Reference: Contentment
Easton
(1) a state of mind in which one's desires are confined to his lot whatever it may be (1Ti 6:6; 2Co 9:8). It is opposed to envy (Jas 3:16), avarice (Heb 13:5), ambition (Pr 13:10), anxiety (Mt 6:25,34), and repining (1Co 10:10). It arises from the inward disposition, and is the offspring of humility, and of an intelligent consideration of the rectitude and benignity of divine providence (Ps 96:1-2; 145), the greatness of the divine promises (2Pe 1:4), and our own unworthiness (Ge 32:10); as well as from the view the gospel opens up to us of rest and peace hereafter (Ro 5:2).
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I therefore direct you, not to be sollicitous, with regard to life, what ye shall eat, or what ye shall drink; nor with regard to the body, what clothes ye shall wear: Is not life it self a greater gift than food; and the body a greater gift than rayment?
therefore sollicitous about the morrow: for the morrow shall be taken up with the cares of the morrow, the trouble of the day is sufficient for one day.
who has given us access by faith to that degree of favour, we are in, by which we triumph in the hopes of divine glory.
neither murmur ye, as some of them murmured, and were slain by the destroying angel.
Religion indeed with contentment leads to great gain.
let your morals be free from avarice, being contented with what you have: for he hath said, "I will never leave thee, nor forsake thee."
where false zeal, and a spirit of contention reign, there confusion and every vice prevail.
by which we have receiv'd the most inestimable promises, that thereby you might become partakers of the divine perfections, after having escap'd from the corruption of a sensual world.
Hastings
1. The word does not occur in the OT, but the duty is implied in the Tenth Commandment (Ex 20:17), and the wisdom of contentment is enforced in Pr 15:17; 17:1 by the consideration that those who seem most enviable may, be worse off than ourselves. But the bare commandment 'Thou shalt not covet' may only stir up all manner of coveting (Ro 7:7 f.); and though a man may sometimes be reconciled to his lot by recognizing a principle of compensation in human life, that principle is far from applying to every case. It is not by measuring ourselves with one another, but only by consciously setting ourselves in the Divine presence, that true contentment can ever be attained. Faith in God is its living root (cf. Ps 16:6 with Ps 16:5; also Hab 3:17 f.).
2. In the NT the grace of contentment is expressly brought before us. Our Lord inculcated it negatively by His warnings against covetousness (Lu 12:15-21), positively by His teaching as to the Fatherhood of God (Mt 6:25-32 ||) and the Kingdom of God (Mt 6:33, cf. Mt 6:19 f.). St. Paul (Php 4:11-13) claims to have 'learned the secret' of being content in whatsoever state he was. The word he uses is autark
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Lay not up for your selves treasures upon earth, where moth and rust corrupt, and where thieves break through and steal.
I therefore direct you, not to be sollicitous, with regard to life, what ye shall eat, or what ye shall drink; nor with regard to the body, what clothes ye shall wear: Is not life it self a greater gift than food; and the body a greater gift than rayment? consider the fowls of the air: for they sow not, neither do they reap, nor lay up any stores; yet your heavenly Father feedeth them. Are not ye of much greater value than they? read more. who by all his sollicitude can add one moment to his age? And as for rayment, why should that give you pain? consider the lillies of the field how they grow; they toil not, neither do they spin. and yet I tell you, even Solomon with all his magnificence, was not arrayed like one of these. now if God thus adorns the flower of the field, which thriving to day, is to morrow thrown into the oven, how much more shall he provide for you, if you have any degree of faith? therefore make no such sollicitous enquiries, as what shall we eat? or what shall we drink? or how shall we be clothed? things which the Gentiles are so thoughtful about, and which your heavenly Father knows that you want. but first seek the kingdom of God, and that righteousness which leads to it, and all these things shall be superadded. be not
then he said to them, take care to be clear of all avarice: for the enjoyment of life does not depend upon the having large possessions. to which purpose he propos'd to them this parable: a rich man had some land that was very fruitful. read more. and thus he reason'd with himself, what shall I do for want of room to store up my crop? this will I do, said he, I will pull down my barns, and build greater: and there I will bestow all my rich product. then I will say to my soul, soul, you have many enjoyments in reserve for a number of years; take your ease, eat, drink, and be merry. but God said to him, thou fool, this night shall thy soul be required of thee: who then shall enjoy what thou hast provided? such is he, who heaps up his treasure here, and makes no provision for another world.
Do we then conclude, that the law is the cause of sin? by no means; but I should not have had such a notion of sin, had it not been for the law: for I should not have known concupiscence was a sin, unless the law had said, "thou shalt not covet."
but he said to me, "my favour is sufficient for thee: for my strength is shown to be perfect by thy weakness." with pleasure therefore will I glory in my infirmities, that the power of Christ may be seen to dwell in me.
it is not my indigence that makes me say this: for I have learn'd, in whatevever state I am, therewith to be content: I know how to be in want, I know how to abound: every where, and in every circumstance, I have been prepar'd for fulness or famine, for plenty or penury: read more. to these things I am equal, thro' Christ who strengthens me.
to these things I am equal, thro' Christ who strengthens me.
let your morals be free from avarice, being contented with what you have: for he hath said, "I will never leave thee, nor forsake thee."