Covetousness

Hastings' Dictionary of the New Testament

Covetousness —This word (Gr. πλεονεξία) has the root-idea of greed , shown in a strong desire to acquire, even more than in a keen wish to keep. In the Gospels, as elsewhere in Scripture [see, however,  Ephesians 4:19], the term is confined to a reference to property; the verb (πλεονεκτέω) is wider in sense. As the complexity of social life increases, so may the shapes the evil can assume. To ordinary avarice have to be added subtle temptations in the realm of rank and fashion, conventional ambition, cultured ease, or delight in successful activity unsubordinated to ethical aims. The tinge of covetousness comes in wherever men so absorb their life in the temporal that they impair its high instincts for the spiritual. ‘What is a man profited, if he shall gain the whole world and lose his own soul?’ ( Matthew 16:26).

To the mind of Jesus what stands condemned is, characteristically, the possession of a certain spirit—the spirit of grasping selfishness. The forms assumed, the methods employed, are not minutely dealt with, and not matters for specific cure. Rather the one tap-root is to be cut, or a general atmosphere created in which the noxious weed must perish. And the almighty power to this end is the holy spirit of the gospel, which on the one hand is a spirit of loving trust towards God the Father in providence, and on the other a tender feeling towards fellow-mortals which prompts to ready sacrifice of all things to their good. The man with the great possessions ( Mark 10:17), who attracted Jesus, had yet one luxury to discover—that of doing good, giving to the poor, and so coveting wealth of the right kind. Not the coming to our hands of earthly good is condemned, but the absence of the one spirit which shall inform and vitalize its use. The triumph of religion is to turn it into ‘treasure in heaven’ ( Mark 10:21).

A classical passage is  Matthew 6:19-34, with which compare  Luke 12:22-34;  Luke 16:13-15. The higher life being concerned with faith and goodness and the things of the spirit—the realm revealed in the Beatitudes, it is clear inversion to be absorbed for their own sake in the things of time and sense. ‘Moth and rust’ are the emblems of their corruptibility; and they are unstable, like property exposed to ‘thieves.’ It is the mark of a pagan mind to be full of anxious and self-centred concern for meat and drink and raiment ( Matthew 6:32). Such persons reverse unconsciously Christ’s principle that ‘the life is more than meat’ ( Matthew 6:25); and the Pharisees, ‘who were covetous’ ( Luke 16:14), by their blindness to the true order of importance called forth essentially the same rebuke, ‘that which is highly esteemed amongst men, is abomination in the sight of God’ ( Luke 16:15). Though they had one eye for religion, they kept the other for the world, hence inevitably their truly distorted views. In the last resort of psychological analysis ‘no man can serve two masters’ ( Matthew 6:24), and the Pharisees are pilloried for evermore as the awful example of hypocrisy in this respect. With Jesus, in these passages, the first postulate of religious worth is, that people must be single-minded and whole-hearted in service—‘Where your treasure is, there will your heart be also’ ( Matthew 6:21). And to only one quarter can the enlightened heart turn—‘the kingdom of God and his righteousness’ ( Matthew 6:33). Coincident with that, as humble faith feels, all needed things shall be added unto us. With exquisite insight Jesus points to the fowls of the air and the lilies of the field as eloquent at once of the minuteness of Divine Providence, and the trust we may place in a Heavenly Father’s care. ‘Are not ye,’ He asks, ‘much better than they?’ ( Matthew 6:26). (Cf. as an enforcement of the lesson, Christ’s own unworldliness of character, and trustfulness in earthly matters. And as a counter-illustration to the Pharisees, cf. the convert from their straitest sect, St. Paul, who having food and raiment learned therewith to be content,  1 Timothy 6:8, cf.  Philippians 4:11).

On a question arising of family inheritance ( Luke 12:13-15), Jesus warns against covetousness, and for impressive depth nothing excels the summary there—‘A man’s life consisteth not in the abundance of the things which he possesseth’ ( Luke 12:15). As one concerned with the spiritual domain, Jesus refuses to touch the civil matter of property. Wisdom lay in leaving questions of the law to lawyers, although the consideration is doubtless implied that even then there should be found a permeation of the Christian spirit. The point which Jesus presses is the falsity of the vulgar notion that it is ‘possessions’ which make life worth living. Devotion to the outward is, in His gospel, vanity; the loving and discerning soul has God for its possession, and from sheer sympathy of heart joys in His work amongst men.

A parable follows ( Luke 12:16-21), not necessarily associated originally with the foregoing incident, although in full affinity of theme. The Rich Fool is the personification of the successfully covetous man, and yet a revelation in almost the same breath of how little such success amounts to from the standpoint of eternity. He sowed only to the world; therefore he reaped inwardly no riches of the spirit. ‘So is he,’ saith Jesus, ‘that layeth up treasure for himself, and is not rich towards God’ ( Luke 12:21). There is affinity of teaching in the parable of Dives and Lazarus (which see).

Literature.—The standard works on the Sermon on the Mount and on the Parables. Among special discourses: F. W. Robertson, Sermons , 2nd series, Serm. I. (with which compare XVII. of 1st series); J. Service on ‘Profit and Loss’ in Salvation Here and Hereafter  ; J. Oswald Dykes, The Relations of the Kingdom to the World , pt. i.; A. Maclaren, A Year’s Ministry , 1st series, No. 16; J. Martineau, Hours of Thought ii. and iii., Endeavours after the Christian Life , pp. 76–86; Mozley, University Sermons , pp. 275–290.

George Murray.

Hastings' Dictionary of the Bible

COVETOUSNESS . In the Bible, covetousness is a crime. In the Ten Commandments it is put under the ban along with murder, adultery, theft, and slander (  Exodus 20:17 ,   Deuteronomy 5:21 ). Achan was guilty of this crime, and was stoned to death (  Joshua 7:16-26 ). Every occurrence of the word or the thing in the OT is connected with a prohibition or a curse (  Psalms 10:3;   Psalms 119:36 ,   Proverbs 21:26;   Proverbs 28:16 ,   Isaiah 57:17 ,   Habakkuk 2:9 ). In the NT adultery and covetousness are usually classed together (  1 Corinthians 5:11;   1 Corinthians 6:9-10 ,   Colossians 3:5 ,   2 Peter 2:14 ). This conjunction of sensual sin and love of money probably rests upon the authority of Jesus (  Mark 7:21-22 ). Jesus and the Apostles declared that the worshipper of Bacchus and the worshipper of Venus and the worshipper of Mammon belong to one and the same class. Grasping avarice is as incompatible with the spirit of self-sacrifice taught in the NT as is the selfish indulgence in drink or the grosser indulgence in vice. The Bible puts the covetous man in the same category with the murderer and the thief. The Christian Church needs to study anew the Bible teaching concerning covetousness, as found in   Jeremiah 22:17 ,   Micah 2:2 ,   Luke 12:15 ,   Romans 7:7 ,   Ephesians 5:3;   Ephesians 5:6 ,   1 Timothy 6:10 ,   Hebrews 13:5 , and other passages. No covetous man has any inheritance in the Kingdom of God.

D. A. Hayes.

Baker's Evangelical Dictionary of Biblical Theology

Strong desire to have that which belongs to another. It is considered to be a very grievous offense in Scripture. The tenth commandment forbids coveting anything that belongs to a neighbor, including his house, his wife, his servants, his ox or donkey, or anything that belongs to him ( Exodus 20:17 ). Jesus listed covetousness or greed along with many of the sins from within, including adultery, theft, and murder, which make a person unclean ( Mark 7:22 ). Paul reminded the Ephesians that greed or covetousness is equated with immorality and impurity, so that these must be put away (5:3). A covetous or greedy person is an idolator (5:5) and covetousness is idolatry ( Colossians 3:5 ). James warns that people kill and covet because they cannot have what they want (4:2).

Covetousness, therefore, is basic to the commandments against murder, adultery, stealing, and lying. Those who accept bribes are coveting, leading to murder ( Ezekiel 22:12 ). Coveting a neighbor's wife is a form of adultery ( Exodus 20:17 ). Achan admitted to coveting a robe and silver and gold, so he stole them, which was a sin against the Lord ( Joshua 7:20-22 ). Gehazi, the servant of Elisha, coveted the property of Naaman so much that he lied to get what he wanted from Naaman the leper ( 2 Kings 5:19-25 ) and was struck with leprosy. Proverbs warns that a covetous person brings trouble to his family (15:27). Thus covetousness is the root of all kinds of sins, so that Jesus gave the warning, "Be on your guard against all kinds of greed" ( Luke 12:15 ).

William J. Woodruff

See also Envy

Charles Buck Theological Dictionary

An unreasonable desire after that we have not, with a dissatisfaction with what we have. It may farther be considered as consisting in,

1. An anxious carking care about the things of this world.

2. A rapacity in getting.

3. Too frequently includes sinister and illegal ways of obtaining wealth.

4. A tenaciousness in keeping. It is a vice which marvellously prevails upon and insinuates into the heart of man, and for these reasons: it often bears a near resemblance to virtue; brings with it man plausible reasons; and raises a man to a state of reputation on account of his riches. "There cannot be, " as one observes, "a more unreasonable sin than this. It is unjust; only to covet, is to wish to be unjust. It is cruel: the covetous must harden themselves against a thousand plaintive voices. It is foolish: it destroys reputation, breaks the rest, unfits for the performance of duty, and is a contempt of God himself: it is unprecedented in all our examples of virtue mentioned in the Scripture. One, indeed, spoke unadvisedly with his lips; another cursed and swore; a third was in a passion; and a fourth committed adultery; but which of the saints ever lived in a habit of covetousness? Lastly, it is idolatry, Col.iii.

5. the idolatry of the heart; where, as in a temple, the miserable wretch excludes God, sets up gold instead of him, and places that confidence in it which belongs to the Great Supreme alone." Let those who live in the habitual practice of it consider the judgments that have been inflicted on such characters,  Joshua 7:21 .  Acts 5:1-42 :; the misery with which it is attended; the curse such persons are to society; the denunciations and cautions respecting it in the Holy Scripture; and how effectually it bars men from God, from happiness, and from heaven. Scott's Essays, 72, 73. South's Serm., vol. 4: ser. 1; Robinson's Mor. Exercises, ex. iv; Saurin's Serm., vol. 5: ser. 12. Eng. Trans.

Charles Spurgeon's Illustration Collection

Covetous men must be the sport of Satan, for their grasping avarice neither lets them enjoy life nor escape from the second death. They are held by their own greed as surely as beasts with cords, or fish with nets, or men with chains. They may be likened to those foolish apes which in some countries are caught by narrow-necked vessels; into these corn is placed, the creatures thrust in their hands, and when they have filled them they cannot draw out their fists unless they let go the grain; sooner than do this they submit to be captured. Are covetous men then so like to beasts? Let them ponder and be ashamed.

King James Dictionary

COVETOUSNESS, n.

1. A strong or inordinate desire of obtaining and possessing some supposed good usually in a bad sense, and applied to an inordinate desire of wealth or avarice.

Out of the heart proceedeth covetousness.  Mark 7 .

Mortify your members--and covetousness which is idolatry.  Colossians 3 .

2. Strong desire eagerness.

Easton's Bible Dictionary

 Colossians 3:5 Ephesians 5:5 Hebrews 13:5 1 Timothy 6:9,10 Matthew 6:20

Webster's Dictionary

(1): (n.) A strong or inordinate desire of obtaining and possessing some supposed good; excessive desire for riches or money; - in a bad sense.

(2): (n.) Strong desire.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

( בֶּצִע , Be'Tsa , Rapine , Lucre ; Πλεονεξία , a grasping temper), in a general sense, means all inordinate desire of worldly possessions, such as undue thirst for honors, gold, etc. In a more restricted sense, it is the desire of increasing one's substance by appropriating that of others. It is a disorder of the heart, and closely allied to selfishness. We here consider it under its more restricted aspect.

1. Covetousness ( Πλεονεξία , Φιλαργυρία ) is a strong, sometimes irresistible desire of possessing or of increasing one's possessions. It is evident that under its influence the heart, instead of aspiring to noble, high, and divine goods, will be brought to; the almost exclusive contemplation of earthly, immaterial things; and thus, instead of becoming gradually more closely united with God, will become more and more estranged from him. Since where the treasure is there the heart is also, the heart of the covetous cannot be with God, but with Mammon; he is not a servant of God, but of idols. The love of God and the love of Mammon cannot find place in the same heart; the one excludes the other ( Matthew 6:24;  Luke 16:13;  Colossians 3:5, Mortify Therefore Your Members Which Are Upon The Earth: Fornication, Uncleanness, Inordinate Affection, Evil Concupiscence, And Covetousness, Which Is Idolatry ). But since to love God is our highest duty, and God alone is to be prayed to, loved, and trusted, the covetous man, as a servant of Mammon, is forever excluded from the kingdom of Christ and of God ( 1 Corinthians 6:10, Nor thieves, nor covetous, shall inherit the kingdom of God;  Ephesians 5:5, For This Ye Know, That No Whoremonger, Nors Unclean Person, Nor Covetous Man, Who Is An Idolater, Hath Any Inheritance In The Kingdom Of Christ And Of God ). We are further told that the citizen of the kingdom of God is to lay up riches in heaven ( Matthew 6:20); he must be content with food and raiment ( 1 Timothy 6:7-8); but the covetous act in opposition to all these commandments ( Hebrews 13:5; Let Your Conversation Be Without Covetousness [ Ἀφιλάργυρος Ὁ Τρόπος ]; And Be Content With Such Things As Ye Have: For He Hath Said, I Will Never Leave Thee Nor Forsake Thee ). This state of the heart is very dangerous, for covetousness is the source of all evil, and brings forth all manner of sin ( 1 Timothy 6:9;  1 Timothy 6:19, For The Love Of Money Is The Root Of All Evil; Which While Some Coveted After They Have Erred From The Faith, And Pierced Themselves Through With Many Sorrows ). Here the folly of covetousness is also shown, inasmuch as it is said to bring "many sorrows." It is further proved by the fact that earthly goods are perishable, and that their possession renders none happy. But it is corrupting as well as unsatisfactory. By attempting to gain the world the soul is wounded, and loses the everlasting life ( Matthew 6:20, Lay Up For Yourselves Treasures In Heaven, Where Neither Moth Nor Rust Doth Corrupt, And Where Thieves Do Not Break Through Nor Steal ; 16:25, 26, For Whosoever Will Save His Life Shall Lose It, And Whosoever Will Lose His Life For My Sake Shall Find It; For What Is A Man Profited If He Shall Gain The Whole World And Lose His Own Soul, Or What Shall A Man Give In Exchange For His Soul ?);  Luke 12:15-21, And he said unto them, Take Heed, And Beware Of Covetousness; For A Man'S Life Consisteth Not In The Abundance of the things which he possesseth).

2. Avarice is also a part of covetousness. It consists in amassing either for the sake of possessing or from fear of future want. This phase of covetousness is the surest mark of a cold-heartedness and worldliness, making pure, high, and holy aspirations impossible. It is also a sort of idolatry, for it is the love of mammon ( Matthew 6:19-24). It is essentially uncharitable, and incapable of affection ( James 2:15-16, If A Brother Or Sister Be Naked, And Destitute Of Daily Food, And One Of You Say Unto Them, Depart In Peace, Be Ye Warmed And Filled; Notwithstanding Ye Give Them Not Those Thing Which Are Needful To The Body, What Doth It Profit ?). Covetousness is as painful as it is deceitful in the end; it cripples the natural powers, renders life miserable and death terrible. The pursuits to which it leads are painfully laborious, and the care of the possessions, once secured, is equally so. The labor it entails is sinful, as it does not spring from love, but from selfishness and worldliness. As the wealth amassed by the covetous is applied to the benefit neither of themselves nor of others, they undergo the severest privations in the midst of plenty (Horace, congestis undique saccis indormis inhians. Nescis quo valeat nummus, quem prcebeat usum). However great the natural power of a man, it is paralyzed by this sin. To the covetous death is horrible, as it deprives them of all to which the worldly heart most clings.

Considering the nature of covetousness, it cannot appear strange that the apostle particularly recommends a bishop to avoid that sin. The bishop, or spiritual head of the community, is to be spiritual ( Πνευματικός ), the center of the Christian life of the community ( 1 Timothy 3:2-3); and covetousness is a mark whereby false teachers may be known ( 2 Timothy 3:2).Krehl, N.T. Handuworterbuch.

International Standard Bible Encyclopedia

kuv´et - us - nes  : Has a variety of shades of meaning determined largely by the nature of the particular word used, or the context, or both. Following are some of the uses: (1) To gain dishonestly (בּצע , bāca‛ ), e.g. the King James Version  Exodus 18:21;  Ezekiel 33:31 . (2) The wish to have more than one possesses, inordinately, of course (πλεονεξία , pleonexı́a ), e.g.  Luke 12:15;  1 Thessalonians 2:5 . (3) An inordinate love of money φιλάργυρος , philárguros , the King James Version  Luke 16:14;  2 Timothy 3:2; philargurı́a ,  1 Timothy 6:10 ); negative in  Hebrews 13:5 , the King James Version.

Covetousness is a very grave sin; indeed, so heinous is it that the Scriptures class it among the very gravest and grossest crimes ( Ephesians 5:3 ). In  Colossians 3:5 it is "idolatry," while in   1 Corinthians 6:10 it is set forth as excluding a man from heaven. Its heinousness, doubtless, is accounted for by its being in a very real sense the root of so many other forms of sin, e.g. departure from the faith (  1 Timothy 6:9 ,  1 Timothy 6:10 ); lying ( 2 Kings 5:22-25 ); theft ( Joshua 7:21 ); domestic trouble ( Proverbs 15:27 ); murder ( Ezekiel 22:12 ); indeed, it leads to "many foolish and hurtful lusts" ( 1 Timothy 6:9 ). Covetousness has always been a very serious menace to mankind, whether in the Old Testament or New Testament period. It was one of the first sins that broke out after Israel had entered into the promised land (Achan, Josh 7); and also in the early Christian church immediately after its founding (Ananias and Sapphira, Acts 5); hence, so many warnings against it. A careful reading of the Old Testament will reveal the fact that a very great part of the Jewish law - such as its enactments and regulations regarding duties toward the poor, toward servants; concerning gleaning, usury, pledges, gold and silver taken during war - was introduced and intended to counteract the spirit of covetousness.

Eerdmans maintains ( Expos , July, 1909) that the commandment, "Thou shalt not covet thy neighbor's house" ( Exodus 20:17 ), meant to the Israelite that he should not take anything of his neighbor's possessions that were momentarily unprotected by their owner. Compare  Exodus 34:23 . Thus, it refers to a category of acts that is not covered by the commandment, "Thou shalt not steal." It is an oriental habit of mind from of old that when anyone sees abandoned goods which he thinks desirable, there is not the least objection to taking them, and  Exodus 20:17 is probably an explanation of what is to be understood by "house" in  Exodus 20:17 .

Examples of covetousness: Achan (Josh 7); Saul ( 1 Samuel 15:9 ,  1 Samuel 15:19 ); Judas ( Matthew 26:14 ,  Matthew 26:15 ); Ananias and Sapphira ( Acts 5:1-11 ); Balaam ( 2 Peter 2:15 with   Judges 1:11 ).