Let your conversation - Your "conduct" - for so the word "conversation" is used in the Scriptures; notes, Philippians 1:27.

Be without covetousness - Ephesians 5:3 note; Colossians 3:5 note.

And be content with such things as ye have - see the Philippians 4:11-12 notes; Matthew 6:25-34 notes. The particular reason here given for contentment is, that God has promised never to leave his people. Compare with this the beautiful argument of the Saviour in Matthew 6:25 ff.

For he hath said - That is, God has said.

I will never leave thee nor forsake thee - see Deuteronomy 31:6; Joshua 1:5; 1 Chronicles 28:20. Substantially the same expression is found in each of those places, and all of them contain the principle on which the apostle here relies, that God will not forsake his people.

Let your conversation - That is, the whole tenor of your conduct, τροπος, the manner of your life, or rather the disposition of your hearts in reference to all your secular transactions; for in this sense the original is used by the best Greek writers.

Be without covetousness - Desire nothing more than what God has given you; and especially covet nothing which the Divine Providence has given to another man, for this is the very spirit of robbery.

Content with such things as ye have - Αρκουμενοι τοις παρουσιν· Being satisfied with present things. In one of the sentences of Phocylides we have a sentiment in nearly the same words as that of the apostle: Αρκεισθαι παρεουσι, και αλλοτριων απεχεσθαι· Be content with present things, and abstain from others. The covetous man is ever running out into futurity with insatiable desires after secular good; and, if this disposition be not checked, it increases as the subject of it increases in years. Covetousness is the vice of old age.

I will never leave thee, nor forsake thee - These words were, in sum, spoken to Joshua, Joshua 1:5 : "As I was with Moses, so will I be with thee; I will not fail thee, nor forsake thee." They were spoken also by David to Solomon, 1 Chronicles 28:20 : "David said to Solomon his son, Be strong and of good courage, and do it: fear not, nor be dismayed; for the Lord God, even my God, will be with thee; he will not fail thee, nor forsake thee." The apostle, in referring to the same promises, feels authorized to strengthen the expressions, as the Christian dispensation affords more consolation and confidence in matters of this kind than the old covenant did. The words are peculiarly emphatic: Ου μη σε ανω, ουδ' ου μη σε εγκαταλιπω. There are no less than five negatives in this short sentence, and these connected with two verbs and one pronoun twice repeated. To give a literal translation is scarcely possible; it would run in this way: "No, I will not leave thee; no, neither will I not utterly forsake thee." Those who understand the genius of the Greek language, and look at the manner in which these negatives are placed in the sentence, will perceive at once how much the meaning is strengthened by them, and to what an emphatic and energetic affirmative they amount.

This promise is made to those who are patiently bearing affliction or persecution for Christ's sake; and may be applied to any faithful soul in affliction, temptation, or adversity of any kind. Trust in the Lord with thy whole heart, and never lean to thy own understanding; for he hath said, "No, I will never leave thee; not I: I will never, never cast thee off."

Let your conversation be without covetousness,.... Which is an immoderate desire, of riches, an over anxious care for worldly things, attended with dissatisfaction, and discontent with their present state: it discovers itself many ways; in preferring the world to religion; in laying up treasure for a man's own self, without being any ways useful to others; in withholding from himself the necessaries of life, and in making no use of his substance for the glory of God, and the interest of religion: this is a very great evil; it is called idolatry, and is said to be the root of all evil; and is very pernicious to true religion: a believer's conversation should be without it; in his family, for whom he should provide things convenient and honest; and in the world, where he should deal uprightly, and not defraud and overreach; and in the church, where he should be liberal, and generously communicate, upon all occasions; and such a conversation is becoming the Gospel, which is a declaration of things freely given to us of God. The reason of the apostle's mentioning this sin of covetousness is, because the Jews were prone to it, and these believing Hebrews might be inclined to it, and be dissatisfied with their present condition, in which they suffered the spoiling of their goods; and besides, unless this was avoided, the above mentioned duties could not be performed aright, as brotherly love, hospitality, remembering and relieving persons in bonds, and adversity.

And be content with such things as ye have; or with present things; with present riches, or with present poverty; with present losses and crosses; with present reproaches and afflictions; and contentment with these things shows itself by thankfulness for every mercy, and by submission to the will and providence of God in every state of life: and there are many things which may move and engage unto it; as the consideration of the state and condition men are in, when they come into the world, and will be when they go out of it; the will of God, and the disposition of his providence according to it, which is unalterable; a sense of: their own unworthiness; a view of interest in God and Christ; and an eye to the recompense of reward; as well as the many promises of God to support and supply his: and among the rest, what follows,

for he hath said, I will never leave thee, nor forsake thee; which is a promise made to Joshua, and belongs to all believers, Joshua 1:5 which may regard things temporal, as that God will not leave his people in the hands of their enemies, nor forsake them in distress, nor withhold any good thing from them needful for them, but will supply them with the necessaries of life, with which they should be content: and this passage is very pertinently cited for this purpose, and could be easily understood in this sense by the Hebrews; for the Jews explain such places as speak of God's not forsaking men, of the sustenance of them, as Psalm 37:25 and observe that the word "forsaking", is never used but with respect to "sustenance" (u); though the words may also relate to things spiritual, as that God will not leave them to themselves, to their own corruptions, which would overpower them; nor to their own strength, which is but weakness; nor to their own wisdom, which is folly; nor to Satan, and his temptations, who is an over match for them; nor to the world, the frowns and flatteries of it, by which they might be drawn aside; nor will he leave them destitute of his presence; for though he sometimes hides his face, and withdraws himself, yet not wholly, nor finally; nor will he forsake the work of his own hands, in them, but will perform it until the day of Christ; he will not leave or forsake them, so as that they shall perish; he will not forsake them in life, nor at death, nor at judgment.

(u) Bereshit Rabba, sect. 69. fol. 61. 4. Vajikra Rabba, sect. 35. fol. 175. 2. Yalkut, par. 2. fol. 103. 2.

Let your conversation be without covetousness (ἀφιλάργυρος ὁ τρόπος)

Τρόπος originally turn or direction. Hence ways manner, fashion; way or manner of life. In this sense N.T.o. Elsewhere often in the phrase ὅν τρόπον or καθ' ὅν τρόπον in or according to the way in which. See Matthew 23:37; Luke 13:34; Acts 1:11; Acts 15:11; Acts 27:25. The meaning here is character or moral disposition. Ἁφιλάργυρος without covetousness, only here and 1 Timothy 3:3, see note.

Be content with such things as ye have (ἀρκούμενοι τοῖς παροῦσιν)

Lit. being contented with the things which are at hand. For ἀρκεῖν to suffice, see Luke 3:14; John 6:7; 1 Timothy 6:8. On the compounds αὐτάρκης self-sufficient and αὐτάρκεια self-sufficiency, see on 2 Corinthians 9:8; see on Philippians 4:11.

For he hath said (αὐτὸς γὰρ εἴρηκεν)

Rend. for "he himself." God himself. For εἴρηκεν hath said, see Hebrews 1:13; Hebrews 4:3, Hebrews 4:4; Hebrews 10:9.

I will never leave nor forsake thee (οὐ μή σε ἀνῶ οὐδ' οὐ μή σε ἐγκαταλίπω)

Comp. Genesis 28:15; Joshua 1:5; Deuteronomy 31:6. None of these, however, give the saying in the form in which it appears here. This appears to be a combination or general adaptation of those passages. For "never," rend. "by no means" or "in no wise." Ἀνῶ from ἀνίημι. In Acts 16:26; Acts 27:40, to loosen: Ephesians 6:9, to give up or forbear. Somewhat in this last sense here: "I will in no wise give thee up, or let thee go." I will not relax my hold on thee. For ἐγκαταλίπω forsake, see on 2 Timothy 4:10.

{3} Let your conversation be without covetousness; and be content with such things as ye have: for {b} he hath said, I will never leave thee, nor forsake thee.

(3) Covetousness is condemned, against which is set a contented mind with that which the Lord has given.

(b) Even the Lord himself.

13:5 Without covetousness. Without manifesting a stingy or grasping spirit.

For he hath said, I will never leave thee, nor forsake thee. See Jos 1:5. With such an assurance we may well be content with what we have.

13:5 He - God. Hath said - To all believers, in saying it to Jacob, Joshua, and Solomon. Gen 28:15; Jos 1:5; 1Chr 28:20.

5. conversation-"manner of life." The love of filthy lust and the love of filthy lucre follow one another as closely akin, both alienating the heart from the Creator to the creature.

such things as ye have-literally, "present things" (Php 4:11).

I will never leave thee, nor forsake thee-A promise tantamount to this was given to Jacob (Ge 28:15), to Israel (De 31:6, 8), to Joshua (Jos 1:5), to Solomon (1Ch 28:20). It is therefore like a divine adage. What was said to them, extends also to us. He will neither withdraw His presence ("never leave thee") nor His help ("nor forsake thee") [Bengel].

13:1-6 The design of Christ in giving himself for us, is, that he may purchase to himself a peculiar people, zealous of good works; and true religion is the strongest bond of friendship. Here are earnest exhortations to several Christian duties, especially contentment. The sin opposed to this grace and duty is covetousness, an over-eager desire for the wealth of this world, with envy of those who have more than ourselves. Having treasures in heaven, we may be content with mean things here. Those who cannot be so, would not be content though God raised their condition. Adam was in paradise, yet not contented; some angels in heaven were not contented; but the apostle Paul, though abased and empty, had learned in every state, in any state, to be content. Christians have reason to be contented with their present lot. This promise contains the sum and substance of all the promises; I will never, no, never leave thee, no, never forsake thee. In the original there are no less than five negatives put together, to confirm the promise: the true believer shall have the gracious presence of God with him, in life, at death, and for ever. Men can do nothing against God, and God can make all that men do against his people, to turn to their good.