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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 Exodus 20:12–17. His two-level outline is real structure in the source text, so it is rendered as structure.
We have here the laws of the second table, as they are commonly called, the last six of the ten commandments, comprehending our duty to ourselves and to one another, and constituting a comment upon the second great commandment, Thou shalt love thy neighbour as thyself. As religion towards God is an essential branch of universal righteousness, so righteousness towards men is an essential branch of true religion. Godliness and honesty must go together.
I.The fifth commandment concerns the duties we owe to our relations; those of children to their parents are alone specified: Honour thy father and thy mother, which includes,
1.A decent respect to their persons, an inward esteem of them outwardly expressed upon all occasions in our conduct towards them. Fear them (Lev 19:3), give them reverence, Heb 12:9. The contrary to this is mocking at them and despising them, Pro 30:17.
2.Obedience to their lawful commands; so it is expounded (Eph 6:1-3): "Children, obey your parents, come when they call you, go where they send you, do what they bid you, refrain from what they forbid you; and this, as children, cheerfully, and from a principle of love." Though you have said, "We will not," yet afterwards repent and obey, Mat 21:29.
3.Submission to their rebukes, instructions, and corrections; not only to the good and gentle, but also to the froward, out of conscience towards God.
4.Disposing of themselves with the advice, direction, and consent, of parents, not alienating their property, but with their approbation.
5.Endeavouring, in every thing, to be the comfort of their parents, and to make their old age easy to them, maintaining them if they stand in need of support, which our Saviour makes to be particularly intended in this commandment, Mat 15:4-6. The reason annexed to this commandment is a promise: That thy days may be long in the land which the Lord thy God giveth thee. Having mentioned, in the preface to the commandments, has bringing them out of Egypt as a reason for their obedience, he here, in the beginning of the second table, mentions his bringing them into Canaan, as another reason; that good land they must have upon their thoughts and in their eye, now that they were in the wilderness. They must also remember, when they came to that land, that they were upon their good behaviour, and that, if they did not conduct themselves well, their days should be shortened in that land, both the days of particular persons who should be cut off from it, and the days of their nation which should be removed out of it. But here a long life in that good land is promised particularly to obedient children. Those that do their duty to their parents are most likely to have the comfort of that which their parents gather for them and leave to them; those that support their parents shall find that God, the common Father, will support them. This promise is expounded (Eph 6:3), That it may be well with thee, and thou mayest live long on the earth. Those who, in conscience towards God, keep this and the rest of God's commandments, may be sure that it shall be well with them, and that they shall live as long on earth as Infinite Wisdom sees good for them, and that what they may seem to be cut short of on earth shall be abundantly made up in eternal life, the heavenly Canaan which God will give them.
II.The sixth commandment concerns our own and our neighbour's life (Exo 20:13):
"Thou shalt not kill; thou shalt not do any thing hurtful or injurious to the health, ease, and life, of thy own body, or any other person's unjustly." This is one of the laws of nature, and was strongly enforced by the precepts given to Noah and his sons, Gen 9:5, Gen 9:6. It does not forbid killing in lawful war, or in our own necessary defence, nor the magistrate's putting offenders to death, for those things tend to the preserving of life; but it forbids all malice and hatred to the person of any (for he that hateth his brother is a murderer), and all personal revenge arising therefrom; also all rash anger upon sudden provocations, and hurt said or done, or aimed to be done, in passion: of this our Saviour expounds this commandment, Mat 5:22. And, as that which is worst of all, it forbids persecution, laying wait for the blood of the innocent and excellent ones of the earth.
III.The seventh commandment concerns our own and our neighbour's chastity:
Thou shalt not commit adultery, Exo 20:14. This is put before the sixth by our Saviour (Mar 10:19): Do not commit adultery, do not kill; for our chastity should be as dear to us as our lives, and we should be as much afraid of that which defiles the body as of that which destroys it. This commandment forbids all acts of uncleanness, with all those fleshly lusts which produce those acts and war against the soul, and all those practices which cherish and excite those fleshly lusts, as looking, in order to lust, which, Christ tells us, is forbidden in this commandment, Mat 5:28.
IV.The eighth commandment concerns our own and our neighbour's wealth, estate, and goods:
Thou shalt not steal, Exo 20:15. Though God had lately allowed and appointed them to spoil the Egyptians in a way of just reprisal, yet he did not intend that it should be drawn into a precedent and that they should be allowed thus to spoil one another. This command forbids us to rob ourselves of what we have by sinful spending, or of the use and comfort of it by sinful sparing, and to rob others by removing the ancient landmarks, invading our neighbour's rights, taking his goods from his person, or house, or field, forcibly or clandestinely, over-reaching in bargains, nor restoring what is borrowed or found, withholding just debts, rents, or wages, and (which is worst of all) to rob the public in the coin or revenue, or that which is dedicated to the service of religion.
V.The ninth commandment concerns our own and our neighbour's good name: Thou shalt not bear false witness, Exo 20:16. This forbids,
1.Speaking falsely in any matter, lying, equivocating, and any way devising and designing to deceive our neighbour.
2.Speaking unjustly against our neighbour, to the prejudice of his reputation; and (which involves the guilty of both),
3.Bearing false witness against him, laying to his charge things that he knows not, either judicially, upon oath (by which the third commandment, and the sixth of eighth, as well as this, are broken), or extrajudicially, in common converse, slandering, backbiting, tale-bearing, aggravating what is done amiss and making it worse than it is, and any way endeavouring to raise our own reputation upon the ruin of our neighbour's.
VI.The tenth commandment strikes at the root:
Thou shalt not covet, Exo 20:17. The foregoing commands implicitly forbid all desire of doing that which will be an injury to our neighbour; this forbids all inordinate desire of having that which will be a gratification to ourselves. "O that such a man's house were mine! Such a man's wife mine! Such a man's estate mine!" This is certainly the language of discontent at our own lot, and envy at our neighbour's; and these are the sins principally forbidden here. St. Paul, when the grace of God caused the scales to fall from his eyes, perceived that this law, Thou shalt not covet, forbade all those irregular appetites and desires which are the first-born of the corrupt nature, the first risings of the sin that dwelleth in us, and the beginnings of all the sin that is committed by us: this is that lust which, he says, he had not known the evil of, if this commandment, when it came to his conscience in the power of it, had not shown it to him, Rom 7:7. God give us all to see our face in the glass of this law, and to lay our hearts under the government of it!
Historical interpretation
Two Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Love of money then is an old, an ancient vice, which showed itself even at the declaration of the divine law; for a law was given to check it.
Even a lion can be shooed off its prey by the terrifying threat of arms and weapons and the crowd of people perhaps surrounding it or coming to attack it; and yet the lion comes, the lion returns. It hasn’t seized its prey; it hasn’t either laid aside its evil intention. If that’s what you’re like, your justice is still the sort by which you take care not to get tortured. What’s so great about being afraid of punishment? Who isn’t afraid of it?
To save me from saying a lot, among other commandments it contains “You shall not covet your neighbor’s property.” Don’t covet; don’t go up and down in front of that country house belonging to someone else and sigh because it’s such a fine one. Do not covet your neighbor’s property. “The Lord’s is the earth and its fullness.” What haven’t you acquired, if you have got hold of God? So don’t covet your neighbor’s property.
What is the accomplishing of good except the cessation and end of evil? But what is the cessation of evil except what the law says, “You shall not lust”? To lust not at all is the accomplishing of good because it is the cessation of evil. He said this: “To accomplish good is not there for me,” because he was unable to bring it about that he did not lust. He only brought it about that he reined in lust, that he did not consent to lust and that he did not offer his members to lust for its service.
The law said, “You shall not covet,” in order that, when we find ourselves lying in this diseased state, we might seek the medicine of grace. By that commandment [we might] know both in what direction our endeavors should aim as we advance in our present mortal condition and to what a height it is possible to reach in the future immortality. For unless perfection could somewhere be attained, this commandment would never have been given to us.
There you are then, the law tells you “you shall not covet.” You know the law which says, “You shall not covet.” Covetousness surges up in you, which you didn’t know. It was there inside, you see, but it wasn’t known. You started to make an effort to overcome what was inside, and what was hidden came to light. Proud fellow, through the law you have been made into a transgressor. Acknowledge grace, and become a singer of praise.
Old Testament law forbids anyone to lust after another man’s wife, but it does not decree punishment for the king who commands his soldiers to perform dangerous feats or who desires a drink of water. We all know that David was pricked by lust and desired another man’s wife and took her. The blows his sin deserved followed, and he made amends for the evil he had done by tears of repentance.
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Summary
Exodus 20:17 presents the Tenth Commandment, a unique and profoundly insightful directive within the Decalogue that transcends mere external actions to penetrate the inner realm of human desire. This culminating command explicitly forbids the illicit longing for a neighbor's house, wife, servants, livestock, or any possession, thereby revealing God's deep concern for the internal disposition of His people. It establishes a standard of righteousness that extends beyond outward conformity, demonstrating that true godliness encompasses the very inclinations of the heart and mind, where the seeds of sin often originate.
Context
Literary Context
This verse serves as the theological capstone of the Decalogue, the foundational moral and ethical law revealed by God to Israel at Mount Sinai, commencing in Exodus 20:1. While the preceding nine commandments primarily address overt, observable actions—such as murder, theft, or adultery—the prohibition against coveting marks a significant shift in focus. It moves from external behavior to the internal disposition of the heart, highlighting that God's law is not merely a legal code for public conduct but a comprehensive guide for the purity of one's inner life. This internal focus sets the Tenth Commandment apart, revealing the holistic and penetrating nature of God's demands for His covenant people and underscoring that sin originates in illicit desire before manifesting in outward acts, a principle later expounded upon in the New Testament (e.g., James 1:14-15).
Historical & Cultural Context
Given within the framework of the Mosaic Covenant, this commandment was addressed to an agrarian, communal society where a neighbor's well-being and property were intrinsically linked to the stability and prosperity of the entire community. The term "neighbor" (Hebrew: rea') refers broadly to any fellow Israelite within the covenant community, emphasizing the interconnectedness of the social fabric. The items enumerated—house, wife, manservant, maidservant, ox, ass—represent the essential components of a household's wealth, status, and productive capacity in ancient Israel. A "house" (Hebrew: bayith) encompassed the entire domestic unit, including family members, property, and all associated possessions. The specific mention of the "wife" underscores her unique and sacred position within the household, distinct from mere property, yet included in the list of things one might illicitly desire, thereby safeguarding the sanctity of marriage. The inclusion of servants and livestock highlights the economic realities of the time and the importance of respecting the means by which a family sustained itself. This command thus protected the integrity of the family unit and the economic stability of the community by forbidding the internal desire that could lead to theft, adultery, or other violations of the preceding commandments.
Key Themes
The Tenth Commandment contributes significantly to several overarching themes within Exodus and the broader Pentateuch. Foremost is the holistic nature of God's law, demonstrating that divine righteousness encompasses both outward conduct and inward disposition. It reveals that God is concerned not only with what His people do but also with what they desire and think. This commandment also underscores the theme of sin's origin in the heart, anticipating later biblical teaching that illicit desires are the root of transgression (e.g., Matthew 15:19). By prohibiting covetousness, God implicitly calls for contentment and trust in His provision, encouraging His people to find satisfaction in what they have rather than longing for what belongs to others. Finally, it reinforces the theme of love for neighbor, as coveting directly undermines the well-being and security of one's fellow community members, standing in stark contrast to the spirit of generosity and mutual respect commanded elsewhere in the Law (e.g., Leviticus 19:18).
Exposition and Analysis
Key Word Analysis
The Hebrew verb חָמַד (châmad, H2530) is a primitive root signifying "to delight in" or "to desire." While it can be used in a positive sense elsewhere in Scripture to describe something beautiful, pleasant, or greatly desired (e.g., the Law of the Lord is "more to be desired than gold" in Psalm 19:10), in the context of the Tenth Commandment, it carries a distinctly negative and illicit connotation. Here, châmad implies an intense, often envious, and possessive longing for something that rightfully belongs to another. It is not merely an appreciation of beauty, but an inordinate desire that seeks to appropriate or seize what is not one's own, leading to discontent, dissatisfaction, and potentially, the transgression of other commandments like theft or adultery.
The Hebrew noun בַּיִת (bayith, H1004) literally means "a house," but its application is far broader, encompassing the entire domestic unit. In this context, it refers to the complete household, including the physical dwelling, the family members (wife, children), servants, and all associated possessions. To covet a neighbor's "house" is to desire their entire sphere of security, status, and provision, a comprehensive longing for their whole way of life.
The Hebrew noun רֵעַ (rêaʻ, H7453) denotes "an associate," "companion," "fellow," or "friend." In the context of the Decalogue and ancient Israelite society, it refers to anyone within the community, emphasizing the social bond and mutual responsibility. The commandment against coveting thus protects the integrity and well-being of one's fellow covenant member.
Verse Breakdown
"Thou shalt not covet thy neighbour's house"
This initial prohibition sets a broad scope, encompassing the entirety of a neighbor's household. The "house" represents the complete domestic unit, including family, property, and all that provides security and provision. To covet it is to desire the entire sphere of another's life and well-being, indicating a fundamental dissatisfaction with one's own lot.
"thou shalt not covet thy neighbour's wife"
Singling out the "wife" within the list underscores her unique and sacred position, distinct from mere property. Her specific mention highlights the profound gravity of desiring another's spouse, which is the internal precursor to adultery (forbidden in Exodus 20:14). This emphasizes the sanctity of marriage and the personal integrity of the individual within the covenant community.
"nor his manservant, nor his maidservant, nor his ox, nor his ass"
This enumeration details various forms of property and productive assets crucial to an ancient Israelite household's economic viability. Servants were vital to the household's labor force, and livestock (oxen for plowing, asses for transport) were essential for agriculture, trade, and daily life. Coveting these items directly undermines a neighbor's livelihood and economic stability, reflecting a desire to gain at another's expense through illicit means.
"nor any thing that [is] thy neighbour's"
This concluding phrase serves as an all-encompassing summary, broadening the scope of the commandment beyond the specific items listed. It ensures that the prohibition against coveting applies to anything and everything that belongs to one's neighbor, leaving no loophole. This universal application reinforces the principle that illicit desire for another's possessions, regardless of their nature, is forbidden by God, demonstrating the comprehensive reach of His moral law into the deepest recesses of the human heart.
Literary Devices
Exodus 20:17 employs several potent literary devices to convey its profound and penetrating message. The most prominent is Enumeration, where a specific list of items (house, wife, manservant, maidservant, ox, ass) is provided, followed by an overarching summary ("nor any thing that is thy neighbour's"). This technique serves to illustrate the breadth of what might be coveted, moving from the most significant (the entire household, including the wife) to various forms of productive property, before culminating in a comprehensive, all-encompassing statement. This creates a sense of Completeness and Exhaustiveness, ensuring that no potential object of illicit desire is overlooked. The Repetition of the phrase "thou shalt not covet" at the beginning of the two main clauses emphasizes the central prohibition and its gravity, underscoring God's absolute stance against this internal sin. Furthermore, the commandment represents a crucial Thematic Shift within the Decalogue, moving from external, observable actions (such as murder or theft) to the internal realm of thoughts and desires. This shift highlights God's concern for the heart and the root causes of sin, revealing the depth and spiritual penetration of His moral law, which extends beyond outward conformity to the very intentions of the human spirit.
Theological and Thematic Connections
The Tenth Commandment profoundly reveals God's concern for the inner life and the spiritual purity of His people. It establishes that sin is not merely an outward act but originates in the heart, in the illicit desire for what belongs to another. This command implicitly calls for contentment, gratitude, and trust in God's sovereign provision, while simultaneously safeguarding the rights and well-being of one's neighbor. It teaches that true righteousness involves not only refraining from harmful actions but also cultivating a heart free from envy, greed, and discontent. The Bible consistently portrays covetousness as a serious transgression, often equating it with idolatry, because it places an inordinate desire for created things or personal gain above the Creator and His will.
Reflection and Application
Exodus 20:17 remains profoundly relevant for believers today, challenging us to a deeper level of self-examination and spiritual discipline. In a world saturated with consumerism, pervasive social media comparison, and the constant display of others' perceived successes and possessions, the temptation to covet is ever-present and insidious. This commandment calls us to guard our hearts diligently, recognizing that our thoughts and desires are as important to God as our outward actions. It invites us to cultivate a spirit of profound contentment with what God has graciously provided, to practice consistent gratitude for His blessings, and to trust implicitly in His sovereign provision rather than perpetually longing for what is outside our rightful possession. By addressing the very root of sin, it encourages us to seek inner purity and to align our desires with God's perfect will, thereby fostering genuine love, honor, and respect for our neighbors and their blessings, rather than envy or a desire to appropriate what is theirs.
Questions for Reflection
FAQ
Why is coveting considered such a serious sin, on par with actions like murder or theft?
Coveting is considered a serious sin because it is the internal root from which many other outward sins spring. While the preceding nine commandments forbid specific actions (e.g., murder, adultery, theft), the Tenth Commandment targets the illicit desire that often precedes and motivates these actions. Jesus Himself taught that sin begins in the heart, as seen in Matthew 5:28, where He equates a lustful look with committing adultery in the heart, demonstrating that the internal desire is culpable before God. Covetousness is a fundamental breach of trust in God's provision and a violation of love for one's neighbor, as it desires what rightfully belongs to another. It can also be a profound form of idolatry, as it places an inordinate desire for created things or personal gain above God's will and provision, as explicitly noted in Colossians 3:5. By addressing the heart, God reveals the comprehensive nature of His holiness and the depth of human sinfulness, showing that true righteousness extends to our innermost being.
Christ-Centered Fulfillment
The Tenth Commandment finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While the Law perfectly identifies sin and exposes the human heart's propensity to covet, Christ provides the perfect standard of righteousness and the divine means for overcoming this pervasive internal struggle. Jesus, in His transformative Sermon on the Mount, profoundly expanded upon the Law's internal demands, teaching that true righteousness extends far beyond external conformity to encompass the purity of the heart. His words in Matthew 5:28 regarding lust, and Matthew 5:22, regarding anger, directly parallel the Tenth Commandment's focus on the inner disposition, demonstrating that the spirit of the law targets the very root of sin. Christ perfectly fulfilled this commandment by living a life utterly devoid of covetousness, always content in His Father's will and provision, never desiring what was not His. Furthermore, through His atoning work on the cross, He addresses the very sin nature that produces covetousness, offering forgiveness and the transformative power of the Holy Spirit to renew our hearts. Believers are called to "put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires" (Romans 13:14), enabling them to live lives of contentment and generosity, reflecting the self-giving love of Christ rather than the grasping nature of covetousness. The ultimate antidote to covetousness is finding our complete satisfaction and treasure in Christ alone, as He is the true and lasting provision for all our needs (Philippians 4:19) and our greatest treasure (Matthew 6:21).