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; ἀπὸ σῶν δικαίων πόνων. Hon, properly "lightness," is "opulence," "wealth," as in Proverbs 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 Psalms 38:7; Isaiah 58:12; Ezekiel 28:18; Obadiah 1:9. The insertion of δικαίος 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 Proverbs 14:31). The word maaser, "tithe," does not occur in the Proverbs. With the firstfruits (mereshith); Vulgate, de primitiis. So Targum Jonathan, Syriac, and Arabic. The law of the firstfruits is found in Exodus 22:29; Exodus 23:19; Exodus 34:20; Le Exodus 23:10; Numbers 18:12: Deuteronomy 18:4; Deuteronomy 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. 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" (Haggai 2:1-23:28).
"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.')