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Bible Dictionaries
Complacency
Hastings' Dictionary of the New Testament
or COMPLACENCY
Of Scripture words expressive of the idea of complacency as distinguished from benevolence, we find in the Heb. of the OT חָפץ, רָצָה, variously rendered in the LXX Septuagint by θέλειν ἐν, or by some derivative of the verb δέχουαι. In the NT the expressions used are εὐδοκέω, εὐδοκία, εὐαρεστέω, εὐάρειστος, ἀρέισκω. The words ἁγατάα, ἀγάτη are also used in this sense. In the OT we find הָפץ ‘take pleasure in,’ in 1 Samuel 18:22 translation in the LXX Septuagint by the phrase θέλω ἐν, where Saul’s servants say to David. ‘Behold the king taketh pleasure in thee,’ meaning that he was willing to regard with satisfaction a matrimonial alliance between David and Saul’s daughter. Similarly the word רָצָה ‘delight,’ is rendered by the same Gr. equivalent in 1 Chronicles 28:4, where David says of God, ‘He liked me to make me king.’ רָצָה is used of God’s pleasure in the work of the Servant of Jehovah in Isaiah 42:1, where the LXX Septuagint reads τροσεδέξατο αὐτὸν ἡ ψυχή μου, ‘my soul has accepted him’; St. Matthew, on the other hand, translates the whole phrase בּחִירִי רֵצתִה נַפשִׁי by ὁ ἀγατητος μου ὃν εὐδόκησεν ἡ ψυχή, rightly rendered in the Authorized Version ‘my beloved, in whom my soul is well pleased.’ Here, apparently, the thought of the LXX Septuagint inclines more to the idea of the Divine act of will by which the Servant of God was appointed to his mission, while St. Matthew emphasizes the love with which, because of His redemptive work, the Father regards His Son, and so he prefers ‘my beloved’ to ‘mine elect’ as a rendering of בְּחִירִי (Matthew 12:18). In other passages also where the word חִפִץ is used, as in Isaiah 53:10, the LXX Septuagint makes prominent the idea of the good pleasure of the Father’s will.
Again רָצָה is used in Proverbs 16:7 of the favour with which God regards the ways of the righteous, where the LXX Septuagint renders the passage, ‘The ways of righteous men are acceptable (δεκταί) with the Lord’; and the Authorized Version, ‘When a man’s ways please the Lord, he maketh even his enemies to be at peace with him.’
In the NT, where εὐδοκέω, εὐδοκία, are used, it is not always apparent how far the thought of complacency and how far that of will or choice is predominant. Εὐδοκία evidently occurs in the latter sense in those passages which refer to election, the determinate counsel and foreknowledge of God. So Ephesians 1:5; Ephesians 1:9, Philippians 2:13 etc. According to Cremer, εὐδοκέω ‘(1) relates to a determination when it is followed by an infinitive, Luke 12:32 …; (2) Where the matter under consideration is the relation of the subject to an object, the latter is expressed in profane Greek by the dative, rarely by the addition of ἐτί τινι.… In the NT the accusative occurs only in Hebrews 10:6; Hebrews 10:8 (from Psalms 40:7),’ and here εὐδοκησας is obviously parallel to ἠθέλησας. ‘Elsewhere ἐν …’ So in Matthew 3:17 || Mark 1:11 || Luke 3:22, and again Matthew 17:5. ‘This mode of indicating the object is justified by the circumstance that εὑδοκεῖν may be classed among the verbs which denote an emotion, a mood, a sentiment cherished towards any one = to take pleasure in something, to have an inclination towards it.’
‘Complacency,’ as the word is commonly used, means a state of being pleased or gratified, and is synonymous with ‘pleasure,’ ‘gratification,’ ‘satisfaction.’ The appropriateness of such a word in the department of Biblical theology is suggested by what we know to be its recognized use in the sphere of ethics. Complacency, as a mental state, arises when there is perceived in the object contemplated some quality or qualities which call forth a feeling of pleasure or satisfaction. The object may be something without, upon which the mind can rest with pleasure, or it may be in the mind itself, when, in seasons of reflexion, thought turned inwards upon itself is in a condition of perfect harmony, finding in itself no jarring element. The mind or soul is self-complacent when it is at peace with itself, satisfied that all is as it ought to be, no disturbing or self-accusing thoughts arising. Again, the mind is said to regard with complacency any outward object, animate or inanimate, which suggests thoughts of order and beauty, as when it is affected with pleasure or contentment by the contemplation of the beauty of nature, of a fair landscape, or of the harmony of earth and sky. The word applies also to relations between intelligent beings, as between friends, between husband and wife, parent and child, brothers and sisters, when one is satisfied with the character, or state of health, or conduct, or prosperity of the object of his affection or interest. Complacency arises in the mind when one’s efforts in any direction are successful, and the object aimed at is attained. The artist, or the composer in prose, poetry, or music, regards his work with complacency when he has succeeded in giving adequate expression to his ideas, the workman when he is successful in his workmanship, the merchant or tradesman when his enterprise accomplishes the end at which he aims, the philanthropist when his efforts for the material or moral or spiritual well-being of the objects of his interest are rewarded, and he sees the fruits of his labours in the happiness and the gratitude of his fellows.
In ethics, complacency is considered as one of the forms of love, and as such is distinguished from benevolence. The distinction is well put by Edwards in his ‘Dissertation concerning the Mature of True Virtue’ (Works, ed. London, 1834, vol. i. pp. 123–125):
‘Love is commonly distinguished into love of benevolence and love of complacence. Love of benevolence is that affection or propensity of the heart to any being which causes it to incline to its wellbeing, or disposes it to desire and take pleasure in its happiness. And if I mistake not, it is agreeable to the common opinion that beauty in the object is not always the ground of this propensity, but that there may be a disposition to the welfare of those that are not considered as beautiful, unless mere existence he accounted a beauty. And benevolence or goodness in the Divine Being is generally supposed, not only to be prior to the beauty of many of its objects, but to their existence; so as to be the ground both of their existence and of their beauty, rather than the foundation of God’s benevolence; as it is supposed that it is God’s goodness which moved Him to give them both being and beauty. So that, if all virtue primarily consists in that affection of heart to being which is exercised in benevolence, or an inclination to its good, then God’s virtue is so extended as to include a propensity not only to being actually existing, and actually beautiful, but to possible being, so as to incline Him to give a being beauty and happiness.
‘What is commonly called love of complacence, presupposes beauty. For it is no other than delight in beauty, or complacence in the person or being beloved for his beauty.… When any one under the influence of general benevolence sees another being possessed of the like general benevolence, this attaches his heart to him, and draws forth greater love to him than merely his having existence; because so far as the being beloved has love to the being in general, so far his own being is, as it were, enlarged, extends to, and in some sort comprehends, being in general, and therefore he that is governed by love to being in general must of necessity have complacence in him, and the greater degree of benevolence to him, as it were out of gratitude to him for his love to general existence, that his own heart is extended and united to, and so looks on its interest as its own. It is because his heart is thus united to being in general that he looks on a benevolent propensity to being in general, wherever he sees it, as the beauty of the being in whom it is; an excellency that renders him worthy of esteem, complacence, and the greater goodwill.… This spiritual beauty, which is but a secondary ground of virtuous benevolence, is the ground, not only of benevolence but complacence, and is the primary ground of the latter; that is, when the complacence is truly virtuous. Love to us in particular, and kindness received, may be a secondary ground, but this is the primary objective foundation of it.… He that has true virtue, consisting in benevolence to being in general and in benevolence to virtuous being, must necessarily have a supreme love to God, both of benevolence and complacence.’
According to this exposition, complacency as a moral quality is the result, for the most part, of benevolence reacting upon itself, love making the object beloved become worthy of affection. What one loved at first out of mere benevolence becomes an object morally beautiful, worthy of love, and thus an object of complacency. Scripture illustrations of the Divine love as benevolence and as complacency naturally suggest themselves, and enable us to understand how the latter is often the fruit of the former. The work of Creation is a typical instance of the benevolence of God, the Almighty forming the world out of nothing, bringing light out of darkness, beauty out of chaos, life out of death. When, at the completion of His work, God beheld the product of His benevolence, and pronounced all very good, He showed complacency. So also with regard to the work of Redemption, God’s love to the ruined world (John 3:16) was the love of benevolence. His love to sinners as redeemed, made a new creation by that love, is the love of complacency (Matthew 3:17).
Keeping this distinction in view, we find in the Gospels not a few instances in which the expression ‘complacency’ may be fitly applied to describe that particular aspect of the love of God, or of the love of Jesus Christ, or even that feeling of grateful affection and devotion which the Divine love kindles in the hearts of true believers, to which the Evangelists direct our attention. If complacency means pleasure in the contemplation of beauty, or pleasure in the results of benevolence, (1) the expression may with all propriety be in these respects used to describe the love of God the Father to God the Son, or again the love with which the Father contemplates the fruits of the Divine work of redemption in the hearts and lives of the redeemed. (2) It may be applied also to the witness of Jesus to His own character, life, and work, and to His gracious acceptance of the faith and devotion of His disciples. (3) Lastly, it is appropriate as a description of the joy and peace with which believers realize the love of God and the grace of Christ, and of their satisfaction with the all-sufficiency of the Redeemer’s work.
1. The love of God the Father to God the Son, especially with regard to His life and ministry.—The ineffable love, with which from all eternity the Father has regarded the Son, is referred to in those passages which speak of the glory which Christ had with the Father before the world was (John 17:5; John 17:24), or which describe Christ as ‘the only-begotten Son which is in the bosom of the Father’ (John 1:18). But the Divine complacency, in the aspect of delight in the contemplation of the beauty of Christ’s character and work, is that upon which special emphasis is laid in the Gospels, in which our attention is carefully directed to the Father’s interest in the ministry of His Son, and to His sympathy and satisfaction with Christ’s perfect submission to His will, in connexion with His voluntary humiliation and suffering for the sake of man. And, it is worthy of special note, it is in this connexion that we find the expression ‘be well pleased,’ ‘take pleasure in’ (εὐδοκεῖν ἑν), where text and context plainly indicate that the thought of complacency is intended, as distinguished from the other sense in which the words εὐδοκεῖν, εὐδοκία occur in the NT, that of the Divine election, the will or purpose of God, ‘His mere good pleasure.’ The Gospels mention two occasions on which the words, ‘This is my beloved Son, in whom I am well pleased,’ were uttered by the voice of God Himself.
At the Baptism, God spoke thus (Matthew 3:17 || Mark 1:11 || Luke 3:22). By these words He testified the peculiar pleasure with which He regarded His Son at the moment of His consecration to His mission; His satisfaction with the spirit of submission to the Father’s will which had characterized Jesus throughout the years of obscurity during which He prepared Himself for His ministry, and the lowliness with which He submitted to the baptism of John—because thus it became Him ‘to fulfil all righteousness’; and His gracious acceptance of the voluntary offering which the Son now made to the Father. It was the moment of consecration to that ministry of humiliation to fulfil which Christ had come into the world. Therefore, in token of His acceptance of that act of submission, which spoke thus, ‘Lo, I come to do thy will, O God,’ the Father spoke thus from heaven in the audience of men and angels, ‘This is my beloved Son, in whom I am well pleased.’ We may not, indeed, here or in the other case in which this voice from heaven was heard, leave out of sight the additional thought suggested by the tense of the last word, εὐδόκησα, the Greek aorist—the thought, that is, of the complacency with which from all eternity the Father had regarded the Son. But this is the central thought of the passage, the peculiar pleasure with which the Father contemplated the Son’s voluntary humiliation, His submission to the Law, and His resolve to fulfil all righteousness by a life of lowliest service.
Again, with equal appropriateness these words were used in the parallel case of the Transfiguration (Matthew 17:5, cf. Mark 9:7, Luke 9:29), when Jesus entered upon the final stage of His ministry. Then, in full view of the cross, at the close of our Lord’s conference with Moses and Elijah concerning ‘his decease which he was about to accomplish at Jerusalem,’ that Divine voice spoke in the audience of Jesus and the three disciples. Thus a second time God set the seal of His Divine approval to His Son’s submission, and testified to the complacency with which He regarded His resolve by His death to make atonement for the sins of the world.
In this connexion may be noted also those passages in which Jesus speaks of the glory of God in the triumph of redeeming love. Such are: John 10:17 ‘Therefore doth my Father love me, because I lay down my life that I might take it again’; John 13:31-32 ‘Now is the Son of Man glorified, and God is glorified in him, and God shall glorify him in himself, and shall straightway glorify him’; to which may be added St. Matthew’s translation of Isaiah 42:1 in Matthew 12:18 ‘My beloved, in whom my soul is well pleased.’
The thought of God’s complacency in connexion with His contemplation of the fruits of Christ’s redemptive work in the regeneration and reconciliation of the world is suggested by the closing words of the Angels’ Song (Luke 2:14 Revised Version NT 1881, OT 1885), ‘on earth peace among men in whom he is well pleased’ (ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκίας), where again we find the technical word, if such it may be called, for this aspect of the Divine love.
It is now very generally admitted that this is the sense in which εὐδοκίας, bonae voluntatis, ought to be rendered. That is to say, here we have the assurance of another voice from heaven, a message expressly sent at the time of our Lord’s nativity, for the comfort of those who waited for the consolation of Israel, of the complacent regard with which the Father, contemplating the objects of His grace, looked upon them as identified with His well-beloved Son. ‘The eye of God could again with complacency rest upon mankind,’ regarding them as being represented by His Incarnate Son, and in view of that state of spiritual excellence to which His work was destined to raise them. The expression is thus used in an ideal or prophetic sense, not of mankind as they actually were, but of the objects of the Divine love as, through their Representative, they should yet become.
The same thought, that of the pleasure which God the Father takes in the spiritual welfare of His children, is suggested by passages which speak of God’s joy over the return of penitent sinners. Such are: John 10:17, Luke 15:7; Luke 15:10; Luke 15:22; Luke 15:24; Luke 15:32 (in the parables of the Lost Sheep, the Lost Coin, and the Prodigal Son, in which Luke 15:22; Luke 15:32 are especially notable, where Jesus mentions the joy of the father over the son’s return, and the reason which the father gives for that joy: ‘It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found’); our Lord’s assurance in another place that the prayer of the Publican was accepted of God (Luke 18:14); and again His testimony that prayer and almsgiving, if prompted by the right spirit, are rewarded by the Father who seeth in secret (Matthew 6:4; Matthew 6:6).
2. Christ Is Represented as regarding with Complacency
(a) His own character and work, and His perfect harmony with the Father.—This appears in many passages, especially in the discourses recorded by St. John. In conversation with the Woman of Samaria, Jesus declares that He only can bestow the gift of living water which the soul of man requires; and, in connexion with the same incident, tells His disciples that it is His meat and drink to do the Father’s will and to finish His work (John 4:10; John 4:34). Again He says to the Jews that He is in full accord with His Father in respect of will and of work (John 5:17; John 5:19), that ‘the Father loveth the Son, and showeth him all things that himself doeth.… That all men should honour the Son, even as they honour the Father’ (John 5:20-23). In His discourse on the Bread of Life (ch. 6) we find expressions indicative of His conviction that His work is in all respects well pleasing to the Father (John 5:37 ff.). He challenges His adversaries to convict Him of sin (John 8:46). He enjoys perfect communion with the Father (John 7:28-29). He claims that the Father glorifies Him, and bears witness of Him (John 8:54, cf. John 8:16-18). He declares that He only is the Good Shepherd, and all that came before Him were thieves and robbers (John 10:3; John 10:5; John 10:8, cf. John 10:11; John 10:14). He speaks of the excellence and thoroughness of His work, and of the satisfaction with which the Father regards it (John 10:17 ff.). He speaks of the success of His mission, and testifies the complacency with which He surveys His ministry. On the night of the betrayal He declares that hostility to Himself means hostility to the Father (John 14:21; John 14:24, John 15:23). A distinct note of triumph marks His closing utterances. So in John 12:23 ff., cf. John 13:31 ff.; and again, when He bids His disciples be of good cheer, for that He has overcome the world (John 16:33). Addressing the Father Himself in His intercessory prayer, He says: ‘I have glorified thee on the earth: I have finished the work which thou gavest me to do’ (John 17:4); and again, speaking of the disciples: ‘Those that thou gavest me I have kept, and none of them is lost, but the son of perdition’ (John 17:12). Lastly, one of His last words from the cross is the exclamation of triumph, ‘It is finished’ (John 19:30). The force of such passages cannot be mistaken. They show the Christ seeing ‘of the travail of his soul,’ and expressing Himself as ‘satisfied,’ His complacency, as He surveys the work of redemption, appearing as a true parallel to the judgment pronounced by God upon the work of creation, when ‘God saw everything that he had made, and, behold, it was very good’ (Genesis 1:31).
With the instances cited above may he compared in this connexion such a passage as that where Jesus, confirming the joy of the seventy disciples in the success of their mission, says: ‘I beheld Satan as lightning fall from heaven.… Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice that your names are written in heaven’ (Luke 10:18; Luke 10:20).
(b) Jesus further expressed complacency with respect to the wisdom of the Divine counsels, and as He contemplated the fruits of His work in the hearts of believers. With regard to the first point, we note that which St. Matthew and St. Luke record—Christ’s ascription of praise to the Father who ‘hid these things from the wise and prudent, and revealed them unto babes’ (Matthew 11:25 ff. || Luke 10:21 ff.). With regard to the second, instances abound in the Gospels. Thus Jesus testified the pleasure with which He regarded the faith of Peter, as when at the first He welcomed him, and showed him what he should yet become (John 1:42, cf. Luke 5:10); and when, towards the end of His ministry, He accepted Peter’s confession (Matthew 16:17-18). He showed gracious appreciation of the character and devoutness of Nathanael (John 1:47-49). Again He expressed satisfaction with the loyalty of His followers, whom He promised to reward at the time of the final consummation (Matthew 19:27-29 || Mark 10:28-30 || Luke 18:28-30; cf. Luke 22:28-30, John 13:1-10). As He showed pleasure in the faith of His immediate disciples, so also He welcomed that of others, as when He spoke with signal approbation of the devotion of Mary of Bethany (Luke 10:42), who had ‘chosen the good part,’ and of whose offering of gratitude at the supper in the house of Simon the leper He said that she had wrought a good work upon Him which could not be forgotten (Matthew 26:12 || Mark 14:6-9 || John 12:3-5). He said of the simple faith of the Roman centurion at Capernaum: ‘I have not found so great faith, no, not in Israel’ (Matthew 8:10 || Luke 7:9). Similarly, He expressed delight in that of the Woman of Canaan (Matthew 15:28). He testified concerning the sinful woman in the Pharisee’s house, that ‘she loved much,’ wherefore her sins, which were many, were all forgiven (Luke 7:4 ff.).
Again, an illustration of complacency is found in the blessing pronounced by our Lord upon little children (Matthew 19:13 || Mark 10:13 || Luke 18:16 || cf. Matthew 18:2 ff. || Luke 9:47-48); while the value which He attached to their faith and devotion is clearly shown in the incident of the children in the Temple, when Jesus silenced the cavils of the Pharisees and priests, and demanded, ‘Have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?’ (Matthew 21:16). Again, Jesus commended the liberality of the widow’s offering (Mark 12:43-44 | Luke 21:3-4). He noted with pleasure the gratitude of the Samaritan whom He had cured of leprosy (Luke 17:18-19), and regarded with complacency even the work of the exorcist who cast out devils in His name yet did not join the company of Jesus (Mark 9:39 || Luke 9:50). Christ’s delight in receiving sinners and acknowledging their faith is a conspicuous feature in the Gospels. The parables of the Lost Sheep, the Lost Coin, and the Prodigal Son (Luke 15:5-6 || Matthew 18:13-14, Luke 15:9 etc.) are full of this lesson. Lastly, that at the Judgment of the Great Day, Jesus will, as Judge, not only justify, but reward with liberal commendation and distinguished honour all faithful disciples, according to the service rendered by them to their Master or to their Master’s servants, is the central lesson of the parables of the Pounds and Talents (Luke 19:17-19, Matthew 25:21; Matthew 25:23) and of the discourse on the Last Judgment (Matthew 25:34-40).
3. Of complacency on the part of man, considered as a virtue, i.e. pleasure in the contemplation of moral and spiritual beauty, we find one notable illustration in the Gospels, in the Baptist’s testimony to Jesus in John 3:29 ff., where John expresses his pleasure in the success of Christ’s ministry, and compares Jesus to the bridegroom and himself to the friend of the bridegroom, who ‘rejoiceth greatly because of the bridegroom’s voice.’ Such complacency as that, sympathetic interest in the Saviour and His scheme of salvation, and grateful acquiescence in the will of God for man’s salvation, is alone legitimate on the part of fallen man. As to complacency in view of man’s own knowledge and attainments, Jesus teaches that it is wholly inadmissible. No man, in the imperfect state of this present life, has a right to be satisfied with himself. Self-complacency is a sure sign of ignorance and spiritual blindness. The penitent publican, not the complacent Pharisee, is justified of God (Luke 18:11-14). The followers of Jesus must, when they have done all, confess that they are unprofitable servants (Luke 17:10 f.); and Jesus, while generously acknowledging the faithfulness of His disciples and assuring them that they shall in nowise lose their reward, expressly warns them that the last may be first and the first last (Matthew 19:30 || Mark 10:31, cf. Matthew 20:16).
Literature.—Cremer, Bib.-Theol. Lex. s.vv. εὐδοκέω, εὐδοκια, etc.; the Comm. of Alford, Meyer, Lange, etc.; Bengel’s Gnomon: Herzog, PRE [Note: RE Real-Encyklopädie fur protest. Theologic und Kirche.] , artt. ‘Gott,’ v. 262 ff., ‘Liebe,’ viii. 388 ff., ‘Versöhnung,’ xvii. 92, 124, etc.; Jonathan Edwards, ed. London, 1834, vol. i. pp. 123–125, cf. ib. cclxxii. f., pp. 237, 240; Sartorius, Doctrine of the Divine Love, p. 215; Martensen, Christ. Dogmatics, p. 303; Schleiermacher, ‘Der christliche Glaube,’ ii. 199 (Theol. Werke, Bd. 4).
Hugh H. Currie.
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Hastings, James. Entry for 'Complacency'. Hastings' Dictionary of the New Testament. https://www.studylight.org/dictionaries/eng/hdn/c/complacency.html. 1906-1918.
