Thou shalt not covet- Wikipedia, The Free Encyclopedia

https://en.wikipedia.org/wiki/Thou_shalt_not_covet:  "Thou shalt not covet" is the most common translation of one (or two, depending on the numbering tradition) of the Ten Commandments,^[1] which are widely understood as moral imperatives by legal scholars, Jewish scholars, Catholic scholars, and Post-Reformation scholars.^[2] The Book of Exodus describes the Ten Commandments as being spoken by God,^[3] inscribed on two stone tablets by the finger of God,^[4] broken by Moses, and rewritten on replacements stones by God.^[5] The full text of the commandment reads:

You shall not covet your neighbor's house. You shall not covet your neighbor's wife, or his manservant or maidservant, his ox or donkey, or anything that belongs to your neighbor.

—Exodus 20:17

Unlike the other commandments which focus on outward actions, this commandment focuses on thought, although bible scholar Joel M. Hoffman argues that "covet" is a mistranslation and the original Hebrew means "take."^[6] It is an imperative against setting one’s desire on things that are forbidden. One commandment forbids the act of adultery. This commandment forbids the desire for adultery. One commandment forbids stealing. This commandment forbids the desire for unjust acquisition of another’s goods. The New Testament describes Jesus as interpreting the Ten Commandments as issues of the heart’s desires rather than merely prohibiting certain outward actions.

You have heard that it was said to the people long ago, “Do not murder,” and “anyone who murders will be subject to judgment.” But I tell you that anyone who is angry with his brother will be subject to judgment…You have heard that it was said, “Do not commit adultery.” But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.

—Matthew 5:21-22, 27-28 (NIV)

The command against coveting is seen as a natural consequence of the command to “love your neighbor as yourself.”^[7] The prohibition against desiring forbidden things is also seen as a moral imperative for the individual to exercise control over the thoughts of his mind and the desires of his heart.

Maimonides (the Rambam) viewed the prohibition of coveting as a fence or boundary intended to keep adherents a safe distance away from the very serious sins of theft, adultery, and murder.

Desire leads to coveting, and coveting leads to stealing. For if the owner (of the coveted object) does not wish to sell, even though he is offered a good price and is entreated to accept, the person (who covets the object) will come to steal it, as it is written (Mikha 2:2) [Micah 2:2], 'They covet fields and (then) steal them.' And if the owner approaches him with a view to reclaiming his money or preventing the theft, then he will come to murder. Go and learn from the example of Achav [Ahab] and Navot [Naboth].

—Maimonides^[13]

Maimonides’ admonition to learn from the example of Ahab and Naboth refers to the narrative in 1 Kings 21 in which King Ahab of Israel tried to convince Naboth the Jezreelite to sell him the vineyard Naboth owned adjacent to the king’s palace. Ahab wanted the land to use as a vegetable garden, but Naboth refused to sell or trade the property to Ahab saying, “The LORD forbid that I should give up to you what I have inherited from my fathers!”^[14] Ahab’s wife Jezebel then conspired to obtain the vineyard by writing letters in Ahab’s name to the elders and nobles in Naboth’s town instructing them to have two scoundrels bear false witness claiming that Naboth has cursed both God and the king. After Naboth was subsequently stoned to death, Ahab seized possession of Naboth’s vineyard. The text describes the LORD as very angry with Ahab, and the prophet Elijah pronounces judgment on both Ahab and Jezebel.^[15]

The Gospel of Luke describes Jesus' warning to guard one’s heart against covetousness. "Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions."^[21] Jesus also describes the sins that defile a person as sins from coming from untamed desires in the heart.^[22] The book of James portrays covetous desire residing in the heart as being the internal source of temptation and sin.^[23] James goes on to describe how covetous desire leads to fighting and that lack of material possessions is caused by not asking God for them and by asking with wrong motives.

You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask. You ask and do not receive, because you ask wrongly, to spend it on your passions. You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.

—James 4:2-4[24]

The New Testament stresses thanksgiving and contentment as proper heart attitudes that contrast covetousness. John the Baptist exhorted soldiers to be content with their pay rather than extorting money by threats and false accusations.^[27] The book of Hebrews encourages one to keep his life free from the love of money and "be content with what you have" and depend on the promises and help of God rather than trusting in wealth.^[28] The book of 1 Timothy contains a classic warning against the love of money and stresses that it is great gain to be content with food and clothing.

Now there is great gain in godliness with contentment, for we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content. But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs. 

—1 Timothy 6:6-10^[29]

"My God!  My God!

 Why have you forsaken me?"

Martin Luther views sinful human nature such that no person naturally desires to see others with as much as oneself, each acquiring as much as he can while pretending to be pious. The human heart, Luther says, is deceitful, knowing how to adorn oneself finely while concealing one’s rascality.

For we are so inclined by nature that no one desires to see another have as much as himself, and each one acquires as much as he can; the other may fare as best he can. And yet we pretend to be godly, know how to adorn ourselves most finely and conceal our rascality, resort to and invent adroit devices and deceitful artifices (such as now are daily most ingeniously contrived) as though they were derived from the law codes; yea, we even dare impertinently to refer to it, and boast of it, and will not have it called rascality, but shrewdness and caution. In this lawyers and jurists assist, who twist and stretch the law to suit it to their cause, stress words and use them for a subterfuge, irrespective of equity or their neighbor's necessity. And, in short, whoever is the most expert and cunning in these affairs finds most help in law, as they themselves say: Vigilantibus iura subveniunt [that is, The laws favor the watchful].

—Martin Luther, The Large Catechism^[52]

We can aspire for heaven all we want;

  

but we're only "Abel" getting so far..?