060. Chapter 55: The Tenth Commandment
------------ CHAPTER FIFTY-FIVE ------------ The Tenth Commandment
David says: "I have seen an end of all perfection: but Thy commandment is exceeding broad" (Psalms 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 (Matthew 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" (Psalms 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 Romans 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 (Matthew 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" (Romans 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." The Sins Prohibited The sins prohibited in this commandment are the following: First, the evil disposition of soul and body is prohibited, for original sin consists in the absence of the image of God and in the possession of the image of the devil. The soul misses true light, love, life, peace, and holiness -- yes, God Himself. Instead, she is in a state of darkness, death, unrest, and pollution. Furthermore, the disposition of the body is evil, as a result of which it has numerous inordinate inclinations and thus stirs up the soul to lust in a variety of manners. This disposition is the fountain of all kinds of sinful motions.
Secondly, dissatisfaction with our current circumstances is forbidden, which manifests itself:
(1) in a howling emptiness and a greedy yearning for something which is not possessed;
(2) in a restlessness, fretfulness, and stirring of the heart due to not having that which could satisfy, even though it is not limited to a specific thing -- it just wants to have something;
(3) in an active lust and desire for something which appears to be able to delight the heart, reasoning as follows:
"If I had the wife or husband which my neighbor has -- if I had that house, that garden, that piece of land, that horse, that cow (even if one does not desire this in an inordinate manner) -- or if I had a different profession, would practice that trade, held that office, had such an amount of money (even if this does not relate to his neighbor), then I would be happy." Such a person is thus as a "troubled sea, when it cannot rest, whose waters cast up mire and dirt" (Isaiah 57:20).
Thirdly, disagreeable temper is forbidden. This manifests itself in an aversion for all that is good, and in the quenching of the motions of the Holy Spirit (Ephesians 4:30).
Fourthly, an untamed heart is forbidden; that is, to be without restraint, to be as a wild animal, and to be as a Belial without a yoke.
Fifthly, one is forbidden to delight in sin; that is, in the sin of others, as well as in reflecting upon his own, previously committed sins.
Sixthly, to entertain vain thoughts is forbidden. This does not pertain to the reflection upon matters which one intends to carry out (for this pertains to other commandments), but rather to those one does not intend to execute but only thinks about and finds delight in doing so. Someone may imagine himself to be in the position of a mayor, businessman, count, prince, or king, and reflect upon what he would then do. Or he imagines himself to be poor, cast out, etc., and how he would then fare. Yes, even if one does not wish to build such castles in the sky and reflect upon such vain things, it can be that such thoughts arise in his heart contrary to his will.
However, to these do not belong those suggestions and interjections of the devil in which his own heart is not involved. The devil goes about as a roaring lion seeking whom he may devour. He deviously leads man to such opportunities and objects which he knows are suitable to ignite a specific inclination in him. He is like a peddler who asks: "Do you not wish to do this? Do you not have a desire for this? This is beautiful and delightful." As long as one does not listen to this, or inclines himself in any way, but chases such suggestions away as flies from his countenance, it is not his sin, but the devil‘s. Such temptations are not a man‘s thoughts, but rather the devil speaking to a man. If, however, inclinations begin to stir within the heart and one begins to listen, then he is guilty, even though the initial cause may have proceeded from the devil. I say, "may have proceeded," for man‘s heart itself continually generates all manner of vanity and sinful lusts, and it is thus necessary to distinguish whether the initiative came from the devil or from one‘s self. For as soon as there is the least inclination of the heart, there is sin. It is also difficult to discern this, but he who is very watchful over his own heart and who has made some advancement in spiritual life, will know better whether the initial impulse proceeds from the heart, or whether it comes or is suggested by an external source -- and what it is that will either take hold or not take hold. The interjections, buffetings, and fiery darts of the devil are more easily discerned, since they are entirely contrary to the nature of man. Such is true for blasphemous thoughts toward God. I call them thoughts -- not that they are thoughts, but those who are assaulted are of the opinion that they are their own thoughts. They become extremely distraught over this and conclude that they have committed the sin against the Holy Ghost. They cannot pray, but think that they will be damned. This even adversely affects their mental faculties and exhausts the body. That such thoughts are not man‘s own, but are only a hearing of the revilings of Satan is evident for the following reasons:
(1) They arise in a frightful manner, for we are somewhat favorably inclined toward that which proceeds from the heart, giving such thoughts either full reign or being naturally inclined to reflect upon them. The thoughts interjected by Satan, however, are resisted due to the absurdity and abominableness of the matter, since they are contrary to the natural conscience, or they are resisted by the grace, fear, and love of God.
(2) They are recognized by the fact that they come from without, and thought after thought is forcefully impressed, contrary to all opposition. This is similar to a person putting his fingers in his ears in order not to hear what the other person is saying. The other person calls out so loudly, however, and comes so close that he nevertheless hears it. Everyone will then perceive that it is not the sin of the hearer, but of the one who speaks evil. Such is also the case here. Therefore, the one who is assaulted must note this as a trial from God (who gives the devil free reign) as a sorrowful cross, and not as his sin. This consideration will strengthen him and enable him to endure these onslaughts all the better. All he needs to do is flee the temptation and divert himself with some serious physical activity. He must especially not concern himself with it, but rather despise it as an abomination of the devil, who will for this reason be punished. Such a person cannot repel this, but it will strengthen him to give no heed thereto, and it will thus be less injurious. And if he receives some breathing room, he must earnestly pray to the Lord -- yes, during these assaults he must cry with his heart to God. He will have that much more liberty to do so if he takes note that it is not his sin, but rather that he is being tormented with these thoughts. The Virtues Enjoined The virtues which are enjoined in this commandment are the following: First, we must be adorned with the image of God. We must have that pure light and knowledge of God, and there must be holiness and righteousness relative to the will and affections. This blameless spiritual disposition is suitable to engender all manner of spiritual motions and exercises. Furthermore, there must be a blameless and proper disposition of heart and moderation of the body, having nothing but orderly motions.
Secondly, we are to be satisfied with having union and communion with God, as well as with the will of God, if we do not have that which the well-being of soul and body seem to require. "Be content with such things as ye have" (Hebrews 13:5). We must also joyously embrace the will of God in that which we must undertake, and we must accomplish it out of love. To be satisfied while missing what we would desire to have does not preclude our being sensitive about this, nor the use of means to obtain that for which we have a holy desire. It does preclude emotional upheaval and torment, however, and consists in being quiet, calm, and content -- this being the will of our Father and to our advantage.
Thirdly, there must be a hatred against sin. "I hate vain thoughts" (Psalms 119:113), and a heartfelt love for that which is good. "... but Thy law do I love."
Fourthly, in our heart, thoughts, words, and deeds we must hold forth the law of God, as the will of God -- as our only rule of life. "I have chosen the way of truth: Thy judgments have I laid before me. Thy testimonies have I taken as an heritage for ever: for they are the rejoicing of my heart. I have inclined mine heart to perform Thy statutes alway, even unto the end" (Psalms 119:30
Behold, here is a mirror in which you may see your sins, and here is a rule according to which you may direct your ways. May the Lord send forth His light and truth, and may they lead us! Amen.