The Tenth Commandment
By A.W. Pink
"Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor
his maidservant, nor his ox, nor his ass, nor anything that is thy neighbour's"
(Ex. 20:17).
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In our exposition of the previous Commandments
we have pointed out that while their actual terms are confined to the forbidding
of outward acts, yet the scope of each one takes in and reaches to the
condemnation of everything which has any tendency or occasion to lead to
the overt crime.
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Here in the final precept of the Decalogue
we find clear confirmation of the same, for in it God expressly imposes
a law upon our spirits, forbidding us to so much as lust after whatever
He has forbidden us to perpetrate.
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The best way to keep men from committing
sin in act is to keep them from desiring it in heart. Thus while the authority
of each of the first nine Commandments reaches to the mind and the most
secret intents of the soul, yet the Lord saw fit to plainly and literally
state this in the tenth, where He specifically reprehends the first motions
of our hearts toward any object He has fenced, and therefore it is the
bond which strengthens the whole.
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Evil concupiscence consists of those
secret and internal sins that go before the consent of the will and that
are the seeds of all evil.
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Concupiscence or lusting is the firstborn
of indwelling depravity, the first risings and expressions of our
corrupt nature. It is a violent propensity and inclination toward what
is evil, toward that which is contrary to the holy will and command of
God.
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The soul of man is an operative and
vigorous creature, ever putting forth activities suitable to its nature.
Before the Fall, the soul of man was drawn forth to God as its supreme
Object and the End of all its exercise, but when man apostatized and turned
from God as his only Good or satisfying Portion, his soul became enamored
with the creature.
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Thus the soul of fallen man, being
destitute of Divine grace and spiritual life, craves sinful objects to
the slighting of God, and inordinately lusts after things which in themselves
are harmless, but become evil because he neither receives them as from
God nor uses them for His glory. Concupiscence, then, is that irregular
disposition of soul that is here termed "covetousness."
The Puritan
Ezekiel Hopkins (to whom we are indebted for much in this chapter, as also
for many helpful points in the preceding ones) has pointed out that there
are four degrees of this sinful concupiscence or coveting.
Firstly
the vision an evil thought, the imperfect embryo of a sin before
it is shaped in us or has any lineaments or features.
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This is what the Scripture refers to
as "every imagination of the thoughts" of the human heart. Such imaginations
are expressly declared to be "evil" (Gen. 6:5). Such are the first risings
of our corrupt nature toward those sins which are pleasing to our sensual
inclinations. They are to be steadfastly watched, hated, and resisted.
They are to be stamped upon as the sparks of a dangerous fire, for as soon
as they begin to stir within us they pollute our souls. Just as the breathing
upon a mirror sullies it, leaving a dimness there, so the very first breathings
of an evil desire or thought within one's breast defile the soul.
Secondly
the evil motions of our corrupt nature are entertained in the mind with
some degree of complacency.
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When a sinful object presents itself
before a carnal heart there is an inward response that affects that heart
with delight and begets a sympathy between it and the object. As in an
instance of natural sympathy a man is often pleased with an object before
he knows the reason why he is, so in an instance of sinful sympathy
or response the heart is taken with the object before it has time to consider
what there is in that object which so moves and affects it. At the very
first sight of a person we many times find that we are more drawn to him
than to a whole crowd of others, though all may be equally unknown to us.
So the very first glimpse of a sinful thought in our minds reveals that
there is that in us which works a regard for the same before we have leisure
to examine why it is so. This second form or degree of concupiscence is
harder to eject than the former.
Thirdly
when these evil motions are entertained by us, then an assent and an
approbation to sin follow in ones practical judgment, which, being blinded
and carried away by the strength of corrupt and carnal affections, commends
the sin to the executive faculty.
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The understanding is the trier of every
deliberate action so that nothing passes into action which has not first
passed trial there. Whether this or that action is to be done is the great
question canvassed in this court, and all the faculties of the soul await
what definite sentence will be here pronounced and thus carried out.
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Normally two witnesses appear and put
in their plea to the understanding or judgment about sin: God's Law and
God's vicegerent the conscience. The Law condemns and the conscience cites
the Law. But then the affections step in and bribe the judge with promises
of pleasure or profit, thereby corrupting the judgment to give its vote
and assent to sin.
Note how
all of this receives illustration in the colloquy between Eve and the Serpent
before she partook of the forbidden fruit.
Finally when
any sinful motion has thus secured an allowance from the judgment, then
it betakes itself to the will for a decree. The understanding having approved
it, the will must now resolve to commit it; and then the sin is fully formed
within and lacks nothing but opportunity to bring it forth into open action.
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"But every man is tempted when he is
drawn away of his own lust, and enticed; then when lust hath conceived,
it bringeth forth (open) sin; and sin, when it is finished, bringeth forth
death" (Jas. 1:14, 15). Thus we have endeavored to show what concupiscence
or coveting is, and the several degrees of it: the first bubblings up of
evil thoughts in our hearts; our delighting in the same (and it is altogether
against corrupt nature not to love these firstborn of our own souls); the
assent and allowance of our judgment; and the resolution of our wills.
Each of these is expressly forbidden by the tenth commandment. And if the
sin proceeds any further, then it exceeds the bounds of this commandment
and falls under the prohibition of some of the former ones, which more
specifically forbid the outward acts of sin.
This final
precept, then, utters its solemn protest against sin in the inner life.
Herein we may behold and adore the boundless dominion or sovereignty of
the great God. He proclaims His rights over the hidden realm of desires.
His authority reaches to the soul and conscience and lays an obligation
upon our very thoughts and imaginations, which no human laws can do. It
would be vain for men to impose statutes upon that of which they can take
no cognizance, and therefore our desires and lustings are free from their
censure, except so far as they discover themselves by overt acts. But though
they escape the commands and notice of men, yet they escape not the scrutiny
and sentence of God, for He sees not as men see, neither judges He as men
judge. The secrets of all hearts are open and naked before His eyes; not
the least breath of a desire can stir in our souls but it is more distinctly
visible to Him than the shining of the midday sun is to us.
God's Law, like
His knowledge, reaches into the most secret recesses of your soul, searches
every corner of your heart, judges those lusts which no human eye can espy,
and if they be harbored and approved of, condemns you as a guilty transgressor
and worthy of eternal death, no matter how pleasing your external deportment
may be.
Then how vain
it is for us to content ourselves with an outward conformity to
God's Law! How we should labor to approve our hearts in sincerity
and purity before God; otherwise we are but pharisaical hypocrites who
wash merely the outside of the cup while within we are still full of unclean
lusts.
How many there
are who suppose that God's Law reaches only to the outward man, and that,
though they entertain and cherish wicked desires and evil purposes in their
hearts, so long as these lusts break not forth into external crimes they
will not be charged to their account. But the Day of Judgment will show
it is far otherwise.
How very few
reflect upon heart sins! How very few pray, "Cleanse Thou me from secret
faults"! Be not deceived, God is not mocked, and He cannot be duped by
external shows.
See here the
wisdom of God in setting this commandment at the close of the Decalogue,
for it is a fence and guard to all the rest. It is from inward defilements
of the soul that all our visible sins of word and deed have their rise.
All Sabbath-breaking
proceeds from the restlessness which is born of unholy desire. "Out of
the heart proceed evil thoughts, murders, adulteries" etc. (Matthew 15:19).
Observe well
that Christ places "evil thoughts" in the front, as the leader of this
vile regiment! "Thou shalt not covet." Thou shalt not set thine heart upon,
or have the least hankering after, what belongs to another.
An objector may
say, "It is impossible to prevent the desire for what we admire." Very
true, yet in that fact is revealed the fallen condition of man and the
desperate wickedness of his heart.
That such desire
is sinful and damning
is only discovered in the light of this commandment.
He who honestly faces this final precept in the Decalogue must be convicted
of his sinfulness and brought to realize his helplessness, or this is its
ultimate design.
God has given
His Holy Law to us in order that we might see the utter hopelessness
of our case if we are left to ourselves. This He has done in order
to shut us up to Christ and the magnitude of His grace toward repentant
sinners who will believe on His beloved Son, Who perfectly obeyed the Law
and in Whom the Father is well pleased!