“You shall not covet your neighbor’s wife. Neither shall you desire your neighbor’s house, his field, or his male servant, or his female servant, his ox, or his donkey, or anything that is your neighbor’s.”
Parallel Translations
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“You shall not covet your neighbor’s wife. Neither shall you desire your neighbor’s house, his field, or his male servant, or his female servant, his ox, or his donkey, or anything that is your neighbor’s.”
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Neither shalt thou desire thy neighbour’s wife, neither shalt thou covet thy neighbour’s house, his field, or his manservant, or his maidservant, his ox, or his ass, or any thing that is thy neighbour’s.
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(5-18) Neither shalt thou covet thy neighbour's wife; neither shalt thou desire thy neighbour's house, his field, or his man-servant, or his maid-servant, his ox, or his ass, or any thing that is thy neighbour's.
Cross-references (9)
Passages linked to Deuteronomy 5:21 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Exodus 20:17 “You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbor’s.”
- Romans 13:9 For the commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not covet,” and whatever other commandments there are, are all summed up in this saying, namely, “You shall love your neighbor as yourself.”
- 1 Kings 21:1-4 After these things, Naboth the Jezreelite had a vineyard, which was in Jezreel, next to the palace of Ahab king of Samaria. Ahab spoke to Naboth, saying, “Give me your vineyard, that I may have it for a garden of herbs, because it is near my house; and I will give you for it a better vineyard than it. Or, if it seems good to you, I will give you its worth in money.” Naboth said to Ahab, “May Yahweh forbid me, that I should give the inheritance of my fathers to you!” Ahab came into his house sullen and angry because of the word which Naboth the Jezreelite had spoken to him; for he had said, “I will not give you the inheritance of my fathers.” He laid himself down on his bed, and turned away his face, and would eat no bread.
- Luke 12:15 He said to them, “Beware! Keep yourselves from covetousness, for a man’s life doesn’t consist of the abundance of the things which he possesses.”
- Micah 2:2 They covet fields, and seize them; and houses, and take them away: and they oppress a man and his house, even a man and his heritage.
- 1 Timothy 6:9-10 But those who are determined to be rich fall into a temptation, a snare, and many foolish and harmful lusts, such as drown men in ruin and destruction. For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows.
- Habakkuk 2:9 Woe to him who gets an evil gain for his house, that he may set his nest on high, that he may be delivered from the hand of evil!
- Romans 7:7-8 What shall we say then? Is the law sin? May it never be! However, I wouldn’t have known sin, except through the law. For I wouldn’t have known coveting, unless the law had said, “You shall not covet.” But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead.
- Hebrews 13:5 Be free from the love of money, content with such things as you have, for he has said, “I will in no way leave you, neither will I in any way forsake you.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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Geneva Bible translators 1599 · Public Domain He speaketh not only of that resolute will, but…
He speaketh not only of that resolute will, but that there be no motion or affection.
Geneva Bible (1599) marginal notes — public domain.
Matthew Poole 1685 · Public Domain In Exo 20, the order is contrary, and thy…
In Exo 20, the order is contrary, and thy neighbour’s house is put before his wife, whereby it is evident that Moses intended this but for one commandment, wherein the order of the words was an inconsiderable circumstance; for if this were two commandments, as some would have it, it would be altogether uncertain which is the ninth, and which the tenth commandment, seeing the one is first, Exo 20, and the other here.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And ye said, behold, the Lord our God hath…
And ye said, behold, the Lord our God hath showed us his glory and his greatness,.... In descending on Mount Sinai in the manner he did, and giving the law from thence with such solemnity; for there was a glory in the ministration of it, as the apostle argues Co2 3:7, it being delivered with so much majesty, and such a glorious apparatus attending it; see Deu 33:2. Aben Ezra interprets this of the appearance of fire in which the Lord was, "and his greatness", of the thunders and lightnings, and the voice of the trumpet:
and we have heard his voice out of the midst of the fire; the ten words, as the same interpreter rightly notes, which were vocally and audibly expressed out of the fire:
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we have seen this day, that God doth talk with man, and he liveth; they had proof of it in themselves; God had been talking with them out of the fire, and yet it did not reach and consume them, but they were still alive.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Neither shalt thou covet any thing that is thy…
Neither shalt thou covet any thing that is thy neighbour's - The plain meaning of this is, thou shalt not desire any thing that is not thy own, any thing which thou hast not. Indeed why shouldst thou? God hath given thee whatever tends to thy one end, holiness. Thou canst not deny it, without making him a liar: and: when any thing else will tend thereto, he will give thee that also. There is therefore no room to desire any thing which thou hast not. Thou hast already every thing that is really good for thee, wouldst thou have more money, more pleasure, more praise still? Why this is not good for thee. God has told thee so, by withholding it from thee. O give thyself up to his wise and gracious disposal!
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 21. His field] This clause is not in…
Verse 21. His field] This clause is not in the tenth commandment as it stands in Ex 20:17.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Deu 5:21. Neither shalt thou covet any thing, that…
Deu 5:21. Neither shalt thou covet any thing, that is thy neighbour’s — The plain meaning of this is, Thou shalt not desire any thing that is not thy own, any thing which thou hast not. Indeed, why shouldest thou? God hath given thee whatever tends to thy one end, holiness. Thou canst not deny it, without making him a liar; and when any thing else will tend thereto, he will give thee that also. There is, therefore, no room to desire any thing which thou hast not. Thou hast already every thing that is really good for thee; wouldest thou have more money, more pleasure, more praise still? Why, this is not good for thee. God has told thee so, by withholding it from thee. O give thyself up to his wise and gracious disposal!
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain His. Here the Samaritan copy inserts the order for…
His. Here the Samaritan copy inserts the order for erecting an altar upon Mount Garizim, which we have given, Exodus xx. 27. It occurs below, chap. xxviii. 2., &c. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Neither shalt thou desire thy neighbour's wife, . .…
Neither shalt thou desire thy neighbour's wife, . . . house, his field--An alteration is here made in the words (see Exo 20:17), but it is so slight ("wife" being put in the first clause and "house" in the second) that it would not have been worth while noticing it, except that the interchange proves, contrary to the opinion of some eminent critics, that these two objects are included in one and the same commandment.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 21. The Tenth Commandment, carrying the Law from the…
21. The Tenth Commandment, carrying the Law from the sphere of action into that of thought and feeling, and therefore not superfluous even in so brief a summary of the Law nor after the Sixth, Seventh and Eighth Commandments (cp. Calvin, in loco). How necessary the Commandment is not merely as an addition to these Commandments, but as focussing the spirit of them all is clear from the experience of St Paul, who selects the Tenth Commandment to illustrate the power of the whole Law: Rom_7:7-8; Romans cf.14, the law is spiritual. The nature of this Commandment renders it peculiarly susceptible of expansion (as the Sixth to the Ninth are not); details naturally offer themselves under so general a precept; and here the deuteronomists had the opportunity which they loved to use, and were upon their own ground? cp. Deu_7:25, where the desire for, as well as the actual appropriation of, unlawful silver and gold is forbidden. The two expanded editions of the Decalogue here exhibit the most interesting of the differences which distinguish them. Exo_20:17, preserving the original form of the Commandment, Thou shalt not covet thy neighbour’s house, and repeating the verb, simply details, as upon the same level, the constituents of the house: wife, slaves, animals, all that is thy neighbour’s. But this later edition in Deut. makes among these a fundamental distinction of far-reaching moral consequence; takes the wife first in a class by herself, then—under another verb, as if to emphasise the difference—gives the rest together; and, with the peculiar regard which D has for the rural life, adds to them the field of thy neighbour.
covet] the same Heb. verb as in Exo_20:17. The rendering of the revisers is not a happy one, because though the English covet originally meant inordinate desire, it is now generally used with other objects than wife. The A.V. desire literally renders the Heb. verb, the meaning of which is neutral and has to be qualified by its object. In Exo_34:24 of dishonest desire for land; in Deu_7:25 for silver and gold (cp. Jos_7:21, JE); Mic_2:2 (cp. Ahab and Naboth’s vineyard) for fields and houses. But in Pro_6:25 it signifies lust after the beauty of women. So it should be rendered here, and so some of the older Eng. Versions render it. Similarly the ἐπιθυμεῖν of the LXX, always so in Greek when a person is the object; cp. Mat_5:28. Kautzsch: ‘verlangen tragen,’ and in Jos_7:21, ‘da gelüstete mich nach.’
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thy neighbour’s wife] The way in which (in contrast to Ex.) the wife is placed here first, in a class by herself, may be compared with other laws of D which also seek the elevation of woman, Deu_21:10-14, Deu_23:13 ff., Deu_24:1 ff.
desire] Instead of the repetition in Ex. of the original verb, another verb is employed here of stronger meaning but apparently intended as only ‘a rhetorical variation’ (Driver) rather than as a climax. Of longing for water, 2Sa_3:15; for dainties, Pro_23:3.
field] The noun sadeh or sadai, which in Heb. poetry (e.g. Deu_32:13; Jdg_5:4) appears to have the meaning of mountain that it has in Assyrian, and which in earlier Heb. prose (JE) means pasture ground (so too in D, Deu_11:15 and probably in Deu_21:1, contrasted with city, Deu_22:25; Deu_22:27) uncultivated and the home of wild beasts (= beasts of the field), is to be taken here in its later sense of cultivated ground, and that as private property. It is so used by the prophets of the 8th cent.: Isa_5:8; Mic_2:2; Mic_2:4. See the present writer’s Jerusalem, i. 291.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (21) His field.—These words are not found in Exodus…
(21) His field.—These words are not found in Exodus 20. The children of Israel had now become, or were just about to become, landowners; hence the addition is appropriate in this place. There is also another slight verbal alteration. One word only is used for “covet” in Exo_20:17; here two are employed. The idea of the one is to “delight in,” and the other to “lust after.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The tenth commandment. The religion of the heart.
The tenth commandment. The religion of the heart.
This commandment is in some respects the most manifestly sweeping and searching of all. It even more fully than the others illustrates Heb_4:12. If any reader has thought that in making such heart-work of thepreceding, we have gone beyond the scope of the Decalogue, this verse should serve to correct such an impression, for it deals verbally with the unexpressed wishes of the soul, and lays a restraint upon them. We will first of all
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I INQUIRE INTO THE GROUND WHICH THIS PRECEPT COVERS. Recognizing the neighborly relation between man and man, and people and people, and implying the duty of each individual and of each nation cherishing a kindly feeling for another, it not only forbids the violation of neighborliness by any outward act of unkindness and wrong, but even the desire out of which such unneighborly acts might arise. "Thou shalt not covet." "As it was given," said an earnest preacher, in the winter of 1870, "in the first instance to a nation, it is natural to consider some of the ways in which a nation may violate it, The history of the world is stained and darkened by the crimes to which nations have been driven by the spirit of covetousness. A great and prosperous people cannot endure that the cornfields and vineyards and the noble river which can be seen from its frontiers should belong to a neighboring power. Sooner or later it is almost certain that this national covetousness will end in a war of aggression or conquest, Some pretext will be found for a quarrel, by some means or other there will be a justification discovered, or created, or alleged, for seizing by force of arms what the heart of the nation longed for" (R. W. Dale). But since the command forbids even the covetous desire, the justification alleged may be as wicked as the war itself; it may be but a cloak to hide from the undiscerning that covetousness which not the thickest veil of night can hide from him whose eyes are as a flame of fire. It is, however, chiefly with the application of this command to the individual that we have now to do. It forbids:
1. Desire after lower good to the neglect of the higher.
2. Desire after improper objects.
3. Desire after lawful objects carried to an improper degree.
4. Desire to gain any object in an improper manner.
5. Any desire after what belongs to another, which is inconsistent with the rule, "Thou shalt love thy neighbor as thyself," It forbids too:
6. Discontent with the allotments of Divine providence. A discontented spirit is but one form of covetousness, albeit it is a very unamiable one. We are not to be envious of another"s possessions, nor for a moment to allow the wish, if our neighbor is rich and we are poor, that his wealth and our poverty should change hands. On the other hand, there is to be a thankful content with the mercies we possess, and a joy in our neighbor"s joy if he has more than we have. So far from wishing to gain advantage at another"s cost, we are to rejoice in another"s good as really as if it were our own. So runs the precept. (Rom_12:15) It is much easier to "weep with them that weep," than it is to "rejoice with them that do rejoice." When we do the former, we may have the secret thankfulness that we are spared the sorrow of others; but when the latter, our joy is apt to be checked by the secret wish that we were possessors of their cause of joy. Our obedience to this precept is not complete till we can "weep" or "rejoice" with others with equal readiness. In a word, the tenth commandment requires entire unselfishness. "Love is the fulfilling of the Law.
II THIS COMMAND MAKES VERY REMARKABLE REVELATIONS. Sin is defined by the Apostle John as "the transgression of Law." Consequently, wheresoever the Law reaches, there would the transgression of it come under that term, "sin." Hence, by the Law is the knowledge of sin. We find accordingly that one of the most noted characters in New Testament history gained, not only from the Decalogue, but from this particular precept, his first deep convictions of sin. (see Ro 7) Making a like use of it, we see:
1. That this law reveals that to be sin which else would not have been suspected as such. If we were asked by some to point out the marks of sin in the world, they would refer us to war, oppression, tyranny, etc, But God"s Word strikes at the lusts out of which these evils come. (Jam_4:1)
2. This law reveals to us how deeply sin has struck its roots in our nature, that it has permeated and saturated our very thoughts, and made them selfish.
3. We see too by the same light that many an apparently good act before men has been rotten by reason of the "lust" in which it had its root.
4. So that we also learn that a man may be altogether blameless in the sight of his fellows, and yet be condemned in the sight of God. God judges acts by motives. Have all our motives been pure?
5. Thus we see that there is quite enough in heart sins to shut us out from the kingdom of heaven.
6. Thus, by this commandment, and a fortiori by all the commandments together, there is revealed to us the impossibility of any one who starts with a burden of accumulated guilt, attaining to the righteousness which is of the Law. (Rom_7:9, Rom_7:10) Thus the Law reveals a mischief which it is not its province to cure.
III WHILE LAW REVEALS MISCHIEF, THE GOSPEL REVEALS A REMEDY FOR IT.
1. It shows us how grace would cut up covetousness by the root.
(1) Our Lord shows us by his teaching that our true wealth consists in what we are rather than in what we have. (Luk_12:13-20)
(2) When penitent, he forgives the past.
(3) He re-creates the soul, and lifts us up by promises to a higher level (2Pe_1:3, 2Pe_1:4; Mat_6:33; Luk_12:29; Heb_13:5)
(4) Nor is the element of holy warning wanting. (1Co_10:1-6, 1Co_10:12)
2. It shows us a sphere in which the natural ambition may have legitimate play without degenerating into lust. For, it may be urged, "If we had no desire after the improvement of our condition, we should do away with enterprise? Ought not a young man to be anxious to rise in the world?" Certainly. But not at the expense of others. In a right direction a man not only may, but should, make the very utmost of himself for which his power capacitates him. (1Ti_4:8; Pro_30:5-9) Another may say, "I have the organ of acquisitiveness very strongly developed. I am so made that I must get, so that if I am anxious to have more, I am only acting out that which is imbedded in the structure of my physical frame." Acquisitiveness! an excellent organ to have, and one which makes it specially desirable to decide of what its possessor shall be acquisitive, If it is a necessity of any one"s nature to be ever getting, the greater the need that he should be rightly getting the right. Now, while God"s Law condemns acquisitiveness in the wrong direction, yet God"s grace and gospel open up the grandest possible field for its exercise. By all means let any one develop that noble capacity (Pro_3:16 Pro_4:5-7; 1Co_12:31) The surest way of guarding against covetousness of ill will be so to develop this eagerness after good that the other cannot coexist. (1Jn_2:15) There is no faculty of our nature which can be developed to finer issues than this desire of having, if it be reset by Divine grace, and guided by the Spirit of God. No function of the soul is common or unclean, unless we make it so. Here is the right sort of covetousness, (Php_3:8) "That I may win Christ." Let all our power of coveting go out after him. He will bring with him durable riches and righteousness. The wealth we have in him will be vastly more than aught we can have from him, and by "the expulsive power of a new affection" he will wean us from the false craving for earth, and ever satisfy us with himself!
Vers. 21-33. Character determines environment.
I THE STORMY ELEMENTS OF NATURE SERVE AT TIMES AS THE FITTING ROBES OF DEITY. All natural objects are the projections in space of his creative voice. He spake and they appeared. H e is still behind all phenomena the only real substance. Since he is all-wise, the sole fount of knowledge, the true Revealer of secrets, he is properly said to be appareled with light. The rainbow is his diadem, the morning sun is his radiant face, the thundercloud his chariot. To human eyes, he can only be visible in such forms as these. His holiness can be visibly expressed in no other form than fire. The profound inscrutable ness of his will is best made manifest by the "thick darkness." His insufferable glory is attempered by a cloud. His kingly power is betokened by a "great voice." Such is his fitting environment.
II THE NEAR APPROACH OF GOD IS INTOLERABLE TO SINFUL MEN. The unrenewed man shrinks from contact with absolute purity. He is in an uncongenial atmosphere like a fish out of its native element. What tremendous losses foolish man submits to rather than abandon sin losses of privilege, friendship, joy! So Peter prayed, when the vision of Christ"s wondrous power dawned on him, "Depart from me, for I am a sinful man, O Lord." But the renewed man yearns and pants for a nearer, and yet nearer, approach to God. "I pray thee, show me thy glory!" This is his joy to be near God, to grow like him. And yet, how often do we shrinkfrom the passage of death, the passage by which we penetrate into the inner palace of Deity! Whatever brings us into nearer fellowship with God ought to be welcomed.
III A SIGHT OF GOD KILLS EITHER THE SIN OR THE SINNER. There is no question that God intends the former, but if the guilty man will not part with his sin identifies himself with it then he too dies. To know God, and his redeeming Son, is tantamount to eternal life. But to know God only in his judicial character, to have defective acquaintance with him, alarms and kills. The love of sin perverts the judgment, and destroys good logic. These Hebrews said, "We have seen this day that God doth talk with man, and he liveth;" and then they inconsistently add, "Therefore why should we die?" In presence of that mystic flame, they promise loyal obedience. If only life may be spared, and God"s commands be conveyed in a less alarming manner, they pledge themselves to be his liege servants. Alas! men little know their own weaknesses! So men still say that if they had such a revelation as they wished such in degree, and such in kind they would yield compliance! Yet the real difficulty arises not from defects in the external revelation, but from the internal disposition.
IV GOD"S APPORTIONMENT OF HONOR AND DISHONOR APPROVED BY MEN. HOW different his language to different persons! To some, "Go, get you into your tents again;" to another, "Stand thou here by me." To dwell near to God, and to enjoy his revelations of light and love this is really man"s crowning privilege, this his heaven. Yet the bulk of men are blind to their own good, dead to noblest joy. To possess any pleasure, their environment must be suited to their character; the external must correspond with the internal. "Depart from me!" says man to his Maker. "Depart from me!" responds our God. "Out of our own mouths we are judged.
V OBSERVE GOD"S INTENSE LONGING FOR MAN"S GOOD. How pathetic are such ejaculations as these, "Oh that there were such a heart in them, to fear me always!
1. Religion must be a matter of the heart.
2. Religion is not a compulsory, but voluntary, service.
3. Religion commands the allegiance of the whole man his reverence, submission, and practical service; and that not spasmodic, but continuous.
4. Religion brings largest benefit to ourselves and to our children. Even bad men have, at times, desires after a better life fitful moods of regret and aspiration. God, in his wondrous patience, smiles on these approves a passing thought or a transient feeling-and says, in his paternal love, Would that this frame of feeling continued!" These are the openings of opportunity"s golden door.
VI THE WORLD"S OBEDIENCE IS DEPENDENT ON HUMAN MINISTRIES, The majority of men will not listen to God unless he speak to them through human agencies. Men will only read God"s Word as it is written, in large capitals, in saintly lives. Thus God commanded Moses: "I will speak unto thee... thou shalt teach them, that they may do." The pardoned man becomes God"s interpreter to the world. "Speak thou to us," they say, and we will hear." "As Christ was, so we are to be in the world light-bearers. The heathen nations learn only through the Church the redeeming work of God. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Neither shalt thou desire.
Deu_5:21
Neither shalt thou desire.
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The Tenth Commandment
Nothing, be it ever so mean, is to be coveted which belongs to another, if it be to his loss and detriment. Wherefore it is observable that this commandment is thus briefly expressed by the Saviour (Mat_10:19). Defraud not, take not away. Christ Himself made this alteration of the word in the last commandment, and knew best the meaning of it. He makes coveting and defrauding the same, because he that inordinately desires that which is anothers doth it to his wrong. To wish anything hurtful to others is unlawful, though we never outwardly act what we design. He that deviseth to do evil shall be called a mischievous person (Pro_24:8). He merits that denomination on the account of those purposes of mischief which are in his heart. And as the Decalogue, so the Gospel declares this truth. Our Saviour interprets lascivious desires to be lascivious deeds (Mat_5:28). This is the Christian law, that the inward fault is to be accounted for; the will alone makes us obnoxious, though we proceed no further. We are forbid not only to entertain any intentions and wishes, but any imaginations and thoughts tending to the hurt of others. Secondly, I come to speak of the affirmative part, or the duties enjoined in this commandment. Here, then, we are bid to act out of an inward principle of holiness. The law doth not only exact of us external obedience, but internal sanctity. And the Gospel doth this much more, it enjoins us not only to cleanse our hands, but to purify our hearts (Jam_4:8). As we must take care of our lives, so we must expel all vicious appetites, lusts, and desires out of our minds. We must regulate our intentions and purposes, and rectify our thoughts and imaginations. This likewise is required of us in the affirmative part of this commandment, that we desire and wish in our hearts all good to our neighbours; that we be so far from coveting what is theirs, that we continually aim at their welfare, and employ our thoughts in promoting it. Besides, this is another part of the positive precept, that we be content with what is our own. We are bid here to acquiesce in Gods providence, and to rest satisfied with the condition He hath placed us in. In short, then, if we would have the general sum of both the negative and affirmative part of this commandment, it is thus comprised in the apostles words, Let your conversation be without covetousness, and be content with such things as ye have (Heb_13:5). Here is forbidden an inordinate coveting of what we have not, and a being discontented with what we have. So that I think I shall accomplish the design of this commandment by treating distinctly of these two, covetousness and contentment. I begin with the former. First, as to its nature. It is an inordinate desire after those worldly goods which we have not, and which it is not fitting we should have. I say, it is an excessive desire after those things. And this is one main thing that constitutes the sin of covetousness, as we may gather from the description of it in the sacred writings. Those who are addicted to it are said to be greedy of gain (Pro_1:19). And covetousness itself is set forth by that greedy creature the horse leech with its two daughters, i.e. its double forked tongue wherewith it continually sucks blood (Pro_30:15). This comparison is used to express the insatiableness of those persons desires who are given to avarice. Secondly, as covetousness is an immoderate, so it is an inordinate and irregular desire of worldly goods. For--
1. It is a desire of them as they are our neighbours. And thereby is intimated to us that the covetous have an evil eye, and grudge at the good of others. They are angry that they have not a monopoly of worldly riches, and it grieves them that anyone hath a share of them besides themselves.
2. The inordinacy of this avaricious desire of the things of this world consists in this, that it is a longing after them as the chief good. Riches are desired by the covetous for themselves wholly, and are reckoned as the greatest happiness. In the second place, I am to display the evil and mischief of this sin. And this I will do by showing--
(1) Covetousness and the love of the world are the source of most sins in mens lives (1Ti_6:9). There is no kind of sin almost that you can mention but it springs from this root. Covetous persons break all the commandments. There is no sin but it will thrive upon such a root, there is no vice but this will supply nourishment to it. But a good conscience cannot grow upon it, and nothing that is virtuous can prosper.
(2) And so I proceed to the second particular, which will give us a further account of the evil and mischief of covetousness, namely, that it is the source of punishment. And here I will show first that this vice is its own punishment. The same judgment befalls the covetous that befell Korah and his company, they are swallowed up of the earth, and they cannot extricate themselves out of this misery. This greedy appetite never suffers him to say, It is enough: but in the fulness of his sufficiency he is in straits (Job_20:22). And we are told by another wise man, that He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase (Ecc_5:10). This is the genuine effect of covetousness, and this impossibility of being satisfied is a continual torment. Again, these persons, as they torment themselves, so they are judicially punished by God. Sometimes the hand of God blasts them immediately, as Gehazi was smitten with leprosy. Sometimes they are found out by the magistrate, and made sacrifices to justice, as Achan with his golden wedge. And sometimes through the judgment of God men of violence are permitted to spoil them of what they have so sordidly raked together. At other times we see that they are abruptly cut off in the career of their covetous pursuits (Jer_17:11). Sometimes they are their own executioners, as the covetous Judas was. Lastly, the covetous are punished in another world. The third and last thing I undertook, which was to offer proper remedies against this inordinate desiring of the things of this world. The general expedient is that we must study to moderate our appetites and affections, we must take pains with ourselves to bring our souls into a right temper, for it is the mind that causes all the disturbance in us; wherefore, if this be not duly disposed, no condition will please us, and we shall be perpetually craving and uneasy. The more particular rules are these--
1. Know and remember this, that riches and abundance are commonly indulged to the worst of men, and hence you may conclude they are of no great worth. Christ chose poverty, and left it as a portion to His disciples, and the holiest men have been denied the riches of this world. Let us meditate on this, in order to the disengaging of our souls from a covetous desire after wealth and abundance.
2. Observe the design of Gods afflicting hand. Remember this, that He sends outward crosses on purpose to diminish our immoderate longing after these things.
3. Divert your worldly designs by those that are spiritual. Mind these things, which are of the highest nature: covet earnestly the best gifts; labour to be rich towards God. Be always earnestly seeking the graces of Gods Spirit, communion with Him, and His love and favour. Thus cure your malady by revulsion.
4. Always carry in your eye the other world, and then you will be cured of your immoderate longings after this. Look up to heaven and contemplate that, and then the earth will seem to be but a poor, shrivelled point. Thus I have propounded the proper remedies which you may successfully make use of for the extirpating of covetousness and the immoderate love of the world. And because you can do nothing of this without the Divine aid, forget not to be frequent in prayer. I come, then, now to that which is the positive part of this commandment, namely, contentedness. And here I am to show--
1. The true nature of it.
2. The excellency and benefit of it.
3. The means of attaining it.
First, I will give an account of the true nature of contentment. And this we may learn from what hath been said concerning covetousness, for true contentment is opposite to covetousness, and therefore is rightly defined a cessation of all covetous desires, and an acquiescing in what we have. Contentment therefore denotes these two things: first, that the desire of what is absent is taken off; secondly, that there is a satisfaction in what is present. For this is certain, that our ease and comfort consist in having what we desire, and in being pleased with what we have. Now, then, if a man desires something and yet wants it, or hath something and is not pleased with it, he cannot possibly be contented. Here, then, is the noble art of Christianity to take off the edge of out appetites, to qualify or to quench our thirst, and also to make us in love with the present, to bring our minds to an acquiescence in the condition that God places us in. This latter is the chief thing in contentment, and, indeed, comprehends the other; for if we contentedly enjoy the present, we shall not enlarge our desires to things that are absent. This is enjoined us by the apostle in Heb_13:5, Be content with such things as ye have, or, with the present things, for so it should be translated. Secondly, the excellency and benefit of contentment are to be treated of. First, this must needs be a very excellent grace, because it argues a brave and generous spirit. Secondly, it is attended with pleasure as well as honour. Thirdly, it is also profitable (1Ti_6:6). A contented mind is impregnable. We are rich with a treasure that none but ourselves can rob us of. Fourthly and lastly, to sum up all in a word, contentment makes us happy. Now, he that hath arrived to the art of contentment must needs be happy, because his will and the things he converses with exactly suit with one another. The third thing is to show what are the proper means of attaining this excellent grace of contentedness. Here I will propound these following directions:--First, in order to contentment it is necessary that we understand aright the true nature and disposition of the things of this world, that we form right conceptions concerning them. In the first place, we must know that they are in their own nature indifferent. They are not really good, and so not the proper objects of our desires. Consider this, and be content. Secondly, let us consider how little will suffice us, and how unnecessary the abundance of the things of this world is. Thirdly, another effectual way to procure contentment is to make a balance, and indifferently to poise both your crosses and your blessings. If you will take the pains to lay the latter in one scale, as well as the former in another, you will make them even, though one seemed to you to be weightier than the other. Have you never heard that the wind and tempest which battered the vessel and tore its sails drove it at last to the desired haven? Valerius Maximus tells us of one in a Tyrian ship who was struck into the sea by a wave on one side, and presently another wave on the other side of the ship hoisted him up into it. So with respect to those things which we are now speaking of, there is an abundant requital. Whenever there is any loss or adverse event there is constantly some compensation goes along with it--at least, if we rightly and skilfully improve the adverse accident, for thereby we may turn blanks into prizes. There is never anything taken from us but we may find there is some supply made for it, or else there is something yet left behind that may make us forget our loss. Wherefore under this head let me advise you, instead of reckoning up what you have not, to consider what you have; and this will lead you to contentment. You can never sufficiently thank God for letting you enjoy the use of your hands, your feet, your eyes, your tongue, for these are much greater things than any you can name that you are destitute of. Consider that you have your liberty, which is an unspeakable blessing; that you are provided for daily with a sufficient portion of meat and drink; that you have not only necessary food, but raiment; that you have a habitation to shelter you from the injury of the weather. Consider, likewise, that if we labour under some particular grievance, yet God generally continues to us some blessing which makes amends for it. Set, then, your health against your poverty, and know that some wealthy persons would purchase the former, though they had the latter into the bargain. Or perhaps you are afflicted with an unhealthful state of body, with pain and torture, But then you may be supported under this grievance by reflecting on those considerable mercies which God hath not deprived you of, as a competent allowance of the other good things of this life--the help of physicians, many obliging friends and relations, a good name, etc. Fourthly, in order to contentedness, it is requisite that we be not solicitous about the future. Our present ease depends much on our behaviour as to the future. Therefore here we are to regulate ourselves, and to take care that we be not inquisitive and anxious about the events that are to come. Better is the sight of the eyes than the wandering of the desire, saith Solomon (Ecc_6:9). It is better to enjoy the good things that are present and before our eyes than to follow after future and uncertain objects with vain inquiries and wishes, for this walking of the soul, as the Hebrew in this text elegantly hath it, this ranging of our minds, will certainly create us trouble and dissatisfaction. Wherefore let us confine ourselves to the present, and thankfully enjoy that, and not trouble our thoughts with what shall befall us hereafter. Fifthly, to cherish and preserve in him this excellent frame of spirit, he strives to learn the art and skill of making the best of all that happens to him. Sixthly, be not dejected and discouraged by what the men of the world, who have their portion in this life, are wont to suggest to you. Lastly, be thoroughly convinced of the Divine Providence which rules the world and takes care of us, and firmly depend and rely upon this, and then it is impossible you should be discontented. Seeing Infinite Wisdom governs the world and manages all things to the best ends and purposes, we may fully persuade ourselves that all things shall work together for our good. (J. Edwards, D. D.)
The Tenth Commandment.
Observe, first, that this is a unique commandment. Search all the laws of all the world, and you will not find one which resembles it. Human laws can only prohibit crimes of which human eyes can take cognisance; the hearts of men are beyond their reach. The tyrant can only command the outward obedience, of his slave, but he cannot subdue the fierce rebellion which rages in that slaves heart. He makes no attempt to order what he is impotent to enforce. The unique command which prohibits not only commissions but concupiscence can be uttered by God alone. And herein the ten commands on Sinai anticipated the eight beatitudes of the Sermon on the Mount. The law says, Thou shalt not desire; the Gospel says, Blessed are the pure in heart. It is a commandment preeminently spiritual; it cuts at the root of all formalism and all hypocrisy; it shows that each man is not what he seems to be to men, but what he is in the eyes of God. The lesson which the Tenth Commandment teaches us is that God must be obeyed, not with eye service as men pleasers, but with singleness of heart. Even the heathen say that the God with whom we have to do is one with whom nothing avails except heart obedience. Wickedness and injustice, says Aristotle, lie in the intention. He, says Juvenal, who thinks in silent wickedness within himself incurs the guilt of the deed. And this command is tender as well as unique, for it is designed to save us from error; it is meant, not to terrify us, but to train; it reveals to us, as with a flash out of Gods eternity, when and how the work of our life has to be done; it shows us that there is no sound cure for any disease, without the removal of the cause. The literal meaning of the commandment is, Thou shalt not excessively or wrongfully, thou shalt not unlawfully or irregularly, desire anything which thou canst not innocently and uprightly possess. Perhaps you think, What harm can a mere desire do when I have not even expressed it? What wrong can there be in such an airy nothing, such an impalpable thought? The answer is two-fold. First, that airy nothing, that impalpable thought, as you call it, is a very real thing. It is seen in heaven, it is heard in heaven, in heaven it needs forgiveness, and consequently that thought will, if dwelt upon, be certainly the prolific mother of all sins. It is the cockatrices egg which brings forth the vapour of the fiery flying serpent. Guilty longings are the avant-couriers of the performance of guilty lusts concealed in the guise of a harmless infant, the guilty curiosity, the guilty lingering on the confines of temptation. The guilty wish pushes open the wicket gate, and then, when it has done so it springs into the menacing stature of a giant demon. The sole way to keep ourselves from the infinite possibility of sin is only to follow the exhortation of St. James: Cleanse your hearts, ye sinners; purify your hearts, ye double-minded. It is with the latter form of concupiscence, with the covetousness which is idolatry, that the extension of the commandment chiefly deals. It warns us against the greed of accumulation and the thirst for gold. This commandment says to our England of today, Which wilt thou be, the freeman of Christ or the bond slave of Mammon? Which wilt thou be, an example to the world or its corrupter? Rich thou art beyond all nations, and art ever becoming more and more rich. But wealth means weal, means well-being; it does not mean riches and woe to thy weal. But this commandment teaches us something more than contentment, lovely, indeed, and full of happiness as a virtue. Utter content is but the passive form of the most fruitful of all virtues--it is self-sacrifice. But he who has ceased to desire will rejoice also to abstain; he who desires to cease that selfish greediness for what does not belong to him, or what he ought largely to share with others, will be eager to give with wise generosity--he will find that herein is happiness. St. Edmund of Canterbury, one of our sweet English saints, used to leave his money on the sill of the window of his staircase for anyone to take who would, and sometimes he would sprinkle dust over it, saying, Ashes to ashes, dust to dust. Another great man said, We have no time to get rich; the expulsive power of good affections leaves no time for meaner passions. The lives of such saints poured silent contempt on gold, and how great is their reward! They are uplifted above the base temptations which surround the toiling, moiling multitude. Self-abnegation, the subdual of concupiscence, means that the soul is satisfied with God. Dissatisfaction is the necessary curse of worldly life. Vanity of vanity, says one of the best-known novels of the century, which of us has what he desires, and having it is satisfied? Answer me, children of the world, votaries of self-indulgence, slaves of gold; answer me, and confess your misery. Covetousness means a curse, but he who gives all to Christ gains all from Christ; he who will lose his life for Christs sake shall always find it. Can you imagine a more struggling and apparently miserable lot than that of some poor harmless missionary in the depths of Africa? Not long ago a dying missionary wrote home from the wilds of Africa: Tell my family and all my friends that I rejoice to have left all for Christ. Were my sacrifice to make again, I think, as I lie here dying in a strange land, I would make it again a thousand times. I would not change my lot for all the happiness of the world. This German beast, says Leo X, cares nothing for gold,--a strange phenomenon when all the priests and all the world cared so much for gold; but because Luther did not care for gold, and lived and died a very poor man, it raised the hearts of myriads of men to seek their treasure where he had done--in things above, where Christ sitteth at the right hand of God. (Dean Farrar.)
The Tenth Commandment
For settling the true sense of these words it will be needful to remark--First, that in the nine former commandments there has been direction given for every inward and outward act of duty owing to God or man, and all the sinful conduct contrary thereto has been prohibited and condemned. Secondly, that the design of the whole law being evidently to make sin fully known, that design would not be answered by it if there had not been a particular commandment in it which should condemn those sinful desires of our nature which are the principles of all sinful acts whatever. In the seventh chapter to the Romans St. Paul does most plainly interpret this Tenth Commandment as condemning the natural desires of our depraved hearts. And lest it should be wondered that no other desires are here mentioned than those which refer to the second table, the reason is that all the sinful desires of our nature are only after the things prohibited in the second table. The sin of our nature against the first table is to have no desire after God; and therefore, there being in our nature no desire after God, that desire only that is in our nature can be condemned, namely, desire after earthly and sensual things, both which are expressly mentioned in this commandment, coveting our neighbours house being an earthly desire, and coveting his wife a sensual one. But yet, that all desires after the things and enjoyments of this present time might not seem to be disallowed and sinful, the commandment also gives us to understand how we shall make a distinction between those desires after present things which spring from our corrupted nature and are in themselves sinful and such as are innocent and, indeed, in our present circumstances, necessary. Thou shalt not desire anything that is thy neighbours, for to desire what is anothers for thy convenience or gratification issues directly from the carnality and worldliness of thy nature, and plainly proves an inclination for present things which is neither consistent with love to God nor man. Nay, and many times the really sinful desire will be clothing itself under the guise of necessity, and pretend necessity where there is really none. Can we suppose King Ahab was in real want of a garden of herbs? Is it not more probable that some scheme of indulgence or pomp made him conceive he wanted Naboths vineyard, and that, for any matter of necessity in the thing, he could as well have done without it? Should I attempt to enumerate all those various lustings and desires that pass through our hearts without being permitted to make a settlement there, and yet are forbidden by this commandment, the undertaking would be endless Yet it will be needful to give some sort of account of them. First, thou shalt not covet or have any sinful desires in thy heart after thy neighbours dignity. And here all those sudden risings of heart against the authority of God in the persons of those he has set over us come in and are condemned. Secondly, thou shalt not lust after thy neighbours life; thou must not have a motion to his hurt in soul or body within thy heart. All envious, revengeful, unmerciful suggestions against him are contrary to charity, and rise out of a depraved nature. Thirdly, thou shalt not covet thy neighbours wife. All manner of sensuality being also condemned by the Seventh Commandment, all motions towards it fall under the censure of the tenth. Fourthly, thou shalt not covet thy neighbours goods. What I now speak of is not the sin of covetousness, nor that devising of theft before it is committed, but that which is at the bottom of both--the sinful stirrings of corrupt nature after the interests of the world, in which our foolish hearts do naturally trust. You have not wished to have your neighbours goods by fraud or force, I allow; but have you never wished any of them yours from the instigation of a world-trusting heart? Fifthly, thou shalt not lust after thy neighbours good name. The meaning of this is, thou mayest never have in thy heart one suggestion of envy because thy neighbour is better than thou, of hatred because his virtues reprove thy vices, of displeasure because he will follow his conscience sooner than thy will, of delight--no, not in the least degree--in hearing of or beholding his sins. This is desiring hurt to thy neighbours name. Yea, though thou dost not approve any of these suggestions, but art really displeased with them and wouldest never more know them, yet they are thy sins. What has been said may suffice to show the design of this last commandment, and therein the sad sinfulness of our nature. (S. Walker, B. A.)
The Tenth Commandment
The first thing which this commandment teaches us is that all desire is wrong when we set our hearts upon a thing which we cannot fairly and justly obtain. Ahab and Jezebel broke it when they took Naboths vineyard. Is it ever right to desire? And what makes a desire right or wrong? Here we are all full of wishes and desires. Desire is one of the great motive forces of the world. If we had no desires we should have no progress. It is a sense of want that makes us exert ourselves, and very often bring to pass a great many results which we never set before ourselves as ends. What, then, is to be our criterion? Desire is not a wrong thing in itself. Desire of learning is not wrong; desire of success, say, in an examination, or in our future career in life, is surely not wrong? Roughly, very roughly, speaking, success is the guarantee from outside that we were right in pursuing such and such a course, in using our talents in such and such a way; while failure, speaking again very roughly, seems to mean that we have wasted our time, or mistaken our vocation. It is not always so, of course. Desire is not, it may be repeated, a wrong thing in itself. When is it wrong?
1. When we desire things that are unworthy of us, as when Nero wished to be applauded as a stage performer, or when a great man, like Brownings Lost Leader, is led aside from his path by the offer of some petty title or distinction; and, alas! if we look into our own hearts, we shall often find, almost with a sudden shock of shame and dismay, how miserably petty are some of the objects around which our imagination is building its castles in the air.
2. Again, desire is wrong when it throws us off our balance, and makes us take a one-sided view of life.
3. Desire is clearly blamable when we allow it to absorb us and make us forgetful of the needs of others.
4. Again, desire is wrong when indulged in such a way that the failure of what we desire makes us discontented.
5. Again, if our ambition, our love, our de, ire, makes us forgetful of God, is it not worse still? There is, however, one other thing I should like to say. Primarily, and roughly speaking, God does fulfil, or shows us how to accomplish, our wishes. There is a decided a priori probability that we shall get what we want. As an exquisite fragment of Greek poetry tells us, Hesperus (the evening star) brings everything home: the sheep to the fold, and the child to the mother. So we may say of the evening of life, in very many cases, it has brought to the man or the woman the objects of lifelong desire. All things, as we say, come round to him who waits. But it is also possible to have a wrong desire fulfilled, and to mourn its fulfilment as our bitterest misfortune. Occidat dum imperet (Let him kill me if he only reign!), said Agrippina of Nero, and her aspiration was terribly realised. The thirty pieces of silver were the desire of Judas Iscariot! How often do we see this still! The moment we try to force Gods will we desire wrongly, and are sure to repent of it. (Elizabeth Wordsworth.)
Law of purity
The last of the Ten Commandments is the most important; it relates to the heart, out of which are the issues of life. It is a law that cannot be broken by any word that man may speak, by any act that he may perform. It is descriptive of character, and supposes a moral state out of which flow all motives, desires, thoughts, words, and deeds. All the other commandments are violated by an act or a word; but the tenth is supremely mental in its scope and purpose. In this last of the Divine ten precepts is the law of desire. To covet is to desire the forbidden fruit. It is not external, but internal; it relates to what a man thinks and feels. A desire is a conception, a wish, an inclination, an aspiration, which may or may not lead on to action. The penalty is not stated. Will it not be exclusion from God? The great thought is desire within the limitations of law. There is a pleasurable, beneficent, lawful exercise of desire. There is a covetousness that is right and commendable. We are commanded to covet earnestly the best gifts, and to covet to prophesy--that is, to teach the way of the Lord. Intense desire is indispensable to success. What were life without aspiration? Desire nerves the soul, stimulates the intellect, animates the mind. Men may aspire to all knowledge, to the largest wealth, to the highest honours, to the greatest achievements, to the widest influence, to boundless usefulness, to all attainable purity; but God must be supreme; principle the rule; charity the end. A man may desire a wife, but not anothers; a horse, but not his neighbours; a trusty servant, but not to the disadvantage of an employer; an ox, an ass, a field, but not to the injury of its owner. How execrable the man who lessens the esteem of a husband for the woman he has wedded and then ingratiates himself in the affections of that alienated wife that he may have her! The imagination is the domain wherein the law of purity operates, and therein should hold supreme sway. No other mental faculty is so potent in the formation of the character and in giving direction to the destiny of men and nations. The imagination rules the world for good and evil. The sacred writers couple the imagination with the heart, which is neither accidental nor incidental, but is done with intelligent intent. It is to remind us of the immense power of this masterful faculty over the great passions of our nature. To capture, control, purify, refine, elevate this dominating power of the soul is the mission of the law of purity: Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. How beneficent is the imagination when subject to law; how malevolent its influence when unrestrained and lawless! Like the reason and the memory, the imagination is subject to discipline and the sovereign will of man. This law of purity demands a passive state and an active manifestation. Christianity is the religion of the imagination. Christ is the only religious Teacher known to man who demands of His people a moral condition antecedent to act of devotion. If God is not a respecter of persons He is of character, and that He has foreordained unto eternal life. Christs demand for a moral condition antecedent to all mental and physical action is in harmony with the order of nature. There is a passive state of our muscular forces and intellectual powers upon which the active depends, and of which the active is the living expression. If the arm is strong to defend, there must be healthfulness in the muscles thereof. If the faculties of the mind respond to the will, there must be latent vigour in the intellect. Mans moral nature is both passive and active, and experience is in proof that as is the passive so is the active. If the affections respond only to objects of purity, if the conscience only to the voice of right, if the will only to the call of duty, there must be inherent purity and strength in all our moral powers when quiescent. Christ is the Saviour and Sovereign of the heart wherein He incarnates purity. He must be at the fountainhead of life, that the issues thereof may be Divine. And it is a matter of experience that with purity there comes an intellectual elevation, a sharpening and quickening of all the mental powers, whereby the perfect man in Christ discerns more readily between right and wrong; and the heavenly calm that reigns in all his being, and the perfect peace wherein he is ever kept, conduce to tranquillity of intellect, correctness of taste, candour of intention, carefulness of judgment, and impartiality, of decision. The imagination acts directly on the moral character, and by its abuse the will is weakened, the mental energy is dissipated, and the whole life is polluted. Purity and happiness are inseparable. In nothing more is the beneficence of the Creator apparent than in His ordination that happiness here and hereafter shall flow out of the character of a man. The blessings of human life, such as honourable birth, liberal education, ample fortune, high social position, renown among men, abundance of health, and length of days, may contribute to the repose of soul and add to the joy of life; but these can never be the radical source of happiness. The whole history of the world is a proof that happiness never flows into a man, but rather flows out of him. And what is true of earth will be true of heaven. Such was the conception of the Psalmist, who sings, I shall be satisfied, when I awake, with Thy likeness. (J. P. Newman, D. D.)
Neither shalt thou desire thy neighbours wife
This commandment is in brief, Thou shalt not covet; or, to put it positively, Give Me thine heart. Give it not to the world and all its store. Thus beginning and end of the Ten Words are united--the circle completed. He who keeps the first commandment, said one of the fathers, possesses the spring of all good works and righteousness, i.e. the love of God; and he who keeps the last commandment checks the fountain of all sin, namely, evil desire, whence flow all wicked works (1Jn_2:15). What does this command require of us?
I. That we should not weld to evil desires. This is the easiest requirement.
1. The story of Ahab and Naboths vineyard is a terrible example of the result of yielding to covetousness. Yet how many Ahabs are there who lust after their neighbours house, etc., and who, when the neighbour has come down in the world and a friendly hand might raise him, do not stretch out that hand, but eagerly seize hold of the coveted possession!
2. How many are there also who, out of envy and covetousness, will disturb the peace of a household--raising discord between man and wife, between servant and master! Not more than one in ten can be found, perhaps, who would, on the contrary, seek to reconcile, in love and faithfulness, husband and wife, and how many will seek to draw a good and faithful servant even from a friends service, with promise of higher wages, etc.! How many will either possess themselves of what is anothers; or, if that cannot be, with the wickedest meanness seek to destroy or spoil the possession!
3. In this commandment God puts a check on the sin and evil desires which haunt mens hearts like savage creatures, ready to break forth in shameful deeds. He knows that wicked desires manifest themselves universally: envy, which covets a neighbours goods; hate, which seeks a neighbours undoing; fleshly lusts, which flame out in debauchery, pride, vanity, etc. But the apology of men, Sin was stronger than I, will not stand; but Let not sin reign (Rom_6:12).
II. That we should not nourish evil desires in our hearts. This is a much harder endeavour.
1. Men can weaken and repress such desires, but they can also excite, foster, and indulge them. The poor boy who fled from the shelter which had been accorded to him through the frost and snow of a winters night, until the desire to steal which the ticking of a watch aroused in him had vanished, thus bravely conquered evil desire.
2. Many who have not seized a neighbours possession have yet coveted it, and have not put restraint on this desire. Some would not injure a neighbour, but are yet rejoiced when misfortune falls on him. The envious man may never attempt to ruin anothers happiness; yet if the evil thoughts were clearly brought to the light of day, how would he himself shrink from them!
3. Even when such evil desires do not blossom into deed, yet they are reckoned even as deeds in the pure light of heaven. Adultery and uncleanness, murder and revenge, envy and anger, are classed as works of the flesh.
4. We may not prevent evil thoughts coming into our minds, but we may take care that they gain no footing within us. You cant prevent the birds flying about your head, but you can prevent them from building nests in your hair, said Luther. Through labour, prayer, remembrance of God and our Saviour we can give evil thoughts no place in our hearts.
III. That we should have no evil thoughts in our hearts. This is the most difficult endeavour.
1. Thou shalt be holy, for I am holy. Be perfect as your Father in heaven is perfect. It is not enough that we should repress, etc., these evil desires; we must seek to banish them entirely. Not only must the weed be repressed; it must be uprooted. Can we do this? Let us hear the apostle (Rom_7:18-25).
2. But here our power has an end. Like the young man who came to the Saviour, we may keep outwardly, in appearance, all the commandments; yet this command is put here to show us that yet we have not attained--that our hearts are not yet fully temples of God; that though our lives might seem perfect to men, yet God calls us by nature lost and ruined. Thus before God stand those who say, To do good is the best religion. Truly, in doing good, religion manifests itself; but to attempt by our own little display of common honesty, etc., to make ourselves rich before God, and to despise the Christian faith, is vain. To say that this good-doing is the best religion is to lie.
3. God looks on the heart. He measures the actions by the heart. He looks not merely on the stamp which the coin bears, but at the metal from which it is formed above all. Woe to us were there no other way to life than perfectly keeping the commandments! But thank God, we have our Christian faith. The blessing we gain from an earnest consideration of this commandment is that it brings home the fact that salvation is not by the law alone, and makes us eager to learn the good news which is called the Gospel, and which tells us that the just shall live by his faith. (K. H. Caspari.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Moses continues to speak to the people of Israel as if they were one man, so all instances of "you" and "your" are singular. (See: Forms of You)
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You will not
See how you translated this in Deuteronomy 5:09.
translationWords
envy
neighbor
servant
cow
donkey
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 5:21 covet: This commandment differs from the others because…
5:21 covet: This commandment differs from the others because it pertains to a desire rather than to an act. An evil desire is no less offensive to God than an evil deed (see Matt 5:27-28).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.