Exodus 20:17Meaning & Commentary from the Church Fathers

This serves as a fundamental aspect of salvation for all Christians—to refrain from wishing for anything contrary to love for God and for our neighbors; instead, to elevate our love for God above ourselves and to regard our neighbors with the same love we have for ourselves. By engaging earnestly in these acts of devotion in our current lives, and through the grace of our Lord and God, aligned with the Catholic and Orthodox Faith, we can confidently anticipate that in the age to come, having perfected love, we will exalt the one God, celebrated in Trinity: Father, Son, and Holy Spirit, now and forever. Amen.

All who transgress against this commandment sin, even if they do not physically take another’s possessions, if they yearn deeply in their heart and soul for what belongs to others, be it a spouse, livestock, property, or any other belongings.

In this context, it is crucial to recognize that one must not simply recall all the violations associated with each commandment, but only confess those they have committed. Furthermore, while not all of these actions may result in grave sin, they should still be disclosed to the confessor as they occur.

Furthermore, to avert sinful actions, we must subdue sinful desires and thoughts, as these serve as the roots from which sinful deeds grow, as it is expressed: For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies (Matthew 15:19). Each individual faces temptation, drawn away and enticed by their own desires. But when desire conceives, it gives birth to sin; and sin, when it is fully grown, brings forth death (James 1:14-15). What kind of desire is prohibited by the tenth commandment? The commandment forbids coveting anything that belongs to one’s neighbor, thus forbidding envy. What specific thoughts and desires are forbidden by the tenth commandment? The phrase: Thou shalt not covet thy neighbor's wife signifies that the thoughts and desires associated with lust or internal adultery are forbidden. The instruction: Thou shalt not covet thy neighbor's house, his field, his manservant or maidservant, his ox or donkey, or anything that is thy neighbor's prohibits selfish and power-hungry thoughts and desires. What responsibilities are required of us under the tenth commandment? Based on these prohibitions, the tenth commandment calls us to maintain a pure heart and to be content with what God provides. What is especially needed to purify the heart? To achieve a purified heart, it is especially important to frequently and earnestly call upon the name of our Lord Jesus Christ.

The Divine Lawgiver desires for humanity to embody righteousness and purity not only in outward actions but also in the innermost depths of the soul. It becomes evident that this commandment is at the heart of all others, reflecting the elevated spirit of Christ’s law and preparing even the people of the Old Testament for the transition into the new covenant, described by the Apostle as the essence and the ultimate path to pleasing God (2 Cor. 3:6).

It raises the question: why are not only sinful actions but also sinful thoughts and desires prohibited? Primarily, because these thoughts and desires render the soul impure before God. The intentions of the wicked are detestable to the Lord (Proverbs 15:26). Jesus Christ taught, “the kingdom of God is within you” (Luke 17:21). Therefore, for our salvation, it is insufficient to merely amend our outward conduct; we must seek the purification of our hearts. Only those who are pure in heart will behold God (Matt. 5:8), and nothing unclean will enter the heavenly Jerusalem (Rev. 21:27). The Lord views unrighteous thoughts as an abomination (Proverbs 15:26). Thus, the Apostle exhorts us to cleanse ourselves from all filthiness of flesh and spirit, pursuing holiness in the fear of God (2 Cor. 7:1). Additionally, sinful thoughts and desires are prohibited because they act as the roots from which sinful actions spring. From the heart arise evil thoughts, murders, adulteries, fornications, thefts, false witness, and blasphemy (Matthew 15:19). James questions us, “Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members?” (James 4:1). Each person is tempted by their own desires, and when desire has conceived, it gives birth to sin, and sin, when it is full-grown, brings forth death (James 1:14-15). In forbidding the desire for anything belonging to one’s neighbour, envy is also prohibited.

Envy is a painful emotion that arises when one fixates on another’s good fortune and happiness. The envious individual suffers greatly, not just when a neighbour exceeds them in joy but also when a neighbour lacks what they themselves possess. Such a person wishes to hoard all blessings and strip their neighbour of God’s goodness. In this grievous sin, humanity mirrors the devil, who, consumed by jealousy of the happiness of our ancestors, incited them to sin and, out of envy, strives to undermine every good and blessing intended for mankind. We are called to rejoice in our neighbour’s well-being; however, the envious person, much like the devil, experiences torment at the sight of their neighbour’s prosperity. Consequently, the Apostle equates envy with the wisdom of the devil, stating, “But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth. This wisdom does not descend from above, but is earthly, sensual, demonic” (James 3:14-15). Envy can manifest in various ways, including jealousy of others’ beauty, wealth, and power, hence the directive of the tenth commandment against such malicious thoughts and desires rooted in lust for sweetness, greed, and power.

Given these prohibitions, the tenth commandment also conveys certain responsibilities. 1) One must safeguard the purity of one’s heart. Vigilance over the thoughts and desires that arise within is paramount, and we must remove all that is impure. As wisdom instructs, “In all your actions, test your soul and see what is harmful to it, and do not give it that” (Sir. 17:30). In purging impure thoughts and desires, one should also cultivate good thoughts and intentions in the heart. The Apostle Paul emphasizes, “Finally, brethren, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things” (Phil. 4:8), assuring us that “the God of peace will be with you” (Phil. 4:9). What is required to purify the heart? Frequent and sincere invocation of the name of our Lord Jesus Christ. Calling upon His name in faith illuminates the soul with light, peace, and joy, empowering us to resist temptation. “If you ask anything of the Father in my name,” the Lord Jesus declared, “I will do it.” Miracles were even performed in His name not only by the apostles but also by those outside of His immediate disciples (Luke 9:49). 2) One must find contentment with one's own possessions. The Apostle teaches that godliness with contentment is great gain. Just as bitter envy afflicts and torments the spirit, so peace of mind and happiness arise from contentment. To cultivate this tranquility, one should often remember that all worldly goods are fleeting, as the Apostle reminds us: “For we brought nothing into this world, and it is evident that we can carry nothing out” (1 Tim. 6:7), and that God appoints our circumstances for our spiritual benefit and eternal salvation.

In essence, the tenth commandment instructs us to resist sinful desires and thoughts, encouraging purity of mind and heart, alongside contentment with one’s state, so that both the soul and body may serve the Lord as a worthy temple of the Holy Spirit.

The Ten Commandments together form a unified framework that encompasses the entirety of human life, both inwardly and outwardly. The first four commandments articulate our relationship with God, ranging from our inner contemplations about the Creator to the outer observance of the Sabbath. The fifth commandment serves as a bridge, transitioning from love toward God to love for parents, linking our obligations to self. The duties toward others are predominantly stated in negative terms, and the tenth commandment complements these instructions by focusing on human thought, merely prohibiting ill intentions without further elaboration.

Nevertheless, the complete realization of these commandments was absent in the Old Testament. The divine word, ‘that which was flesh,’ did not leave humanity in a state of incompleteness; the profoundly beautiful and divine Sermon on the Mount (Matt. chaps. V, VI, VII) calls upon humanity not only to abstain from evil but also to engage in good without anticipating any reward, to do good to mirror God’s nature, and even to repay good for ill. We are urged to pray for those who offend and persecute us, to bless those who curse us, and to act kindly toward those who harbor hatred, so that we may be children of our Father in heaven, who causes the sun to shine on both the just and unjust (Matt. 5:44, 45).

When considering the Old and New Testaments together, only a completely blinded mind could miss the careful design of humanity’s spiritual growth that is woven throughout all the sacred texts. Not a single element of this law is nullified, from the earliest human desires for goodness and truth imparted to Adam and handed down through the generations, along with the gift of language and intellect, to the law of the Ten Commandments. The significant new revelations, like the incarnation of God the Word, expanded and elevated the understanding of the ancient laws (e.g., Matt. 12:3-8), which were not fully comprehended by those alive during those times. Just as the significance of Jehovah's mysterious name was disclosed only during Moses’ time, so too was Jehovah’s compassionate approach to His creations revealed uniquely through the great loving mystery of the incarnation and suffering of God the Word.

It is also essential to address the division of the law of the Ten Commandments into two tablets and to note the variances in the commandment divisions from ours. Firstly, we must consider the text of the commandments themselves, which, as noted by commentators, were likely inscribed on the stone tablets in a more concise format than is presented in Exodus and Deuteronomy (ch. V). This interpretation largely stems from the discrepancies found in the wording of the IV, V, and X commandments between these two books, pertaining to the motivations behind the commandments rather than altering their essence. For example, Deuteronomy attributes the reasoning for Sabbath rest regarding servants to Israel’s enslavement in Egypt, an elaboration not present in Exodus.

By comparing the commandments, we arrive at a succinct formulation that is consistent with the teachings in our catechisms, supplemented by explanations tailored for the people of Israel. According to commentators, the text on the stone tablets was as follows:

The first tablet I. I am the Lord your God! You shall have no other gods before Me. II. You shall not make for yourself an idol or any likeness of what is in heaven above or on the earth beneath, or in the water under the earth. You shall not bow down to them or serve them. III. You shall not take the name of the Lord your God in vain. IV. Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the Lord your God. V. Honor your father and your mother, that it may go well with you, and that your days may be long upon the land which the Lord your God is giving you.

Second tablet VI. You shall not murder. VII. You shall not commit adultery. VIII. You shall not steal. IX. You shall not bear false witness against your neighbor. X. You shall not covet your neighbor's wife; you shall not covet your neighbor's house, his male servant, his female servant, his ox, his donkey, or anything that belongs to your neighbor.

The reference to the two stone tablets containing the Ten Commandments inscribed by divine hand is found in Exodus 31:18; after they were broken (Exodus 32:19), new tablets were created by Moses (Exodus 34:1, 4; Deuteronomy 9:10, 17, 10:1). While we lack clear guidance on how to divide the commandments according to the tablets, we can consider the division made by the lawyer in Luke 10:25-28, which was affirmed by the Lord Jesus Christ, categorizing all commandments into two overarching commands that encompass the rest: love for God and love for neighbor. As noted previously, love for parents organically connects love for God to love for neighbor, leading most commentators and scholars to divide the commandments as five on each tablet.

Lastly, it is noteworthy that in the Western Church, notably beginning with St. Augustine (in his questions on Exodus), the first and second commandments were combined into one, while the tenth commandment was split into two parts, distinguishing the desire for a neighbor's wife from the desire for his possessions. Yet, contemporary commentators and texts largely align with our interpretation and division of the commandments. Merging the first commandment with the second risks obscuring the critical distinction between pure idolatry and the acknowledgment of other gods 'in the sight of Jehovah,' such as polytheism, even when one recognizes Jehovah as the Supreme Being. This category may also include religions like Zoroastrianism, Brahmanism, ancient Egyptian priesthoods, the cult of Mithras, and Mazdeism in its earliest forms.