Honor the LORD with Thy Substance

The point: Do not be turned off by sermons on stewardship, as they are about honoring God, not just money.

Martin recounts how visitors are often 'turned off' by sermons on stewardship, thinking churches only talk about money. He uses this to preemptively address and demolish such a response, clarifying the sermon's true focus on honoring God.

Now, I notice that we have a number of visitors with us tonight, and I know some people have been terribly turned off when they visited a church, and the preacher happened to be dealing with the subject of stewardship. They say, yeah, it just confirms what I thought. Every place you go, all people talk about is money, money, money. Well, let me very quickly, and I hope very effectively, demolish this text.

1:30 - 1:53 Read in full sermon

The point: Preach on stewardship as often as the text warrants it, rather than on a fixed schedule.

Martin shares that pastors often ask him how frequently to preach on stewardship. He uses his answer ('as often as the text warrants it') to explain his expository approach and to emphasize that gospel motives, not frequent sermons, drive giving.

And so you'll not be irritated that we happen to be in the general field of stewardship. And then the second thing I would say is that it's not true that all the people talk about is money, money, money. I have people. They ask me in pastors' conferences again and again.

2:14 - 2:26 Read in full sermon

The point: Do not misrepresent the content of a sermon, as it breaks the ninth commandment.

Martin notes how Scripture doesn't separate the 'secular' and 'sacred,' moving from lofty concepts (union with Christ) to mundane matters (substance). This illustrates the integrated nature of biblical godliness.

And isn't it interesting that right on the heels of this call to universal holiness is this very practical directive in the matter of the child of God and what he does with his substance. And this is one of the things that increasingly impresses me with the scriptures, is how they do not know this dichotomy between the secular and the sacred. There is no sense of the tension in the word of God between the most lofty concepts of the believer's union with Christ and his inheritance in Christ and treating the most mundane matters of his walk before Christ in the midst of the world.

3:41 - 4:24 Read in full sermon

The point: Do not misrepresent the content of a sermon, as it breaks the ninth commandment.

He cites Paul moving from the 'heights of 1 Corinthians 15' (resurrection) to 'now concerning the collection for the saints' (1 Corinthians 16) as an example of the Bible's seamless integration of profound doctrine and practical duty.

Hence, the apostle Paul can lift us to the heights of 1 Corinthians, 1 Corinthians 15, and the glorious prospect of this body sown in corruption, rising within corruption, this body sown in weakness, rising in power, and right from those heights, say, now concerning the collection for the saints. This idea that if our minds and our spirits are permeated with the lofty concepts of biblical truth and doctrine, we shall find ourselves ill at ease, in the midst of the practical, is totally foreign to the mentality of the word of God. And I think in a very providential way, we can see the contrast ...

4:25 - 5:09 Read in full sermon

Driving home: And this is one of the things that increasingly impresses me with the scriptures, is how they do not know this dichotomy between the secular and the sacred.

Martin draws a parallel to his own ministry, moving from a morning sermon on the risen Lord to an evening sermon on honoring God with substance, demonstrating the practical application of high doctrine.

as this morning, our hearts, I trust, were ravished with the sight of our risen Lord, and we contemplated the implications of the resurrection for the people of God. And now we come from that pinnacle point to honor the Lord with thy substance and with the firstfruits of all. Will thine increase. As we look at the text, how shall we think our way through so that we understand its meaning?

5:09 - 5:37 Read in full sermon

The point: Ensure that bowing to give thanks at meals is a meaningful act of honoring the Lord with your substance, not an empty ritual.

Bowing heads at meals is presented as a concrete way to honor God with substance (food). He encourages families to make this a meaningful act, not an empty ritual.

Hence, when we bow to give thanks, whether privately sitting at the counter in a diner somewhere at the lunch hour, whether at our family table as the whole family bows, may this never become an empty, meaningless ritual. May it be an honoring of the Lord with our substance. Looking upon the food. And may I say to the heads of the families, this might be a helpful discipline periodically to say to the children, children, see the casserole there on the table, where's it come from?

15:02 - 15:34 Read in full sermon

The point: Ensure that bowing to give thanks at meals is a meaningful act of honoring the Lord with your substance, not an empty ritual.

Martin suggests a discipline for parents: asking children to trace the origin of a tuna casserole from the oven back to God's hand. This illustrates how to teach children to acknowledge God as the ultimate provider of their substance.

Hence, when we bow to give thanks, whether privately sitting at the counter in a diner somewhere at the lunch hour, whether at our family table as the whole family bows, may this never become an empty, meaningless ritual. May it be an honoring of the Lord with our substance. Looking upon the food. And may I say to the heads of the families, this might be a helpful discipline periodically to say to the children, children, see the casserole there on the table, where's it come from?

15:02 - 15:34 Read in full sermon

The point: Examine your first reflexive response upon receiving your paycheck: is it fretfulness or gratitude to God?

He asks what the first reflexive response is upon receiving a paycheck – fretfulness or thanks to God. This personal question applies the principle of honoring God by acknowledging His provision.

Let me ask you a very personal question. What is the first thought you have when you line up on Friday or Thursday or when the person comes by your desk and gives you your paycheck on whatever day? What is the first reflexive response of your heart the moment your paycheck is in your hand?

16:24 - 16:41 Read in full sermon

The point: Inwardly acquiesce to the measure of substance given or taken away by God, avoiding discontent and complaint.

Martin states that one can be a tither and still be a 'practical atheist' if giving is merely an acquired behavior without a heart of gratitude. This highlights the internal attitude required for true honor.

This is what it means. He says, I have given all. The attitude which honors God is one that says, yes Lord, you have indeed given all. You see, we can be tithers down once a week and writing out a check or once a month or taking so much of our paycheck and still be practical atheists just doing this as some kind of acquired behavior.

17:10 - 17:36 Read in full sermon

The point: Inwardly acquiesce to the measure of substance given or taken away by God, avoiding discontent and complaint.

He references Jesus' rebuke of the Pharisees for tithing meticulously while missing the 'weightier matters of the law.' This illustrates that outward acts of giving without inward honor are insufficient.

It was true of the Pharisees. Jesus said, tithe mint and anise and cumin but they miss the weightier matters of the law not with their substance.

17:36 - 17:48 Read in full sermon

The point: Inwardly acquiesce to the measure of substance given or taken away by God, avoiding discontent and complaint.

Job's statement, 'The Lord giveth, the Lord taketh away, blessed be the name of the Lord,' is used as an example of honoring God by acquiescing to His providence, even in loss.

The Apostle Paul honored the Lord with his substance when he said in Philippians chapter 4, I have learned both how to be abased and how to be saved. And how to abound. That's it. Job learned it when he said, the Lord giveth, the Lord taketh away, blessed be the name of the Lord.

18:18 - 18:43 Read in full sermon

The point: Outwardly distribute your substance in acts of piety and charity to those in greater need.

Martin asks rhetorically if God is surprised by the economy or taxes. This challenges the common complaint and groaning about financial circumstances, arguing it contradicts belief in a sovereign God.

There is this dissatisfaction evidenced in constant complaint and groaning and moaning about the economy and the bite of the taxes and this and that. Does God know about those things? The sterling economy caught him by surprise as our semi-socialist socialist structure of government caught him by surprise?

19:12 - 19:36 Read in full sermon

In this part of the sermon: Martin presents the third and fourth ways: outwardly distributing substance in acts of piety and charity to the needy, as taught in Ephesians 4:28 and 1 John 3:16-17, and as…

Martin recounts a conversation where someone accused him of spouting the 'Protestant work ethic.' He corrected them, asserting it's a 'biblical work ethic,' quoting Thessalonians. This clarifies the source and authority of the teaching on work and giving.

In 1st and 2nd Thessalonians where we have a very definitive statement on what we would call a biblical work ethic not the Protestant work ethic a biblical work ethic ethic. That's right. Tongue got hung up. I was talking with someone the other day two weeks ago and I began to deal with this subject of the honor and the honorableness of work.

21:01 - 21:25 Read in full sermon

In this part of the sermon: Martin presents the third and fourth ways: outwardly distributing substance in acts of piety and charity to the needy, as taught in Ephesians 4:28 and 1 John 3:16-17, and as…

He compares Jehovah's love to 'not an idle principle locked up in his heart to admire as for man peek in a museum.' Instead, it 'gushed out' in the cross. This illustrates that God's love is active and giving, and ours should be too.

the realistic demands of love but whoso hath the world's good substance money things furniture clothing food and other things and behold if his brother in need and shutteth up his compassion from him how doth the love of God dwell in him? Jehovah's love was not an idle principle locked up in his heart to admire as for man peek in a museum.

22:44 - 23:09 Read in full sermon

The point: Proportionately return some of your substance to God from whom it comes.

Paul's teaching in 2 Corinthians 8 on equality in giving is presented as a 'philosophy of economic distribution.' This illustrates God's purpose in allowing inequality among saints: to provide opportunities for mutual love and giving.

Dealing with the giving of the saints here at Corinth for the poor saints in Judea he says for I say not this that others may be eased and ye distressed but by equality that your abundance being the supply at this present time for their want that their abundance also may become a supply for your want that there may be equality as it is written he that gathers much had nothing over he that gathers little had no lack. You see what Paul is saying? This is giving us a philosophy of economic distribution.

24:06 - 24:42 Read in full sermon

The point: If you refuse to honor God with your substance, recognize that this may indicate an unregenerate heart.

Martin quotes his father-in-law saying, 'I've earned it, I've worked for it, I've scrimped, I've saved, and it's mine.' This illustrates the unregenerate heart's rebellion against God's ownership and the command to honor Him with substance.

There are others of you that are not from the heart acknowledging God as the giver of all that you have. I say if you're a Christian and you're not thus acknowledging God, honoring Him with your substance you are sinning. And if you refuse to and say I'm not going to let God monkey around with what's mine, what's mine in the words of my own father-in-law recently I've earned it I've worked for it I've scrimped I've saved and it's mine. Well you see perhaps you show the state of your unregenerate heart for the carnal mind is enmity against God and is not subject to the law of God neither is it ...

27:39 - 28:23 Read in full sermon

The point: Give of the firstfruits joyfully and acceptably by constantly furnishing your heart with the glory and power of gospel privileges and motives.

Martin describes seeing preachers take money out of their own pockets and challenge the congregation to match it. He condemns this as an 'abomination' and 'folderol,' arguing God doesn't want money given on such a basis.

motives that's the folly of berating and verbally slaying the people of God about giving giving giving I think it's one of the biggest abominations in so-called Christian churches the way preachers will stand up in cajoling and tease and bully God's people into plunking another dollar on the plate God doesn't want any money that's given on that basis it's a stench in his nostrils as well as the kind of folderol that goes on to produce that kind of giving I've stood in meetings so-called Christian evangelistic and worship services and seen preachers take a five dollar ten dollar bill out of the...

45:15 - 46:00 Read in full sermon

The point: Do not cajole or bully God's people into giving; instead, preach the gospel to stir gratitude and voluntary giving.

He cites Paul's method in 2 Corinthians 8-9, where he stirs the Corinthians to give by presenting 'the richest Christological teaching' (e.g., Christ's poverty for our riches). This illustrates that gospel motives, not manipulation, should drive giving.

heart filled with the glory of Christ crucified to the purse or to the pocketbook you read 2nd Corinthians 8 and 9 and that's how Paul deals with the Corinthians he wants to stir them up to complete the offering for the poor saints of Judea and what does he do he gives some of the richest Christological teaching in all of the word of God for you know the grace of our Lord Jesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be rich where's that found that's found in the midst of directives for giving thanks be unto God for his unspeakable gif...

46:45 - 47:30 Read in full sermon

The point: Give the firstfruits in faith, leaving the remaining disposition of your harvest in God's hands.

Martin paints a scenario where a farmer brings firstfruits, then worries about a hailstorm or fire destroying the rest of the harvest. This illustrates the element of faith required to give the firstfruits, trusting God with the future.

grapevine and those grapes that have come to their first full luscious ripeness and you pick them and you realize that in bringing them now to God the remembrance that you were once in bondage now you're his free man you've been brought by him into this land where you have grapevines that you can pick and you do have cultivate and on the way the thought occurs to you yeah but what happens if a hailstorm comes tonight what happens if someone starts a fire in my field tomorrow you know at least what I've got in my arms of the first fruits would provide a few days the Lord says honor me

48:14 - 48:59 Read in full sermon

The point: Give the firstfruits in faith, leaving the remaining disposition of your harvest in God's hands.

The story of the widow's two mites is used as a classic example of giving in faith, trusting God's promise despite an empty cupboard. This reinforces the idea that giving firstfruits requires dependence on God.

with the first fruits of all thine increase you see the element of faith I must leave the remaining disposition of the harvest in the hands of God that seems to me that fits Hebrews 11 6 without faith it is impossible to please him even in your giving for he that cometh to God must believe that he is and that he's a rewarder of those that diligently seek him you see the widow of whom our Lord spoke in Luke 19 is a classic example of this she probably had been out laboring for the day and one of the rules that God had given through Moses was that the hire of the laboring man should not

48:59 - 49:44 Read in full sermon

The point: Give the firstfruits in faith, leaving the remaining disposition of your harvest in God's hands.

Martin contrasts giving from an 'overflow' (when barns are full) with giving 'firstfruits' (before the full harvest is secured). This highlights that true honor and faith involve giving from the beginning, not just the surplus.

my promise is valid honor the Lord with thy substance thy barn shall be filled with plenty the text does not say honor the Lord with thy substance when thy barns are full of plenty and thy vats are overflowing with new wine go around with a bucket and catch the overflow and run up to the temple and say this is for God and when you look in your wine vat and there's nothing but sediment on the bottom and when you look into the barns and nothing but a few skinny rats running around looking for a few things left over God says go out in your field and bring the first fruits on the meat and I'll see...

51:58 - 52:42 Read in full sermon

The point: Honor the Lord with the firstfruits of all your increase, including gross pay, interest, dividends, and gifts, through careful and scrupulous accounting.

He compares Uncle Sam taxing gross pay and interest to God's expectation of 'all thine increase.' This analogy suggests that if the government demands meticulous accounting, God, who provides all, should receive no less.

we're so desperately prone to wonder and to forget who God is and what we are that we desperately need to remember him in the first fruits of all our increase to remember what we are creatures dependent upon our God for all that we have you see sometimes you get upset Uncle Sam taxes you pay and then he taxes whatever you're able to put away in a little savings account and get a little interest and he taxes that well you see I wonder if because the mentality of our country at one time was quite biblical I wonder if maybe

54:11 - 54:49 Read in full sermon