"Thou shalt not covet," as set down in Exodus 20:17, is applied as surely to one's neighbor's dwelling as to his wife; to his household animals as to his servants; so the conclusion is reached that this covetous attitude of thought must be avoided concerning "any thing that is thy neighbour's."
The word "covet," with its derivatives is employed in the New Testament not only in a reprehensible sense but also sometimes in a praiseworthy sense, their common denominator being strong desire. The tenth commandment denounces the desire for what is not one's own, whether legally or morally; but elsewhere, when turned to constructive uses, such strong desire is both commended and demanded. Thus the Apostle Paul called upon the people of Corinth to "covet earnestly the best gifts" (I Cor. 12:31), counseling them further to "covet to prophesy" (14:39), clearly indicating the necessity of turning their desires into truly progressive and uplifting channels.
In many respects the tenth commandment appears to be closely associated with the seventh, adultery being often the direct result of unbridled desire. Not only does Deuteronomy (5:21), in its understanding of the tenth commandment, condemn covetous desire shown toward a married woman, but Paul, commenting upon this commandment, states (Rom. 7:7, 8): "I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence." Moreover Peter links those who have "eyes full of adultery" with men who have "an heart... exercised with covetous practices" (II Pet. 2:14).
It is not surprising to find that Micah, the peasant prophet, himself a resident of one of the country districts of Judah, is cognizant of the problems of his farmer neighbors, calling for "woe" against those who "covet fields, and take them by violence" (Mic. 2:1, 2). (Cf. Deut. 5:21).
Jesus warned his followers to "take heed, and beware of covetousness" (Luke 12: 15), indicating that worldly possessions provided neither the content nor the support of life. In the same context he refused to comply with the plea of a questioner that he should take part in a family dispute concerning money matters. He went on to enforce his point by propounding one of his famous parables.
The Master told of a man whose material wealth was so great that he had no room in which to store the abundant increase of his fields. Instead of simply adding to the barns that he had, he was inclined to demolish them completely, replacing them with larger and more pretentious ones. Assuming that nothing could ever happen to his rich stores in the foreseeable future, he was prepared to lapse into an existence of ease, indulgence, and thoughtless merriment, not realizing that very soon his earthly existence was to come to an end, as was his personal enjoyment of his wealth. Here was foolishness indeed, the Master observed, pointing the moral, "So is he that layeth up treasure for himself, and is not rich toward God" (Luke 12:21).
The danger of thus trusting in worldly riches and coveting them was also clearly stressed by Paul, who in a familiar phrase said, "The love of money is the root of all evil" (I Tim. 6:10). He wrote to the Ephesians (5:5 that no) "covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God."
In the Beatitudes the covetous desire for material possessions and pleasures, condemned in the tenth commandment, is replaced by the full assurance of the blessings awaiting those who faithfully and consistently search for righteousness (see Matt. 5:6).
