Sermon by Rev. Ray Silverman

Sermon: As we begin our study of the final commandment, we notice that it has two parts. The command “You shall not covet” is repeated twice. “You shall not covet your neighbor’s house,” and “You shall not covet your neighbor’s wife, nor his manservant nor his maidservant nor his ox nor his donkey, nor anything that is your neighbor’s.” Ancient scholars treated the commandment against coveting as two separate commandments. They intuitively understood that there were deep spiritual reasons for such a division. And they believed that the repetition of the words “you shall not covet” constituted authoritative ground for this division into two parts, each part being a distinct commandment.

From a consideration of the literal level of this commandment, it is difficult to discern any particular reason for a division. We do not readily see any difference between coveting our neighbor’s house, or his wife, or anything that is our neighbor’s. In fact, when we regard the letter alone, apart from the internal sense, it seems that what we are really getting at here is the commandment against coveting, regardless of the object that is coveted. The commandment speaks to us primarily about inordinate longing, and it urges us to accept our lot: be happy with your home, however humble; be happy with your wife; be happy with your manservant and maidservant – assuming you have some – and be content with your ox and donkeys. We smile. Few of us have oxen or donkeys any more. Only the very wealthy have menservants and maidservants. The idea of not coveting holds true, but most of the terms used in this commandment do not seem to apply to us. Moreover, it seems as though it is written exclusively for men. We are told not to covet our neighbor’s wife.

We know, however, that the Word of the Lord is holy and divine. His words, although they may not seem to apply to modern circumstances, always contain infinite depths of spiritual meaning. The words of sacred scripture utilize the natural images and expressions of the natural world to convey eternal truths about the spiritual world. A well-meaning person, trying to make contemporary sense of this commandment, might think that not coveting our neighbor’s donkey means not being jealous of our neighbor’s new car. It is, of course, wise for us not to covet our neighbor’s car, but this commandment goes far deeper than translating donkeys into cars. It reaches down into the core of our being. It uncovers the very root of our relationship to God, and it reveals to us, through the words of sacred scripture, the two hidden lusts that must be seen and overcome before man can receive heavenly life. That is perhaps why the ancient scholars saw this commandment as two, each commandment dealing with one of these hidden lusts.

In his opening up of the inner meaning of the sacred scriptures, Emanuel Swedenborg has revealed the nature of these two lusts. Swedenborg writes, “There are two evil loves from which all lusts spring, and from which all lusts flow forth perpetually, like streams flowing forth from their fountains. These evil lusts are called the love of the world and the love of self. It is these loves which are forbidden in the commandment against coveting. Not to covet a neighbor’s house means not to covet his goods, his possessions and wealth, and in general, not to covet the things of the world. But not to covet a neighbor’s wife, manservant or maidservant, ox or donkey, has reference to the desire to rule over the neighbor. This love of ruling others is from the love of self. Therefore it follows that the lust dealt with in the ninth commandment has reference to the love of the world, and the lust dealt with in the tenth commandment has reference to the love of self." (Apocalypse Explained 1021:2)

Let’s deal first with the love of the world, which Swedenborg relates to "coveting the neighbor's house." The term “love of the world” seems harmless enough. We hear people speak passionately about how much they love the world, the whole world, and every creature upon it. Most of the great work done for humanity has been motivated by a healthy and noble love of the world. There is also nothing wrong with cultivating a love for the great outdoors, a love for the beauty of nature with its mountains and streams, flowers and birds. Nor is it wrong to cultivate a love for the wonders created through human hands: great paintings and sculpture and music and literature. We are permitted to enjoy sports and amusements and theaters, to eat good food, and wear comfortable clothing, and live in well-build homes. None of these things of the world are forbidden, but we are warned against coveting them. To covet is to burn with an insatiable craving. It is to desire the things of the world so intensely that we cannot stop thinking about them. To covet is to believe that our happiness depends on gaining them. And finally, if not withheld by the bonds of civic law or the loss of our reputation, we would lie, steal, commit adultery, or even murder, in order to obtain the object of our desire.

We need not give up our hopes and dreams. There is nothing inherently wrong with wanting a bigger house or a vacation by the sea. We can dream about such things and work toward their realization, but we are not to slip into coveting. Even as we work towards a change in our circumstances, we need to find contentment and peace where we are. The commandment against coveting the things of the world frees us from inordinate desires and inappropriate longings. It teaches us to enjoy the things of the world, but to hold them lightly. It reminds us that a man may gain the whole world, but still lose his own soul.

It is for this reason that Jesus told the parable of the rich fool. A person from the crowd had come to Jesus saying, “Teacher, tell my brother to divide the inheritance with me.” Jesus, who taught of a kingdom beyond this world, did not enter into the question of earthly legality and fairness. Instead He saw before Him a man who eagerly desired the things of the world, a man who had set his heart on getting his fair share of the inheritance. Jesus saw that this was not merely a legal issue or a question of fairness in the distribution of property. This was a spiritual issue that concerned the commandment against coveting. So Jesus said, “Man, who made me a judge or an arbitrator over you? But take heed and beware of covetousness, for one’s life does not consist in the abundance of things he possesses.”

Again and again, in so many ways, Jesus reminded the people of that day that His kingdom is not of this world. “Man, who made me a judge or an arbitrator over you?” In refusing to become involved in their legal dispute, Jesus endeavored to raise their minds to a higher, more spiritual level. He knew that only in raising consciousness could earthly differences be settled. He did not come to tell us what to do in our day-to-day relationships. Rather He taught us how to be. He taught us to wash the inside of the cup. He taught us to examine our attitudes and our motives. In this particular case, the attitude to be examined is that of covetousness. “Take heed and beware of covetousness,” He said. Then He spoke a parable to them, saying, “The ground of a certain rich man yielded plentifully, and he thought within himself, saying, ‘What shall I do since I have no room to store my crops?’ So he said, ‘I will do this. I will tear down my barns and build bigger ones. Then I’ll have room enough and I’ll sit back and say to my soul, "Soul, you have enough stored away for years to come, so take it easy. Eat, drink and be merry." But God said to him, ‘You fool, tonight your soul will be required of you, and who will get all these things you have stored up?’ This is the way it is with every man who lays up treasure for himself and is not rich toward God.” (Luke 12:13-21)

The parable teaches us that an inordinate love of worldly possessions closes the mind to spiritual treasures. In striving to become rich on earth, we miss the deeper blessings of heaven. The purpose of life is not to acquire and accumulate greater and greater masses of riches, not to build greater and greater barns to store it all, but rather to be of service to our neighbors, and to feel the joy of heaven in being useful to others.

In a deeper sense, this parable cautions us to be aware of covetousness in its spiritual sense. Just as it is appropriate to desire physical possessions, it is also healthy and appropriate to long for more knowledge and greater understanding. The point is not to store it up, not to build greater and greater barns, but to use it. We learn truth, not as an end in itself, but rather so that we can become more loving human beings and do greater good. In the long run, the truth that we have learned and stored up in our minds does not remain with us. Like earthly treasures that must be left behind when we die, the truth that we have not made use of in our lives does not become a part of our eternal nature. For everyone who passes from this life into the next, the question is never, “How much did you know?” but rather, “What did you do with your knowledge? Did you use it to become a better human being? Did you give it to others whose barns were empty? What did you do with your life?” For our life consists in more than the abundance of things we possess.

In this commandment we are warned against the evil love of longing to possess the things of this world. On both the natural and spiritual levels we are called to let go of our greedy disposition to acquire as much as we can for ourselves. We are told to beware of covetousness, to detect it in ourselves, whether it be an inordinate longing for a fancier car, or an insatiable desire to acquire as much spiritual understanding as we can before we die. The things of this world are good servants, but bad masters. We are not to trust in riches, but rather we are to trust in God. We are to trust in His continual leading, day by day, and the way He cares for us and teaches us what we need to know in His time. There will never be a time when we can say with assurance, “I have now learned all there is to know, or done all the good there is to be done. Soul, take your ease.” There is always more to learn, more truth to acquire, more people to love and serve. It is the joy of life. But the Lord provides in His time everything that we need. Therefore we can trust in Him Who has given us this commandment against coveting.

Emanuel Swedenborg tells us that those who trust in the Lord believe that He provides all things. Such people are unruffled, whether they attain the objects of their desire or not, for they know that whatever happens is for their eternal wellbeing. [see AC 8480, for example] This is why, after concluding the parable about the rich fool, Jesus said in the next verse, “Do not worry about your life, what you will eat, nor about your body, what you will put on. Life is more than food, and the body is more than clothing. Consider the ravens, for they neither sow nor reap, which have neither storehouse nor vine, and God feeds them. Of how much more value are you than the birds? Do not fear, little flock. It is your Father’s good pleasure to give you the kingdom.” (Luke 12:22-24)