What does the Bible say about covetousness?

As we look around us today, we see that covetousness is characteristic of the whole world. The word "covetousness" in the original means "having more." It is not necessarily wishing for what some one else has, but wishing for more than I have; the root of all covetousness is being dissatisfied with what we already have.

Covetousness. — This is the selfish greed within a man's heart which desires to appropriate other things than those God has given him and are therefore his legitimate possession. The Gentiles fell into this snare no less than the Jews (Rom. 1:29). The covetous man is called an idolater (Eph. 5:5; Col. 3:5), for he sets up another god within himself whom he serves with his whole heart. Hence the apostle John exhorted the followers of Christ, "Little children, keep yourselves from idols" (1 John 5:21)

An insatiable sin, a sin that grows by that on which it feeds, a sin that leads to all sorts of other sins, the one sin of the heart directly forbidden by the ten commandments, a hidden secret sin coming from the heart. “For from within, out of the heart of men, proceed... covetousness” (Mark 7:21). Applied to money it is “the root of all evil” (1 Tim.6:10); it is never satisfied. It leads to injustice and oppression (Micah 2:2), to departure from the faith (1 Tim.6:10). It is abhorred by God (Psa.10:3); it excludes from the kingdom of God, being classed with such sins as theft, idolatry, and adultery (1 Cor.6:10). It is one of the sins of the last days (2 Tim. 3:2; 2 Pet. 2:1-3). Such is covetousness, and yet so deceitful is this sin that but few are aware of its dangerous and awful character. In the world, indeed, it is hardly accounted a sin at all; and it is therefore difficult for a worldly Christian to understand how coveting what is another's is as bad before God as theft or drunkenness. The fact is, that it is only the standard of the Word of God that shows what sin is; and in a measure the world at large has profited by this. Theft and adultery are now everywhere admitted to be wrong, but in other ages they were not. It is only within the last century that drunkenness has begun to be classed as a sin by the world, while covetousness and other sins of the heart (though equally condemned by the Word) are, as yet, totally unrecognized as such.

Covetousness is Theft by the Heart

The last commandment strikes, not at the things people do or say, but at the thoughts of their hearts, "You shall not covet." To covet is to crave something that another has. Though one may not steal from another, yet only the craving for his possessions is sin. Paul focuses on this one law in Romans 7:7, where he clearly shows that he would not have considered covetousness as sin unless the law had declared this. Who has not been guilty of such desires? Nor can we get rid of this covetous attitude unless the Lord Jesus works in our hearts by new birth, causing us to willingly judge our motives and seek to live by wholehearted faith. Then, instead of being envious of others, we shall know how to unselfishly "rejoice with those who rejoice, and weep with those who weep" (Rom.12:15). We shall be glad if others are blessed even if we are deprived, and this, not because the law commands not to covet, but because the grace of God is working in our hearts. It is the grace of God that teaches us "that, denying ungodliness and worldly lust, we should live soberly, righteously, and godly in this present age" (Tit.2:11). The law told people to live in such a way, but it was unable to teach us, as grace does.

So far as I understand it, covetousness means allowing the desire of something God has not given us the first place in our hearts. Thus it takes the place in our affections which belongs only to God and becomes an idol. Whatever displaces God in our affections is an idol. We may desire certain things in this life which we think would be for our good, but to covet them leads to the surrender of everything in order to get them, and they then become idols.

That is a good description of idolatry — something which displaces God in our affections — and that is what covetousness leads to.

I have thought lately that we limit that word "covetousness" in a way that scripture does not. What is covetousness? It is the love of possession, from the smallest desire that can be conceived to the greatest possible thing. I believe covetousness is a very common thing amongst us. And why? I will tell you. It is because we want something here. It is not necessarily money. If I want a place here, a portion here, of any kind, it is covetousness. So this young man. "He had great possessions," and they clogged his heart.

Here the Lord presents the picture of an everyday reality. Covetousness implies no dishonesty, and is not even hard or sharp dealing, being no more than the desire of more: the very spring of modern effort, the motive of bettering himself commended to all from the mechanic to the millionaire. Thus the creature becomes the object, not God; and therefore is covetousness declared to be idolatry. It is man looking down, not up in dependence on God. The rich man was not content, but high-minded and trusted not in God but in the certainty of what is most uncertain. Rich in good works he was not, nor liberal in distributing, nor grateful for the abundance which he had, nor disposed to communicate. He aspired after greater things and planned for nothing but his own ease and enjoyment, as if he had a lease for ever. God was in none of his thoughts, but read them all. When the rich man called on his soul to be merry over the many goods laid up for many years, the summons came: "Fool, this night thy soul shall be required of thee."

And this is the reason why, when we turn to God, and would fain comfort ourselves in Him, we do not find the comfort. Our portion does not yield us for our cup. Would we wonder if we saw an Israelite returning from the worship of Baal refused acceptance at Jehovah's altar? "Covetousness is idolatry," says the apostle. But what is covetousness? It is just the craving of a heart unsatisfied with its portion, for which the thing sought becomes the end that governs it: their lust, as you may see in many a heathen deity, becomes their god. "Their god is their belly" — the craving part — says the apostle again, "who mind earthly things." (Phil. 3:19.)

201 In verse 13 one comes to the Lord, complaining of the injustice of his brother; "Speak to my brother," says he, "that he divide the inheritance with me." And the Lord replied, "Who made me a judge or a divider over you?" He was not come to set things right in this world then; though He will do this when He comes again. Had He been accepted as Messiah, He would have done so then; but the counsels of God were otherwise. It was quite right that the man should have his inheritance; but as Messiah He was rejected, and therefore could not then set "justice and judgment on the earth." He was then come about men's souls; therefore He says to them, "Take heed and beware of covetousness." For while the one sought to defraud, the other sought to obtain; and it was the same spirit in both. They were both loving the possession of these things, and this was the whole secret: therefore the Lord told them, that "a man's life consisteth not in the abundance of the things which he possesseth."

The Lord's reply here is to be well noted. "Man," He says, "who made me a judge or a divider over you?" And He said to them, "Take heed, and beware of covetousness: for a man's life consists not in the abundance of the things which he possesses" (ver. 15). I believe that to be a most important, a most salutary word for us all. I mean it is a word we all need, and to which we should all pay heed, The Lord feels the value of it, and says, "Take heed, and beware of covetousness." And what is covetousness? Well, it is the desire to acquire what I have not got — the desire to gather and build up — to gather together round myself. You see it is the principle of the world. It is a danger for the Christian, also, and therefore the Lord says to His own, "Take heed, and beware of covetousness."

It is not the question merely of getting a thing wrongly. No, that is not the point. It is this. In the heart of man there is a sort of determination to acquire. Acquisitiveness belongs naturally to the human heart, which occupies itself with the things of time — the things of sense — the things of this life; and, concerning these things, the Lord says, "Take heed, and beware of covetousness: for a man's life consists not in the abundance of the things which he possesses."

Now, I pray you mark that word, "A man's life consists not in the abundance of the things which he possesses." Well, you say, what does his life consist in? That is a very serious question. What does your life consist in? Is Christ your life? You know what Paul said, "For me to live is Christ." That was life indeed, according to God, for "a man's life consists not in the abundance of the things which he possesses," but in having Christ as an object and motive. The Lord reads our hearts very simply. He knows the danger of acquisitiveness to the human heart, whether it be the heart of the unconverted man, or the heart of one of His own people, and in this plain and simple way He unfolds the truth, and we do well to take heed to it.