Book Summary
The Rare Jewel of Christian Contentment, by Jeremiah Burroughs, is a classic work of Puritan literature that has been widely read and studied since its first publication in 1648. In it, Burroughs examines the nature of Christian contentment and how it can be cultivated within the soul. He argues that contentment is essential for a Christian’s spiritual life, and that it can be found through the practice of prayer, meditation, and submission to the will of God.
Burroughs also encourages readers to practice self-denial, to be thankful for what they have, and to focus on the eternal rather than the temporal. Burroughs’ approach to contentment is both practical and theological. He provides practical advice on how to cultivate contentment in one’s life, and he also draws on Scripture to explain the importance of contentment for a Christian life. He argues that contentment is a sign of true faith and that it is a sign of a person’s complete submission to God’s will. He also explains that contentment is a sign of a person’s trust in God and his sovereignty.
The Rare Jewel of Christian Contentment is an invaluable resource for anyone seeking to deepen their understanding of Christian contentment. Burroughs’ thoughtful analysis of the subject provides readers with an invaluable insight into the nature of contentment and how it can be cultivated in one’s life. His practical advice and theological reflections offer an invaluable guide for anyone seeking to become more content with their life and to live in accordance with God’s will.
Table of Contents:
- Chapter 1: Christian Contentment Described
- Chapter 2: The Mystery of Contentment
- Chapter 3: How Christ Teaches Contentment
- Chapter 4: The Excellence of Contentment
- Chapter 5: The Evils of a Murmuring Spirit
- Chapter 6: Aggravations of the Sin of Murmuring
- Chapter 7: The Excuses of a Discontented Heart
- Chapter 8: How to Attain Contentment
The Rare Jewel of Christian Contentment
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Chapter #1: Christian Contentment Described
“For I have learned in whatsoever state I am, therewith to be content.” - Phil. 4:11
Here is a very timely remedy to lift the spirits of the saints in these difficult and discouraging times: For the time of testing has already come upon the whole world to test the people of the earth; and especially, this is the day of Jacob's troubles within our own hearts.
Our great apostle practically demonstrates in this gospel text the essence and core of all practical religious teachings. In it, we can clearly see his own progress in Christ's teachings and understand what lesson every Christian, who wants to show the power and growth of godliness in their own soul, must learn from him.
These words are used by Paul as a clear argument to convince the Philippians that he wasn't after wealth or possessions, but rather cared about them as people. He wasn't concerned with having a lot of money; he had more important things to focus on. He says, "I do not speak in respect of want," meaning whether he has much or little, his heart is fully satisfied, and he has enough. He has learned to be content in whatever situation he finds himself.
I have learned. Contentment in every situation is a great skill, a spiritual mystery. It must be learned, and learned as a mystery. In verse 12, he says, "I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret." The word translated as "Instructed" comes from a word that means mystery. It's as if he said, "I have learned the mystery of this matter." Contentment must be learned as a great mystery, and those who are fully trained in this skill have learned a deep mystery, like Samson's riddle to a natural person. "I have learned it." It is not something I am learning now, nor did I have it at first. I have achieved it, though with much effort, and now, by the grace of God, I have mastered this skill.
In whatever situation I am. The word "situation" is not in the original text, but it means, in whatever happens to me or whatever I have, whether it's very little or nothing at all.
To be content. The word we translate as "content" here has a lot of depth and elegance in its original meaning. Strictly speaking, it is only used for God, who calls himself the all-sufficient God, completely satisfied with himself alone. However, he generously shares his fullness with his creation, so that from God in Christ, the saints receive grace upon grace (John 1:16). This means that they have a similar kind of grace in their own way that is in Christ. In this sense, Paul says, "I have a self-sufficiency," as the word indicates.
But you might ask, does Paul have a self-sufficiency? How can we be sufficient on our own? In another situation, our Apostle says, "We are not sufficient of ourselves to think anything as of ourselves" (2 Cor. 3:5). What he means here is that he finds enough satisfaction in his own heart through the grace of Christ within him. Even if he doesn't have outward comforts and worldly things to meet his needs, he still has enough between Christ and his own soul to satisfy him in every situation. This interpretation fits with Proverbs 14:14, which says, "A good man is satisfied from himself," and aligns with what Paul says about himself elsewhere: that even though he had nothing, he possessed everything because he had a right to the covenant and promise, which includes everything, and an interest in Christ, the source of all good. With that, it's no wonder he says that in whatever state he was in, he was content. This is the true interpretation of the text. I won't divide the words further because I want to focus on one important duty: calming and comforting the hearts of God's people during the troubles and changes they face in these unsettling times. The main point is simply this:
Doctrine: Being well-versed in the mystery of Christian contentment is the duty, glory, and excellence of a Christian.
This important truth from the Gospel is clearly shown in Scripture. Let's look at a couple more similar passages to confirm it. In 1 Timothy 6:6 and 8, you see both the duty and its reward: "Having food and raiment," he says in verse 8, "let us be therewith content." That's the duty. But "godliness with contentment is great gain". That's the reward and excellence of it, as if godliness isn't truly beneficial without contentment. You find a similar encouragement in Hebrews 13:5: "Let your conversation be without covetousness, and be content with such things as you have." I don't see any Apostle or Scripture writer discussing this spiritual mystery of contentment as much as this Apostle does throughout his letters.
To clearly explain and prove this practical conclusion, I will try to demonstrate these four things:
1. First, let's explore what Christian contentment truly means.
2. Secondly, the art and mystery of it.
3. Thirdly, the lessons that must be learned to bring the heart to contentment.
4. Fourthly, the main aspects that make this grace so wonderfully excellent.
Regarding the first point, here's the description: Christian contentment is a pleasant, inner, calm, and gracious state of mind, willingly accepting and finding satisfaction in God's wise and fatherly arrangement in every situation.
I will explain this description, as it is like a box of precious ointment, very comforting and helpful for troubled hearts during difficult times and situations.
1. First, contentment is a sweet, inward heart matter; it's a work of the spirit inside.
It's not just about not seeking help through outward force or holding back from expressing discontent through complaining words and actions against God or others. It's about the inward submission of the heart. In Psalm 62:1, it says, "Truly, my soul waiteth upon God," and in verse 5, "My soul, wait thou only upon God." Your books may translate it as, "My soul, be thou silent unto God; hold thy peace, O my soul." Not only must the tongue be silent, but the soul must be quiet too. Many might sit quietly, refraining from expressing discontent, yet inside they are filled with discontentment. This shows a troubled state and a great stubbornness in their hearts. God hears the complaining language of their souls despite their outward silence. The shoe may look smooth and neat on the outside, while the foot is pinched inside. There can be calmness and stillness outwardly, yet confusion, bitterness, disturbance, and vexation inside. Some are so weak they can't contain their inner turmoil, revealing their troubled spirits through words and behavior, like a raging sea casting up mire and dirt, troubling themselves and those around them. Others can hide these heart troubles, like Judas did when he betrayed Christ with a kiss, but they still boil inside and eat away like a cancer. As David speaks of some whose words are smoother than honey and butter, yet have war in their hearts; and as he says in another place, "When I kept silence, my bones waxed old" (Psalm 32:3). So, while there is calm on their tongues, storms rage in their spirits, and while they keep silent, their hearts are troubled and worn away with anguish and vexation. They have peace and quiet outwardly, but war from the unruly and turbulent workings of their hearts within. If achieving true contentment were as easy as keeping quiet outwardly, there wouldn't be much to learn about it; it could be achieved with less skill and strength than an apostle had, or even an ordinary Christian has or can have. Therefore, there is certainly much more to it than can be achieved by common gifts and ordinary reasoning, which often restrains nature. It is a heart matter.
2. Secondly, it is the calmness of the heart; everything is peaceful and still inside.
To understand this better, this calm and gracious state of mind is not opposed.
[1] To a proper awareness of suffering. God allows His people to feel what they endure: Christ does not say, "Do not consider that a cross which is a cross," but instead, "take up your cross daily" (Luke 9:23). Just like in the physical body, if the body takes medicine and can't handle it, throwing it up immediately, or if it doesn't feel anything at all and the medicine doesn't affect it, in either case, the medicine does no good. This shows that the body is very unwell and hard to heal. It's the same with people's spirits under suffering; if they can't handle God's challenges and reject them, or if they aren't affected by them at all, like drinking a glass of weak beer, it's a troubling sign that their souls are in a dangerous and almost incurable state. So, this inner calmness is not against being aware of suffering: because there would be no true contentment if you weren't aware and affected by your troubles when God is displeased. It is not opposed.
[2] To properly express our sorrow and complaint to God and to our friends. While a Christian should remain calm under God's discipline, they can still, without breaking their Christian contentment, complain to God. As one of the ancients says, although not with loud outbursts or in a confused, emotional state, they can quietly and submissively share their heart with God. Similarly, they can share their difficult situation with their kind friends, explaining how God has dealt with them and how heavy the affliction feels, so that their friends may offer comforting words at the right time to their weary soul. This is not opposed to contentment.
[3] It's okay to look for help to change your situation or try to get out of your current troubles using lawful means. You can prepare for your deliverance and use the ways God provides, waiting on Him, because you don't know if it might be His will to change your situation. As long as He guides you, you can follow His lead—it's your duty. God is mercifully understanding of our weaknesses, and He won't be upset if we earnestly and persistently pray to Him for deliverance until we know His will. Seeking help with a submissive and holy spirit, being willing to be delivered when, how, and as God wills, so that our desires align with God's will, does not go against the peace that God wants in a contented spirit.
But then, what is this calmness of spirit opposed to?
1. To complaining and grumbling against what God does, like the discontented Israelites often did. If we can't tolerate this behavior in our children or servants, then God can tolerate it even less in us.
2. To being annoyed and irritated, which is a step beyond complaining. I remember a saying from a heathen philosopher: A wise person may feel sorrow but should not be irritated by their troubles. There is a big difference between natural grieving and unhealthy irritation.
3. To a restless spirit: When your thoughts are scattered and chaotic, causing your emotions to be like the disorderly crowd in Acts, who didn't know why they had gathered. The Lord expects you to be calm under His discipline, and as it says in Acts 19:36, "You ought to be quiet and do nothing rashly" (Acts 19:36).
4. To having an unsettled and unfocused spirit, which distracts us from the current responsibilities that God requires in our various relationships—towards God, ourselves, and others. We should value our duties more than to be distracted by every minor interruption. A true Christian values every act of service to God so much that, even if some tasks may seem trivial or foolish to the world and to natural reasoning, the authority of God's command is so powerful that they are willing to dedicate themselves fully to it. Luther once said that ordinary works done in faith are more precious than heaven and earth. If this is true, and a Christian understands it, then it shouldn't be a small matter that diverts them. Instead, they should respond to every distraction and resist every temptation, just as Nehemiah did in Nehemiah 6:3. When Sanballat, Geshem, and Tobiah tried to stop the building of the wall, he replied, "I am doing a great work, so that I cannot come down. Why should the work of the Lord cease?".
5. To distracting, heart-eating worries and fears. A faithful heart values its connection with Christ and the work God gives it, so it won't let anything come in to choke or deaden it. A Christian wants God's word to take full hold, dividing between soul and spirit, but won't let the fear and noise of bad news make such an impact on their soul that it causes division and struggle, like the twins in Rebekah's womb (Gen. 25:22). A great person might allow common people to stand outside their doors, but they won't let them come in and make noise in their private room or bedroom when they have purposely withdrawn from all worldly activities. Similarly, a well-balanced spirit might inquire about things happening outside in the world and allow some ordinary worries and fears to lightly touch their thoughts. Yet, it will not, under any circumstances, allow an intrusion into the private chamber, which should be completely reserved for Jesus Christ as His inner Temple.
6. To sinking discouragements. When things don't turn out as expected, and when circumstances seem so bleak that we see little left in the outward means to keep our hopes and spirits up. That's when the heart begins to reason like the person in 2 Kings, saying, "If the Lord should open the windows of heaven, how could this be?" Never considering that God can open the eyes of the blind with clay and spit, He can work above, beyond, and even against the means; He often makes the best efforts of humans fail and brings about unlikely things so that the glory of these achievements may be given to Himself. If His people need miracles to be delivered, miracles come as easily from God's hands as giving His people daily bread. God's blessing is often hidden upon His servants, and they don't know how it comes; as in 2 Kings 3:17, "You shall not see wind, neither shall you see rain, yet the valley shall be filled with water." God wants us to depend on Him even when we don't see how things will happen; otherwise, we don't show a calm spirit. Even if you are facing trouble, don't let your heart sink under it. The more your heart sinks and you feel discouraged by your trouble, the more you lack this lesson of contentment.
7. To sinful shortcuts and evasions for comfort and help. We see this in Saul going to the witch of Endor and offering a sacrifice before Samuel arrived. Even the good King Jehoshaphat joined forces with Ahaziah (2 Chron. 20:37). Asa sought help from Ben-Hadad, King of Assyria, instead of relying on the Lord (2 Chron. 16:7-8), even though the Lord had delivered the Ethiopian army into his hands, which was a huge army (2 Chron. 14:11). Good Jacob also lied with his mother to Isaac because he wasn't content to wait for God's timing and methods. He rushed and went out of his way to get the blessing God intended for him. Many people do this because of their heart's corruption and weak faith, as they can't fully trust and follow God in everything and always. Because of this, the Lord often brings many difficult challenges to the Saints (as we see in Jacob), even though they receive mercy. Your sinful, worldly heart might think, "I don't care how I'm delivered, as long as I get free from it." Isn't this how some of you feel when faced with difficulties or suffering? Haven't you had thoughts like, "Oh, if only I could be delivered from this suffering in any way, I wouldn't care"? Your hearts are far from being at peace. This sinful shortcut is the next thing that opposes the quietness God requires in a contented spirit.
8. The eighth and last thing that this calmness of spirit is opposed to is the desperate rebellion against God. That is truly terrible. I hope many of you have learned to be content enough to keep your hearts from such disturbances. However, the truth is that not only wicked people but sometimes even the very saints of God feel the beginnings of this when an affliction lasts a long time and is very severe and heavy on them, hitting them deeply. They find something in their hearts rising against God, their thoughts start to bubble up, and their emotions begin to stir against God himself. This is especially true for those who, along with their flaws, have a lot of melancholy, and the Devil works on both their heart's flaws and their body's melancholy. Even though there may be a lot of grace deep down, there can still be some rebellion against God during affliction. Now, Christian calmness is opposed to all these things. That is, when afflictions come, no matter what kind they are, you do not complain, even though you feel the pain, even though you express your sorrow, even though you wish to be delivered and seek it by all good means, you do not complain or grumble, you do not fret or get upset. There is no turmoil in your spirit, no unsettledness in your mind, no distracting fears in your heart, no sinking discouragements, no dishonest schemes, no rising in rebellion against God in any way. This is the calmness of spirit under affliction, and that is the second thing when the soul is able to bear an affliction and remain calm under it.
3. Now, the third thing I want to explain in the description is this: It is an inward, quiet, gracious state of mind.
It is a state of mind, and then a gracious state of mind. Contentment is a matter of the soul. First, it is inward; second, it is quiet; third, it is a quiet state of mind. By "state," I mean these three things: There are three important aspects when I say contentment consists in the quiet state of a person's mind:
[1] First, contentment is a quality that affects the entire soul. It influences the judgment, meaning the way a person thinks helps to calm the heart. When I say "In my judgment, I am satisfied," it means I understand and accept that this is God's doing and that it fits my situation or is best for me. Even if I don't fully understand why, I am content with my judgment about it.
And then it is in the thoughts of a man or woman: Just as my understanding is satisfied, my thoughts are kept in order.
And then it comes to the will: My will gives in and accepts it, my feelings are also kept in check, so it affects the whole soul. Some people have only partial contentment, so it's not the whole soul that's content, just part of it. For example, many people might agree with something in their mind but can't control their emotions or thoughts, even if their mind is satisfied. I'm sure many of you have experienced this if you pay attention to your own hearts. Can't you say when something bad happens, "I thank God I'm okay with it in my mind, I have no argument against it, I see God's hand and I should be content: yes, I'm okay with it in my mind, that my situation is good; but I can't control my thoughts, will, and feelings, I feel sad and troubled more than I should, even though my mind is satisfied." This seemed to be the case with David in Psalm 42. "O my soul, why are you upset?" David's mind was content with God's work on him; he was troubled, but didn't know why, "O my soul, why are you cast down within me?" That Psalm is very helpful for those who feel upset and discontented in their hearts at any time, to read or sing: he repeats it once or twice in that Psalm, "Why are you cast down, O my soul?" In verse 5, "And why are you upset within me? Hope in God, for I shall yet praise him, for the help of his presence." David had enough to calm him, and it convinced his mind, but he couldn't get it to affect his whole soul. Sometimes there's a lot of effort to get contentment into their minds, to make them understand their situation: Talk to many people who are suffering, and try to reassure them, and they might say, "There's no reason to be upset," but the troubled spirit responds, "Oh, then there's no reason for anyone to be upset; no one has ever suffered like I have!" and they have many reasons to dismiss what is said to them, so you can't even get them to understand it; but there's hope for contentment if your mind is satisfied, if you can sit down and say, "I see reason to be content"; but even if you get this far, you might still struggle with your heart afterward: because our thoughts and feelings can be so unruly, our minds can't always control them, and that's why I say, contentment is an inward, quiet, gracious state of mind, where the whole soul—mind, thoughts, will, feelings, and all—are satisfied and calm. I think as you read this, you start to see it's a lesson you need to learn, and it's not something easily achieved if contentment is like this.
[2] The second point is this, which is very important: Spiritual contentment comes from the state of the soul. A person who is truly content doesn't find their contentment mainly from outside reasons or things that help them be content, but from their own heart's attitude. It's the disposition of their heart that creates this contentment, rather than any external thing. Let me explain: if someone is upset, like a child or an adult, and you give them something they want, it might calm them down and make them content. But it's the thing you gave them that calms them, not their own spirit or any good attitude in their heart. It's something external that makes them content. However, when a Christian is content in the right way, their peace comes more from their heart's attitude than from any external reasons or possessions. Let me explain further with an example. Being content because of something external is like warming your clothes by the fire. But being content because of your soul's disposition is like your clothes being warmed by your body's natural heat. A healthy person puts on clothes, and even if they feel cold at first on a chilly morning, they soon warm up. How do they get warm? Not from being near a fire, but from the body's natural heat. Now, a sick person with less natural heat might put on cold clothes, and they won't warm up quickly unless heated by a fire, and then they'll cool down again soon. This is how different people's contentment can be. Some people are very gracious, and when they face trouble, it might feel cold at first, but after a while, their gracious heart makes the trouble easier to bear, and they stay calm without complaining. But others, without this good heart attitude, find their troubles very cold and hard to bear. If you give them some external reasons to be content, like warming clothes by a fire, they might be calm for a while. But without a gracious heart, that warmth won't last. Contentment that comes only from external reasons won't last long, but the contentment that comes from a gracious spirit will. True contentment comes from the state and attitude of a person's spirit. We will discuss this further when exploring the mystery of contentment.
[3] The third thing is this: It's the mindset that shows the ongoing nature of this grace of contentment. Contentment isn't just a single act or a moment of feeling good; you'll find many people who, when they're in a good mood, seem very calm. But this doesn't last; it's not a consistent way of being. Their spirits aren't consistently holy and gracious when facing difficulties. But what I'm saying is, it's the calm mindset, by which I mean the usual disposition of their souls. It's not just about being calm at one moment and then another when people are in a good mood; it's the consistent attitude and temperament of the heart. A Christian who has learned the lesson of contentment has a heart that is consistently content and can remain calm in a steady way, or else it doesn't mean much. Because even those who are very upset in their discontent will be calm at some point when they're in a good mood.
So, first, it's about the heart; second, it's about the heart being calm; and then third, it's about the mindset of the heart.
4. But fourthly, it is the gracious state of the heart.
In fact, in contentment, there is a combination of all virtues if the contentment is spiritual, if it is truly Christian. I mean, there is a combination of all spiritual virtues; just like in some oils, there is a mixture of many very precious ingredients. This is true for the virtue of contentment, which we will discuss further when explaining its excellence. But now, the gracious state of spirit is opposed to three things;
1. First, in contrast to the natural calmness that some men and women have, some people naturally tend to be more calm and quiet than others. On the other hand, some have a fiery and intense nature, making them more impatient than others.
2. Secondly. In contrast to a strong-willed determination, some people, because of their strong-willed determination, don't seem to be bothered no matter what happens; and so it might be that because of this determination, they are not as disturbed as others sometimes are.
3. Thirdly, to clarify, even the strength of natural reason (though not made holy) can calm the heart to some extent. But now I say, a truly gracious state of mind is not just a calmness of body due to natural disposition and temperament, nor is it just a firmness of determination, nor merely due to the strength of reason.
You might ask, how is this graciousness of contentment different from all these other things? We'll talk more about this when we discuss the mystery of it and the lessons learned, but for now, let's make a small distinction. Some people naturally have calm spirits and a certain physical constitution, so they rarely get upset. However, notice that these people are often dull when it comes to anything good; they lack energy and enthusiasm for good things. But when contentment of heart is gracious, the heart is very energetic and lively in serving God. In fact, the more a gracious heart can bring itself to be content, the more fit it is for any service of God, and it becomes very active and lively in God's service, not dull. A contented heart is not only active in God's work but also in honoring God's name during any affliction. The difference is clear: someone with a naturally calm disposition may not get upset like others, but they also lack the energy to honor God's name during affliction. In contrast, someone who is graciously content is not only calm and free from vexation and trouble but also very active in honoring God's name during their affliction. It's not enough to just avoid complaining or being upset; you must actively honor God's name in your troubles. This distinguishes it from mere stubbornness, like saying, "I will not be troubled." Even if you have a strong resolve not to be troubled, do you have the conscience to honor God's name in your affliction, and does it come from that? That's the main thing that brings peace to the heart and helps a gracious heart against discontent. The desire and care your soul has to honor God's name in affliction is what calms the soul, which doesn't happen in other cases. It's not just about reason: Socrates, for example, was said to never change his expression no matter what happened to him, and he achieved this control over his spirit purely through reason and morality. But gracious contentment comes from principles beyond the strength of reason. I can't fully explain where it comes from until we discuss the mystery of spiritual contentment. I'll just give you this one note of difference between someone who is content in a natural way and someone who is content in a spiritual way. Those content in a natural way overcome themselves when faced with outward troubles; they are content whether they face challenges or commit sins against God. It doesn't matter if they face personal setbacks or if God is dishonored. But a gracious heart that is content with its own affliction becomes very concerned when God is dishonored.
5. The fifth point is freely submitting to and finding satisfaction in God's decisions.
It is a free work of the spirit. Now, there are four aspects to be explained in this freedom of spirit:
[1] First, when the heart is easily convinced, it means that someone accepts something willingly without much fuss. There are many people who, when faced with severe troubles, struggle a lot to become content. It takes a lot of effort to calm their hearts during difficult times, but eventually, they might manage to do it. However, this doesn't happen willingly. It's like when I ask someone for something and finally get it after much effort and trouble, but there's no willingness in their spirit. But when someone is willing, just mentioning it is enough for them to agree. So, if you have learned the art of contentment, you will not only be content after much effort to calm your heart, but you will also be ready to accept it as soon as you realize it is God's will, and your heart will immediately be at peace.
[2] Secondly, willingly, not because you're forced to. It's not about being patient because you have no choice, like people often say. Many might tell you that you have to be content because it's God's will and there's nothing you can do about it. But that's too low a standard for Christians. When Christians visit each other, they might say, "Friend or neighbor, you must be content." But that's not enough for a Christian. It's not about having to be content; it's about being ready and willing to be content. It's natural for my heart to submit to God and be content. I find that my soul will be content on its own. You should respond to your friends who tell you that you must be content by saying, "No, I am willing to submit to God, and I am freely content." That's the second point. A free act comes from a rational understanding; that's true freedom. It doesn't come from ignorance or because you don't know a better situation or don't understand your suffering. It comes from a sanctified judgment. Only rational creatures can act freely because freedom of action is based on rational understanding. Natural freedom is when I see what needs to be done, understand it, and then agree with it in my judgment. That's doing something freely. But if someone does something without understanding it, they can't be said to do it freely. So, if people are content but only because they don't understand their suffering or don't know any better, that's not true freedom. For example, imagine a child born in a prison who has never been outside. The child is content because they don't know anything better, but that's not a free act of contentment. But for men and women who know better, who understand that their situation is difficult and sad, yet can bring their hearts to contentment through a sanctified judgment, that's true freedom.
[3] Thirdly, this freedom is opposed to being numb or unfeeling. A man or woman might be content simply because they lack awareness or sensitivity, but this isn't true freedom. It's like someone with a deadened nerve who doesn't feel when you pinch their skin; they aren't being patient by choice. However, if someone feels the pinch and can still control themselves willingly, that's different. Similarly, many people are content just because they are numb or indifferent, like having a deadened nerve. But a gracious heart has enough awareness and still chooses to be content, and that's why it is truly free.
6. Sixthly, freely submitting to and finding satisfaction in God's decisions.
What does it mean to submit to God's decisions? The word "submit" means to put something under. For example, when someone is discontent, their heart can become unruly and try to rise above God as long as discontentment is in control. But then, the grace of contentment comes in and puts that unruliness under control. To submit is to put something under. When the soul recognizes its own unruliness, it sees that God has brought an affliction, and the heart is troubled and discontented. What does the soul say? "Will you try to be above God? Isn't it God's hand at work, and should your will be more important than God's?" The soul must get under, stay low, and remain under God's authority, majesty, sovereignty, and power. To keep under is to submit. The soul can submit to God when it places itself under God's power, authority, sovereignty, and dominion. That is the sixth point. But that's not enough; you haven't truly reached the grace of contentment unless you take the next step.
7. Seventhly, taking pleasure in God's decisions.
This means being content with what God does, as long as I can see God's hand in it. Even though I might feel the pain of the trouble and wish for God to remove it in His own time, and even use ways to help remove it, I can still be content with God's involvement in it. Being content with God's hand is a higher level than just accepting it. This comes from not only understanding that I should be content in this trouble but also seeing that there is good in it. I find there is sweetness in this difficulty, so I don't just say, "I must" or "I will submit to God's hand." No, I say God's hand is good; it is good that I am going through this trouble. It might be just that I am troubled, and someone who isn't truly content might see that. I might be convinced that God is fair and just, and it's right for me to submit to what He has done. "Oh, the Lord has done righteously in all His ways," but that's not enough. You must say, "Good is the hand of the Lord," like old Eli said, "Good is the word of the Lord," even when it was a difficult and harsh word that threatened very serious things to Eli and his family. Yet, Eli said, "Good is the word of the Lord." Some of you might say like David, "It is good that I was afflicted" (Psalm 119:71); no, you must come to say, "It is good that I am afflicted." Not just when you see the good results it has brought, but while you are going through the trouble, say, "It is good that I am afflicted." Whatever the trouble is, yet through God's mercy, my situation is a good one. It is truly the highest level of contentment to reach this point, to be able to say, "Well, my situation and troubles are like this and very painful and severe, yet through God's mercy, I am in a good condition, and God's hand is good upon me despite everything." Now, I should have given you several Scriptures about this, but I will only give you one or two that are very noteworthy. You might think this is a hard lesson to learn, not only to be quiet but to find pleasure in trouble. Proverbs 15:6 says, "In the house of the righteous is much treasure, but in the revenues of the wicked is trouble." Here's a Scripture that shows a gracious heart has reason to say it is in a good condition, whatever it may be. "In the house of the righteous is much treasure." What house? It might be a poor cottage, perhaps he barely has a stool to sit on; maybe he has to sit on a piece of wood instead of a stool; or perhaps he barely has a bed to lie on or a dish to eat from. Yet, the Holy Spirit says, "In the house of the righteous is much treasure." Let the righteous person be the poorest in the world: maybe some have come and taken all the goods out of his house for debt; perhaps his house is plundered and all is gone, yet still, "In the house of the righteous is much treasure." The righteous person can never be made so poor, to have his house emptied and ruined, but there will still be much treasure within. If he has just a dish or a spoon or anything in the world in his house, there will be much treasure; as long as he is there, there is the presence of God and the blessing of God upon him, and in that, there is much treasure. But in the wealth of the wicked, there is trouble. There is more treasure in the poorest person's house if he is godly than in the house of the greatest person in the world, who has fancy decorations, luxurious beds, chairs, couches, and cupboards of silver and gold. Whatever he has, he does not have as much treasure in it as in the house of the poorest righteous soul. Therefore, in a verse or two after my text, no wonder Paul said he was content. You shall see in Philippians 4:18, "But I have all, and abound, I am full." I have all: Alas, poor man, what did Paul have that could make him say he had all? Was there ever a man more troubled than Paul was? Many times he didn't even have rags to cover his body, to cover his nakedness; he didn't have bread to eat, he was often in nakedness, put in the stocks, whipped, and cruelly treated, yet "I have all," said Paul, for all that. Yes, you shall have it in 2 Corinthians 6:10, where he says, "As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things." But notice what he says, it is "As having nothing," but it is "Possessing all things." He does not say "as possessing all things," but "possessing all things." It is very little I have in the world, but yet possessing all things. So you see, a Christian has reason to take pleasure in God's hand, whatever His hand may be.
8. The eighth aspect of contentment is accepting and finding satisfaction in God's decisions.
This means that a person who has learned the lesson of contentment looks up to God in all situations. They don't focus on the people or circumstances involved, like blaming someone for being unreasonable or cruel. Instead, they look to God. A content heart acknowledges God's decisions and submits to them, recognizing God's wisdom in everything. In submission, they see God's sovereignty, but what brings them satisfaction is God's wisdom. They trust that the Lord knows how to arrange things better than they do. The Lord sees further into the future, while they only see the present. How do they know that without this hardship, they might have been ruined? They understand that God's love can exist just as much in difficult times as in prosperous ones. These are the kinds of thoughts a contented spirit has when submitting to God's decisions.
9. The last point is this: Contentment must be in every situation.
Now, let's expand on this last point:
1. Accepting whatever hardship comes our way as part of God's plan.
2. For the duration and length of the affliction.
3. For the different types and changes of suffering: no matter what they are, you must still submit to God's will in every situation.
[1] First, let's talk about the type of affliction. Many people will generally say that they must submit to God during tough times. If you were to ask everyone in this congregation, "Would you submit to whatever situation God puts you in?" most would say, "Of course, I would." But we often say there's a lot of deception in general statements. In general, you might say you'd submit to anything, but what if it's something specific that really challenges you? Then it's like, "Anything but that." We usually think any situation is better than the one God has given us, and that's not true contentment. We shouldn't just be content with any situation in general, but also with the specific kind of challenge, even if it's the one that bothers us the most. Maybe God challenges you through your child, and you think, "Oh, if it had been my finances, I would be content." Or maybe He challenges you in your relationships, and you think, "I'd rather it be my health." And if He challenges your health, you might think, "If it had been my business, I wouldn't have minded." But we can't choose what specific challenges God gives us; we must find contentment in them all.
[2] Secondly, we must submit to God in every hardship, no matter how long it lasts. You might say, "I could accept and be content, but this hardship has been with me for a long time—months, a year, several years—and I don't know how to handle it anymore; my patience is worn out." Maybe it's a spiritual struggle, and you feel you could handle any physical hardship, but not one that affects your soul. Or if it's a spiritual struggle, a burden on your heart, like feeling distant from God, you might think, "If this were only for a short time, I could handle it; but I've been seeking God for so long, and He still hasn't appeared. How can I endure this?" We shouldn't decide for ourselves when we will be delivered from hardship, just as we shouldn't decide how we will be delivered. Let me share a couple of scriptures about this: We must submit to God for the timing as well as the type of deliverance. At the end of the first chapter of Ezekiel, it says, "When I saw it, I fell on my face, and I heard a voice of one speaking" (Ezek. 1:28-2:2). The prophet Ezekiel was cast down on his face, but how long did he have to stay there? "And He said to me, 'Son of man, stand on your feet, and I will speak to you.' And the Spirit entered into me when He spoke to me and set me on my feet." Ezekiel had to stay down until God told him to stand up, and not only that, but until God's Spirit gave him the strength to stand. Similarly, when God brings us low, we must be content to stay there until God tells us to rise and His Spirit gives us the strength to do so. Consider Noah, who was in the Ark. Certainly, he experienced much hardship being shut in with all kinds of creatures for twelve months. Even though the waters receded, Noah didn't leave the Ark until God told him to. Likewise, even if we are in great hardships and think there might be ways to escape, we should be willing to stay until God opens the door. God put us in, and God will bring us out. As we read in Acts about Paul, when they locked him in prison and wanted to release him, Paul said, "They locked us in; let them come and fetch us out" (Acts 16:37). In a holy and gracious way, we should say, "This hardship I'm in is by God's hand, and I'm content to stay here until God Himself brings me out." God requires us to be willing to stay until He comes and fetches us out. In Joshua 4:10, there's a notable story that fits our situation. We read about the priests who carried the Ark and stood in the middle of the Jordan River. When the Israelites entered the land of Canaan, they crossed the Jordan River, which was dangerous. But God told them to go, and they might have feared the waters would rush in on them. But notice, it says, "The priests who carried the Ark stood in the middle of the Jordan until everything was finished that the Lord commanded Joshua to tell the people, according to all that Moses commanded Joshua, and the people hurried and passed over." And it happened that when all the people had crossed over, the Ark of the Lord and the priests crossed over in the presence of the people. It was God's decision that all the people should cross first and be safe on the land, but the priests had to stay until God allowed them to go, even in danger. The text says the people hurried over, but the priests had to stay until the people were gone, staying until God called them out of that dangerous place. Similarly, God often arranges things so that ministers and public officials must remain in danger longer than others, which should make people content with the lower position God has given them. Even if your situation is humble, you are not in as much danger as those in higher positions. God calls those in public roles to stand longer in risky situations than others, but we must be content to stay even in the Jordan until the Lord calls us out.
[3] We need to be content with the specific troubles we face, including the timing and all the details surrounding them. Sometimes, the details can be more challenging than the troubles themselves. If God decides to test us with different troubles one after another, we must accept that. Recently, it's been noticeable that some people who were robbed and fled later got sick and died. They ran for their lives, and then a plague came upon them, or maybe some other trouble. It's rare for a trouble to come alone; usually, they come one after another. God might affect someone's finances, then their health, then their reputation, or their spouse, child, or close friend. This is often how God works (you might notice this from experience), that troubles rarely come alone. It's tough when one trouble follows another, when there are many different troubles, and when life changes drastically in various ways. This is a true test for a Christian; we must submit to God's will in these situations. I remember hearing about Cato, who was a non-believer, yet no one ever saw him change even though he lived during a time of constant change in the government. It was said that he remained the same despite his changing circumstances. Oh, if only it could be said of many Christians that even when their situations change, they remain unchanged, staying the same gracious, sweet, and holy people they were before. We should submit to God's will in every situation.
Contentment is the inward, peaceful, gracious state of mind, freely submitting to and finding joy in God's decisions in every situation. That's the description. Now, there have been nine different aspects explained here:
1. Contentment is something that happens within the soul.
2. It brings peace to the heart.
3. It shapes the attitude of the spirit.
4. It is a state of grace.
5. It flows freely from this state of grace.
6. It involves submitting to God and trusting Him.
7. It finds joy in God's will.
8. It recognizes that everything is under God's control.
9. It remains steady in every situation, no matter how difficult or long-lasting.
Now, those of you who have learned to be content have learned to achieve these various things; just understanding these things, I hope, may affect your hearts so that, first, you may reflect on what has been said. Simply knowing what the lesson is might make you reflect and say, "Lord, I see there is more to Christian contentment than I thought, and I have been far from learning this lesson. I have only learned the basics of this lesson of contentment. I am just in the lower levels of Christ's school, if I am in it at all." But we will talk more about these later. The main point I wanted to make in explaining this is to show how deep a mystery there is in Christian contentment and how many different lessons need to be learned to achieve this heavenly disposition that Saint Paul attained.
