David says: “I have seen an end of all perfection: but Thy commandment is exceeding broad” (Ps 119:96). All the commandments have broad dimensions, but this is particularly true for the tenth commandment. They are broad 1) as far as the objects are concerned, and the branches which come forth out of the stem, 2) as far as the earnestness and zeal with which the task must be accomplished, and 3) as far as the spiritual manner of observance: in love, godly fear, and obedience. An unconverted person takes no note of this, and believes the external observance to be sufficient. Some—with the rich young ruler—allow themselves to believe that they have observed all these things (Matt 19:20). Many of the converted do not focus so much upon this, until they learn that they see but little, and those who begin to perceive this become desirous for more light, and pray, “Open Thou mine eyes, that I may behold wondrous things out of Thy law” (Ps 119:18). Many indeed hold the law before them as a mirror in order to discern their deformity in it and to govern their lives accordingly. There is, however, but little knowledge concerning the tenth commandment and it is generally passed over. It is one of those commandments against which we sin most frequently, and therefore it is essential that this commandment also be explained as far as its correct meaning is concerned. He who correctly observes this will be startled concerning himself, not having known that he has been continually sinning.
Man Created with Desire for God
The Papists and Lutherans make this one commandment into two—something which we have previously refuted. Paul refers to it with one word in Rom 7:7—covetousness. Covetousness, as far as impurity and unrighteousness are concerned, belongs to the seventh and eighth commandments; however, covetousness is mentioned here without such connotations. Man is not self-sufficient; he cannot satisfy himself with himself. He is but an empty vessel, only capable of receiving something. He must find his fulfillment by matters which are exterior to himself—both according to soul and body. He must have food, drink, air, and light, will it be well with his body. According to the soul, he must have something spiritual and infinite—that is God Himself—in order for his infinite desire to be satisfied.
In order to be fulfilled, God has created an innate desire within Roman Catholic Church, false views ofman. This desire, considered in and of itself, was a perfect desire. As long as man was in the state of perfection, that desire was directed toward the right objects in a right manner. In regard to the soul, his desire was only directed toward God in order to be continually satisfied in having fellowship with and finding delight in Him—and as far as the body was concerned, his desire was directed toward that which it needed. It was the food of Christ’s soul to do the will of His Father (John 4:34), and according to the body He had a desire for temporal food and drink. He hungered (Matt 4:2), and He thirsted (John 19:28).
However, after man had sinned, desire remained but it has been distorted and corrupted, both as to the manner in which it functions, as well as relative to its objects. He has no desire after God and his desires are therefore not directed toward God as being the satisfaction of his soul. His desire is after this world, whereby he seeks to satisfy his spiritual soul, and according to the body he has unlawful desires toward that which is lawful in and of itself. These desires furthermore extend themselves toward forbidden objects. This is the sin forbidden in this commandment.
Refutation of the Notion that Covetousness is No Sin
Natural man and the Papists are of the opinion that covetousness is no sin if a person’s desires are not accompanied by either impurity or unrighteousness; if there is no intent to carry out these desires, there being no deliberation as to the means to use to accomplish this—and thus if his will did not acquiesce in this. There would then only be a desire for a given matter, with the supposition, however, that one desires to attain this by proper means. This would then be no sin.
Proof #1: The tenth commandment itself refutes them for the following reasons:
(1) Even though impure desires toward our neighbor’s wife and an unlawful desire for our neighbor’s possessions belong to the realm of the seventh and eighth commandments, the law nevertheless explicitly prohibits coveting in this commandment.
(2) Since there remains no other coveting of our neighbor’s wife, house, or possessions but a coveting which does not translate into the unlawful pursuit of these things—and thus a coveting in which the will does not acquiesce, as the object of our desire is presently still our neighbor’s possession and may therefore not be ours—then that very desire is sin.
Proof #2: The apostle states expressly that covetousness is sin. “I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet” (Rom 7:7). He knew that covetousness relative to adultery and theft was sinful, for that is evident from nature. He speaks of a covetousness which was concealed from nature, however, and thus also from him, being in the state of nature. He thus speaks of covetousness in an unrestricted sense, unrelated to the acquiescence of the will—a covetousness which he nevertheless was not permitted to have as it pertained to the wife or possessions of his neighbor. He was therefore not permitted to covet, even if it were but a passionate desire, such as: “If only I had that woman or that house.” He declares such a desire to be sin. “Nay, I had not known sin, but by the law.”
Proof #3: Covetousness by its very nature brings forth sin. First there is only covetousness, but, once this arises, it draws man further away and entices him. He will then proceed with the commission of sin. However, that which gives birth to sin is sin itself, for a good tree cannot bring forth evil fruit. Observe this in James 1:14-15: “But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.”