Category Archives: Contentment

Study Guide, The Rare Jewel of Christian Contentment.2 Pages 31-40

18 Wednesday Jun 2014

Posted by in Biblical Counseling, Contentment, Discipleship, Jeremiah Burroughs, Puritan

≈ Leave a comment

Tags

, , , ,

The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/05/28/study-guide-the-rare-jewel-of-christian-contentment-1/

 

Study Questions, The Rare Jewel of Christian Contentment, pp. 31-40

  1. What are the three aspects of freely submitting to God’s providence? (He writes “four” but only gives three reasons.)
  2. What does he mean by, “The heart is readily brought over”?
  3. What is it that causes one to freely submit (top of page 32)?
  4. What is the difference between “I must submit” and “I freely submit”?
  5. Note on the freedom of “a rational creature”: by the phrase “a rational creature” Burroughs means a being, such as a human or an angel, that has the ability to understand and make a free choice in a matter. By “freedom” Burroughs means the ability to make a decision based upon judgment [this is a good thing or a bad thing] about a matter and my desire to do some-thing [I desire to come close or go away from].
  6. By “stupidity” Burroughs means the lack of an ability to think or feel. Thus, a stone is not content even though it never response to it circumstances.
  7. Consider your own circumstances, do you find there are circumstances in which you to freely submit to God’s will? Are the circumstances in which you do not freely submit? What is the difference in the circumstances?
  8. How does he explain the concept of “submitting”?
  9. How does the idea of submission relate to the duty of faith?
  10. If you do not submit to God’s will, then what are you doing?
  11. How does one take pleasure in the providence of God?
  12. Burroughs distinguishes between taking pleasure in the outcome of an affliction, and the fact of an affliction. When should one take pleasure in the affliction? What reason does Burroughs give for taking pleasure in the midst of affliction? Does this mean one enjoys the affliction itself?
  13. What does he mean by this sentence on the top of 35, “The righteous man can never be made so poor, to have his house riflemen spoiled, but there will remain much treasure within.”
  14. What does a contented man see in everything (top of page 36)?
  15. Do you find that there are certain types of afflictions to which are willing to submit? Is a contentment to be accepting of only certain types of affliction? What does Burroughs mean by the sentence on the top of page 37, “But we must not be our own carvers.” When we determine to not be content in certain circumstances, what are we saying of and to God?
  16. Is it permissible to complain of an affliction because it lasts too long?
  17. Do afflictions usually come one at a time (middle page 39)?
  18. On the bottom of page 39, Burroughs gives a standard to which a Christian should aspire. Do you find that that standard marks you?
  19. In the last paragraph of this chapter, Burroughs explains the effect he hopes his explication has brought. Was he successful in the same? If you’ve not previously thought of contentment in this manner, should you be discouraged? What should be the effect upon learning or of how God calls us to live? What would be a sinful response?
  20. As you go through this material, consider what verses you could remember and/or songs you could learn which would help you keep these thoughts close at hand. We need to learn wisdom as a preparation for trials; after the trial has begun, it is very hard to learn.

 

 

What does it mean to say “all is yours”?

“Yes! you may look down the vista of futurity, where men’s hearts fail them for fear of all that is coming on. You may even see the storm-cloud gathering thick and heavy in your horizon. You may have dreary presage of troubles, losses, sicknesses. You may shudder to have the veil lifted, that hides the things to come. And yet, you may look into the face all the reverse and distress and death agony, that you know must sometime happen, and here is the assurance. Things to come are all yours! All your future is compassed by God’s covenant of love. Every cloud is bright to you from your upper side position. No good thing shall he withhold from you. No one shall harm you. No one shall pluck you out of his hands. Angels shall camp around your dwelling, and shall bear you up in their arms, lest you dash your foot against a stone! Your track is already laid, to where it opens into the heavenly paradise. The ladder from your stony pillow has its top in glory, and has the angels traversing it meanwhile, in ministries of love to you.

And all things are yours buoys are burdens to the wreck to float it to the surface—just as the lifepreserver is a burden bound fast to a man to keep him from sinking in the sea. This darkness is but the shadow of His wing. Beyond all peradventure —far beyond all possible contingency—by His word of power and grace, who rules the universe— by his covenant and oath, who can never fail, the universe is yours! Poor sinner that you are, — deserving only of perdition,—once under the awful doom of everlasting death, having nothing to-day in your own right, but sin and shame—even you, without reserve or qualification, may look out upon the vast domain of creation, providence and redemption, and there is nothing in it all, but you can claim as your own, in Christ Jesus.

You are infinitely richer than you had thought. Up! out of your tears, and darkness, and ashes—thou child of poverty—child of sorrow. All things are yours. You are a king and a prince unto God. These doubts, this darkness, ill become one of such princely birth and of such vast possessions. Live in some manner becoming your high rank, and your estate and enjoy its splendid benefits. Walk worthily of this high vocation wherewith you are called. “For all things are yours! Paul, Apollos, Cephas, the world, life, death, things present—things to come! All are yours.” Is there any thing higher, and more assuring? “And ye are Christ’s.” Can there be any thing higher, that shall link you fast to the very throne, and the very Person of the Almighty? “And Christ is God’s.”

Melancthon Williams Jacobus. “The Christian’s heritage.” A sermon published in 1878 on the text 1 Corinthians 3:21-23: 21 So let no one boast in men. For all things are yours, 22 whether Paul or Apollos or Cephas or the world or life or death or the present or the future-all are yours, 23 and you are Christ’s, and Christ is God’s.

Study Guide, The Rare Jewel of Christian Contentment.1

28 Wednesday May 2014

Posted by in Biblical Counseling, Contentment, Discipleship, Jeremiah Burroughs, Puritan

≈ 1 Comment

Tags

, , , ,

(All page numbers are to the Banner of Truth edition).

Study Guide for The Rare Jewel of Christian Contentment

Pages 17-29

  1. Do we experience contentment naturally? Do we expect to? Why is that so?
  2. How does Burroughs explain the word contentment (18)?
  3. If God alone is self – efficient, then how can a human being be content? What alone is satisfactory for the human soul?
  4. The idea that we should be satisfied with God is a bit of a cliché Christian circles. What do you think it means to be satisfied and content with God? Is it a feeling? Is it idea? If you are hungry doesn’t that mean that you are not content with God?
  5. On page 19, Burroughs gives a duty of the Christian. What is that duty?
  6. What is the definition of contentment?
  7. Where must contentment take place?
  8. With respect to God, what is the difference between contentment and outward silence?
  9. Do you find that you experience an immediate inward submission of your heart when faced with trying circumstances?
  10. Will it take work to learn contentment?
  11. On pages 21 through 22, Burroughs explains that contentment does not mean either a lack of response or a mere resignation to outward circumstances. What are the three circumstances which he lists? Why does he describe those who do not feel affliction as being in “a dangerous and almost incurable condition”?[1]
  12. To whom may we complain of our affliction? Why is this not a breach of contentment?
  13. May we seek to be delivered from our afflictions?
  14. Burroughs lists eight affections which are not consistent with contentment. Listen them.
  15. How does  murmuring contrast with complaining to God for relief?
  16. Vexing and fretting would mean worrying or being anxious. What does Philippians chapter 4 say about worrying? What does Jesus say about worrying in the Sermon on the Mount? Why does Jesus say we should not worry?
  17. What will be wrong with my thoughts running in a distracted and confused manner?
  18. Does being distressed about my present circumstance give me an excuse to disobey God?
  19. Does contentment require that I give no attention to my present circumstances? Which concern does Burroughs say must supersede all other concerns (23)?
  20. If my present circumstance looks hopeless, may I worry? What reason does Burroughs give for why we should not be overwhelmed with worry when our circumstances look hopeless?
  21. What causes one to be willing to send to avoid the difficulty of a circumstance? In what ways and at what times you find yourself most likely to send to alter your circumstance?
  22. What is the danger noted by Burroughs for those who fall into depression (he calls this quote melancholy”)?
  23. What does Burroughs mean when he says that contentment is a “frame of spirit”?
  24. Burroughs explains that contentment must proceed from a judgment concerning the circumstances. This means that one’s emotional response to a circumstance is a judgment or conclusion about a circumstance. Therefore one’s emotions can be changed, not by trying to change one’s emotions; but, by changing the way one judges circumstance. Look to your own experience and identify one instance where you changed your understanding of a circumstance which resulted in a change in how you emotionally felt about a circumstance.
  25. What does Burroughs mean by a “partial contentment”?
  26. On page 27, Burroughs discusses the difficulty of ruling our thoughts and affections. Explain what he means by this.
  27. You’ve likely heard the expression, “preach to yourself.” That expression comes from a sermon by Martyn Lloyd-Jones on Psalm 42 and 43. In light of what you have read it Burroughs and in Psalm 42 and 43, what do you think Lloyd-Jones means as a practical matter? How would you and practice go about the work of preaching to yourself when you are in a difficult circumstance?
  28. Burroughs speaks of contentment which flows from outside the contentment which comes from the inside. Explain what he means by this difference and give an example in your own life.
  29. Why do you think that Burroughs states the contentment is a habit and not merely a response? Should one expect to quickly and easily formed the habit of content?
  30. Is it a sin to not be content? What is the sin?

 

[1] Thomas Brooks, The Mute Christian Under the Smarting Rod:

Aristotle speaks of fish, that though they have spears thrust into their sides, yet they awake not. God thrusts many a sharp spear through many a sinner’s heart, and yet he feels nothing, he complains of nothing. These men’s souls will bleed to death. Seneca reports of Senecio Cornelius, who minded his body more than his soul, and his money more than heaven; when he had all the day long waited on his dying friend, and his friend was dead, he returns to his house, sups merrily, comforts himself quickly, goes to bed cheerfully. His sorrows were ended, and the time of his mourning expired before his deceased friend was interred. Such stupidity is a curse that many a man lies under. But this stoical silence, which is but a sinful sullenness, is not the silence here meant.

Anne Bradstreet: I Blessed His Name That Gave and Took

12 Wednesday Mar 2014

Posted by in affliction, Anne Bradstreet, Contentment, Faith, Literature, Puritan, Submission, Thankfulness

≈ Leave a comment

Tags

, , , , , , , , , , , , , ,

Here follows some verse upon the burning of our house, July 10, 1666. Copyed out of a loose paper.

 

In silent night when rest I took,

For sorrow neer[1] I did not look,

I waken’d was with thundering nois[2]

And piteous shrieks of dreadful voice.

That fearful sound of fire and fire

Let no man know is my desire[3].

 

I, starting up, the light did spye

And to my God my heart did cry

To strengthen me in my distress

And not to leave me succourless[4].

Then coming out beheld a space,

The flame consume[5] my dwelling place.

 

And, when I could no longer look,

I blest his Name that gave and took[6],

That layd my good now in the dust[7]:

Yea, so it was, and so ‘twas just.

It was his own: it was not mine;

Far be it that I should repine.

 

He might of all justly bereft[8],

But yet sufficient for us left.[9]

When by the ruins oft I pass,

My sorrowing eyes aside did cast,

And here and there the places spy

Where of I sate[10], and long did lye.

 

Here stood that trunk, and there that chest;

There lay that store I counted best:

My pleasant things in ashes lye,

And them behold no more shall I.

Under thy[11] roof no guest shall sit,

Nor at thy table eat a bit.

 

No pleasant tale shall ‘ere be told,

Nor things recounted done of old.

No candle ‘ere shall shine in thee,

Nor bridgegroom’s voice ere  heard shall be.

In silence ever shall thou lye;

Adieu, adieu; all’s vanity[12].

 

The straight I gin[13] my heart to chide,

And did thy wealth[14] on earth abide?

Didst fix thy hope on mouldring dust,

The arm of flesh[15] didst make thy trust?[16]

Raise up thy thoughts above the skye

That dunghill mists away may flie.

 

Thou hast a house on high erect

Fram’d by that mighty architect[17]

With glory richly furnished,

Stands permanent tho: this be fled.

‘Its purchased and paid for too

By him who hath enough to do.

 

A prise so vast as is unknown,

Yet, by his gift, is made thine own.

Ther’s wealth enough, I need no more;

Farewell my pelf[18], farewell my store.

The world no longer let me love,

My hope and treasure lyes above.

 

 

 

[1] Near

[2] Noise

[3] Let no one think that I would desire such a thing. This point develops through the poem: Bradstreet sees God’s goodness in the loss and sets her hope upon God will bring. However, one should not see some glorying in her sorrow. The loss is real and painful, despite the good end God makes of it.

[4] Without succor, without help or aid.

[5] See at that time beheld the flaming consuming her dwelling place. The present tense is purposeful: I saw, at that time, the flame consume, et cetera.

[6] Upon hearing of the loss of his family and property, Job responds:

Job 1:20–21 (AV)

20 Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped, 21 And said, Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.

 

[7] Job 21:25–26 (AV)

25 And another dieth in the bitterness of his soul, and never eateth with pleasure. 26 They shall lie down alike in the dust, and the worms shall cover them.

 

[8] God could rightly take everything, because all is his.

[9] 1 Timothy 6:6–8 (AV)

6 But godliness with contentment is great gain. 7 For we brought nothing into this world, and it is certain we can carry nothing out. 8 And having food and raiment let us be therewith content.

 

[10] Sat

[11] At this point she turns to address the house directly.

[12] Ecclesiastes 1:2 (AV)

2 Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.

 

[13] Begin

[14] Matthew 6:19–24 (AV)

19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 21 For where your treasure is, there will your heart be also. 22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. 23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! 24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

 

[15] Jeremiah 17:5 (AV)

5 Thus saith the LORD; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD.

 

[16] At this point, she begins to reflect upon a common strain in Scripture:

2 Corinthians 4:16–18 (AV)

16 For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. 17 For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; 18 While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.

 

 

[17] 2 Corinthians 5:1-10:

1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. 2 For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: 3 If so be that being clothed we shall not be found naked. 4 For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 5 Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. 6 Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: 7 (For we walk by faith, not by sight:) 8 We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. 9 Wherefore we labour, that, whether present or absent, we may be accepted of him. 10 For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

 

John 14:1–3 (AV)

1 Let not your heart be troubled: ye believe in God, believe also in me. 2 In my Father’s house are many mansions [dwelling places, not the modern usage which means very large house] if it were not so, I would have told you. I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.

 

 

[18] Pelf: property, money, riches. The word has a negative connotation: either the property was dishonestly gained, or it is trash and rubbish. 

The Unsearchable Riches of Christ.8

29 Wednesday Jan 2014

Posted by in Biblical Counseling, Contentment, Humility, Thomas Brooks

≈ 1 Comment

Tags

, , , , , ,

The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/01/01/the-unsearchable-riches-of-christ-7/

Brooks has been detailing the properties of one who is truly humble. The fifth quality he describes concerns the source of a man’s honor and contentment:

A fifth property of an humble soul is this: An humble soul lives not upon himself, nor upon his own actings, but upon the Lord Jesus, and his actings

Human beings were created in the image of God, to both present God to the creation and to glorify God and enjoy him forever. Having lost our first place before God, we walk about with a wound; we have an insatiable desire for honor. We make up the deficit by seeking something of ourselves. This is seen ultimately in our desire for self-justification; our desire to be right before God. Whether one piles up good works, or seeks a perfect resignation leading to the end of the illusion of one’s own existence. All such efforts in the end stand upon one’s own pride:

But now proud hearts live not upon the Lord Jesus Christ; they live upon themselves, and upon their own duties, their own righteousness, their own actings, as the Scripture evidences.

Brooks compares this to the nature of a humble Christian:

An humble soul sees that all his stock is in the hands of Christ. His stock of graces, his stock of comforts, his stock of experiences are in the hands of Jesus Christ, who is the great Lord keeper of all a believer’s graces, and of all his comforts; and therefore, as children live upon them in whose hand their stock is, be it a brother or a friend, why, so an humble soul sees its stock is in the hand of the Lord Jesus, and therefore he lives upon Christ, upon his love, and his provision, and his undertakings, &c.

This happens in one who empties himself:

Christ dwells in that heart most eminently that hath emptied itself of itself. Christ is the humble man’s manna, upon which he lives, and by which he thrives, Isa. 58:2, 7; Luke 7:47.

The Rare Jewel of Christian Contentment.7

21 Tuesday Jan 2014

Posted by in Biblical Counseling, Contentment, Jeremiah Burroughs

≈ Leave a comment

Tags

, , , , , , , , ,

The previous post in this series may be found here: https://memoirandremains.wordpress.com/2013/11/25/the-rare-jewel-of-christian-contentment-6/

A fifth characteristic of a godly contentment “is freely submitting to and taking pleasure in God’s disposal.”

First, this means that when trouble arises, one can be brought to a state of contentment quickly. Now it is possible to calm someone down in most any situation; however, it may take great effort to achieve this calmness. Burroughs contrasts such a coaxed calmness with a deliberate, conscious contentment: “So if you have learned this art of contentment you will not only be content and quiet in your hearts after a great ado, but as soon as you come to realize that it is the hand of God your heart acts readily and closes at once.”

Even the most godly person will find themselves troubled. When James writes that we are to count it as joy when we fall into various trials (James 1:2), his point is that the circumstance is a trial, it does run us through. However, we must look through the trial to see the end.

Burroughs makes a similar point here: Contentment does not mean that we are never disturbed in the least, but rather that we can can quickly come to see our trial as an act of God for our good. We do not spend all our energy on the circumstance but rather look through the circumstance to see God’s hand.

Second, the contentment is willing, it is “free”. Contentment is not passive resignation to a circumstance we cannot change, it is a willing and free acceptance of God’s design:

But if a man does something, not understanding what he is doing, he cannot be said to do it freely. Suppose a child was born in prison and never went outside of it. He is content, but why? Because he never knew anything better. His being content is not a free act. But for men and women who know better, who know that the condition they are in is an afflicted and sad condition, and still by a sanctified judgment can bring their hearts to contentment-this is freedom.

Third, it therefore does not arise from ignorance or inability to understand:

This freedom is in opposition to mere stupidity. A man or woman may be contented merely from lack of sense. This is not free, any more than a man who is paralysed in a deadly way and does not feel it when you nip him is patient freely. But if someone should have their flesh pinched and feel it, and yet for all that can control themselves and do it freely, that is another matter. So it is here: many are contented out of mere stupidity. They have a dead paralysis upon them. But a gracious heart has sense enough, and yet is contented, and therefore is free.

When faced with a circumstance which tries us, particularly when we are surprised, we easily grumble (or worse). However, we must learn contentment in the face of such trials by calling to mind that this God’s work and done for our good (Romans 8:28). We must recall that the “good” promised of God is not ease or prosperity (for we are promised quite the opposite, 1 Peter 4:12), but rather conformity to Christ (Romans 8:29).

The Rare Jewel of Christian Contentment.6

25 Monday Nov 2013

Posted by in Biblical Counseling, Contentment, Discipleship, Jeremiah Burroughs, Puritan

≈ 1 Comment

Tags

, , , ,

The previous post in this series may be found here: https://memoirandremains.wordpress.com/2013/11/07/the-rare-jewel-of-christian-contentment-5-contentment-is-the-frame-of-the-heart/

Contentment is a gracious frame of heart, it is a spiritual grace not a natural temperament. There are many people who are seemingly content because they are outwardly quiet in the midst of trouble. Such people may be quiet for any number of reasons which do not demonstrate a gracious work of the Spirit.

Thomas Brooks in his work The Mute Christian categorizes such “silences” as follows as Stoic, Politic, Foolish, Sullen, Forced or Despairing. The mere fact of silence in the face of trouble may mean many different things beyond a spiritual, gracious contentment.  Moreover, these non-gracious means of quiet do not fit one for godly service or God’s glory.

Think of someone who is merely quiet because of a natural disposition. They are simply those who have little affection, emotion or concern. While this dullness may spare them from evil passions, it also keeps them from “joy unspeakable and full of glory.” A man who is quiet merely because it looks good, is a man who will not speak when God’s glory requires a word.

The godly contentment proposed by Burroughs is a contentment which flows from a sight of God in Jesus Christ. It is a contentment which seeks to dispose the heart to a place of service to and before God:

But where contentment of heart springs from grace, the heart is very quick and lively in the service of God. Yea, the more any gracious heart can bring itself to be in a contented disposition, the more fit it is for any service of God. And just as a contented heart is very active and busy in the work of God, so he is very active and busy in sanctifying God’s name in the affliction that befalls him.

Burroughs proposes an interesting test for a true gracious contentment: How does the human respond in the face of sin?

I will give you just one mark of the difference between a man or woman who is content in a natural way and one who is contention a spiritual way: Those who are content in a natural way overcome themselves when outward afflictions befall them and are content. They are just as content when they commit sin against God. When they have outward crosses or when God is dishonored, it is all one to them; whether they themselves are crossed or whether God is crossed. But a gracious heart that is contented with its own affliction, will rise up strongly when God is dishonored.

The contentment which we must seek is a contentment which centers upon Christ, not upon our self. A man or woman may be quiet and seemingly content due to concern for themselves. Perhaps they are quiet because they are in despair or are sullen or wish to avoid some trouble. They may look content, but their contentment is merely self-concern.

The contentment praised by Burroughs is a contentment which flows from a concern for God. It is a contentment centered upon Christ.

 

How can I tell the difference? The test proposed by Burroughs makes it plain: Am I content for myself or for God? Am I content when God is dishonored? 

The Rare Jewel of Christian Contentment.5 Contentment is the frame of the heart.

07 Thursday Nov 2013

Posted by in Biblical Counseling, Contentment, Jeremiah Burroughs, Psalms

≈ 1 Comment

Tags

, , , ,

The previous post in this series may be found here: https://memoirandremains.wordpress.com/2013/11/05/the-rare-jewel-of-christian-contentment-4/

Contentment is a gracious frame of spirit. “Contentment is a soul business.” By “frame of spirit”, Burroughs means that contentment suffuses throughout the soul and touches every aspect. It is not merely a contentment in this place or this time, it is a frame of the spirit which upholds the whole, just as a frame upholds a house:

That it is a grace that spreads itself through the whole soul. It is in the judgment, that is, the judgment of the soul of a man or woman tends to quiet the heart-in my judgment I am satisfied. It is one thing to be satisfied in one’s judgment and understanding, so as to be able to say, ‘This is the hand of God, and is what is suitable to my condition or best for me.

Although I do not see the reason for the thing, yet I am satisfied in my judgment about it.’ Then it is in the thoughts of a man or woman. As my judgment is satisfied, so my thoughts are kept in order, so that it goes through the whole soul.

Note how Burroughs understands and explains the process of learning contentment. It is often the case that we think contentment should just happen to us—a thunderbolt from a blue sky, like “falling in love”. However, Burroughs explains that the state of contentment does not just come about from no apparent source. Contentment flows from our understanding, our judgment about a  circumstance.

Contentment is thus the result of theology: We rightly understand God, God’s goodness and sovereignty, and thus experience contentment as a result of that judgment.

Since contentment is a learned status, it is often partial. We face a trial and know we should experience contentment , but the corruption and chaos of sin still stirs and disturbs the heart:

Many a man may be satisfied in his judgment about a thing who cannot for his life rule his affections, nor his thoughts, nor his will. I do not doubt that many of you know this in your own experience, if you observe the workings of your own hearts.

To prove the point, Burroughs gives the example of Psalm 42, David contests with his soul,

O my soul, why art though disquieted?

Burroughs explains the status thus:

Sometimes, a great deal of disturbance is involved in getting contentment into people’s judgments, that is, to satisfy their judgment about their condition. If you come to many, whom the hand of God is upon perhaps in a grievous manner, and seek to satisfy them and tell them they have no cause to be so disquieted, ‘Oh, no cause?’ says the troubled spirit, ‘then there is no cause for anyone to be disquieted. There has never been such an affliction as I have.’ And they have a hundred things with which to evade the force of what is said to them, so that you cannot so much as get at their judgments to satisfy them. But there is a great deal of hope of attaining contentment, if once your judgments are satisfied, if you can sit down and say in your judgment, ‘I see good reason to be contented.’ Yet even when you have got so far, you may still have much to do with your hearts afterwards. There is such unruliness in our thoughts and affections that our judgments are not always able to rule our thoughts and affections. That is what makes me say that contentment is an inward, quiet, gracious frame of spirit-the whole soul, judgment, thoughts, will, affections and all are satisfied and quiet. I suppose that merely in opening this subject you begin to see that it is a lesson that you need to learn, and that if contentment is like this then it is not easily obtained.

We must understand the difficulty of becoming content, learning contentment, seeking contentment.  If we do not understand that contentment results from effort, we will suffer greater harm for our lack of contentment. A poor disturbed soul may be troubled  by some problem and then think, I am greatly distressed by this thing and should be content! He then become even more troubled and feels guilt for a lack of contentment.

But if we remember contentment is learned, we will be patient as we seek contentment.

The thing we seek is not a contentment which we put on, like clothing; but a contentment which arises from the heart, from the frame of our soul.  The contentment becomes part of what we are as a human being:

It is the thing you bring that quiets them, not the disposition of their own spirits, not any good temper in their own hearts, but the external thing you bring them. But when a Christian is content in the right way, the quiet comes more from the temper and disposition of his own heart than from any external argument or from the possession of anything in the world.

Rather than being a fire which warms us when we are cold, it is our natural warmth which keeps us whole despite the cold.

We can also think of this contentment as a habit of the soul:

Contentment is not merely one act, just a flash in a good mood. You find many men and women who, if they are in a good mood, will be very quiet. But this will not hold. It is not a constant course. It is not the constant tenor of their spirits to be holy and gracious under affliction.

 

Contentment is “the frame of the heart.”

Live Worthy of the Gospel

16 Friday Aug 2013

Posted by in affliction, Contentment, Faith, Fellowship, Philippians, Preaching

≈ 1 Comment

Tags

, , , , ,

This is a first draft of a lesson for Sunday August 18, 2013:

John 6 records two days of the ministry of Jesus. On the first day, Jesus performed the miracle of feeding 5,000. The next day, the people had loved him, left him. In John 6:66 we read

After this many of his disciples turned back and no longer walked with him.

Yet just the day before these same people had come “to take [Jesus] by force and make him king” (John 6:15). How could the same people who were willing to make Jesus king be unwilling to follow him 24 hours later?

They really didn’t want the King of King and Lord of Lords. Rather, they sought something a bit less; a constitutional monarch who would protect them and help them, but one who knew his place. Jesus knew this of the people:

“Truly, truly I say to you, you are seeking me not because you saw signs, but because you ate your fill of the loaves” (John 6:26).

The same pattern played out some time later. On Sunday, Jesus was hailed as king when road into Jerusalem. On Friday, the people called for his death.

Many people are willing to permit Christ to be Lord and King, but only a king with an asterisk. Jesus can ask for our obedience, but only so much. We see Jesus not as the glorious king, risen Savior, meditator between man and God, Alpha and Omega – rather, we a swell helper who makes our lives better, easier, happier.

Now most all of you will protest, No I don’t. I see Jesus as who he is.

I must most emphatically say, No we don’t. We do not see the Lord high and lifted up. We do not see him in his transcendent splendor. Our view of Christ is small – far too small.

 This has been a constant problem for Christians – even in the best of congregations. Paul wrote to Philippi for two reasons. First, he wrote to give thanks for their gift which helped to support Paul in prison. We see this in the beginning and the end of the letter.  Look at Philippians 1:5. Do you see the words,

Because of your partnership in the gospel. If you have the NASB you’ll see the word “participation” – same idea. The Philippians were furthering Paul’s ministry by sending him help. He mentions the help at the end of the letter. Beginning in 4:10 Paul writes of their gift and his joy at their willingness to further the proclamation of Christ.

Paul wrote for a second reason. Two women, Euodia and Syntyche were quarreling over something. When Paul mentions their names in 4:2, he doesn’t tell us the cause. All we know is that the trouble was so serious that Paul was certain that it was still a problem when he wrote his letter. There was time Epaphroditus to leave Philippi, travel to Rome, deliever the letter; recover from a near-fatal illness and bring the letter back.

While the Philippians were willing to have fellowship with Paul, they were unwilling to have true fellowship with one-another. Now it’s interesting, rather tell them twenty different ways to knock it off and behave, Paul actually goes at their heart and shows them that they have a far too low view of Christ. Their made theology was showing up in their bad conduct.

Look how Paul thinks through their situation. In 1:9 he speaks of how he has prayed for them. He has prayed that their love will abound – that tells that perhaps their love was weak.

Paul then goes to explain how their love will abound, “with knowledge and discernment”. Verses 10 & 12 tell us the result of such love abounding through knowledge and discernment: they will be blameless and filled with the fruit of righteousness.

True fellowship results in maturity. That is precisely what Paul seeks for the Philippians. Let me show you.

Look down in 1:27. Here Paul gives the Philippians a command:

Only let your manner of life be worthy of the Gospel of Christ.

That is our focus this morning. To understand  this we will first start with what Paul means by the Gospel. Second, we will look at what it means to live “worthy of the gospel of Christ.”

The Gospel is a Proclamation about Christ

It is faddish in some circles to say Gospel-this and Gospel-that. Most of the time, what me mean is something like “good” or “godly” or “Christian” or “appropriate”. The Gospel is not everything that is stated in the Bible. The Gospel is not everything in the NT. The Gospel is the proclamation that the Son of God became incarnate as Jesus of Nazareth. That Jesus perfectly fulfilled the will of his Father. That Jesus wholly without sin was crucified by conspiracy of all the leaders, Rome, Herod, the temple authorities. That he hung upon the Cross and, as he Paul writes in Galatians 4:13, Jesus “redeemed us from the curse of the law by becoming a curse for us”.  That having suffered the full weight of punishment due us, Christ rose again on Sunday morning. Christ then ascended into heaven, where he reigns at the right hand of majesty on high.

Now, we poor miserable sinner, enemies of God, by nature children of wrath, find ourselves adopted as sons:

4 But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, 5 to redeem those who were under the law, so that we might receive adoption as sons. 6 And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” 7 So you are no longer a slave, but a son, and if a son, then an heir through God. Galatians 4:4–7 (ESV)

In Philippians 2:6-11 Paul gives a slightly different version of the Gospel which emphasizes more the graciousness of God in coming to us and the glory of praise and worship which is due to Christ and which will be given by all in heaven, in earth and under the earth.

We Must Live Worthy of the Gospel

Now that we have shown what is meant by “gospel” let us look at Paul’s command in Philippians 1:27,

Let your manner of life be worthy of the Gospel.

This is the place where we cross our fingers and cut Jesus down to size. God saving us, adopting us, making of joint heirs with Jesus – all good. Jesus as king – that is where we draw the line. In the way we live, we are too often like the rebellious people of parable in Luke 19 who say, “We do not want this man to reign over us” (Luke 19:14).

Again, at least one of you will say, That is not true of me! Oh, but it is. To live worthy of the gospel is far more demanding than I think you realize. Let us consider the implications of Christ as King.

1. Christ is More Important Than our Physical Freedom

Look first at Philippians 1:12-13:

12 I want you to know, brothers, that what has happened to me has really served to advance the gospel, 13 so that it has become known throughout the whole imperial guard and to all the rest that my imprisonment is for Christ.

Look at the middle of verse 12, see the words “what has happened to me” or as the NASB has it, “my circumstances” – by those words, Paul means, “falsely accused, imprisoned, potentially facing a death sentence”.  When Paul weighs out prison against Christ being glorified, Christ’s glory outstrips it all.

In Acts 5:41 we read that the disciples of Jesus


left the presence of the council rejoicing that they were counted worthy to suffer dishonor for the name.

Christ has the right to demand our freedom; and yet we begrudge him our time. If we do not think the gospel is worthy of our inconvenience, how will ever think that the gospel is worth losing our physical freedom?

2. Christ is More Important Than our Rights and Honor and Status

Paul goes to mention those who bizarrely “preach Christ from envy and rivalry” (Phil. 1:15). By doing this, such people think they will somehow afflict Paul in prison (Phil. 1:17). This is a strange passage. Yet at the least it means that some people were seeking to dishonor Paul by stating that Jesus is Lord. Yet Paul was perfectly willing to suffer whatever insult they sought:

18 What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice. Philippians 1:18 (ESV)

In 1 Peter 4:4, Peter writes of friends and family and co-workers who slander and insult Christians on account of the claim of Christ.  And of such slander Peter writes

13 But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed. 1 Peter 4:13 (ESV)

 

In Chapter 3 of Philippians, Paul gives a long list of all his privileges and rights as a man – he calls this his confidence in the flesh.

At this point, I want you to make a mental tally: Start to up your reputation, your honor, your aspirations for work and home and school. Think of all the things you have and want – maybe your retirement account and investments, or perhaps you dreams for school or career or marriage. No one is listening on your thoughts  so tell the truth.

Now gather up these things, these hopes these possessions and watch them burn:

8 Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ 9 and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith— 10 that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, 11 that by any means possible I may attain the resurrection from the dead. Philippians 3:8–11 (ESV)

If you are willing to have Christ as true King, if you are willing to live worthy of the Gospel, then you must believe in your heart of hearts that you would willingly lose everything for Christ’s sake – and do so with joy.

3. Christ is More Important Than Your Money

This important enough that we need to take a second look at stuff. When we think generally about our stuff, we have a tendency to give Christ some – but secretly we hold back a reserve.  There is a couple mentioned in Acts 5: Ananias and Sapphira. They sold a certain parcel of land to give to ministry, but they held back a portion. Now it was not a sin to keep the land, and it was not a sin to not donate all their money. The trouble was the idol to money raised up in their hearts.

The pair wanted to give lip service to giving much to Christ – but they wanted to hedge their bets.

Now, you are saying, I am not like that? I would never have lied to Peter – ah, but they lied to the Holy Spirit, “You have not lied to man but to God” (Acts 5:4).  Think of it, you have stood in church singing

I surrender all

I surrender all

All to thee my blessed Savior

I surrender all.

 

And yet, in your heart you have reserved a bit of protection in case God doesn’t come through. I am not saying that you must this moment give everything away. But I am saying that you at this moment must forever give up the pronoun “mine” and replace it with “his.”

In Luke 12, Jesus speaks of the rich fool. By every account, this man was prudent, wise and rich.  He made his money and he kept his money – and his money was his ultimate protection:

20 But God said to him, ‘Fool! This night your soul is required of you, and the things you have prepared, whose will they be?’ 21 So is the one who lays up treasure for himself and is not rich toward God.” Luke 12:20–21 (ESV)

In Mark 10, we read of the rich young ruler who had perfectly kept the law. Jesus told the man to sell all that he had – for to live worthy of the Gospel, we must willingly give up all at Christ’s command. But the rich young man went “away sorrowful, for he had great possessions” (Mark 10:22).

Jesus then explained to his disciples, ‘

25 It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.” Mark 10:25 (ESV)

But to be rich is our dream – isn’t it? Shia Linne in his song “False Teachers” says:

Visualize Heretics christianizing the American dream

It’s foul and deceitful, they’re lying to people

Teaching that camels squeeze through the eye of a needle!

 

But beloved, that Christianized American Dream makes it through the church – in subtle ways.

Now you will say, I am not rich.  Yes, but you are. All of us here have wealth and ease that the people who sat on the Mount while Jesus preached could never imagine. It only takes a little wealth settled down in the heart to sink a man to hell. The human heart is like a paper boat – as long as the wind blows it along, it does well. But as soon as a quarter is cast in, the whole drowns.

In James 2, James says that if you see your brother in need and you don’t use your money to help him, then you are one who has a worthless, dead faith: “What good is that?” James asks. What good is it to mouth Christ as Lord and then keep your stuff when you see a needy brother. “So also faith by itself, if it does not have works, is dead” (James 2:17).

John makes the same point in 1 John 3:17:

17 But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him? 1 John 3:17 (ESV)

Now, this does not mean that you must care for every poor person in the world – but you must care for every poor brother whom you see. Look at John’s words, “and sees his brother”.

James and John say that your claim to Christ stands in question when you have stuff your brother has need. Are you beginning to feel the radical weight Christ has laid upon your life?

4. Christ is More Important Than Your Life.

In the next section, Paul rights that he would willingly give up his life for Christ,

For me to live is Christ, and to die is gain. Phil. 1:21

Now if Christ has the right to demand even your life, then Christ has the right to take everything short of your life. Christ has the right to require you to be beaten falsely and unjustly at work:

18 Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. 19 For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. 20 For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. 1 Peter 2:18–20 (ESV)

I want you to consider that baldly. Christ has the right, as your king, to subject you unjust abuse. Christ the right ask for your body. As Paul writes in 1 Corinthians 6:19-20,

You are not your own, for you were bought with a price. So glorify God in your body.

While Paul is speaking specifically of God’s right to control your sexual behavior – and yes, as king, Jesus has the right to make demands of your sexual behavior – but Paul himself applies the principle to one’s work and freedom in 1 Corinthians 7:23. Since Christ has bought you, body and soul, you must give up your body as Christ sees fit.

Look at the end of Philippians 1, look down at verse 29:

29 For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake, Philippians 1:29 (ESV)

Do you have any idea what that means? Do you realize that part of the gift you received along with saving faith is suffering? That does not mean that someone else gets the suffering and you get the ease. Not at all. Christ has granted you suffering. He has the right to take your body, your life, your ease, your family, your possessions. All of it belongs to him – he can take it whenever he wants – and you must respond like David in Psalm 39:7:

9  I am mute; I do not open my mouth,

for it is you who have done it. Psalm 39:9 (ESV)

 

 As the Puritans would say, You must kiss the rod which God uses to strike you.

5. Christ is More Important Than Your Relationships

Perhaps you have made it through the first series of test laid out by Paul in Philippians, but now turn to chapter 2. Paul first reminds them of all the good and comfort they have received in Christ. Then he lays commands them to realize that Christ is more important than their relationships or what they want to get out of their relationships:

3 Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. 4 Let each of you look not only to his own interests, but also to the interests of others. 5 Have this mind among yourselves, which is yours in Christ Jesus, Philippians 2:3–5 (ESV)

The command here is a command of love: You must truly love one another. It is important to remember: the command to love does not mean that you don’t have to love when you don’t feel like it. While it is more pleasant to love in action when the emotions carry us along, love is not limited to feeling like it.

There is someone at church whom you do not easily like. You don’t get to ignore the command to love, just because it will not be pleasant for you. If your brother – who is difficult in ways – is there, you must love him.

Look at how Paul describes love: You are not most important.

He gives two negative describes of what he means. First, you may not act from “selfish ambition”. Your personal desires can’t stop your obligation to love. Second, you must not look out only for your own interests. Obviously, you have obligations and you are elsewhere commanded to be prudent. But, you are forbidden from merely considering your own interest.

Paul then gives two positive aspects of love. First, you must in humility count others as more important than yourself. This means that when you look at situation and see your desires and your brother’s needs, you have put your brother first. Second, look out for the interests of others.

Let us consider what this means in practice: There is something you would like or need. There is something your brother or sister needs. You think, this would be very difficult for me to do. Love says, you must do it anyway.

Think about it: If Christ has the right to take your life and take your money – then surely he can require you to use a part of your life and a part of your money.  If Christ can command you to love your enemies (Luke 6:27), then surely he can command you to show active to your brothers and sisters in Christ.

But I still fear that you don’t understand the true weight of this command. Look at the structure of chapter 2. Paul gives some reasons for his command, that is verses 1-2. Then Paul gives the command, that is verses 3-5. Paul then proves up the command by measuring it and placing it in the context of what Christ did for us.

The Son of God graciously appears among human beings to save us. That is the true measure and cause of our obedience. Peter says something similar in 1 Peter 2:21:

21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. 1 Peter 2:21 (ESV)

The command that you love is measured by the love and obedience of Christ.

Now Paul wishes to make the importance of this command perfectly clear. Look down at verse 12 of chapter 2, go to the end of the verse,

Work out your own salvation with fear and trembling.

He has been describing their duty to love. He then brings up this matter of fear and trembling. This is not light matter. Jesus is the end and lord of your relationships.

Jesus is more important than your immediate family. In Mark 3, Jesus’ mother and brothers and sisters come to take him out of a house.  Mark writes in verse 21, “they were saying, ‘He is out of his mind.’”  When Jesus heard his family were outside he said,

Here are my mother and brothers! For whoever does the will of God, he is my mother and brother and sister! Mark 3:35, ESV.

Later Jesus said, as recorded in Luke 14:26:

26 “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. Luke 14:26 (ESV)

Do you see, to live worthy of the gospel means that Jesus is worth so much more than my life and family that even familial relations seem like hatred when compared to our love of Christ. This is a big deal for many Christians – they often sound more like Mormons who make a man’s family his saving grace, then Christians who work out their salvation with fear and trembling.

But you will say, But we are commanded to love our wives! But pay close attention to the command of Ephesians 5 – it is a command make disciples, it is a command for godliness. Husbands, love your wives – then in Ephesians 5:26-27 we get the goal, the wife’s sanctification. In Ephesians 6:4 we get the purpose of raising children, “bring them up in the discipline and instruction of the Lord.”

Your relationships, your marriage, your children, your friendships – they are not about you. Marriage is not about you loving someone and living happily ever after. It is about the Gospel.

All your relationships are about the Gospel.

What Then Shall We Do?

What does this mean? It means that the way you think about your life, and the way you think about church and your time and your money and your family and your friends all must be weighed and measured against the gospel. 

When you look at this weight, you may just think – I cannot live up to that. True. Alone you can do nothing; but Christ has sent his Spirit. You must

Work out your salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure. Phil. 2:12-13.

But see one thing more: Christ has given you his Spirit – but he has also given you one-another.

Remember the first of Paul’s letter to Philippi: He thanks them and prays for them, because they have been participating with him in the fellowship of the Gospel. Paul writes that God did not let Epaphroditus die to show mercy upon Epaphroditus and mercy upon Paul,

But God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow. Phil. 2:27.

In Christian fellowship we give up life, and possessions and rights and relationships, but we gain more than we lose. In God’s economy, we are losers by hording. In the wilderness, the foolish man gathered too much manna and on the next day he found it filled with worms. The foolish Christian seeks to horde his money and time and family and life – foolishly thinking that he is prudent and godly. Such a man will find his hording has resulted in worms.

The economy of Christ is far different. For those who truly let Christ be king, the reward is great:

 29 Jesus said, “Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, 30 who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life. 31 But many who are first will be last, and the last first.” Mark 10:29–31 (ESV)

 

 

 

 

 

The Rare Jewel of Christian Contentment.2

31 Wednesday Jul 2013

Posted by in Biblical Counseling, Contentment, Faith, Jeremiah Burroughs

≈ 1 Comment

Tags

, , , , , , , , , , ,

(The previous post in this series is here: https://memoirandremains.wordpress.com/2013/07/04/the-rare-jewel-of-christian-contentment-1/

Contentment is Inward:

Burroughs provides a thoughtful, comprehensive definition of contentment. First, he states that contentment is “inward”. By this, he means that contentment takes place in the heart. It is not contentment to merely maintain a calm composure; rather the face must reflect a quiet in the heart.

We can see that the heart, the soul must be true seat of contentment:

For God alone my soul waits in silence;
from him comes my salvation. Psalm 62:1

Or again:

But I have calmed and quieted my soul,
like a weaned child with its mother;
like a weaned child is my soul within me. Psalm 131:2

The heart, the soul, the inner man is the place in which the human being truly interacts with God, and is the place where sin (Mark 7:21-23) and true faith (Romans 10:9) have their true root. In the Bible, the “heart” (soul, mind) is the complex thoughts, affections, memory and desire which constitutes the true self. The outward expression may be deceitful:

6 Do not eat the bread of a man who is stingy; do not desire his delicacies, 7 for he is like one who is inwardly calculating. “Eat and drink!” he says to you, but his heart is not with you. Proverbs 23:6-7.

Thus, true contentment must have its place in the heart — or it does not have a true place in the life. Indeed it is in the “soul” that distress has its place (Psalm 6:3). When the Psalmist is discouraged, it is his downcast soul which is “in turmoil within me” (Psalm 42:5).

Seeing that contentment must exist in the heart, and not merely in the face, it takes a fundamental hold upon the soul — it requires a transformation which can only be done by the Spirit, “It is a work of the Spirit indoors.”

Thus, the work of contentment is ultimately a work of submission, “it is the inward submission of the heart.” And here we see the trouble of contentment: It is not merely a tranquil emotional state. Rather it is the heart in submission to God.

What then must be done in teaching this matter? First, recognize that contentment will require great learning:

If the attainment of true contentment were as easy as keeping quiet outwardly, it would not need much learning. It might be had with less strength and skill than an Apostle possessed, yea, less than an ordinary Christian has or may have. Therefore, there is certainly more than can be obtained by common gifts and the ordinary power of reason, which often bridle the nature. It is a business of the heart.

How, as a practical matter, would one begin to learn such a thing. Certainly, we must know the target: submission of the heart in quiet. However, to know an end can often be a ground for frustration. Imagine a box containing dozens of pieces necessary to construction some furniture. I may know that in the end, I will possess a desk or dresser. But if I do not have instructions for use of the parts, knowing the goal will be of little help.

Yet, when we look to the matter of submission, we find a direction to follow. Submission is complex of how I understand myself, my circumstances and God. To lack submission ultimately means that I value myself too highly and somehow denigrate God’s authority, wisdom, goodness, strength.

Thus, to gain contentment, I would do well to begin to learn and meditate upon the nature of God. The Shorter Catechism explains that God is, “a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth.” A failure to understand and believe anyone of these aspects of God would lead to discontentment in my circumstances.

A massive erudite volume like “No One Like Him” (Feinberg) (as wonderful a book as it is) would crush a wavering Christian. Therefore, a counselor should suggest something shorter, like Tozer’s “Knowledge of the Holy” or Pink’s “Attributes of God” or a sermon series like Hughes’ sermons on Psalm 145 (http://calvarybiblechurch.org/site/cpage.asp?sec_id=180007650&cpage_id=180020121&secure=&dlyear=0&dlcat=The+Attributes+of+God+-+Psalm+145) would be a good source. Read (or listen) to the discussion of a single attribute. Make sure the counselee fully understands the particular attribute. After you have confirmed the knowledge, move to application. Doest the counselee truly believe (not merely state, but willingly trusts) that God is so? If the counselee really did believe God’s (power, goodness, holiness, etc) were true, how it change the way the counselee relates to the situation.

At the same time, the counselee needs to begin to examine himself: How is he being tempted to discontentment? When? Where? What is being desired? The counselee needs to be more acutely aware of his own sin, the need for daily repentance. The blessing of God’s free grace. Thus, journaling, prayer, meditation are needed.

There many wonderful songs which express God’s attributes and our response. A counselee should learn such songs to help focus his thoughts and affections. For example, “Great is thy Faithfulness” will help confirm and teach the reliability of God.

Consumerism

19 Friday Jul 2013

Posted by in Biblical Counseling, Contentment, Discipleship

≈ 1 Comment

Tags

, , , , , , , , , , , , , , , , , , , , , , , , , ,

These are rough notes for a talk on covetousness and consumerism:

 

I.  The Good of Wealth

God seems quite fond of gold and jewels.  In Genesis 2 we read of the gold of Havilah, where there is also bdellium and onyx. When Solomon builds the temple, it is made of gold and cedar. The New Jerusalem in the New Heavens and Earth has streets of pure gold, walls of jasper. “The foundations of the wall of the city were adorned with every kind of jewel” (Rev. 21:19). When describes the glory of God in the place, he compares it to “a most rare jewel, a jasper, clear as crystal” (Rev. 21:11).

Those who search the sky have found a planet completely made of diamond[1] and a star where it rains olivine, a green stone like an emerald; [2] crystals in comets and gems on the surface and mountains of crystal on the moon.[3] Apparently, two neutron stars smashing into each other creates oceans of gold.[4]

When God blessed Job, he gave him wealth (Job 42:10-17). And when Solomon showed humility in asking for wisdom, God blessed Solomon by giving him wealth (1 Kings 3:12-13). Riches are in the right hand of wisdom (Prov. 3:16; 8:18):

            4       The reward for humility and fear of the LORD

      is riches and honor and life. Proverbs 22:4 (ESV)

II  What then is the trouble with stuff?

A) Read from “The Journey to the Bending Light”.

Ask the kids – what’s the trouble with the toys?

Are toys bad? Is it wrong to play with the toys?

They wear them out by chasing the wrong things.

They make them discontent.

The toys lead them to covet and coveting leads to more sin.

B) No amount of property in this world will make us content

1. Ecclesiastes 2:1-11: In the end, he owned an illusion.

a) Riches don’t keep: they are vain. 1:2 Proverbs 27:24, “riches do not last forever”.

James 1:11 (ESV)

11 For the sun rises with its scorching heat and withers the grass; its flower falls, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits.

b) Proverbs 11:4 (ESV)

            4       Riches do not profit in the day of wrath,

      but righteousness delivers from death.

2.  When riches are end in themselves, they only leave to covetousness:

a) It ruins us in this life leading in pursuit of something which can never make us happy.

1 Timothy 6:9–10 (ESV)

9 But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. 10 For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.

b) It ruins us for the life to come:

Luke 12:13–21 (ESV)

13 Someone in the crowd said to him, “Teacher, tell my brother to divide the inheritance with me.” 14 But he said to him, “Man, who made me a judge or arbitrator over you?” 15 And he said to them, “Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions.” 16 And he told them a parable, saying, “The land of a rich man produced plentifully, 17 and he thought to himself, ‘What shall I do, for I have nowhere to store my crops?’ 18 And he said, ‘I will do this: I will tear down my barns and build larger ones, and there I will store all my grain and my goods. 19 And I will say to my soul, “Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.” ’ 20 But God said to him, ‘Fool! This night your soul is required of you, and the things you have prepared, whose will they be?’ 21 So is the one who lays up treasure for himself and is not rich toward God.”

III How does covetousness work?

A) What is going on with the desire for wealth?

1) When a young man wishes to marry a young lady, he may give her a ring. The ring causes her to think of him. The ring is a token. But what if she were to love the ring and not the boy?

2) Think of the ways in which wealth is spoken of as a good thing:

a) The Garden,

b) The New Jerusalem

c) God’s glory

d) The Temple

e) Wealth given as a blessing alleviates some of the pain caused by the Fall.

3) Wealth appeals to our desire for something greater than this vain, fallen world.

B) What then is the trouble with wealth?

a) Our focus is directed to the toy alone.

b) The rich fool who forgot God.

c) The wicked whose wealth causes them to forget God:

Psalm 73:11–12 (ESV)

11  And they say, “How can God know?

Is there knowledge in the Most High?”

12  Behold, these are the wicked;

always at ease, they increase in riches.

 

d) Wealth becomes the end.

4): Augustine Book 10, Chapter 29:

For he loves You too little who loves anything with You, which he loves not for You, O love, who ever burnest, and art never quenched!

5) Here then is the secret:

a) We must receive all things – wealth as a gift from God:

Ecclesiastes 5:18–20 (ESV)

18 Behold, what I have seen to be good and fitting is to eat and drink and find enjoyment in all the toil with which one toils under the sun the few days of his life that God has given him, for this is his lot. 19 Everyone also to whom God has given wealth and possessions and power to enjoy them, and to accept his lot and rejoice in his toil—this is the gift of God. 20 For he will not much remember the days of his life because God keeps him occupied with joy in his heart.

b) We must allow wealth or poverty to cause us to forget God:

Proverbs 30:7–9 (ESV)

7  Two things I ask of you;

deny them not to me before I die:

8  Remove far from me falsehood and lying;

give me neither poverty nor riches;

feed me with the food that is needful for me,

9  lest I be full and deny you

and say, “Who is the Lord?”

or lest I be poor and steal

and profane the name of my God.

Philippians 4:11–12 (ESV)

11 Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. 12 I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need.

c) Contentment, ultimately, is a gift which comes by means of faith from Christ:

13 I can do all things through him who strengthens me. Philippians 4:13 (ESV)