TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 5:6–22.
Here is the repetition of the ten commandments, in which observe, 1. Though they had been spoken before, and written, yet they are again rehearsed; for precept must be upon precept, and line upon line, and all little enough to keep the word of God in our minds and to preserve and renew the impressions of it. We have need to have the same things often inculcated upon us. See Phi 3:1. 2. There is some variation here from that record (Ex. 20), as there is between the Lord's prayer as it is in Mt. 6 and as it is Lu. 11. In both it is more necessary that we tie ourselves to the things than to the words unalterably. 3. The most considerable variation is in the fourth commandment. In Ex. 20 the reason annexed is taken from the creation of the world; here it is taken from their deliverance out of Egypt, because that was typical of our redemption by Jesus Christ, in remembrance of which the Christian sabbath was to be observed: Remember that thou wast a servant, and God brought thee out, Deu 5:15. And Therefore, (1.) "It is fit that thy servants should be favoured by the sabbath-rest; for thou knowest the heart of a servant, and how welcome one day's ease will be after six days' labour." (2.) "It is fit that thy God should be honoured by the sabbath-work, and the religious services of the day, in consideration of the great things he has done for thee." In the resurrection of Christ we were brought into the glorious liberty of the children of God, with a mighty hand and an outstretched arm; therefore, by the gospel-edition of the law, we are directed to observe the first day of the week, in remembrance of that glorious work of power and grace. 4. It is added in the fifth commandment, That it may go well with thee, which addition the apostle quotes, and puts first (Eph 6:3), that it may be well with thee, and that thou mayest live long. If there be instances of some that have been very dutiful to their parents, and yet have not lived long upon earth, we may reconcile it to the promise by this explication of it, Whether they live long or no, it shall go well with them, either in this world or in a better. See Ecc 8:12. 5. The last five commandments are connected or coupled together, which they are not in Exodus: Neither shalt thou commit adultery, neither shalt thou steal, etc., which intimate that God's commands are all of a piece: the same authority that obliges us to one obliges us to another; and we must not be partial in the law, but have respect to all God's commandments, for he that offends in one point is guilty of all, Jam 2:10, Jam 2:11. 6. That these commandments were given with a great deal of awful solemnity, Deu 5:22. (1.) They were spoken with a great voice out of the fire, and thick darkness. That was a dispensation of terror, designed to make the gospel of grace the more welcome, and to be a specimen of the terrors of the judgment-day, Psa 50:3, Psa 50:4. (2.) He added no more. What other laws he gave them were sent by Moses, but no more were spoken in the same manner that the ten commandments were. He added no more, therefore we must not add: the law of the Lord is perfect. (3.) He wrote them in two tables of stone, that they might be preserved from corruption, and might be transmitted pure and entire to posterity, for whose use they were intended, as well as for the present generation. These being the heads of the covenant, the chest in which the written tables were deposited was called the ark of the covenant. See Rev 11:19.
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Summary
Deuteronomy 5:21 presents the climactic Tenth Commandment, a profound prohibition against coveting that delves into the very desires and intentions of the human heart. This divine injunction extends beyond outward actions to forbid an inordinate, unlawful, and envious longing for anything belonging to one's neighbor—be it their spouse, property, or possessions. It establishes a foundational principle that true righteousness encompasses not only external behavior but also one's inner disposition, highlighting the comprehensive and penetrating nature of God's moral standard for His covenant people.
Context
Literary Context
Deuteronomy 5 serves as Moses' powerful reiteration of the Ten Commandments, delivered to the new generation of Israelites poised on the plains of Moab. This address functions as a crucial covenant renewal ceremony, reminding the people of the divine stipulations given at Mount Horeb (Sinai) approximately forty years prior. Unlike the initial giving in Exodus 20, Moses frames these laws within a broader historical narrative of God's unwavering faithfulness and Israel's solemn responsibility, emphasizing obedience as the indispensable path to life and blessing in the Promised Land. The strategic placement of the Tenth Commandment at the Decalogue's conclusion is highly significant, as it acts as a summary principle, revealing the internal root from which many outward sins (explicitly forbidden by the preceding commandments) can spring.
Historical & Cultural Context
The Israelites stood at a pivotal juncture, on the cusp of transitioning from a nomadic existence to a settled agrarian life within Canaan. The detailed enumeration of items prohibited from coveting—wife, house, field, manservant, maidservant, ox, ass—vividly reflects the socio-economic realities of an ancient Near Eastern agricultural society. In this context, property, household members, and livestock were the primary markers of wealth, stability, and social standing. The specific prohibition against coveting a "neighbor's wife" profoundly underscores the sanctity of marriage and family units, which were foundational to the social fabric, lineage, and communal order. This commandment provided an essential moral framework for maintaining social harmony, preventing internal strife, and fostering a just and contented community within the Promised Land.
Key Themes
This verse powerfully underscores several core themes woven throughout Deuteronomy and the broader Pentateuch. Firstly, it highlights the radical nature of God's law, demonstrating its penetration beyond mere external compliance to the very intentions and desires of the heart. This divine standard anticipates later prophetic emphasis on inner purity and aligns profoundly with Jesus' teaching that sin can originate in thought, as seen in Matthew 5:28. Secondly, it emphasizes the sanctity of relationships and private property, foundational pillars for a stable and righteous society. By explicitly forbidding covetousness, God safeguards the integrity of marriage and the right to ownership, thereby promoting contentment and actively discouraging envy. Finally, it subtly introduces the profound theme of idolatry, as an inordinate desire for created things can subtly displace God as the ultimate object of one's affections, a concept later articulated with striking clarity by Paul in Colossians 3:5.
Exposition and Analysis
Key Word Analysis
This primitive root (H2530) is translated as "desire" in the first clause of Deuteronomy 5:21. While châmad can carry a neutral or even positive connotation elsewhere (e.g., "delight in," "take pleasure in," as in Psalm 19:10), within the context of the Tenth Commandment, it unequivocally denotes an unlawful, greedy, and grasping longing. It signifies an inordinate desire that transgresses boundaries, envies what belongs to another, and, if unchecked, can lead to actions like theft, adultery, or even murder.
This primitive root (H183) is translated as "covet" in the second clause of Deuteronomy 5:21. Similar to châmad, when used in a prohibitive context, ʼâvâh refers to an intense, often illicit, longing or lusting after something. Its inclusion alongside châmad emphasizes the pervasive and dangerous nature of this internal disposition, highlighting that the prohibition covers both a general desire and a more intense, potentially destructive, craving for what is not one's own.
This noun (H7453) refers to an associate, companion, or fellow, encompassing a broader social connection than just the person living next door. It signifies anyone within the covenant community with whom one interacts. The repeated emphasis on "thy neighbour's" throughout the verse underscores the communal aspect of the commandment, highlighting that covetousness is not merely a personal failing but a destructive force that undermines social harmony, trust, and the well-being of the entire community.
Verse Breakdown
"Neither shalt thou desire thy neighbour's wife,"
This clause immediately establishes the profound depth of the commandment, targeting the most intimate and sacred relationship—marriage. It goes beyond the physical act of adultery (forbidden in Deuteronomy 5:18) to prohibit the lustful thought or envious longing for another's spouse. This highlights that God's law is concerned not only with external behavior but also with the internal state of the heart, recognizing that sinful actions often originate from sinful desires.
"neither shalt thou covet thy neighbour's house,"
Following the prohibition against coveting a spouse, the command moves to the most significant material possession: the family home. In ancient Israel, the "house" (Hebrew: bayith, H1004) represented not just a dwelling but the entire household, including family, servants, and all associated property. Coveting the house implies a desire for the neighbor's entire established life, their security, and their status, indicating a deep-seated discontent with one's own circumstances and a grasping for another's stability.
"his field, or his manservant, or his maidservant, his ox, or his ass,"
This extensive list provides a comprehensive inventory of typical and valuable possessions in an agrarian society. "Field" (H7704) signifies productive land, the primary source of livelihood. "Manservant" (H5650) and "maidservant" (H519) refer to household staff or laborers, integral to the family's functioning and wealth. "Ox" (H7794) and "ass" (H2543) represent crucial draft animals for farming and transport, essential capital. The enumeration underscores that the prohibition against coveting is exhaustive, covering every conceivable aspect of a neighbor's material well-being and means of sustenance.
"or any [thing] that [is] thy neighbour's."
This concluding phrase serves as a powerful catch-all, ensuring the commandment's universal application. It moves beyond the specific examples to encompass all other possessions, assets, or advantages that one's neighbor might have. This emphasizes the principle that the prohibition is not limited to a defined list but extends to any object of unlawful desire that belongs to another, thereby safeguarding the integrity of property rights and promoting contentment and social harmony within the community.
Literary Devices
Deuteronomy 5:21 employs several effective literary devices to convey its profound message and emphasize the comprehensive nature of the Tenth Commandment. The most prominent is Enumeration, where a detailed list of items (wife, house, field, manservant, maidservant, ox, ass) is provided to illustrate the expansive scope of the prohibition against coveting. This specific form of enumeration functions as a Merism, encompassing the whole by listing its constituent parts, thereby highlighting that the command covers everything from the most intimate relationships to the most mundane possessions, encompassing all aspects of a neighbor's life and property. The striking repetition of "Neither shalt thou desire" and "neither shalt thou covet" at the beginning of the clauses demonstrates Anaphora, which adds significant emphasis and rhythmic force, reinforcing the seriousness and breadth of the prohibition. Furthermore, the final catch-all phrase, "or any [thing] that [is] thy neighbour's," serves as a powerful Generalization, ensuring that no potential object of covetousness is left unaddressed, thereby magnifying the commandment's reach and establishing a truly exhaustive standard for internal purity and contentment.
Theological and Thematic Connections
The Tenth Commandment stands unique among the Decalogue as it directly addresses the internal state of the heart, revealing God's profound concern not merely with outward actions but with the very spring of human desires. Theologically, covetousness is a foundational sin because it challenges God's sovereignty and goodness, implying a dissatisfaction with His provision and a desire to usurp what He has allotted to another. It is a form of practical idolatry, placing one's own desires above divine will and often leading to the worship or pursuit of created things with an intensity reserved for God alone. This internal transgression, if left unchecked, can be the insidious root cause of many outward sins, such as theft, fraud, and even murder, demonstrating the profound interconnectedness of the commandments and the holistic nature of God's moral law.
Reflection and Application
Deuteronomy 5:21 offers a timeless and piercing challenge to believers, particularly in a world saturated with consumerism, social media comparison, and the constant allure of what others possess. This commandment calls us to a radical introspection, urging us to examine the hidden corners of our hearts where discontent, envy, and unholy desires might fester. True spiritual maturity involves cultivating a deep sense of contentment and gratitude for God's abundant provision in our own lives, rather than allowing our desires to be shaped by the perceived abundance or achievements of our neighbors. It prompts us to actively guard our hearts, recognizing that sin often begins not in overt action, but in the internal longing that violates God's design for community and personal integrity. By confronting covetousness, we are invited to trust more fully in God's perfect plan for us, to genuinely celebrate the blessings of others without envy, and to find our deepest satisfaction and security in Him alone, thereby fostering a spirit of generosity, peace, and spiritual freedom within our souls and communities.
Questions for Reflection
FAQ
What is the difference between desiring something and coveting it?
The distinction lies in the nature, intensity, and object of the desire, coupled with its moral implications. To "desire" (in a neutral sense) can simply mean to want or long for something good or permissible, which is not inherently sinful (e.g., 1 Corinthians 12:31). However, "coveting" as prohibited in Deuteronomy 5:21 and Exodus 20:17 refers to an inordinate, unlawful, or greedy longing for something that rightfully belongs to another. It's a desire fueled by envy, discontent, or a willingness to infringe upon another's rights or possessions to satisfy one's own cravings. It often implies a dissatisfaction with God's provision and a focus on what one lacks rather than what one has, leading to a restless and often destructive internal state that can precede outward sin.
Christ-Centered Fulfillment
Deuteronomy 5:21, with its profound emphasis on the internal state of the heart, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While the Old Covenant law could expose the pervasive sin of covetousness, it could not provide the inherent power to overcome it. Jesus, in His transformative Sermon on the Mount, radically deepened the understanding of the Law, demonstrating that sin originates not just in outward acts but in the insidious internal desires of the heart (e.g., Matthew 5:27-28). He perfectly embodied the Tenth Commandment, living a life utterly devoid of covetousness, always content in His Father's will and never seeking what was not His. Through His atoning sacrifice on the cross, Christ provides complete forgiveness for our covetous hearts, and through the indwelling power of the Holy Spirit, He empowers believers to overcome these deep-seated desires. The New Covenant promise is not merely a prohibition but an internal transformation, where God writes His laws on our hearts (Hebrews 8:10), enabling us to genuinely love our neighbor as ourselves (Romans 13:9) and to find our ultimate satisfaction and contentment in Him alone (Philippians 4:11-13), thereby freeing us from the restless grip of envy and the destructive desire for what belongs to another.