith, trust, and a humble acknowledgment of divine ownership and unfailing provision.
THEOLOGICAL AND THEMATIC CONNECTIONS
Proverbs 3:9 stands as a profound theological statement on God's absolute sovereignty over all creation and humanity's sacred role as stewards of His bountiful resources. It teaches that true honor for God extends far beyond mere ritualistic observance or verbal praise, reaching into the practical and often challenging realm of material possessions. This verse asserts that our financial decisions are inherently spiritual acts, directly reflecting the posture of our hearts towards God. It challenges the prevalent notion of self-ownership and instead posits that all we possess is a gracious gift from God, entrusted to us to be managed faithfully for His glory. The principle of firstfruits, deeply rooted in the Old Testament covenant, serves as a powerful foreshadowing of a New Testament understanding of radical generosity and the supreme priority of God's kingdom, demonstrating unequivocally that our giving is a tangible reflection of our trust in His unfailing provision and a heartfelt expression of our worship.
REFLECTION AND APPLICATION
Proverbs 3:9 invites us to a profound and transformative re-evaluation of our relationship with material possessions and our fundamental understanding of God's ultimate ownership. It challenges us to transcend a transactional view of giving and embrace one deeply rooted in worship, unwavering trust, and a heartfelt acknowledgment of God as the ultimate source of all good things. Applying this verse in contemporary life means cultivating a mindset where God is not merely an afterthought in our personal budgets or financial planning, but rather the undisputed first priority. It calls us to honestly examine whether our current financial habits genuinely reflect authentic honor for the Lord, ensuring that our "firstfruits"—the very best and initial portions of our income, our precious time, and our unique talents—are consecrated and dedicated to Him. This practice is not born out of God's need for our resources, but rather out of our hearts' profound need to recognize His supremacy and to trust Him implicitly with our present provision and our future security. It is a spiritual discipline that profoundly reorients our desires, fosters deep contentment, and strengthens our faith, transforming what might otherwise be mere giving into an act of profound and joyful devotion.
Questions for Reflection
FAQ
What does "substance" mean in Proverbs 3:9?
Answer: In Proverbs 3:9, "substance" (Hebrew: hôwn, H1952) refers broadly and comprehensively to all of one's wealth, material possessions, and resources. It encompasses everything from accumulated riches and assets to one's daily income and any form of material gain. The verse is not limiting the command to a specific type of wealth but rather calling for the honoring of God with all that one possesses, recognizing that all material blessings ultimately originate from Him. It highlights a holistic approach to stewardship, where every aspect of one's financial life is brought under God's loving sovereignty and managed for His glory.
Is the "firstfruits" principle still relevant for Christians today, given its Old Testament origins?
Answer: Yes, the "firstfruits" principle remains profoundly relevant for Christians today, even though its literal application (e.g., agricultural offerings) has evolved. The underlying theological truths embedded within the principle are eternal: God's absolute ownership of all things, the critical importance of prioritizing Him above all else, and the demonstration of genuine trust through tangible acts of worship. For believers today, "firstfruits" translates to giving the first and best of our income, our precious time, our unique talents, and our energy to God's work, before other expenses or personal desires are met. This spiritual discipline aligns perfectly with New Testament teachings on radical generosity and the paramount importance of seeking first God's kingdom, as powerfully articulated in Matthew 6:33 and 2 Corinthians 9:7. It is a principle of faith that acknowledges God's unfailing provision and expresses our heartfelt worship.
Does this verse imply that giving to God guarantees material prosperity?
Answer: Proverbs 3:9, especially when interpreted in conjunction with Proverbs 3:10, does indeed present a connection between honoring God with one's substance and experiencing blessing. However, it is crucial to interpret this within the broader, nuanced framework of biblical theology. While God frequently blesses obedience, the "blessing" promised is not solely or exclusively material wealth, nor is it an automatic, transactional guarantee. The wisdom literature often presents general principles and tendencies that are typically true, rather than rigid, unbreakable formulas. True biblical prosperity encompasses spiritual richness, profound peace, deep contentment, and the abiding satisfaction of living in alignment with God's perfect will, which may or may not include abundant material wealth. The primary focus of the verse is on the heart's posture of honor, trust, and worship, not on manipulating God for personal gain.
CHRIST-CENTERED FULFILLMENT
Proverbs 3:9, with its compelling call to honor the Lord with our substance and firstfruits, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament practice of firstfruits powerfully pointed to God's ownership and unfailing provision, Christ Himself is the quintessential "firstfruits" in a redemptive and eschatological sense. He is proclaimed as the "firstborn of all creation" (Colossians 1:15), the glorious "firstfruits of those who have fallen asleep" in death (1 Corinthians 15:20), and the one through whom all things are not only created but also eternally sustained. His earthly life was the perfect offering, the ultimate "firstfruit" of perfect obedience and honor to the Father, culminating in His unparalleled sacrificial death on the cross. Furthermore, our very ability to genuinely "honor the LORD with thy substance" is rendered possible only because of Christ's transformative work. He Himself modeled radical, self-emptying generosity, giving His very life as a ransom for many (Mark 10:45). Through the indwelling power of His Holy Spirit, believers are now empowered to live lives of sacrificial giving, not out of legalistic obligation, but out of a profound and grateful response to His immeasurable gift of salvation. Our "substance" and "firstfruits" thus become transformed into offerings of worship, sanctified by the grace received through the ultimate "firstfruit" of God's boundless love, Jesus Christ, who richly enriches us in every conceivable way so that we, in turn, can be generous on every occasion (2 Corinthians 9:11).