Hebrews 13:5 Let your conversation be without covetousness; and be content with such things as you have: for he has said, I will never leave you… Is it not humiliating that the best of Christians should need to be cautioned against the worst of sins? May the consecrated become covetous? Is it possible that the regenerate may drivel into misers? Alas, what perils surround us, what tendencies are within us I It appears from our text that the children of God need also to be exhorted to cherish that most simple and natural of virtues — contentment. One would think that, at least in some instances, they would have this good thing as a matter of course. Among our villagers we have met with persons so well satisfied with their lowly lot that they would not cross the sea to gain an empire. Yet their contentment has sprung up wild as the daisies and buttercups of their own meadows, for they have not been acquainted with the blessed hope which makes trials light to bear. Do Christians, then, need to be admonished with precepts, and stimulated with promises, to make them yield the commonplace virtues of life? Do their fields refuse to grow "the herb called heartsease," which simple folk have gathered unsown from their little garden-plots? I. I shall have to say a little about COVETOUSNESS. We are told that our conversation is to be "without covetousness." The term "conversation" includes, as you know, the whole of our lives. 1. Taking the first meaning of conversation, namely, talk, we ought not in our words to be on the side of those who grip for wealth or growl for wage, who grasp for power or grind the poor. We ought not in our talk to take part with the churl and the illiberal. 2. But our conversation has to do with our actions as well as our words. The sugar of words is sickening if it be not attended with the honey of deeds. Let our whole life in our dealings with our fellow-men be moved by liberal principles, and enriched with a generous spirit. 3. But this will not do unless the word "conversation" takes in our desires, our projects, our plans, our thoughts. We must be without covetousness within, for if that vice reigns in the soul it is sure to rule in the life. Our prayer should be that of David, "Incline my heart unto Thy testimonies, and not to covetousness." It is so very easy a thing to be covetous, that no class of society is free from it. A man may be very poor and covetous withal, and a man may be exceedingly rich and still may think that he is not half rich enough. It is not possible to satisfy the greedy. Covetousness has many ways of manifesting itself; and the text does not warn us against one of those ways, but against them all. (1) In some it is most seen in repining and complaining against their lot. This disease is born and bred in our very bones, and it needs the grace of God to get it out of us. God help us all to get rid of every particle of it, for it savours not of grace, but it is earthly, sensual, devilish. (2) In some others this covetous principle shows itself in envying others. Wrath is cruel, and anger is outrageous, but who is able to stand before envy? Now, if I envy a man, I am clearly guilty of covetousness, for I wish that something which he has were not his, but mine. And that may happen to you when you do not think about his property. You may be covetous of his gifts. This ill-natured vice shows itself generally in finding fault. Of course our brethren are not perfect; but why should we take a delight in pointing out their eccentricities, or their shortcomings? (3) And covetousness may show itself by perpetually craving and desiring that which we have not. The old moralists used to say that the man who would be truly rich had better retrench his appetites than increase his fortune. Some men seem as if they never could fix their thoughts on what they have, but they are always thinking of what they could, would, or should have. They have swallowed the two daughters of Solomon's horseleech, and these continually cry, "Give, give."(4) In many — perhaps in the most numerous class — this anxiety for acquisition betrays itself in fretful fears about the future; and I must in all honesty grant that this form of the vice has sometimes the appearance of being the most excusable of the whole. Full many are not content with such things as they have because the dread of a distant season of trial is constantly harassing them. In vain for them their table is bountifully spread unless they have a store in hand against every contingency that may happen. Do you notice how precious is that promise which provides for all possible casualties that may befal you? "He hath said, I will never leave thee, nor forsake thee." The censure, therefore, falls where this sacred pledge is unheeded; and he is accounted covetous who walks after the cravings of the flesh rather than after the counsel of the Spirit of God. If God would have thee live by the day, why dost thou want to gather enough for seven days at once? Covetous people, I have often observed, are classed in Scripture with the worst of criminals. How revolting to be included in such bad company! Here in this very chapter we read, "Whoremongers and adulterers God will judge. Let your conversation be without covetousness." Thus covetousness is classed with the very filthiest of vices of the flesh. In another place the apostle says "covetousness, which is idolatry"; and thus it is identified with a loathsome impurity of the spirit. Let the Christian dread it. Covetousness is a deadly poison, destructive of all virtue; it dries up the milk of human kindness in a man's breast, and makes him hard, indifferent towards the needs of his fellow creatures. How much infamy it fosters! The man whose heart is set on covetousness will do anything for gold; he will venture to stain his hands with blood itself if he may but gain it. II. As there is a vice to be shunned so there is a virtue to be sought. The theme is more pleasing now that we speak upon CONTENTMENT. "Be content with such things as ye have." It is, after all, no very great virtue if we should attain it: the more pity, therefore, if we should miss it. The old moralists constantly twit us with the fact that we may have the necessaries of life upon very easy terms, whereas we put ourselves to great pains for its luxuries, To be content with such things as we have should be specially easy to us, because we have so much to be thankful for, such constant communications from the great Benefactor, and so certain an assurance that He will withhold no good thing from those that walk uprightly. This world is ours, and worlds to come. Earth is our lodge, and heaven our home. I believe that contentment depends very much upon taking right views of things. 1. There is, to wit, a short view. To live by the day is the way to be cheerful. 2. Take also long views as well as short views. Take the view which says, "It will be all the same a hundred years hence." Take the view which says, "We shall soon laugh at this present little vexation." Take that distant view which says, "When I get to heaven this great trial will seem very small; when I look from the hill-tops of glory at my present dilemma, it will probably cause me many a smile, to think that I should have been so vexed and tormented by it." The secret of true contentment, and the way to get at it, is admirably expressed in these words, "Be content with such things as ye have, for He hath said, I will never leave thee, nor forsake thee." Some of the most easygoing people in the world are those who have a Government pension of so much a month. It is little, but it is sure. If all the banks break they will get it. They have no trouble as to how the markets fluctuate, or how different stocks rise and fall in value; or what dividends they might derive from investments. Now, then, that is exactly where the child of God stands; for ye know who hath said — "Thy bread shall be given thee, and thy water shall be sure." Between now and heaven I do not know who may starve; but I never shall, because the Lord is my Shepherd, and I shall not want. III. Our last point is the CONFIDENCE with which we may encourage ourselves, and bid defiance to a frowning world. "So that we may boldly say, The Lord is my helper, and I will not fear what man can do unto me." This promise of the Lord is fitted to nerve us with courage, as well as to solace us with contentment. If we are oppressed, or if we have to encounter opposition, we may just go straight ahead in the strength of our text, and say, "What can man do unto me?" If God be our helper, why should we shrink or falter; why should we droop or look dismayed; why should we hold our peace or speak with bated breath? (C. H. Spurgeon.) Parallel Verses KJV: Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. |
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