Philippians 4:11

Php_4:11

I have learned in whatsoever state I am therewith to be content

Contentment

I.

Its nature.

1. It is opposed to dissatisfaction, and by submission to the hardships of life disarms them of half their power. It is too sensible to aim after impossibilities, or to increase the infelicities of life by fretfulness. A just mind is necessary to it, one who sees things as they are instead of through the distorting medium of a jaundiced eye. The injustice of mind accompanying pride produces peevishness, and that accompanying ambition petulance.

2. It is not, however, indifference or stupidity, although these sometimes pass for such. Minds too sluggish to think, hearts too insensible to feel, souls too selfish to do either, have neither sensibility nor sense to complain. But contentment can feel, hope, sigh; but its feelings are not allowed to run into fretfulness, and its sighs are often exchanged for smiles. If it cannot have what it would it will not brood over its disappointments, but brighten them by sweet submission.

3. It has no kinship with fatalism. When the calls of duty come in conflict with the desires for cherished sinfulness, it is no uncommon thing for a foolish sinner to say that his plans and actions can alter nothing; the real meaning of which he is too lazy to plan or act at all; so he misnames his vice the virtue of contentment. Pauls contentment, however, was to work, plan, pray. He did not submit beforehand, because he did not know beforehand; but when the event came he said, I am content, i.e., with the ascertained will of his Master.

II. The mode of its acquisition. I have learned, i.e., as a lesson, and with difficulty, too. If we trace its experiences we shall find--

1. A sensibility to the Divine hand. He saw God in his trials, and said, Thy will be done. It is a very different thing to submit under the ills of life through a realization of their Divine appointment, and to submit from sullenness or stupidity, See, then, in them the God of all wisdom and goodness.

2. He hoped in God. No man can be contented without hope. This leads to contentedness in certain expectation of deliverance, if not here, by and by. I know whom I have believed, etc.

3. He had his treasure in heaven; and if we have we can say, Our light affliction which is but for a moment, etc., and so be content. And even in prosperity this consolation is required; for amidst abounding riches there is dissatisfaction. Something more is wanted.

4. He had experiences which tried him. His content did not arise from tuition, faith, hope, heavenly mindedness, alone or together. His painful experiences gave strength to his contentment, and made successive trials light and met more willingly. They taught him to say, When I am weak I am strong; I can do all things through Christ, etc.

III. The reasons which enforce it.

1. The power which has allotted our state. God reigns. An inscrutable wisdom and overruling providence is at work. How unreasonable, then, to complain when trouble comes. It is either a deserved chastisement or a healthful discipline. Discontent is an injustice in high quarters. Take, then, your happy place, it is your heavenly Fathers appointment in love.

2. Contentment is safety. How many have suffered irretrievably through wandering from their allotted path, or wishing and striving to do so. The humblest cottage is better than a fever-stricken or earthquake-shaken palace.

3. Contentment enhances our enjoyment and diminishes our miseries. Evils become lighter by patient endurance, and benefits are poisoned by discontent.

4. The miseries of life are sufficiently deep and extensive without adding to them.

5. Contentment is the means of receiving new lessons about God. (I. S. Spencer, D. D.)

Contentment

signifies self-sufficiency. Here it is not to be understood absolutely as if it taught independence in nature, not wanting anything outside of self. Paul did not mean to exclude God or His providence, but supposed them--not as if we were sufficient of ourselves, but our sufficiency is of God. He did not desire or lack more than what God had supplied him with. His will suited his state, his desire did not exceed his power. The object of contentment, then, is the present state of things, whatever it may be, wherein God has set us. Those of the highest fortune are most apt to respect the smallest things, whereas a poor estate is easily comforted by the accession of little. The formal object may seem to be a condition adverse to our sense--but since all men are in such a condition more or less, therefore any state may be the object of contentedness, and prince and peasant alike need to learn this lesson. To turn now to the acts wherein the practice consisted.

I. As to our opinions and judgments. Contentedness requires that--

1. We should believe our condition, whatever it may be, to be determined by God, or at least that He permits it according to His pleasure.

2. Hence we should judge everything that happens to be thoroughly good, worthy of Gods appointment, and not entertain harsh thoughts of Him.

3. We should even be satisfied in our minds that according to Gods purpose all events conduce to the welfare not only of things in general but to ours in particular.

4. Hence we are to believe that our present condition is, all things considered, the best--better than we could have devised for ourselves.

II. As to the depositions of will and affection.

1. We should entertain all occurrences, how grievous soever, with entire submission to the will of God.

2. We should bear all things with steady calmness and composedness of mind, quelling those excesses of passion which the sense of things disgustful is apt to excite.

3. We should bear the worst events with sweet cheerfulness and not succumb to discouragement. As sorrowful, yet always rejoicing.

4. We should with faith and hope rely and wait on God for the removal or easement of our afflictions, or confide in Him for grace to support them well. Why art thou cast down, etc.

5. We should not faint or languish. No adversity should impair the forces of our reason or spirit, enervate our courage, or slacken our industry. If thou faint in adversity thy strength is small.

6. We should not be weary of our condition or have irksome longings for alterations, but with a quiet indifference and willingness lie under it during Gods pleasure, considering Him who endured such contradictions of sinners against Himself.

7. We should by adverse accidents be rendered lowly in our own eyes, meek in our temper, and sensible of our own unworthiness. Be humble under the mighty hand of God. To this man will I lock, etc.

8. It is required that we should, notwithstanding any hardness in our condition, be kindly affected towards others, being satisfied and pleased with their more prosperous state.

9. Contentedness implies freedom from anxiety in reference to provision for our needs, casting our burden on the Lord.

10. It requires that we should curb our desires, and not affect more in quantity or better in quality than our nature or state require. He, as Socrates said, is nearest to the gods (who need nothing) that needs fewest things.

11. It imports that whatever our condition is our mind and affections should be squared accordingly. If we are rich we should get a bountiful heart; if poor we should be frugal; if high in dignity, well ballasted; if low, meek and steady.

III. From hence should arise correspondent external demeanour.

1. We should restrain our tongues from all unseemly expressions implying displeasure at Gods providence. Wherefore doth a living man complain? Be still and know that I am God.

2. We should declare our satisfaction in Gods dealings, acknowledging His wisdom, justice, and goodness, and blessing Him for all.

3. We should abstain from all unlawful courses towards the remedy of our needs, choosing quietly to abide under their presence rather than to violently relieve ourselves.

4. We should, notwithstanding adversity, proceed in our affairs with alacrity, courage, and industry, allowing no grievance to render us listless or lazy. Activity is a good way to divert and the readiest way to remove a good many ills.

5. We should behave ourselves fairly and kindly towards the instruments of our adversity, being reviled we should bless, etc. (I. Barrow, D. D.)

Christian contentment

I. Its sphere. It is exercised in different circumstances.

1. In the midst of competence, in which case it suppresses the strivings of ambition and envious murmurings on account of the successes of others.

2. Under hope deferred, in which case it teaches a patient waiting for Gods time as the best.

3. Under pressure of adversity, from which there is no hope of escape in this world, in which case it represses fretfulness and a charging of God foolishly.

II. Its qualifications and illustrations.

1. It was his portion of worldly goods with which the apostle was content--not with his spiritual condition. This would have been sin. With this we should be discontented. Nor is this inconsistent with gratitude for grace received. The contentment of an unrenewed man is a great aggravation of his sinfulness. But while discontented on account of the evil of your own heart, be not discontented with the slow operations of Gods sanctifying grace, so as to fret and fume that you are not already perfect.

2. Contentment with our worldly condition is not inconsistent with endeavour to have it improved.

(1) To the poorest man Christianity says, Be thou content, but also, be diligent in business (1Co_7:21). The contentment enjoined is for the time being. The man is poor today, and for this day faith enjoins him to be satisfied. But deliverance from poverty may be best for tomorrow, and he therefore works for his extrication. He may not succeed, but he says it appears to be best that poverty should be continued another day, and thus he proceeds till relief comes.

(2) Some persons of a tender but mistaken conscience feel as if it were a sin to attempt to rise. This is foolish. It is our commanded duty to endeavour to improve our circumstances, only we must not murmur if we do not succeed.

(3) There are those who presume to denounce people when they agitate for the repeal of bad laws--preaching the Christian duty of content. That contentment is a part of duty is granted. Iniquitous legislation is as much a permitted judgment of God as famine, and during the time of its infliction we must humble ourselves. But in both cases a man is a criminal who does not use all means for the removal of the curse. What would have been our condition but for a noble Christian patriotism.

3. This contentment is relative to our present state, and not absolute in respect to the entire demands of our nature. The Christian is content with his supplies as a pilgrim. To be satisfied with the world as a home is sinful. It is well enough as a land to travel in, but I expect something better.

III. The manner in which it is to be cherished.

1. Let us reflect that whatever our circumstances they are the arrangement of the providence of God, who has a sovereign right to dispose of us. Let the potsherds strive with the potsherds of earth, but woe to him that contendeth with his Maker.

2. It is requisite that we should acquire a habit of looking at the favourable as well as the adverse side. If you are poor, God has given you your health; if He has taken two of your children He has spared a third; some of your neighbours are worse off; at the worst you have your Bible and your Saviour.

3. Supposing our lives were affliction throughout, still we would deserve worse.

4. God designs our advantage in every calamity. Christian hope is the secret of Christian contentment. (W. Anderson, LL. D.)

Helps to contentment

I. Consideration.

1. Of the special matter of it.

(1) Who orders the state, and how is it ordered? (Psa_31:15). God orders things

(a) irresistibly (Isa_43:13; Ecc_8:3; Eph_1:11);

(b) righteously (Gen_18:25; Psa_145:17; Rev_15:8);

(c) wisely (Psa_104:24);

(d) graciously (Psa_25:10).

(2) The state itself.

(a) It is mixed--the good more than the evil; the evil is our desert and the good of grace.

(b) It is common (1Co_10:13; 1Pe_5:9).

(c) It is proper to this present life, which is but a pilgrimage.

(d) It might be worse.

(3) The frame of contentment.

(a) It is a gracious frame.

(b) It is a frame highly pleasing to God.

(c) It is a frame greatly advantageous to ourselves. It fills with comfort; fits for duty; procures the mercy we desire, or something better; sweetens every cup. Whereas discontent is a sad inlet to sin; a preparation to all temptations; deprives of happiness; exposes to judgments (Psa_106:24-27; 1Co_10:10).

2. Of particular cases where consideration is to be acted upon in order to contentment.

(1) Lowness of estate. Is extreme poverty the ease? consider then--

(a) The Lord maketh poor and rich (1Sa_2:7).

(b) None are so poor but they have more than they deserve.

(c) Hitherto the Lord hath provided, and if you trust Him will still provide (Psa_73:8; Mat_6:25; Heb_13:5).

(d) A little with Gods blessing will go far and do well (Exo_23:25; 1Ki_17:12).

(e) The saints little is better than the sinners all (Pro_15:16; Psa_37:16).

(f) No man can judge of Gods love or hatred by these things (Ecc_9:1; Mat_8:20; 2Co_8:9).

(g) God keeps you low in earthly possessions, but how is it with you in higher and better things (Rev_2:9; Jam_2:5; 1Ti_6:18; Luk_12:21).

(h) You think God is strait with you in temporal, but is He not abundantly gracious in spiritual things?

(2) There are some with whom it is much better. Consider in your case--

(a) The greatness of the sin of discontent in you above what it is in the persons spoken of before.

(b) How thankful would many be if they were in your position.

(c) Christians are to bound their desires after things below (Jer_45:5; 1Ti_6:8; Mat_6:11).

(d) A little sufficeth nature, less sufficeth grace; but covetousness is never satisfied.

(e) A great estate is not the best estate (Pro_30:8) for duty (Ecc_5:13); for safety--the higher the building the more endangered; for comfort.

(f) The contented man is never poor let him have ever so little; the discontented never rich let him have ever so much.

(g) What are earthly treasures that we should be greedy of them? (1Ti_6:17; Pro_23:5).

(h) The less we have, the less we shall have to account for.

(3) There are those who have lost what they had. Consider--

(a) Gods hand is in losses (Job_1:21).

(b) Something is gone, but possibly all is not lost.

(c) Did you really need them? (1Pe_1:6).

(d) Suppose all is lost, it amounts to little (1Co_7:31).

(e) If thou be a child of God the best is secure.

3. The manner in which consideration is to be managed. It must be--

(1) Frequent.

(2) Speedy.

(3) Serious.

II. Godliness. This produces contentment.

1. As it rectifies the several faculties of the soul.

(1) It rectifies the understanding, by dispelling natural darkness and setting up a saving light.

(2) It rectifies the will; causing it to comply with the will of God.

(3) It rectifies the affections; taking away their inordinancy towards earthly things and keeping them with true bounds.

(4) It makes the conscience good (Pro_15:15).

2. As it makes a person to have a powerful sense of Gods glory, so as always to rest in that as his ultimate and most desirable good.

3. In the general habit of grace there are special graces which further contentment.

(1) Humility.

(2) Faith.

(3) Repentance.

(4) Heavenly mindedness.

(5) Self-denial.

III. Prayer. Upon this the two others depend. It furthers contentment.

1. As it gives a vent to the mind under trouble.

2. As it obtains grace and strength from God. (T. Jacomb, D. D.)

Learning to be content

These words signify how contentedness may be attained. It is not an endowment innate to us, but it is a product of discipline I have learned. It was a question of Plato, whether virtue is to be learned. St. Paul plainly resolves it by the testimony, of his experience. It however requires great resolution and diligence in conquering our desires; hence it is an art which few study.

I. In regard to God, we may consider that equity exacts, gratitude requires, and reason dictates that we should be content; or that, in being discontented, we behave ourselves unbeseemingly and unworthily, are very unjust, ungrateful, and foolish towards Him.

1. The point of equity considered, according to the gospel rule, Is it not lawful for me to do what I will with mine own?

2. That of gratitude; inasmuch as we have no right or title to anything; all we have coming from Gods pure bounty and designed for our good.

3. That of reason; because it is most reasonable to acquiesce in Gods choice of our estate, He being infinitely more wise than we are; loves us better than we love ourselves; and has a right to dispose of us as He pleases.

II. In regard to ourselves we may observe much reason for contentment.

1. As men and creatures, we are naturally indigent and impotent; have no just claim to anything, nor can maintain anything by our own power. Wherefore how little soever is allowed us no wrong is done and no reason to complain.

2. And on a moral account we have still less.

(1) As sinners we are obnoxious to wrath and should therefore complain of nothing.

(2) We are Gods servants and shall a mere servant, or slave, presume to choose his place, or determine his rank in the family? Is it not fit that these things should be left to the Masters discretion and pleasure?

(3) Again, if we consider ourselves as the children of God by birth and nature, or by adoption and grace, how can we be discontented with anything?

III. If we consider our condition, be it what it may, we can have no reasonable ground for discontent.

1. Our state cannot if rightly considered and well managed be insupportable. The defect of some things is supplied by other enjoyments. If we think highly of some things no wonder our condition is unpleasant if we want them; and if we consider others mighty evils, if they come upon us we can hardly escape being displeased; but if we estimate all things according to the dictates of true reason, we shall find that neither the absence of the one nor the presence of the other is deplorable.

(1) Take poverty; that is, the absence of a few superfluous things which please our fancy rather than answer our need, and without which nature is easily satisfied.

(2) Take his case who has fallen from honour into contempt; that may be only a change in the opinion of giddy men, the breaking of a bubble, the changing of the wind.

(3) Take him who is slandered; is not every man subject to this? and the greatest and wisest most exposed to it? Or is thy reproach just? Then improve this dealing and make it wholesome.

(4) Take him who is disappointed and crossed in his undertakings. Why art thou disquieted on this score? Didst thou build much expectation on uncertainties? Didst thou not foresee a possibility that thy design might miscarry? and if so, why art thou not prepared to receive what happeneth?

(5) Take one who has met with unkindness and ingratitude from friends. Such misbehaviour, however, is more their calamity than ours. The loss of bad friends is no damage, but an advantage.

(6) Take him who mourns the death of friends. Can he, after all, lose his best friend? Neither is it loss which he laments but only separation for a short time. He is only gone as taking a little journey. But--

(7) It may perhaps displease us, that the course of this world does not go right, or according to our mind; that justice is not well dispensed, virtue not duly considered, industry not sufficiently rewarded; but favour, partiality, flattery, craft, and corruption, carry all before them. Yet why should this displease thee? Art thou guilty of contributing to it? then mend it thyself: if not, then bear it; for so it always hath been, and ever will be. Yet God is engaged competently to provide for us. God observeth this course of things, yet He permits it. But He has appointed a judgment hereafter.

2. As there is no condition here perfectly and purely good, so there is none so thoroughly bad, that it has not somewhat convenient and comfortable therein. Seldom or never all good things forsake a man at once, and in every state there is some compensation for evil. We should not pore over small inconveniences and overlook benefits. This hinders us reaping satisfaction in all other things.

3. Is our condition so extremely bad that it might not be worse? Surely not. Gods providence will not suffer it. There are succours always ready against extremities--our own wit and industry; the pity and help of others. When all is gone we may keep the inestimable blessing of a good conscience, have hope in God, enjoy His favour. Why, then, are we discontented.

4. Then look at the uses of adversity--the school of wisdom, the purifying furnace of the soul, Gods method of reclaiming sinners, the preparation for heaven. Who ever became great or wise or good without adversity.

5. Whatever our state it cannot be lasting. Hope lies at the bottom of the worst state that can be. Take no thought for the morrow. Mark the promises that none who hope in God shall be disappointed. And then death will end it all and heaven compensate for all earthly ills.

IV. Consider the world and the general state of men here.

1. Look on the world as generally managed by men. Art thou displeased that thou dost not prosper therein? If thou art wise thou wilt not grieve, for perhaps thou hast no capacity nor disposition. This world is for worldlings.

2. We are indeed very apt to look upward towards those few, who, in supposed advantages of life, seem to surpass us, and to repine at their fortune; but seldom do we cast down our eyes on those innumerable good people, who lie beneath us in all manner of accommodations; whereas if we would consider the case of most men, we should see abundant reason to be satisfied with our own.

3. If even we would take care diligently to compare our state with that of persons whom we are most apt to admire and envy, it would often afford matter of consolation and contentment to us.

4. It may induce us to be content, if we consider what commonly hath been the lot of good men in the world. Scarcely is there recorded in holy Scripture any person eminent for goodness, who did not taste deeply of wants and distresses--even our Lord. Have all these then, of whom the world was not worthy, undergone all sorts of inconvenience, being destitute, afflicted, tormented; and shall we disdain, or be sorry to be in such company?

V. Consider the nature of the duty itself.

1. It is the sovereign remedy for all poverty and suffering; removing them or allaying the mischief they can do us.

2. Its happiness is better than any arising from secular prosperity. Satisfaction springing from rational content, virtuous disposition, is more noble, solid, and durable than any fruition of worldly goods can afford.

3. Contentment is the best way of bettering our condition, disposing us to employ advantages as they occur, and securing Gods blessing (Isaac Barrow, D. D.)

The best lesson

(Childrens sermon)

:--The world is a school, and we have to learn our lessons in it. The best lesson we can learn is contentment.

I. Why it is the best lesson.

1. Because it makes those who learn it happy. Nothing in the world can make a discontented person happy. There was a boy once who only wanted a marble; when he had the marble, he only wanted a ball; when he had a ball, he only wanted a top; when he had a top, he only wanted a kite: and when he had marble, ball, top, and kite, he was not happy. There was a man once who only wanted money; when he had money, he only wanted a house; when he had a house, he only wanted land; when he had land, he only wanted a coach; but when he had money, house, land, and coach, he wanted more than ever. I remember, when I was a boy, reading a fable about a mouse that went to a spring with a sieve to carry some water in it. He dipped the sieve in the water, but, of course, as soon as he raised it up the water all ran through. He tried it over and over again, but still no water would stay in the sieve. The poor mouse hadnt sense enough to know where the trouble was. He never thought about the holes in the sieve. The fable said that while the mouse was still trying, in vain, to get some water in the sieve to carry home, there came a little bird and perched on a branch of the tree that grew near the spring. He saw the trouble the poor mouse was in, and kindly sung out a little advice to him in these simple words:

Stop it with moss, and daub it with clay, and then you may carry it all away.

Trying to make a discontented person happy is like trying to fill a sieve with water. However much you pour into it, it all runs out just as fast as you pour it in. If you want to fill the sieve, you must stop the holes up. Then it will be easy enough to fill it. Just so it is with trying to make discontented people happy. It is impossible to make them happy while they are discontented. You must stop up the holes; you must take away their discontent, and then it is very easy to make them happy. If we were in Paradise, as Adam and Eve were, we should not be happy unless we learned to be content. Nay, if we were in heaven even, as Satan and the fallen angels once were, we should be unhappy without contentment. It was because Paul had learned this lesson that he could be happy, and sing for joy, when he was in a dungeon, and his back was all bleeding from the cruel stripes laid upon it.

2. Because it makes those who learn it useful. When people or things are content to do or be what God made them for, they are useful: when they are not content with this, they do harm. God made the sun to shine; the sun is content to do just what God made it for, and so it is very useful. God made the little brooks to flow through the meadows, giving drink to the cattle, and watering the grass and the roots of the trees, so as to make them green, and help them to grow. While they do this they are very useful. But suppose they should stop flowing, and spread themselves over the fields, they would do a great deal of harm. God made our hearts to keep beating, and sending the blood all over our bodies. While they are content to do this, they are very useful Let them only stop beating, and we should die.

II. Why we should learn it.

1. Because God puts us where we are. God puts all things in the places where they are. The sun and moon and stars in the sky, the birds in the air, the fish in the sea, the trees in the woods, the grass in the fields, the stones and metals in the earth. He knows best where to put things. When people try to change what God has done, because they think they can arrange things better, they always make a mistake.

2. Because God wants us to learn it. This we know

(1) from what He has said (1Ti_6:8; Heb_13:5).

(2) From what He has done. He has filled the world with examples of contentment. All things that God has made are content to be where He has put them, except the children of Adam. God has done more for us than for any other of His creatures. We ought to be the most contented of all, and yet we are generally the most discontented. The fish are content with the water; the birds are content with the air. The eagle, as he soars to the sun, is content with his position; and so is the worm that crawls in its slime, or the blind mole that digs its way in darkness through the earth. All the trees of the forest are content to grow where God put them. The lily of the valley is content with its lowly place, and so is the little flower that blooms unnoticed on the side of the bleak mountain. Wherever you look you may see examples of contentment. Only think of the grass. It is spread all over the earth. It is mowed down continually; it is trodden on and trampled under foot all the time; and yet it always has a bright, cheerful, contented look. It is a beautiful image of contentment.

3. Because Jesus learned and practised it. It must have been very hard for Jesus to be content with the way in which He lived in this world, because it was so totally different from what He had been accustomed to before He came into it. A bird that has been hatched and brought up in a cage may be contented with its position, and live happily in its little wire prison. The reason is that it has never known anything better. But take a bird that has been accustomed to its liberty in the open air, and shut it up in a small cage. It cannot be contented there. It will strike its wings against the cage, and stretch its neck through the wires, and show in this way how it longs for the free air of heaven again. Just so a person who was born and brought up in a garret or cellar, and who has never known anything better, may manage to be content there. But one who has lived in a beautiful palace for many years would find it very hard to live in a damp, dark cellar, among thieves and beggars. But Jesus lived in heaven before He came here. There He had everything that He wanted. (R. Newton, D. D.)

The condition of contentment

To be contented is to be contained, to be within limits. Whatever is within limits is likely to be quiet. A walled garden is one of the quietest places in the world; its high walls are a sign of contentment; within them are so many attractions and objects of delight; the world is shut out, and through the great gates one can look out upon it with all the affectionateness of distance and all the enchantment borrowed therefrom. An enclosed garden is a calm, quiet place, place in which to be content. So, the soul of man, being as it were in an enclosed garden, mans spirit being within limits, is thus shut into a calm, quiet, sunny content. Now there are limits which a man need not trouble himself much about making; the walls of circumstances will build themselves about you. But if you are a very wise man you will give up scraping when you have got enough, and put yourself within limits. Just as an enclosed garden becomes a place of peace and delight, so the spirit should have limits round it and let those limits become grounds of quietness, reasons of peace and content, a content which leads a man to be easy, within these walls to be so satisfied as not to pine, fret, complain, fuss, kick, or go to the gates and scream for deliverance, asking passers by, Did you ever see such a woe as mine. The contented man limited and bound by circumstances, makes those very limits the cure of his restlessness. The warrior and conqueror is not content, but seeks to add kingdom to kingdom. The miser is not content with much, but seeks to make more money. It is not whether your garden is one rood or three acres, but what you should remember is that there is a wall, that so living within bounds, be they large or small, you may possess a quiet spirit and a happy heart. Things would then serve you, instead of your being the miserable servant of circumstances. You would then make life bring tribute to its King, instead of doing as people do, hire themselves out as servants to their goods, as waiters upon their chattels; allowing things to ride over them instead of their being masterful over things. A man should be within bounds, but within those bounds there is room for pleasure and service. (G. Dawson, M. A.)

Contentment

is not one of the distinct and separate sensibilities of the heart, standing by itself and to be examined and understood alone, so much as it is a general sensibilility which mingles with and tempers all others--which spreads its cast and character over the whole. It is not the rock on the landscape nor the rill--it is not the distant mountain of fading blue which loses its head in the heavens--it is not the tree, or the flower, or the contrast between light and shade, or that indescribable something which seems to give it life, as if the grass grew, and the flowers breathed, and the winds were singing some song of pleasure or sighing some mournful requiem. It is none of these. These can be more clearly described. But it is rather that softness, that mellow light, which lies over the whole--which sleeps on rock, and river, and tree, on the bosom of the distant mountain, and on the bosom of the humble violet that blushes in the sweetness of its lowly valley. Content is a general cast of sensibility which lies all over the heart. (L. S. Spencer, D. D.)

Contentment the outcome of a right view of circumstances

How dismal you look, said a bucket to his companion as they were going to the well. Ah! replied the other, I was reflecting on the uselessness of our being filled; for, let us go away ever so full, we always come back empty. Dear me! how strange to look at it in this way, said the bucket. Now I enjoy the thought, that however empty we come, we always go back full. Only look at it in that light, and you will be as cheerful as I am.

St. Pauls contentment

If his trials were clouds upon his heavens, his contentment was the deep sunlight in which they bathed; and, just like the clouds of an evening sky, they made the heavens more beautiful than if no clouds were there. (L. S. Spencer, D. D.)

Contentment does not always imply pleasure

I may be content; that is to say, I may have a calm patience in waiting over night at a miserable inn where have congregated smugglers, and drunken sailors, and the rift-raff of a bad neighbourhood. If, after fighting for my life in my little yacht, I had at last been driven up on shore, myself a wreck, and had crawled out of the water, and staggered to the light, and gone in there, would it not be proper for me to say: I thank God for my deliverance and for my safety? And yet every element is distasteful to me. The air reeks with bad liquor and worse oaths; and the company are obscene, and vile, and violent; the conditions are detestable; but that have escaped from the sea can say: I am content to be here. Not that I am pleased at being there particularly; but as compared with something else it is tolerable. I have learned how to bear this. How did I learn it? I learned it by being swirled around for an hour in the whirlpools of the sea. I learned it by being thumped and pounded by the waves. I learned it by being chilled to the very marrow. So I learned to be patient with the surroundings in the midst of which I found myself. But it does not follow that a man is obliged to say: I like these circumstances, in order to be content with them. (H. W. Beecher.)

Contentment looks at what is left

Am I fallen into the hands of publicans and sequestrators who have taken all from me? What now? Let me look about me. They have left me the sun and moon, fire and water, a loving wife, and many friends So pity me, and some to relieve me, and I can still discourse: and unless I list, they have not taken away my merry countenance, and a cheerful spirit, and a good conscience; they have still left me the providence of God, and all the promises of the gospel, and my religion, and the hopes of heaven, and my charter to them too; and still I sleep and digest, I eat and drink, I read and meditate, I can walk in my neighbours pleasant fields and see the varieties of natural beauties, and delight in all which God delights--that is, in virtue and wisdom; in the whole creation, and in God Himself. And he who hath so many causes of joy, is very much in love with sorrow and peevishness who loses all these pleasures, and chooses to sit down on his little handful of thorns. (Jeremy Taylor.)

Contentment not found in an exchange of places

In a room, there was a gold fish, in a glass globe, in water; and there was a canary up in a cage by the window. It was a very hot day; and the fish in the globe, and the canary in the cage began talking (of course you know in fables anything can talk). The fish said, I wish I could sing like that canary. I should like to be up there in that cage. And the canary, who was uncommonly hot, said, Oh, how nice to be down in that cool water where the fish is! Suddenly a voice said, Canary, go down to the water! Fish go up into the cage! Immediately they both exchanged places. Werent they happy? Wasnt the fish happy up in the cage? Wasnt thee canary happy down in the cool water? How long did their happiness last, do you think? Ah! God had given to the canary and the fish according to their ability. He had given each a place suited to their natures. (J. Vaughan, M. A.)

Bad might be worse

For every bad there might be a worse; and when a man breaks his leg, let him be thankful it was not his neck. (Bishop Hall.)

Contentment not inconsistent with discontent

No doctrine of contentment must be so taught as to lessen a mans labours in the removal of his miseries and the improvement of his state. Contentment is of the spirit, and should be no discouragement to labour. If I have only one coat to my back, am I to sit down and say, I am perfectly content? No. I must be content with one whilst I have but one, but my contentment must not hinder me from trying to see my way to get two. Cinderella, while among the ashes, was content in spirit, though she strove to get out of the nastiness of the ashes. But I see people sometimes who are so friendly with their miserable circumstances that they never want to mend them--men at home with dirt and women with slovenliness, until they come to like it. It is true that if you have got to live with an ugly person you must try to settle down; but not with dirt, disease, ignorance, poverty. Under no plea of content should a man refuse the lawful means of enlargement and betterment. If you took possession of a new garden and allowed it to remain always full of weeds, and then if you took me round and said, I have been here so many years; my garden is always full of weeds, but I am perfectly content--my duty then would be to worry you, and try to make you discontented. A man who is content in the midst of a weedy garden is ingloriously content; he lets his circumstances degrade him. No wise contentment bears for one moment longer than is necessary a removable misery. It is our duty rather to unite with the utmost care for the healing of the wound, the patientest bearing of the suffering from the wound. He who, having a wound, did not seek to cure it, would degrade himself; but he who, while patiently bearing the necessary wound, seeks to cure it, is a contented man. (G. Dawson, M. A.)

Content not found in circumstances

I knew a man that had both health and riches, and several houses all beautiful and ready finished; and would often trouble himself and family to be removing from one house to another; and being asked by a friend why, replied: It was to find content in some one of them. But his friend, knowing his temper, told him if he would find content in any of his houses he must leave himself behind him; for content will never dwell but in a meek and quiet soul. And this may appear from the beatitude--Blessed are the meek, for they shall inherit the earth; not that the meek shall not also obtain mercy, and see God, and be comforted, and at last obtain the kingdom of heaven; but in the meantime he, and he only, possesses the earth, as he travels towards that kingdom, by being humble and cheerful and content with what his good God has allotted him. (Izaak Walton.)

The art of divine contentment

I. I begin with the first: the scholar and his proficiency--I have learned. Out of which I shall, by the by, observe two things by way of paraphrase.

1. The apostle doth not say, I have heard that in every estate I should be content, but I have learned. It is one thing to hear and another thing to learn, as it is one thing to eat and another thing to concoct. St. Paul was a practitioner. Christians hear much, but, it is to be feared, learn little. There are two things which keep us from learning.

1. Slighting what we hear. Who will learn that which he thinks is scarce worth learning?

2. Forgetting what we hear.

II. This word, I have learned, is a word imports difficulty; it shows how hardly the apostle came by contentment of mind; it was not bred in nature. The business of religion is not so facile as most do imagine. There are two pregnant reasons why there must be so much study and exercitation.

1. Because spiritual things are against nature.

2. Because spiritual things are above nature.

III. I come to the main thing, the lesson itself--In whatsover state I am, therewith to be content.

1. It is a hard lesson. The angels in heaven have not learned it; they were not contented. They kept not their estate because they were not contented with their estate. Our first parents, clothed with the white robe of innocency in paradise, had not learned to be content; they had aspiring hearts. O then, if this lesson was so hard to learn in innocency, how hard shall we find it who are clogged with corruption?

2. It is of universal extent; it concerns all.

(1) It concerns rich men. Rich men have their discontents as well as others!

(2) The doctrine of contentment concerns poor men.

It is much when poverty hath clipped our wings then to be content, but, though hard, it is excellent; and the apostle here had learned in every state to be content. A contented spirit is like a watch: though you carry it up and down with you, yet the spring of it is not shaken nor the wheels out of order, but the watch keeps its perfect motion. So it was with St. Paul. Though God carried him into various conditions, yet he was not lift up with the one, nor cast down with the other; the spring of his heart was not broken, the wheels of his affections were not disordered, but kept their constant motion towards heaven; still content. The ship that lies at anchor may sometimes be a little shaken, but never sinks; flesh and blood may have its fears and disquiets, but grace doth check them; a Christian, having cast anchor in heaven, his heart never sinks; a gracious spirit is a contented spirit.

IV. The resolving of some questions. For the illustration of this doctrine I shall propound these questions.

1. Whether a Christian may not be sensible of his condition, and yet be contented? Yes; for else he is not a saint, but a stoic.

2. Whether a Christian may not lay open his grievances to God, and yet be contented?

3. What is it properly that contentment doth exclude? There are three things which contentment doth banish out of its diocese, and which can by no means consist with it.

(1) It excludes a vexatious repining; this is properly the daughter of discontent. Murmuring is nothing else but the scum which boils off from a discontented heart.

(2) It excludes an uneven discomposure: when a man saith, I am in such straits that I know not how to evolve or get out, I shall be undone; when his head and heart are so taken up that he is not fit to pray or meditate.

(3) It excludes a childish despondency; and this is usually consequent upon the other. A despondent spirit is a discontented spirit.

V. Showing the nature of contentment. The nature of this will appear more clear in these three aphorisms.

1. Contentment is a divine thing; it becomes ours, not by acquisition, but infusion; it is a slip taken off from the tree of life, and planted by the Spirit of God in the soul; it is a fruit that grows not in the garden of philosophy, but is of a heavenly birth; it is therefore very observable that contentment is joined with godliness, and goes in equipage; godliness with contentment is great gain.

2. Contentment is an intrinsical thing; it lies within a man; not in the bark, but the root. Contentment hath both its fountain and stream in the soul. The beam hath not its light from the air; the beams of comfort which a contented man hath do not arise from foreign comforts, but from within.

3. Contentment is a habitual thing; it shines with a fixed light in the firmament of the soul. Contentment doth not appear only now and then, as some stars which are seen but seldom; it is a settled temper of the heart. It is not casual, but constant. Aristotle, in his rhetoric, distinguisheth between colours in the face that arise from passion and those which arise from complexion; the pale face may look pale when it blusheth, but this is only a passion. He is said properly to be ruddy and sanguine who is constantly so; it is his complexion. He is not a contented man who is so upon an occasion, and perhaps when he is pleased, but who is so constantly; it is the habit and complexion of his soul.

VI. Reasons pressing to holy contentment.

1. The first is Gods precept. It is charged upon us as a duty: Be content with such things as you have.

2. The second reason enforcing contentment is Gods promise, for He hath said, I will never leave thee, nor forsake thee. Here God hath engaged Himself under hand and seal for our necessary provisions. True faith will take Gods single bond without calling for witnesses.

3. Be content by virtue of a decree. Not chance or fortune, as the purblind heathens imagined; no, it is the wise God that hath by His providence fixed me in this orb. We stand oft in our own light; if we should sort or parcel out our own comforts, we should hit upon the wrong. Is it not well for the child that the parent doth choose for it? were it left to itself, it would perhaps choose a knife to cut its own finger. A man in a paroxysm calls for wine, which, if he had it, were little better than poison; it is well for the patient that he is at the physicians appointment. God sees, in His infinite wisdom, the same condition is not convenient for all; that which is good for one may be bad for another; one season of weather will not serve all mens occasions--one needs sunshine, another rain; one condition of life will not fit every man no more than one suit of apparel will fit everybody; prosperity is not fit for all, nor yet adversity.

VII. Showing how a Christian may make his life comfortable. It shows how a Christian may come to lead a comfortable life, even a heaven upon earth, be the times what they will, by Christian contentment. A drop or two of vinegar will sour a whole glass of wine. Let a man have the affluence and confluence of worldly comforts, a drop or two of discontent will imbitter and poison all contentation is as necessary to keep the life comfortable as oil is necessary to keep the lamp burning; the clouds of discontent do often drop the showers of tears. Why dost thou complain of thy troubles. It is not trouble that troubles, but discontent; it is not the water without the ship, but the water that gets within the leak, which drowns it; it is not outward affliction that can make the life of a Christian sad; a contented mind would sail above these waters, but when theres a leak of discontent open, and trouble gets into the heart, then it is disquieted and sinks. Do therefore as the mariners, pump the water out and stop the spiritual leak in thy soul, and no trouble can hurt thee.

VIII. A check to the discontented Christian. Every man is complaining that his estate is no better, though he seldom complains that his heart is no better. How is it that no man is contented? Very few Christians have learned St. Pauls lesson. Neither poor nor rich know how to be content; they can learn anything but this.

1. If men are poor, they learn to be envious; they malign those that are above them. Anothers prosperity is an eyesore.

2. If men are rich, they learn to be covetous. God will supply our wants, but must He satisfy our lusts too? Many are discontented for a very trifle; another hath a better dress, a richer jewel, a newer fashion. Nero, not content with his empire, was troubled that the musician had more skill in playing than he.

IX. A suasive to contentment. It exhorts us to labour far contentation; this is that which doth beautify and bespangle a Christian, and as a spiritual embroidery doth set him off in the eyes of the world. God is pleased sometimes to bring His children very low and cut them short in their estate; it fares with them as with that widow who had nothing in her house save a pot of oil: but be content.

1. God hath taken away your estate, but not your portion. Mary hath chosen the better part, which shall not be taken from her.

2. Perhaps, if thy estate had not been lost, thy soul had been lost; outward comforts do often quench inward heat. God can bestow a jewel upon us, but we fall so in love with it, that we forget Him that gave it. What pity is it that we should commit idolatry with the creature! Be content. If God dam up our outward comforts, it is that the stream of our love may run faster another way.

3. If your estate be small, yet God can bless a little. It is not how much money we have, but how much blessing.

4. You did never so thrive in your spiritual trade; your heart was never so low as since your condition was low; you were never so poor in spirit, never so rich in faith. You did never run the ways of Gods commandments so fast as since some of your golden weights were taken off.

5. Be your losses what they will in this kind, remember in every loss there is only a suffering, but in every discontent there is a sin, and one sin is worse than a thousand sufferings. The sixth apology that discontent makes is disrespect in the world. I have not that esteem from men as is suitable to my quality and grace. And doth this trouble? Consider--The world is an unequal judge; as it is full of change, so of partiality. Discontent arising from disrespect savours too much of pride; an humble Christian hath a lower opinion of himself than others can have of him. The next apology is, I meet with very great sufferings for the truth. Your sufferings are not so great as your sins. Put these two in the balance and see which weighs heaviest; where sin lies heavy, sufferings lie light. The next apology is the prosperity of the wicked.

Well, be contented; for remember--

1. These are not the only things, nor the best things; they are mercies without the pale.

2. To see the wicked flourish is matter rather of pity than envy; it is all the heaven they must have. Woe to ye that are rich, for ye have received your consolation. The next apology that discontent makes is lowness of parts and gifts. I cannot (saith the Christian) discourse with that fluency, nor pray with that elegancy, as others. Grace is beyond gifts. Thou comparest thy grace with anothers gifts, there is a vast difference. Grace without gifts is infinitely better than gifts without grace. The twelfth apology that discontent makes for itself is this, It is not my trouble that troubles me, but it is my sins that do disquiet and discontent me. Be sure it be so. Do not prevaricate with God and thy own soul. In true mourning for sin when the present suffering is removed, yet the sorrow is not removed. But suppose the apology be real, that sin is the ground of your discontent; yet, I answer, a mans disquiet about sin may be beyond its bounds in these three cases.

1. When it is disheartening, that is, when it sets up sin above mercy.

2. When sorrow is indisposing it untunes the heart for prayer, meditation, holy conference: it cloisters up the soul. This is not sorrow, but rather sullenness, and doth render a man not so much penitential as cynical.

3. When it is out of season. I see no reason why a Christian should be discontented, unless for his discontent.

X. Divine motives to contentment. The first argument to contentation.

1. Consider the excellency of it. Contentment is a flower that doth not grow in every garden; it teacheth a man how in the midst of want to abound. Now there are in species these seven rare excellencies in contentment.

(1) A contented Christian carries heaven about him, for what is heaven but that sweet repose and full contentment that the soul shall have in God? In contentment there is the first fruits of heaven. The sails of a mill move with the wind, but the mill itself stands still, an emblem of contentment; when our outward estate moves with the wind of providence, yet the heart is settled through holy contentment.

2. Whatever is defective in the creature is made up in contentment. Wicked men are often disquieted in the enjoyment of all things; the contented Christian is well in the want of all things. He is poor in purse, but rich in promise.

3. Contentment makes a man in tune to serve God; it oils the wheels of the soul and makes it more agile and nimble; it composeth the heart and makes it fit for prayer, meditation, etc. How can he that is in a passion of grief or discontent attend upon the Lord without distraction? Contentment doth prepare and tune the heart.

4. Contentment is the spiritual arch or pillar of the soul; it fits a man to bear burdens; he whose heart is ready to sink under the least sin, by virtue of this hath a spirit invincible under sufferings. The contented Christian is like Samson that carried away the gates of the city upon his back. He can go away with his cross cheerfully, and makes nothing of it.

5. Contentment prevents many sins and temptations. It prevents many sins. In particular there are two sins which contentation prevents.

(1) Impatience.

(2) It prevents murmuring.

Contentment prevents many temptations; discontent is a devil that is always tempting. It puts a man upon indirect means. He that is poor and discontented will attempt anything; he will go to the devil for riches. Satan takes great advantage of our discontent; he loves to fish in these troubled waters.

6. Contentment sweetens every condition. Hath God taken away my comforts from me? It is well, the Comforter still abides. Thus contentment, as a honeycomb, drops sweetness into every condition. Contentation is full of consolation.

7. Contentment hath this excellency. It is the best commentator upon providence; it makes a fair interpretation of all Gods dealings. The argument to contentation is, Consider the evil of discontent. Malcontent hath a mixture of grief and anger in it, and both these must needs raise a storm in the soul. Have you not seen the posture of a sick man? Sometimes he will sit up on his bed, by and by he will lie down, and when he is down he is not quiet; first he turns on the one side and then on the other; he is restless. This is just the emblem of a discontented spirit. Evil

1. The sordidness of it is worthy of a Christian.

(1) It is unworthy of his profession.

(2) It is unworthy of the relation we stand in to God. Evil

2. Consider the sinfulness of it, which appears in three things--the causes, the concomitants, the consequences of it.

(1) It is sinful in the causes, such as pride. The second cause of discontent is envy, which Augustine calls the sin of the devil. The third cause is covetousness. This is a radical sin. The fourth cause of discontent is jealousy, which is sometimes occasioned through melancholy and sometimes misapprehension. The fifth cause of discontent is distrust, which is a great degree of Atheism,

(2) Discontent is joined with a sullen melancholy. Cheerfulness credits religion. How can the discontented person be cheerful?

(3) It is sinful in its consequences, which are these.

(a) It makes a man very unlike the Spirit of God. The Spirit of God is a meek Spirit.

(b) It makes a man like the devil; the devil, being swelled with the poison of envy and malice, is never content; just so is the malcontent.

(c) Discontent disjoints the soul; it untunes the heart for duty.

(d) Discontent sometimes unfits for the very use of reason. Jonah, in a passion of discontent, spake no better than blasphemy and nonsense: I do well to be angry even unto death. This humour doth even suspend the very acts of reason.

(e) Discontent does not only disquiet a mans self, but those who are near him. This evil spirit troubles families, parishes, etc.

Evil 3. Consider the simplicity of it. I may say, as the Psalmist, surely they are disquieted in vain, which appears thus--

(1) Is it not a vain, simple thing to be troubled at the loss of that which is in its own nature perishing and changeable?

(2) Discontent is a heart breaking: by sorrow of the heart the spirit is broken. It takes away the comfort of life.

(3) Discontent does not ease us of our burden, but it makes the cross heavier. A contented spirit goes cheerfully under its affliction.

(4) Discontent spins out our troubles the longer. The argument to contentation is this, Why is not a man content with the competency which he hath? Perhaps if he had more he would be less content. The world is such that the more we have the more we crave; it cannot fill the heart of man. When the fire burns, how do you quench it? Not by putting oil on the flame, or laying on more wood, but by withdrawing the fuel. The argument to contentation is the shortness of life. It is but a vapour. The argument to contentation is, Consider seriously the nature of a prosperous condition. There are in a prosperous estate three things.

1. More trouble.

2. In a prosperous condition there is more danger.

3. A prosperous condition hath in it a greater reckoning; every man must be responsible for his talents.

The argument to contentation is the example of those who have been eminent for contentation. Examples are usually more forcible than precepts. Abraham being called out to hot service, and such as was against flesh and blood, was content. God bid him offer up his son Isaac. The argument to contentation is this, To have a competency and to want contentment is a great judgment.

XI. Three things inserted by way of caution. In the next place I come to lay down some necessary cautions. Though I say a man should be content in every estate, yet there are three estates in which he must not be contented.

1. He must not be contented in a natural estate; here we must learn not to be content.

2. Though, in regard to externals, a man should be in every estate content, yet he must net, be content in such a condition wherein God is apparently dishonoured.

3. The third caution is, though in every condition we must be content, yet we are not to content ourselves with a little grace. Grace is the best blessing. Though we should be contented with a competency of estate, yet not with a competency of grace.

XII. Showing how a Christian may know whether he hath learned this divine art.

1. A contented spirit is a silent spirit. He hath not one word to say against God: I was dumb and silent, because thou didst it. Contentment silenceth all dispute: He sitteth alone and keepeth silence.

2. A contented spirit is a cheerful spirit. The Greeks call it euthema. Contentment is something more than patience; for patience denotes only submission, contentment denotes cheerfulness.

3. A contented spirit is a thankful spirit. This is a degree above the other; in everything giving thanks.

4. He that is content no condition comes amiss to him; so it is in the text, in whatever state I am. He could carry a greater sail or lesser. Thus a contented Christian knows how to turn himself to any condition.

5. He that is contented with his condition, to rid himself out of trouble, will not turn himself into sin.

XIII. Containing a Christian directory, or rules about contentment. And here I shall lay down some rules for holy contentment.

Rule 1. Advance faith. All our disquiets do issue immediately from unbelief. It is this that raiseth the storm of discontent in the heart. O set faith a work! How doth faith work contentment?

(1) Faith shows the soul that whatever its trials are, yet it is from the hand of a father.

(2) Faith sucks the honey of contentment out of the hive of promise.

Rule 2. Labour for assurance. O let us get the interest cleared between God and our souls!

Rule 3. Get an humble spirit. The humble man is the contented man. If his estate be low, his heart is lower than his estate, therefore be content.

Rule 4. Keep a clear conscience. Contentment is the manna that is laid up in the ark of a good conscience.

Rule 5. Learn to deny yourselves. Look well to your affections; bridle them in.

(1) Mortify your desires.

(2) Moderate your delights. Set not your heart too much upon any creature. What we over love, we shall over grieve.

Rule 6. Get much of heaven into your heart. Spiritual things satisfy. The more of heaven is in us, the less earth will content us.

Rule 7. Look not so much on the dark side of your condition as on the light.

Rule 8. Consider in what a posture we stand here in the world.

(1) We are in a military condition; we are soldiers. Now a soldier is content with anything.

(2) We are in a mendicant condition; we are beggars.

Rule 9. Let not your hope depend upon these Outward things.

Rule 10. Let us often compare our condition. Make this five-fold comparison.

(1) Let us compare our condition and our desert together.

(2) Let us compare our condition with others, and this will make us content.

(3) Let us compare our condition with Christs upon earth.

(4) Let us compare our condition with what it was once, and this will make us content.

(5) Let us compare our condition with what it shall be shortly.

Rule 11. Get fancy regulated. It is the fancy which raiseth the price of things above their real worth.

Rule 12. Consider how little will suffice nature. The body is but a small continent, and is easily recruited.

Rule 13. Believe the present condition is best for us. Flesh and blood is not a competent judge.

Rule 14. Meditate much on the glory which shall be revealed.

XIV. Of consolation to the contented Christian. To a contented Christian I shall say for a farewell--God is exceedingly taken with such a frame of heart. (T. Watson.)

The blessedness of contentment

The habit of looking on the best side of every event is better than £1,000 a year. (S. Johnson, LL. D.)

Sources of contentment

Four of us were one day climbing together a beautiful hill in Switzerland, and when we reached a bend in the road, we stopped to rest, and to enjoy the widespread prospect. How charming is this clear fresh air, how lovely that green valley, and how graceful is that silver river winding all along! But suddenly regarding my companions I noticed that not one of the three enjoyed the view at all. The fact is, said the first, I have had no pleasure in my walk; I have a thorn in my foot. And so is our passage through life hindered in enjoyment by one troubling sin, a conscience ill at ease, that makes each step a lame one. The next traveller was gazing, it is true, at the prospect, but not with pure enjoyment, for he said: How I wish that house down there were mine! He, too, lost the true delight of looking at fine scenery, being wholly absorbed in the wish for something that never could be his. As for my third companion, he seemed less happy even than the others, saying, as he looked into the sky with a face of anxious foreboding: Im afraid its going to rain. Let us not mar the prospects of happiness by a halting walk, a greedy wish, or by undue fear of that evil which we cannot prevent. (Sunday at Home.)

Contentment is rare

Suppose I could have these faces gathered and brought to me, and could hold them thus, and should ask, Whose image and superscription is stamped on this face? Care marked this face, would be the (frequent) answer. Who marked this one? Fretfulness. And this? Selfishness? This? Suffering stamped this. What this? Lust! Lust! And this? Self-will. And who stamped this face? I should ask of one--a rare and sweet one. This I why, where did you get it? Whose face is this? How beautiful! It is marked by the sweet peace of a contented spirit. I never saw more than a dozen of these in my life. (H. W. Beecher.)

Contentment

A minister of the gospel, passing one day near a cottage, was attracted to its door by the sound of a loud and earnest voice. It was a bare and lonely dwelling; the home of a man who was childless, old, and poor. Drawing near this mean and humble cabin, the stranger at length made out these words, This, and Jesus Christ too! this, and Jesus Christ too! as they were repeated over and over in tones of deep emotion; of wonder, gratitude, and praise. His curiosity was roused to see what that could be which called forth such fervent, overflowing thanks. Stealing near, he looked in at the patched and broken window; and there in the form of a grey, bent, worn-out son of toil, at a rude table, with hands raised to God, and his eyes fixed on some crusts of bread and a cup of water, sat piety, peace, humility, contentment, exclaiming, This, and Jesus Christ tool (T. Guthrie, D. D.)

Contentment: a parable

A violet shed its modest beauties at the turfy foot of an old oak. It lived there many days during the kind summer in obscurity. The winds and the rains came add fell, but they did not hurt the violet. Storms often crashed among the boughs of the oak. And one day said the oak, Are you not ashamed of yourself when you look up at me, you little thing down there, when you see how large I am, and how small you are; when you see how small a space you fill, and how widely my branches are spread? No, said the violet, we are both where God has placed us; and God has given us both something. He has given to you strength, to me sweetness; and I offer Him back my fragrance, and I am thankful. Sweetness is all nonsense, said the oak; a few days--a month at most--where and what will you be? You will die, and the place of your grave will not lift the ground higher by a blade of grass. 1 hope to stand some time--ages, perhaps--and then, when I am cut down, I shall be a ship to bear men over the sea, or a coffin to hold the dust of a prince. What is your lot to mine? But, cheerfully breathed the violet back, we are both what God made us, and we are both where He placed us. I suppose I shall die soon. I hope to die fragrantly, as I have lived fragrantly. You must be cut down at last; it does not matter, that I see, a few days or a few ages, my littleness or your largeness, it comes to the same thing at last. We are what God made us. We are where God placed us. God gave you strength; God gave me sweetness. (Paxton Hood.)

Equanimity reasonable to faith

When Archbishop Leighton lost his patrimony by failure of a merchant, he only said: The little that was in Mr. E--s hands hath failed me, but I shall either have no need of it, or be supplied in some other way, On his brother-in-law expressing surprise that he took the matter so easily, he answered: If when the Duke of Newcastle, after loosing nineteen times as much of yearly income, can dance and sing, the solid hopes of Christianity will not support us, we had better be in another world. (Sunday at Home.)

Making the best of circumstances

Sydney Smith, when labouring at Foston-le-Clay, in Yorkshire, though he did not feel himself to be in his proper element, went cheerfully to work in the determination to do his best. I am resolved, he said, to like it and reconcile myself to it, which is more manly than to feign myself above it, and to send up complaints by the post of being thrown away, of lying desolate, and such like trash. So Dr. Hook, when leaving Leeds for Chichester, said, Wherever I may be, I shall, by Gods blessing, do with all my might what my hand findeth to do, and if I do not find work, I shall make it. (S. Smiles.)

Php_4:11-13

Not that I speak in respect of want

Contentment

I.

The great lesson. I have learned, etc. Man might very correctly be distinguished as the discontented animal.

1. We are not content with life in its severer aspects.

(1) We do not know how to be abased, neither are we instructed to be hungry. In the fields and woods we find organic life most responsive to changing environment--the spreading tree at the first chill beginning to modify its leaf, to retrench its branchery, to economize its flower; the bird of the orient at the first scent of a less genial air preparing to sacrifice in size or ornament to adjust itself to an altered sphere; but man rebels to accept a dress less rich or resources less abundant.

(2) The apostle had learned this lesson of accepting adversity with noble cheerfulness. (2Co_4:8-9; 2Co_6:9-10). How immense the distance between this and stoicism. That with its insensibility and hopelessness is the confession of inability to deal with the problem of suffering. Thousands since St. Paul have mastered the same lesson. A lovely child of wealthy parents was brought to the poet artist Blake. Sitting in his old worn clothes, amidst poverty, he looked at her very kindly for a long while without speaking, and then gently stroking her long bright curls, said, May God make this world to you, my child, as beautiful as it has been to me.

2. We are not content with life in its fairer aspects.

(1) We do not know how to abound, neither are we instructed to be full. The fairy chorus of the bees in the limes is expressive of a sublime content, and the blackbird in the ripe cherry tree asks for nothing but to be let alone, a wasp half buried in a melting nectarine has forgotten its fretfulness, the chirp of the sparrow looking at a golden harvest sheaf rises into something like music; but man at his best estate is consumed with regrets and repinings.

(2) The apostle has learned this lesson. The problem of affluence is one that many deep thinkers have had to give up. Oriental asceticism finding men full of power and wealth and yet unhappy thought the remedy lay in stripping life of its amenities. The same failure is confessed by Catholic monasticism, and by men like Thoreau. But the apostle found joy in all the gifts of God, and realized through them a still higher capacity and power of service and blessedness.

3. We are not content with life under any aspect.

(1) A lady was out in the fields when her little daughter begged to gather wild flowers. Having gathered a nice few she murmured when the mother wished to continue her walk. Well, get all in the field if you like, said the mother. Then for a while the eager creature ran about plucking the coveted things, only at last to burst into tears because she could not gather all. Thus is it ever with poor human nature.

(2) Now in opposition to this, Paul has learned the difficult lesson thoroughly, and intimates that not only could he endure uniform prosperity or adversity, but could pass from the one to the other with serenity. It has been thought that our ancestors did not grumble so much at the vicissitudes of the climate as we do--they had not the same opportunity for instituting odious comparisons. It was not their custom to rush off to Cannes for a fortnight, or to contrast the ferocious frosts of the North with the balmy atmosphere of Palermo. The chief grumblers at the weather, we are told, are those who thus feel the force of the contrast. And, really, the severest trial of the faith and temper of men is in widely contrasted experiences. Much of the bitter discontent of our age is found in that strange mingling of riches and poverty, things grand and grievous in close succession. But Paul is undismayed by any possible combination of events. He is not the victim of circumstances, but their master. He could be exalted without pride and abased without despair; full without presumption, empty without fretfulness.

II. The grand teacher. I can do all things, etc. Let us see how Christ teaches the supreme art.

1. Christ sets man right within himself. We think our discontents are circumstantial, but really their origin is to be sought in the anarchy of the soul. Many philosophers have perceived this and have sorrowfully turned away from the painful problem, or confessing that the inner discord is incurable. This is Schopenhauers position, but it is the work of Christ to do what he declares impossible. Has there ever been a man in complete accord with himself? asks the German. Yes, Paul, here. It is the unique work of Jesus Christ to restore purity, energy, harmony within our hearts. A human being is the possibility of many contradictions, and it is the work of Christ to attune the subtle chords of our reasonable and immortal nature, and bring forth in our heart the music of heaven.

2. Christ makes clear to us the whole sphere of life.

(1) Some modern sceptics teach contentment by narrowing the horizon, by denying our ideals and hopes, and thus strive to make life as prosaic as possible. If this could be done it would be a mighty misfortune. All civilization arises in the sense of discontent. As soon as the savage feels a sense of want, he has been started on the grand tour. The history of constitutional government is a noble discontent. That a man is discontented with his caste and seeks to improve himself raises the whole social order. Dissatisfaction with manual labour stimulates invention, and art, and science. Christ never attempts to contract our horizon, but mightily reinforces the romantic element in our nature.

(2) But whilst Christ discovers to us the infinity of life, He teaches the relative importance of the sphere of the senses and of the spirit. We soon get to the end of the possibilities of sensual and social enjoyments. We can enjoy very little however vast our resources; having just so much nerve force, so much appetite, five senses, twenty-four hours in the day and sixty minutes to the hour.

(3) But Christ opens to us a new world of ambition, and pleasure, and hope, in our moral life and destiny. Never does the New Testament give us any immoderate promises in the carnal sphere (1Ti_6:6-8; Heb_13:5). But out and beyond Christ opens to us boundless regions in which our nature may find fulness of joy. To destroy the larger thought and noble restlessness of the heart would leave man a maimed and wretched creature, and strike a blow at progress; but to leave man his instinct for greatness, his dreams of glory, his aspirations for knowledge, and power, and felicity, teaching him to expect his full satisfaction in the regions of his higher being and destiny is to fill him with sublime content.

3. Christ teaches us that all the events of this present life equally contribute to our personal and everlasting perfection. The apostle knew that the end of life was not more or less temporal good, but the hallowing of the spirit to Gods love and service. All things work together for good, etc. It was in that knowledge that Paul found deep reason for resignation. The finest races have a composite character. Who can analyse the elements of our own. Now Paul has got an insight into the analogous fact that the widest ranges of circumstance and experience would create the finest type of moral life. (W. L. Watkinson.)

Contentment in all things

There never was a pupil who graduated in any university with such a diploma as that. There never was penned such a record of attainment as the result of education. A man is educated just in the proportion in which by his soul-power he controls the conditions of life. An uneducated man is controlled by his conditions. What did Paul learn?

I. To be content. But it was a very poor kind of learning if by content is meant stupidity, want of aspiration and enterprise. If Paul meant, I consider one thing or place just as good as another, poverty as good as riches, slavery as good as independence, he had learned nothing useful. But he did not mean that. He had learned to be content because he carried about with him that which made any circumstances blessed. Englishmen are laughed at because they travel on the continent with their household and all its comforts; and when they camp down in a poverty-stricken village they feel better off than if they had nothing but herbs and rocks to subsist upon; and so are content. Now suppose we imitate that inwardly, and carry in ourselves such a store of inspirations, such an amplitude of moral life as shall make us superior to every circumstance! When a man is living so near to God as to have his whole being pervaded with Divine power, why should he not say, I am content wherever He is.

II. He was content in all things. A great many have learned it in single things.

1. The mother says, loving her child, I am content. She will forsake exhilarating pleasures and entertaining friends for the nursery, and there she is happy.

2. There is a gay giddy girl, for whom is predicted no enviable future; but her time comes. When love finds her, and wakes her up to her true life, and she becomes a wife and mother, how all the frivolity is gone. She has learned to be content. Take her out of that and she has not learned the lesson.

3. There are others who would be perfectly content if they could have fortunes made or their ambition gratified.

4. But where are those who can say, Put me where you will and I will make it a paradise. Give me children and I am happy; take them away and I have still that which will make me happy. Give me husband, wealth, learning, or deprive me of them, and I am content? Here is one at any rate.

III. He was content to alternate between different states. Men get used to things, so that if you let them have one state of things long enough they will adapt themselves to it; or give them, if you change, time enough to get used to the next, they will continue to bear it. But Paul says, I have learned both. It is as if a man were oscillating between the extremes of heat and cold, and in the sudden transition from one to the other should be content. Yet there is a power in the soul if rightly cultured that shall enable a man to pass from any state to another and say, I am content. Here is a man who is reduced by an adverse stroke of fortune from affluence to beggary, and if he be a Christian what is to prevent him saying, I have lost a little dust; but God is mine, Christ is mine, heaven is mine. The ocean is not spilled even if my cup is. My coat is very useful; but should it be stolen it is not I. Conclusion:

1. This is not a miraculous state. There are those who think that apostles do not belong to the common race.

2. This is not a superficial power, but one which requires developement. I have learned. It took him forty years to learn it, and you must not be discouraged if you cannot all at once put on the virtues which were the result of forty years experience. (H. W. Beecher.)

The tendency of Christian principles to produce true contentment

There have been few persons whose patience and temper have been so severely tried as Pauls (2Co_11:26-27), and as he writes he is a prisoner. Do not think, however, that he was not subject to the same infirmities as other men. So far was a contented disposition from being natural to him he tells us that he had acquired it. Where had he ]earned this lesson? At the feet of Gamaliel or from the heathen philosophers? These might have commended the virtue of contentment, and shown its reasonableness, and its necessity to happiness, but to put their followers in possession of it was not in their power. Paul learned it at the feet of Jesus, in the school of Christian experience, where we may learn it too.

I. Christianity takes away the natural cases of discontent.

1. Pride. Men are naturally proud. They think nothing too good for them, and if anything be withheld it is not according to their deserts; hence discontent. Christianity removes this. Humility is its first lesson. The Christian has been convinced that he is a sinner, and his high thoughts, therefore, are overthrown. So far from having been treated worse than he deserves, he feels that he has been treated better. Pride therefore yields to humble gratitude.

2. Self-preference. We naturally love ourselves with excessive fondness. In comparison with our own affairs all others are of no value. While others possess advantages which we do not, or are free from troubles which we experience, envy naturally arises. Christianity regulates this self-love by commanding us to love our neighbour as ourselves. Those who do this are free from envy and repining and so are content.

3. Covetousness. Men have naturally a strong desire for the things of this world, and the more they have, the more they crave. Ahab was only like many others. Here Christianity brings a cure (Luk_12:15). It reveals far more valuable riches than earth can give, which are sure and abiding, and knowing this he is content.

II. It furnishes very powerful motives for the exercise of a contented mind.

1. The disciples of Christ are under the strongest obligations to walk in the footsteps of their Master. In His life contentedness was very conspicuous. No one ever had such provocations to discontent as He. Shall we, then, murmur at our light afflictions when Christ bore so much for us.

2. True Christians are convinced that their lot, whatever it may be, has been chosen for them by their Lord. Can they, then, be dissatisfied with the appointments of their Sovereign, whom they are bound to obey and serve?

3. Their lot has been chosen in infinite love to their souls. Christ knows what is best for His people, and will order all things for their good. With this conviction how can the real Christian be otherwise than contented.

III. Practical uses.

1. For correcting the error that religion destroys cheerfulness. We see that its natural tendency is the very reverse. Look at the proud, selfish, or covetous man, and see what a miserable being he is. Compare him with the tranquil apostle. Surely, then, that which promotes contentment cannot be destructive of happiness.

2. To stir up Christians to their duty. There are many who, on the whole, live under the influence of religion, who nevertheless when disappointed or afflicted betray impatience. The fact is pride, self-preference, etc., are not completely broken. Then call forth your principles into more lively exercise. What grace could do for Paul lit can do for you. (E. Cooper, M. A.)

The school of Christ

I. What the believer can learn when Christ teaches.

1. To be content amidst the worlds changes. What a changeful life was that of St. Pauls from the time he left his fathers house for Gamaliels school to his imprisonment at Rome. We are all subject to disturbing changes from increase or loss of wealth, friends, position, etc., and only in the school of Christ is there rest for the soul. The believer has the unsearchable riches, so nothing can impoverish him; peace and joy in the Holy Ghost, so nothing can fatally disturb him; is kept by the power of God, so nothing can harm him. He may, therefore, well be content.

2. To be submissive amidst the worlds trials. We all encounter a good deal that humbles us, but that is very different from learning how to be abased. This knowledge takes away half its burden and bitterness. Christ teaches this by encouraging us to cast our burden on Him, and by strengthening that faith which produces conformity to Him.

3. To be heavenly minded amidst the worlds enjoyments. I know how to abound. Count up your mercies and your trials and see which abounds.

II. What the believer can do when Christ strengthens.

1. He can suffer the will of God.

2. He can vanquish his spiritual foes.

3. He can fulfil all his duties to God and man. (W. Cadman, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Php 4:11-14. Not that I speak in respect of want — As if he had said, I do not speak thus feelingly of the renewal of your care because I was unhappy in poverty; for I have learned — From God, he only can teach this; in whatever state I am — In whatever circumstances God is pleased to place me, whether in plenty or want, in honour or reproach, in health or sickness, ease or pain; therewith to be content — Joyfully and thankfully patient. Nothing less is Christian contentment. We may observe a beautiful gradation in the expressions, I have learned; I know; I am instructed; I can. I know how to be abased — When it pleases God to humble me, by depriving me of what seems needful for my body; and to abound — Having wherewith to relieve others also. Presently after, the order of words is inverted, to intimate his frequent transition from scarcity to plenty, and from plenty to scarcity. I am instructed — Μεμυημαι, literally, I am initiated. But as the initiated in the heathen mysteries were believed to be instructed in the most excellent and useful knowledge, the word signifies to be completely instructed in any science or art. The apostle seems to have used it on this occasion to intimate, that his bearing both adversity and prosperity properly was a sacred mystery, in which he had been initiated by Christ, and which was unknown to the men of this world; both to be full and to be hungry, &c. — To avoid the temptations, and perform the duties, both of a plentiful and scanty condition, and to be contented in either. I can do all things — Which God has made it my duty to do: I can even fulfil all the will of God; through Christ which strengtheneth me — Who confers on me the ability of mind and body which I have not by nature. “This is not arrogant boasting. For the apostle glories not in his own strength, but in the strength of another. The fathers, as Whitby informs us, observed three things on this passage: 1st, That the virtue of contentment requires much exercise, learning, and meditation. 2d, That it is as difficult to learn how to be full as to be hungry; abundance having destroyed more men than penury, and exposed them to more pernicious lusts. 3d, That our proficiency in this, or in any other virtue, is to be ascribed, not to ourselves, but to the divine assistance.” — Macknight. Notwithstanding, &c. — Though I was not dejected by my wants; yet you have well done that you did communicate with my affliction — Had a fellow-feeling of my sufferings, and helped me to bear the burden of them, by so liberally contributing to my necessities. Here the apostle teaches us, that the servants of Christ are not to be neglected in their afflictions, because they have learned to bear them patiently.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4:11-12 As a slave of Christ, Paul has learned to be content with every situation, whether he had plenty or little. His life was filled with the joy that comes from doing the will of God whatever the cost.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Php 4:11. Καθʼ ὑστέρησιν) in respect of want.—ἐγὼ, I) in so much adversity.—ἔμαθον) I have learned, from on high, Heb 5:8. There is a direct Chiasmus in the four words, I have learned, I know, I am instructed, I am able. The phrase I am instructed is added (as an expansion of the idea) to I have learned; I am able, to I know. Often words referring to the understanding infer also power in the will.—ἐν οἷς εἰμὶ) in what circumstances I am, in my present state, Heb 13:5.—αὐτάρκης) content.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Php_4:11. Obviating of a misunderstanding.

οὐχ ὅτι] as in Php_3:12 : my meaning is not, that I say this in consequence of want, that is, this my utterance of joy in Php_4:10 f. is not meant as if it were the expression of felt want, from which your aid has delivered me. On κατά, sccundum, in the sense of propter, see Kühner, II. 1, p. 413, and ad Xen. Mem. i. 3. 12. According to van Hengels interpretation: ut more receptum est penuriae, s. hominibus penuria oppressis, κατά could not have been united with an abstract noun (Rom_3:5, et al.).

ἐγὼ γὰρ ἔμαθον κ.τ.λ.] for I, as regards my part (although it may be different with others), have learned in the circumstances, in which I find myself, to be self-contented, that is, to have enough independently without desiring aid from others. It is evident from the reason thus assigned that in οὐχ. ὅτι καθʼ ὑστ. λ. he has meant not the objective, but the subjective state of need.

ἐγώ] with noble self-consciousness, there being no need to supply, with Bengel, in tot adversis.

ἔμαθον] signifies the having learned by experience (comp. Plat. Symp. p. 182 C: ἔργῳ δὲ τοῦτο ἔμαθον καὶ οἱ ἐνθάδε τύραννοι), and all that accordingly he can, he owes to the strengthening influence of Christ, Php_4:13.

ἐν οἷς εἰμι] in the situation, in which I find myself. See examples in Wetstein and Kypke; comp. also Mätzner, ad Antiph. p. 131. Not merely his position then, but, generally, every position in which he finds himself, is meant, although it is not exactly to be taken as: in quocunque statu sim (Raphel, Wetstein, and others), which would be ungrammatically expressed. In opposition to the context (see Php_4:12), Luther: among whom (οἷς, masculine) I am. As to αὐτάρκεια as applied to persons, the subjective self-sufficing, by means of which a man does not make the satisfaction of his needs dependent upon others, but finds it in himself, comp. Sir_40:18; Xen. Mem. iv. 7. 1; Dem. 450. 14; Stob. v. 43; and see on 2Co_9:8.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Phi 4:11 . The form of Phi 4:11-13 , from ἐγὼ γάρ , is strophic. ἐγὼ … εἶναι gives the “theme”. Phi 4:13 marks the close. The thought is worked out between. See J. Weiss, Beitr. , p. 29. οὐχ ὅτι . See on chap. Phi 3:12 supr. καθʼ ὑστέρησιν . “As regards want.” κατὰ has the same sense as in the phrase τὰ κατʼ ἐμέ . ἐγώ emphasises his own position in a tone of calm independence of circumstances. ἐν οἷς εἰμί . Taken by itself, the phrase might well mean, “in my present circumstances”. But in view of the following verses it seems better to make it general = “in the circumstances in which I am placed at any moment”. For exx. of the phrase see Kypke and Wetst. ad loc. ἔμαθον must be translated into English as a perfect, “I have learned”. But the Greek has a true aorist force: it sums up his experiences to the moment of writing and regards them as a whole. αὐτάρκης is admirably illustrated by Plat., Repub. , 369 B, οὐκ αὐτάρκης , ἀλλὰ πολλῶν ἐνδεής . “Dr. Johnson talked with approbation of one who had attained to the state of the philosophical wise man, that is, to have no want of anything. ‘Then, sir,’ said I, ‘the savage is a wise man.’ ‘Sir,’ said he, ‘I do not mean simply being without, but not having a want’ ” (Boswell’s Johnson , p. 351, Globe ed.).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

As though I passed for my want.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

I have learned--The I in Greek is emphatical. I leave it to others if they will, to be discontented. I, for my part, have learned, by the teaching of the Holy Spirit, and the dealings of Providence (Heb 5:8), to be content in every state.

content--The Greek, literally expresses "independent of others, and having sufficiency in one's self." But Christianity has raised the term above the haughty self-sufficiency of the heathen Stoic to the contentment of the Christian, whose sufficiency is not in self, but in God (Co2 3:5; Ti1 6:6, Ti1 6:8; Heb 13:5; compare Jer 2:36; Jer 45:5).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. Not that I speak in respect of want] I am quite unconcerned in this respect; leaving the whole of my support, while bound for the testimony of Jesus, to the providence of God.

For I have learned] I am so satisfied with the wise providence and goodness of God, that I know whatever he determines is the best; and therefore I am perfectly contented that he should govern the world in that way which seems best to his godly wisdom. How true is the proverb, A contented mind is a continual feast! What do we get by murmuring and complaining?

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

11 Not that I speak with respect to want Here we have a second correction, by which he guards against its being suspected that his spirit was pusillanimous and broken down by adversities. For it was of importance that his constancy and moderation should be known by the Philippians, to whom he was a pattern of life. Accordingly he declares, that he had been gratified by their liberality in such a way that he could at the same time endure want with patience. Want refers here to disposition, for that man can never be poor in mind, who is satisfied with the lot which has been assigned to him by God.

In what state I am, says he, that is, “Whatever my condition may be, I am satisfied with it.” Why? because saints know that they thus please God. Hence they do not measure sufficiency by abundance, but by the will of God, which they judge of by what takes place, for they are persuaded that their affairs are regulated by his providence and good pleasure.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(11) I have learned.—The “I” is here emphatic. There is evident reference to the habit peculiar to St. Paul, and made by him his especial “glory” (1Co_9:14), of refusing that maintenance from the churches which was his of right. Compare his words to the Ephesian presbyters, “I have coveted no man’s silver, or gold, or apparel. Yea, ye yourselves know, that these hands have ministered unto my necessities” (Act_20:33-34).

Content.—The word (like the corresponding substantive in 2Co_9:8; 1Ti_6:6) properly means, self-sufficing. Such self-sufficiency was the especial characteristic claimed by the Stoics for the ideal wise man of their philosophy—a characteristic full of nobleness, so far as it involved the sitting loose to all the things of the world, but inhuman in relation to human affections, and virtually atheistic if it described the attitude of the soul towards the Supreme Power. Only in the first relation does St. Paul claim it here. It is difficult not to suppose that he does so with some reference to a philosophy so essentially Roman in practical development.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. want] Better, perhaps, need, as less extreme in meaning. The Greek word occurs elsewhere only Mar_12:44; of the great poverty of the Widow.

I] Slightly emphatic. He implies an appeal to them to learn his secret for themselves.

have learned] Lit., “did learn”; but probably the A.V. (and R.V.) rightly represent the Greek. It is possible, however, that he refers to the time of waiting for their aid as his learning time; “I learned, in that interval, a lesson of content.”

He implies in any case that the pause in their assistance had been a time of some privation, though not from the higher point of view.

content] Lit., “self-sufficient”; in the sense of omnia mea mecum porto. He did not depend upon circumstances for satisfaction. Such “sufficiency,” but on very different principles, was a favourite Stoic virtue.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Not that I speak in respect of want,.... Either of want of will in them; of their slowness and backwardness in their care of him, postponing him to others, caring for him last of all; this gave him no uneasiness, he did not take it ill, knowing and owning himself to be less than the least of all saints: or of his own want before this present came; and his sense is, that he did not express himself with so much joy, because of the penury and distress he was in before the things came to him which they sent; for he was not in want; though he had nothing, he possessed all things, and was as happy, and in as comfortable a frame, and in as much content then as now:

for I have learned in whatsoever state I am, therewith to be content; or "to be sufficient", as the Vulgate Latin version renders it; or that that is sufficient for me which I have, as the Syriac version renders it; for the word here used signifies to be self-sufficient, or to have a sufficiency in one's self, which in the strict sense of the phrase is only true of God, who is "El-shaddai", God all-sufficient; but, in a lower sense, is true of such who are contented with their present state and condition, with such things as they have, be they more or less, and think that they have enough, as old Jacob did, Gen 33:11; and such persons have a sort of an all-sufficiency in them; they are thankful for every thing they have, be it little or more, and in every state, whether of adversity or prosperity; and quietly and patiently submit to the will of God, and cheerfully take and bear whatever is assigned them as their portion; and such an one was the apostle: he was not only content with food and raiment, and such things as he had, but even when he had nothing at all; when he had neither bread to eat nor clothes to wear; when he was in hunger and thirst, in cold and nakedness, as was sometimes his case; and therefore he does not say here, that he had learnt to be content with such things as he had, but , "in what I am": and this he had not by nature, but by grace; it was not natural, but adventitious to him; it was not what he had acquired by his industry, but what he had "learned"; and that not in the school of nature and reason, while an unregenerate man; nor at the feet of Gamaliel, while he was training up under him in the law of Moses, and in the traditions of the elders; but he learned it of God, and was taught it by the revelation of Christ, and under the teachings of the Spirit of God, and that in the school of affliction, by a train of experiences, of many sorrows, afflictions, and distresses; for this lesson is learned quite contrary to all the rules and reasons among men, not by prosperity, but by adversity: many are the things that may excite and encourage to the exercise of this heavenly grace, where it is wrought; as the consideration of the unalterable will of God, according to which every man's state and condition is settled, and therefore what God has made crooked can never be made straight; and of our case when we came into the world, and what that will be when we go out of it, naked and bare of this world's things; and of our unworthiness of the least mercy at the hand of God: add to which, the consideration of God being our portion and exceeding great reward; of having an interest in Christ and all things in him; and of the profits and pleasures of a life of contentment; and of the promises which God has made to such; and of the future glory and happiness which will shortly be enjoyed: so that a believer may say, who has the smallest pittance of earthly enjoyments, this, with a covenant God, with an interest in Christ, with grace here and heaven hereafter, is enough.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11 Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.

Ver. 11. In respect of want] The wicked in the fulness of his sufficiency is in straits, Job 20:22. Contrariwise, the godly man in the midst of his straits is in a sufficiency. "He hath all things," as having the haver of all things.

For I have learned] In Christ’s school, for nature teacheth no such lesson.

" Optat ephippia bos piger, optat arare caballus."

Horat.

The labourers were not content with their penny, Mat 20:13. They that have enough to sink them, yet have not enough to satisfy them; as a ship may be overladen with gold and silver, even unto sinking, and yet have compass and sides enough to hold ten times more. It is God only that fills the heart, and maketh a man say truly with Jacob, and not feignedly, as Esau, I have enough, my brother. Esau had a deal, but Jacob had all, because he had the God of all (Rabb-li, Col-li, Gen 33:9; Gen 33:11).

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Not that I speak in respect of want - Though Paul was doubtless often in circumstances of necessity, yet he did not make these remarks on that account. In his journeys, in his imprisonments, he could not but be at times in want; but be had learned to bear all this; and that which most impressed itself on his mind was the interest which the church ought to show in the cause of religion, and the evidence which it would thus furnish of attachment to the cause. As to his own personal trials, he had learned to bear them, so that they did not give him great uneasiness.

For I have learned, in whatsoever state I am, therewith to be content - That is, to have a contented mind. Paul says that he had “learned” this. Probably by nature he had a mind as prone to impatience as others, but he had been in circumstances fitted to produce a different state of feeling. He had had ample experience 2Co 11:26, and, in his life of trials, he had acquired invaluable lessons on the subject. He had had abundant time for reflection, and he had found that there was grace enough in the gospel to enable him to bear trials with resignation. The considerations by which he had been taught this, he does not state; but they were probably such as the following: that it is wrong to complain at the allotments of Providence; that a spirit of impatience does no good, remedies no evil, and supplies no want; that God could provide for him in a way which he could not foresee, and that the Saviour was able abundantly to sustain him. A contented mind is an invaluable blessing, and is one of the fruits of religion in the soul. It arises from the belief that God is right in all his ways. Why should we be impatient, restless, discontented? What evil will be remedied by it? what want supplied? what calamity removed? “He that is of a merry heart hath a continual feast” Pro 15:15; and one of the secrets of happiness is to have a mind satisfied with all the allotments of Providence. The members of the Episcopal church beautifully pray, every day: “Give us minds always contented with our present condition.” No prayer can be offered which will enter more deeply into all our happiness on earth.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I have learned....to be content therewith. Literally, to be sufficient. I know how to be in a low condition. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Not that I speak in respect of want: he doth anticipate any conceit they might have, as if he had a mean soul, and his joy were solely for the fruit of their care be had received in the supply of his want, as the same word is elsewhere used, Mat 12:44.

For I have learned, in whatsoever state I am, therewith to be content; because he knew better things; being instructed at a higher rate, he had practically learned to rest satisfied with his own lot, 2Co 11:27, accounting God’s allowance a sufficiency to him in any condition, 1Ti 6:6,8. How adverse soever his state was, he had attained to such equanimity that he could be content with such things as he had, Heb 13:5, and cheerfully and patiently submit to God’s most wise disposal of him, knowing his most righteous and tender hearted Father would never leave nor forsake him, having already given him greater things than any of these sublunary ones he could stand in need of, Rom 8:32.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. Not that I speak—That he was in want he does not deny, but he is anxious that they should not interpret his joy in their expression of sympathy as a mere satisfaction at his relief. His experiences had been such, that he had learned under all circumstances, whatever they might be, to be content, meeting adversity with no indifference or sullen submission, but with the cheerful composure which the abiding peace of God alone can give. Insensibility to privation and suffering is no virtue, but to be lifted above them is the blessed work of divine grace.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.. He explains himself; it is not want that prompted his words. Literally, I learned (the verb is aorist); that is, when he became a Christian. The A.V is verbally inaccurate in the following words, which mean literally, "In the circumstances in which I am." But the sense is the same. St. Paul is speaking of his present condition: he is content with it, though it involves all the hardships of captivity; his present contentment is a sample of his habitual frame of mind. Autarkhv here rendered content," is a common word in Greek philosophy. It means "self-sufficient," independent. " It is of frequent occurrence in Stoical treatises; but St. Paul uses it in a Christian sense; he is autarkhv in relation to man, but his autarkeia comes from God. (2Co_9:8)

Contentment.

To be contented with one"s lot is a thing to be desired; to be contented with one"s self is a thing to be dreaded. Our lot is that which God has been pleased to choose for us. Our self is that character or disposition which is being daily built up by our co-operation with God"s grace.

I ST. PAUL"S DISCONTENT WITH HIMSELF. (See Php_2:12-14) It is his sense of need which aroused the desire for, and therefore secured the possession of, spiritual growth. To be contented with one"s own spiritual state is to prevent the possibility of spiritual progress. All progress springs out of a sense of insufficiency. "Blessed are the poor in spirit: for theirs is the kingdom of heaven.

II ST. PAUL"S CONTENT WITH HIS LOT. So far as worldly advantages are concerned it was not an enviable one. But he had received sufficient of his Master"s Spirit to know that man"s life consisteth not in the abundance of the things that he possesseth. This contrast between Divine discontent and Divine content is paralleled by the "Thou shall not covet" of the Decalogue and the "Covet earnestly the best gifts" of St. Paul. VW.H.

Vers. 11, 12. The secret of contentment.

I CONTENTMENT IS A RARE AND PRECIOUS CHRISTIAN GRACE. It must be distinguished from spiritual self-satisfaction, which is sinful and fatal, and is concerned with our own inner condition, while true contentment has regard to our external circumstances. It must also be distinguished from the recklessness of folly and from the apathy of despair. It is a quiet restfulness in the midst of all kinds of changing events.

1. It is rare and difficult of attainment, because

a. side events are frequently untoward;

b. our own hearts are unhealthily restless; and

c. we live too much in dependence on this world and its fortunes.

2. Contentment is most desirable. For without it the most propitious circumstances can minister little pleasure, and with it the hardest privations can produce little distress. The important question in regard to our happiness is not What things do we possess? but What kind of thoughts and feelings do we experience?

3. Contentment is requisite in every condition of life. It is not only the virtue of the poor and the solace of the disappointed. Rich and prosperous people are too often also discontented people. It is harder for some to know how to abound than to know how to suffer want. Wealth brings the thirst for more wealth. Pleasure palls. Prosperity wearies. It is a grand attainment to be able to pass up and down the whole gamut of social change and to behave one"s self with equanimity and contentment in every stage up from abasement to abundance and then down again from fullness to need.

II THE SECRET OF CONTENTMENT IS TO BE LEARNED FROM CHRIST. There is a secret. Some have not yet found it out. But it exists and it is well worth seeking. To be fully understood and enjoyed it must be learned as a long, difficult, painful lesson. St. Paul had learnt it, and his example should win fresh pupils to study the same great lesson.

1. Christ gives us strength to bear varying fortunes. St. Paul could speak of his contentment because he could also say, "I can do all things in him that strengtheneth me." If we know and feel nothing beyond this, there is a certain satisfaction to be got from the mere sense of new power given to bear that which before seemed to be unbearable.

2. Christ enables us to live in faith. Thus believing that even now all things are ordered wisely and kindly by our heavenly Father, that they are working together for good not yet seen, working for us a far more exceeding and eternal weight of glory, we learn to bear the present mystery of trial in hope of the future revelation of blessedness.

3. Christ leads us to live in the spiritual. This is the real secret. External circumstances are constantly changing. At best they will not satisfy the soul"s deep hunger. While we live in them we are necessarily often disappointed and discontented. In the inner world of spiritual things we must find our best experience, and when this opens up to the higher world of Divine and heavenly things we have a source of unfailing peace. Resting in God we shall be content in every variety of earthly affairs. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I have learned - From God. He only can teach this. In everything, therewith to be content - Joyfully and thankfully patient. Nothing less is Christian content. We may observe a beautiful gradation in the expressions, I have learned; I know; I am instructed; I can.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

therewith

Omit "therewith."

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

11. Not that I speak of want. Lest they should think that he rejoiced because he had been in want, he adds that he had learned to be content, whatever was his state. He had Christ, and to him Christ was all in all.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

11. καθʼ ὑστέρησιν. “In terms of need.” Vulg., propter penuriam. See Mar 12:44 for the only other occurrence of the noun in Biblical Greek; ἐκ τῆς ὑστερήσεως αὐτῆς πάντα … ἔβαλεν (de penuria sua, Vulg.).

ἐγὼ γὰρ ἔμαθον. “For I” (with a slight emphasis) “have learned.” Here the English perfect (A.V. and R.V.) well represents the Greek aorist.

ἐν οἷς εἰμὶ. “In the position in which I am placed” (Lightfoot). It is obviously a contracted construction, for ἐν ἐκείνοις ἐν κτλ.

αὐτάρκης. Literally, “self-sufficing”; i.e. independent of circumstances. Omnia sua secum portat. The adjective occurs here only in N.T.; rarely in LXX.—For αὐτάρκεια see 2Co 9:8, πᾶσαν ἀ. ἔχοντες (through fulness of grace): 1Ti 6:6, πορισμὸς μέγας ἡ εὐσέβεια μετʼ αὐταρκείας. Aristotle defines τὸ αὔταρκες as τὰ πάντα ὑπάρχειν καὶ δεῖσθαι μηθενός (Polit. vii. 5 init.). And this is just the Apostle’s consciousness, in his possession of Christ under all circumstances.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11.] inserted to prevent misunderstanding of the last verse.

οὐχ ὅτι] See ch. 3:12: my meaning is not, that … καθʼ, according to, i.e. in consequence of—see reff., and Od. γ. 106, πλαζόμενοι κατὰ ληΐδʼ: Herod. ii. 152, κατὰ ληΐην ἐκπλώσαντας: Thuc. vi. 31, κατὰ θέαν ἥκειν: not, as Van Hengel, ‘ut more receptum est penuriæ,’ which would be κατὰ τοὺς ὑστεροῦντας (see Rom 3:5 al.).

For I (emphatic: for my part, whatever others may feel) learned (in my experience, my training for this apostolic work: not ‘have learned:’ the aorist is much simpler and more humble—‘I was taught:’ the present result of this teaching comes below, οἶδα, but not in this word), in the state in which I am (not ‘in whatsoever state I am’ (E. V.: which would be ἐν οἷς ἂν εἰμί,—cf. ὅπου ἂν εἰσεπορεύετο, Mar 6:56, ὅσοι ἂν ἥπτοντο αὐτοῦ, ib. Winer, § 42. 3. a), nor as Luther, bei welchen ich bin (οἷς masculine), which is against the context. But ἐν οἷς εἰμί does not apply only to the Apostle’s present circumstances, but to any possible present ones: ‘in which I am at any time:’ see next verse) to find competence (we have no word for αὐτάρκης. ‘Self-sufficing’ will express its meaning of independence of external help (τελειότης κτήσεως ἀγαθῶν, Plato, Def. p. 412), but is liable to be misunderstood: ‘competent’ is not in use in this sense, though the abstract noun competence is: the German genügsam gives it well).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

11. οὐχ ὅτι: ‘not to say that,’ or ‘I do not say that.’ A distinctively N.T. formula. (See Joh 6:46, Joh 6:7:22; 2Co 1:24, 2Co 3:5.) In class. ‘not only’; or, when not followed by a second clause, ‘although.’

καθʼ ὑστέρησιν λέγω: ‘I speak according to want’; i.e. ‘as if I were in a state of want.’ Lightf. aptly, ‘in language dictated by want.’ Comp. κατʼ ἐριθίαν, κατὰ κενοδοξίαν, 2:3. Ὑστέρησις, only here and Mar 12:44. He does not deny the want itself, but the want as the motive and measure of his joy.

ἐγὼ γὰρ ἔμαθον: ‘for I have learned.’ The aorist for the perfect. See on ἔλαβον, 3:12 (Burt. 46, 55). The tuition has extended over his whole experience up to the present. Ἐγὼ emphasises his personal relation to the matter of want. ‘I, so far as my being affected by want.’

ἐν οἷς εἰμὶ: ‘in the state in which I am.’ Not as A.V. and R.V., ‘in whatever state I am,’ but in all the circumstances of the present. For εἶναι or γίνεσθαι ἐν, see Mar 5:25; Luk 22:42; 1Co 15:17; 1Th 2:6, 1Th 5:4.

αὐτάρκης: ‘self-sufficing.’ Only here in N.T.; LXX Sir. 40:18; αὐτάρκεια, 2Co 9:8; 1Ti 6:6. Αὐτάρκεια is an inward self-sufficing, as opposed to the lack or the desire of outward things. Comp. Plat. Tim. 33 D, ἡγήσατο γὰρ αὐτὸ ὁ ξυνθεὶς αὔταρκες ὂν ἄμεινον ἔσεσθαι μᾶλλον ἢ προσδεὲς ἄλλων: “For the Creator conceived that a being which was self-sufficient would be far more excellent than one which lacked anything.” It was a favorite Stoic word. See on πολιτεύεσθε, 1:27. It expressed the doctrine of that sect that man should be sufficient unto himself for all things, and able, by the power of his own will, to resist the force of circumstances. Comp. Seneca, De Vita Beata, 6, addressed to Gallio: “Beatus est praesentibus, qualiacunque sunt, contentus.” A list of interesting paralls. in Wetst. Paul is not self-sufficient in the Stoic sense, but through the power of a new self—the power of Christ in him. (Comp. 2Co 3:5.)

He proceeds to explain ἐν οἷς … αὐτάρκης in detail. The ἔμαθον is developed by οἶδα and μεμύημαι.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Content [αυταρκης] . Lit., self - sufficient. Only here in the New Testament. A stoic word, expressing the favorite doctrine of the sect, that man should be sufficient to himself for all things; able, by the power of his own will, to resist the shock of circumstance. Paul is self - sufficient through the power of the new self : not he, but Christ in him. The kindred noun aujtarkeia sufficiency, occurs 2Co 9:8; 1Ti 6:6.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.