Lust, a form of covetousness, brings forth sin, resulting in death (James 1:15, see also Jude 1:18). Covetousness is a transgression against the law of selfless love (1 Cor. 13:5). On the other hand, a godly life with contentment is great gain (1 Tim. 6:6–10).
Covetousness knows no bounds, not even when it concerns what is sacred, as the lives of men and angels demonstrate all too often in the Bible. In heaven, Lucifer desired to exalt himself (Isa. 14:12–14). Today, on earth, humanity continues to covet what belongs only to God. During the fall of Jericho, Achan coveted part of what was consecrated to the treasury of the Lord (Josh. 6:19, 24; Josh. 7:20, 21). Judas was a thief and used to steal from the money box (John 12:4–6). Under the manifestation of the Spirit in the church, Ananias and Sapphira lied because they coveted part of what had been promised (Acts 5:1–10). Even the chosen people robbed God after being delivered from their exile (Mal. 3:8–10).
The solution to this greed and lust is to walk in the Spirit, not the flesh (Gal. 5:22, Rom. 8:4–9). Those who don’t know God walk in the passion of lust or concupiscence (1 Thess. 4:5). However, those who follow Jesus deny themselves and take up their cross (Luke 9:23), escaping the corruption that is in the world through lust (2 Pet. 1:4).
By imitating God, the Giver of all things—including the things that we give Him (1 Chron. 29:14)—we walk in love, just as Jesus walked. Love for sinners inspired Jesus to give Himself selflessly for us as an offering and a sacrifice (Eph. 5:1, 2). A life led by the grace of Jesus, who is the Word made flesh, and by prayer, will confirm the Bible truths that “it is more blessed to give than to receive” (Acts 20:35) and that “God loveth a cheerful giver” (2 Cor. 9:7).
Part II: Commentary
Desire and Covetousness
1. A word used in the New Testament for desire is epithymia (Greek), which can have the meaning of “lust,” “desire,” or “lust of the flesh” (James 1:14; 1 John 2:16, 17). Before our conversion, we walked in the lust (epithymia) of the flesh (Eph. 2:3). Not knowing God, humans follow the lusts (epithymia) of their own hearts (Rom. 1:21–24). On the other hand, Paul desires (epithymia) to see his brethren (Rom. 15:23) and desires (epithymia) to be with Christ (Phil. 1:23).
According to the meaning above, desire can be good or bad. As such, the apostle Paul counsels us to mortify the members of sin, among which are evil desires (kakós epithymia) that are harmful and unhealthy, as well as covetousness (pleoneksia), which is idolatry (Col. 3:5).
2. In contrast, covetousness is especially marked by an inordinate desire for wealth or possessions—or for another’s possessions.
The apostle Paul uses the word “covetous” (Greek: pleoneksia) in the sense of being eager for gain (Eph. 5:5). Jesus likewise links covetousness to the abundance of material possessions (Luke 12:15). Covetousness also can be applied to the excessive, or unlawful, desire for something.
Lust (pleoneksia) or evil desire (kakós epithymia) distorts the sinner’s perception because it is desire without self-control (Gal. 5:22), leading to idolatry (Eph. 5:5) through the exaltation of material things (possessions) in place of the Creator.
Warning Examples
1. Lucifer intended to seize the position (throne) of God (Isa. 14:12–14) and the right to be worshiped (Matt. 4:9), thereby exalting himself and placing a creature in the place of the Creator. However, having failed in heaven, Lucifer shifted his evil attention to humanity, fostering sin and concupiscence to destroy the Lord’s treasure on earth (Mal. 3:8–10).
But the Lord appeals to the faithful that they may turn to Him (Mal. 3:7, 8), promising immeasurable blessings (Mal. 3:10–12), which are better than the gains derived from concupiscence.
2. Achan acknowledged that he coveted (in Hebrew: hamad) sacred items of the Lord’s treasure (Josh. 6:18, 19; Josh. 7:21). Hamad means desire and also “covet,” “lust,” “beauty,” “delectable thing,” “delight,” “pleasant,” and “precious thing.” This word is used in the tenth commandment to forbid covetousness (Exod. 20:17). As such, sin also may begin with the desire for good but forbidden things.
Both the Greek version of the Old Testament rendered by the Jews (LXX) and the writings of the apostle Paul, translate hamad (Hebrew) in the tenth commandment as epithymia (Greek), which also means desire (Rom. 7:7, Rom. 13:9). But this desire or attraction (hamad) for forbidden beauty and pleasure may be overcome by watching and praying (Matt. 26:41). If God is not first in one’s life (Matt. 6:33), the desire, even if initially innocent and lawful, will be satisfied without self-control (Gal. 5:22), leading to sin.
In Achan’s case, his desire was for the forbidden. After his sin was exposed, Achan, blinded by covetousness (hamad), continued to describe the stolen garment as “good” or “beautiful” (Josh. 7:21). But beauty and something’s worth do not justify or diminish the guilt of sin.
3. Eve (Gen. 3:6) understood that the tree was good, pleasant, and desirable (hamad), and she ate the forbidden fruit. She violated in Eden the principle of the tenth commandment. Once again, the lesson is that something beautiful, good, and desirable (hamad and epithymia), which led to sin in Eden, continues to do so after the Fall (James 1:14; 1 John 2:16, 17).
4. The experience of Judas (John 12:1–8) is a warning that leadership positions and miraculous events, in and of themselves, do not restrain covetousness within the human heart. As one of the 12 disciples, Judas had heard the Master firsthand, participated in amazing miracles, and served as the Lord’s treasurer. However, Judas stole from the offerings given to Christ’s work (John 12:5, 6) and begrudged the costly gift bestowed upon Him by a grateful and penitent heart. Judas, and a few others, did not approve of Mary’s tribute to the Savior because they felt the anointing of Jesus was a waste of offering money. They felt that this money could have been put to better use by being given to the poor (Mark 14:4, 5). Or, maybe, Judas wanted it for himself.
In addition to providing for the Lord’s work (Mal. 3:10), tithes and offerings have further spiritual significance to the loyal worshiper, such as exalting the Lord’s name (Mal. 1:11), bringing the giver closer to Him (Mal. 3:7, 8), honoring Him (Prov. 3:9), and worshiping Him (Ps. 66:13). As such, Mary’s reward (John 12:3–8) will not be taken away. For her, washing Jesus’ feet with a perfume worth more than three hundred days of work was too little. Kneeling and drying the Lord’s feet with her hair, Mary also gave herself as an offering. In this spirit, the reward of the faithful giver will never be taken away:
“Those self-sacrificing, consecrated ones who render back to God the things that are His, as He requires of them, will be rewarded according to their works. Even though the means thus consecrated be misapplied, so that it does not accomplish the object which the donor had in view,—the glory of God and the salvation of souls,—those who made the sacrifice in sincerity of soul, with an eye single to the glory of God, will not lose their reward.”—Ellen G. White, Testimonies for the Church, vol. 2, p. 519.
5.) Ananias and Sapphira serve as an example (Acts 5:1–11). The book of Leviticus establishes that the money from the sale of property should be given as an offering to the storehouse in the sanctuary (Lev. 27:8–33). The tithe also is included in the list of sacred things (Lev. 27:31–33, Mal. 3:10). However, Leviticus 27 points out that all which was to be consecrated to the Lord should first be appraised by the priest before being sold or redeemed, according to the law of redemption (Lev. 27:8, 11–13, 25, 27, 31, 32).
This appraisal by the priest may suggest the intention to prevent covetousness from arising because of the undervaluation of the item given or to be redeemed. Or the priest’s appraisal could have been instituted to prevent the retention by the worshiper of part of the revenue.
Because priests no longer oversaw the estimations of property to be sold or the disbursement afterward of the amount given as an offering, the determination of the price of the asset sold relied solely on the conscience of Ananias and Sapphira. But Ananias and Sapphira lied to keep for themselves a portion of what they promised.
However, in the New Testament, tithes and offerings remain holy and untouchable, as in the Old Testament. In support of this precept, we have direct revelation from the Lord Himself (Heb. 2:1–4) and the Holy Spirit (Acts 5:1–11).
Whenever there was spiritual reform, the liberality of the people resumed in a clear sign of revival (Exod. 35:20–29, 2 Chron. 31:1–12, Mal. 3:6–12, Acts 4:34–37). But Ananias and Sapphira were not sufficiently impressed by the outpouring of the Holy Spirit, and they reaped the consequences. If Ananias and Sapphira had been successful in their fraud, the credibility of the apostles and the divine legitimacy of the church would have been corrupted from the start. Although the same immediate judgment does not occur today, a day will come when all shall give an exact account to the Lord for everything they have done, whether good or bad (Eccles. 12:13, 14).
“Not to the early church only, but to all future generations, this example of God’s hatred of covetousness, fraud, and hypocrisy, was given as a danger-signal. It was covetousness that Ananias and Sapphira had first cherished. . . . Voluntary offerings and the tithe constitute the revenue of the Lord’s work.”—Ellen G. White, The Acts of the Apostles, p. 74.
Part III: Life Application
Ask a class member to read aloud the quotations below. Then discuss with your class the questions that follow.
Remedy for Covetousness
“Constant, self-denying benevolence is God’s remedy for the cankering sins of selfishness and covetousness. . . . He has ordained that giving should become a habit, that it may counteract the dangerous and deceitful sin of covetousness. Continual giving starves covetousness to death.”—Ellen G. White, The Adventist Home, p. 370.
Self-denying benevolence may feel alien to the unregenerate human heart. How can we cultivate the habit of self-denying benevolence and take pleasure in being generous, thereby freeing ourselves from covetousness?
How do we involve people in campaigns to strengthen faithfulness in tithes, offerings, and regular donations for charitable and missionary needs?
Liberality and the Holy Spirit
“This liberality on the part of the believers was the result of the outpouring of the Spirit. The converts to the gospel were ‘of one heart and of one soul.’ One common interest controlled them—the success of the mission entrusted to them; and covetousness had no place in their lives.”—Ellen G. White, The Acts of the Apostles, pp. 70, 71.
“Afterward, Ananias and Sapphira grieved the Holy Spirit by yielding to feelings of covetousness.”—The Acts of the Apostles, p. 72.
Christian liberality is the result of allowing the Spirit to work in our lives. Covetousness is the opposite. What would your spiritual self-assessment reveal if you were to consider the faithfulness, frequency, and generosity with which you contribute to the church’s charitable and missionary projects? (Also read 2 Cor. 13:5.)
Notes
Disclaimer: Contents of these lessons are not intended to be financial advice but is general commentary based on biblical principles. The reader is encouraged to seek competent professional advice which will suit their particular personal situation.
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Lust, a form of covetousness, brings forth sin, resulting in death (James 1:15, see also Jude 1:18). Covetousness is a transgression against the law of selfless love (1 Cor. 13:5). On the other hand, a godly life with contentment is great gain (1 Tim. 6:6–10).
Covetousness knows no bounds, not even when it concerns what is sacred, as the lives of men and angels demonstrate all too often in the Bible. In heaven, Lucifer desired to exalt himself (Isa. 14:12–14). Today, on earth, humanity continues to covet what belongs only to God. During the fall of Jericho, Achan coveted part of what was consecrated to the treasury of the Lord (Josh. 6:19, 24; Josh. 7:20, 21). Judas was a thief and used to steal from the money box (John 12:4–6). Under the manifestation of the Spirit in the church, Ananias and Sapphira lied because they coveted part of what had been promised (Acts 5:1–10). Even the chosen people robbed God after being delivered from their exile (Mal. 3:8–10).
The solution to this greed and lust is to walk in the Spirit, not the flesh (Gal. 5:22, Rom. 8:4–9). Those who don’t know God walk in the passion of lust or concupiscence (1 Thess. 4:5). However, those who follow Jesus deny themselves and take up their cross (Luke 9:23), escaping the corruption that is in the world through lust (2 Pet. 1:4).
By imitating God, the Giver of all things—including the things that we give Him (1 Chron. 29:14)—we walk in love, just as Jesus walked. Love for sinners inspired Jesus to give Himself selflessly for us as an offering and a sacrifice (Eph. 5:1, 2). A life led by the grace of Jesus, who is the Word made flesh, and by prayer, will confirm the Bible truths that “it is more blessed to give than to receive” (Acts 20:35) and that “God loveth a cheerful giver” (2 Cor. 9:7).
Part II: Commentary
Desire and Covetousness
1. A word used in the New Testament for desire is epithymia (Greek), which can have the meaning of “lust,” “desire,” or “lust of the flesh” (James 1:14; 1 John 2:16, 17). Before our conversion, we walked in the lust (epithymia) of the flesh (Eph. 2:3). Not knowing God, humans follow the lusts (epithymia) of their own hearts (Rom. 1:21–24). On the other hand, Paul desires (epithymia) to see his brethren (Rom. 15:23) and desires (epithymia) to be with Christ (Phil. 1:23).
According to the meaning above, desire can be good or bad. As such, the apostle Paul counsels us to mortify the members of sin, among which are evil desires (kakós epithymia) that are harmful and unhealthy, as well as covetousness (pleoneksia), which is idolatry (Col. 3:5).
2. In contrast, covetousness is especially marked by an inordinate desire for wealth or possessions—or for another’s possessions.
The apostle Paul uses the word “covetous” (Greek: pleoneksia) in the sense of being eager for gain (Eph. 5:5). Jesus likewise links covetousness to the abundance of material possessions (Luke 12:15). Covetousness also can be applied to the excessive, or unlawful, desire for something.
Lust (pleoneksia) or evil desire (kakós epithymia) distorts the sinner’s perception because it is desire without self-control (Gal. 5:22), leading to idolatry (Eph. 5:5) through the exaltation of material things (possessions) in place of the Creator.
Warning Examples
1. Lucifer intended to seize the position (throne) of God (Isa. 14:12–14) and the right to be worshiped (Matt. 4:9), thereby exalting himself and placing a creature in the place of the Creator. However, having failed in heaven, Lucifer shifted his evil attention to humanity, fostering sin and concupiscence to destroy the Lord’s treasure on earth (Mal. 3:8–10).
But the Lord appeals to the faithful that they may turn to Him (Mal. 3:7, 8), promising immeasurable blessings (Mal. 3:10–12), which are better than the gains derived from concupiscence.
2. Achan acknowledged that he coveted (in Hebrew: hamad) sacred items of the Lord’s treasure (Josh. 6:18, 19; Josh. 7:21). Hamad means desire and also “covet,” “lust,” “beauty,” “delectable thing,” “delight,” “pleasant,” and “precious thing.” This word is used in the tenth commandment to forbid covetousness (Exod. 20:17). As such, sin also may begin with the desire for good but forbidden things.
Both the Greek version of the Old Testament rendered by the Jews (LXX) and the writings of the apostle Paul, translate hamad (Hebrew) in the tenth commandment as epithymia (Greek), which also means desire (Rom. 7:7, Rom. 13:9). But this desire or attraction (hamad) for forbidden beauty and pleasure may be overcome by watching and praying (Matt. 26:41). If God is not first in one’s life (Matt. 6:33), the desire, even if initially innocent and lawful, will be satisfied without self-control (Gal. 5:22), leading to sin.
In Achan’s case, his desire was for the forbidden. After his sin was exposed, Achan, blinded by covetousness (hamad), continued to describe the stolen garment as “good” or “beautiful” (Josh. 7:21). But beauty and something’s worth do not justify or diminish the guilt of sin.
3. Eve (Gen. 3:6) understood that the tree was good, pleasant, and desirable (hamad), and she ate the forbidden fruit. She violated in Eden the principle of the tenth commandment. Once again, the lesson is that something beautiful, good, and desirable (hamad and epithymia), which led to sin in Eden, continues to do so after the Fall (James 1:14; 1 John 2:16, 17).
4. The experience of Judas (John 12:1–8) is a warning that leadership positions and miraculous events, in and of themselves, do not restrain covetousness within the human heart. As one of the 12 disciples, Judas had heard the Master firsthand, participated in amazing miracles, and served as the Lord’s treasurer. However, Judas stole from the offerings given to Christ’s work (John 12:5, 6) and begrudged the costly gift bestowed upon Him by a grateful and penitent heart. Judas, and a few others, did not approve of Mary’s tribute to the Savior because they felt the anointing of Jesus was a waste of offering money. They felt that this money could have been put to better use by being given to the poor (Mark 14:4, 5). Or, maybe, Judas wanted it for himself.
In addition to providing for the Lord’s work (Mal. 3:10), tithes and offerings have further spiritual significance to the loyal worshiper, such as exalting the Lord’s name (Mal. 1:11), bringing the giver closer to Him (Mal. 3:7, 8), honoring Him (Prov. 3:9), and worshiping Him (Ps. 66:13). As such, Mary’s reward (John 12:3–8) will not be taken away. For her, washing Jesus’ feet with a perfume worth more than three hundred days of work was too little. Kneeling and drying the Lord’s feet with her hair, Mary also gave herself as an offering. In this spirit, the reward of the faithful giver will never be taken away:
“Those self-sacrificing, consecrated ones who render back to God the things that are His, as He requires of them, will be rewarded according to their works. Even though the means thus consecrated be misapplied, so that it does not accomplish the object which the donor had in view,—the glory of God and the salvation of souls,—those who made the sacrifice in sincerity of soul, with an eye single to the glory of God, will not lose their reward.”—Ellen G. White, Testimonies for the Church, vol. 2, p. 519.
5.) Ananias and Sapphira serve as an example (Acts 5:1–11). The book of Leviticus establishes that the money from the sale of property should be given as an offering to the storehouse in the sanctuary (Lev. 27:8–33). The tithe also is included in the list of sacred things (Lev. 27:31–33, Mal. 3:10). However, Leviticus 27 points out that all which was to be consecrated to the Lord should first be appraised by the priest before being sold or redeemed, according to the law of redemption (Lev. 27:8, 11–13, 25, 27, 31, 32).
This appraisal by the priest may suggest the intention to prevent covetousness from arising because of the undervaluation of the item given or to be redeemed. Or the priest’s appraisal could have been instituted to prevent the retention by the worshiper of part of the revenue.
Because priests no longer oversaw the estimations of property to be sold or the disbursement afterward of the amount given as an offering, the determination of the price of the asset sold relied solely on the conscience of Ananias and Sapphira. But Ananias and Sapphira lied to keep for themselves a portion of what they promised.
However, in the New Testament, tithes and offerings remain holy and untouchable, as in the Old Testament. In support of this precept, we have direct revelation from the Lord Himself (Heb. 2:1–4) and the Holy Spirit (Acts 5:1–11).
Whenever there was spiritual reform, the liberality of the people resumed in a clear sign of revival (Exod. 35:20–29, 2 Chron. 31:1–12, Mal. 3:6–12, Acts 4:34–37). But Ananias and Sapphira were not sufficiently impressed by the outpouring of the Holy Spirit, and they reaped the consequences. If Ananias and Sapphira had been successful in their fraud, the credibility of the apostles and the divine legitimacy of the church would have been corrupted from the start. Although the same immediate judgment does not occur today, a day will come when all shall give an exact account to the Lord for everything they have done, whether good or bad (Eccles. 12:13, 14).
“Not to the early church only, but to all future generations, this example of God’s hatred of covetousness, fraud, and hypocrisy, was given as a danger-signal. It was covetousness that Ananias and Sapphira had first cherished. . . . Voluntary offerings and the tithe constitute the revenue of the Lord’s work.”—Ellen G. White, The Acts of the Apostles, p. 74.
Part III: Life Application
Ask a class member to read aloud the quotations below. Then discuss with your class the questions that follow.
Remedy for Covetousness
“Constant, self-denying benevolence is God’s remedy for the cankering sins of selfishness and covetousness. . . . He has ordained that giving should become a habit, that it may counteract the dangerous and deceitful sin of covetousness. Continual giving starves covetousness to death.”—Ellen G. White, The Adventist Home, p. 370.
Self-denying benevolence may feel alien to the unregenerate human heart. How can we cultivate the habit of self-denying benevolence and take pleasure in being generous, thereby freeing ourselves from covetousness?
How do we involve people in campaigns to strengthen faithfulness in tithes, offerings, and regular donations for charitable and missionary needs?
Liberality and the Holy Spirit
“This liberality on the part of the believers was the result of the outpouring of the Spirit. The converts to the gospel were ‘of one heart and of one soul.’ One common interest controlled them—the success of the mission entrusted to them; and covetousness had no place in their lives.”—Ellen G. White, The Acts of the Apostles, pp. 70, 71.
“Afterward, Ananias and Sapphira grieved the Holy Spirit by yielding to feelings of covetousness.”—The Acts of the Apostles, p. 72.
Christian liberality is the result of allowing the Spirit to work in our lives. Covetousness is the opposite. What would your spiritual self-assessment reveal if you were to consider the faithfulness, frequency, and generosity with which you contribute to the church’s charitable and missionary projects? (Also read 2 Cor. 13:5.)
Notes
Disclaimer: Contents of these lessons are not intended to be financial advice but is general commentary based on biblical principles. The reader is encouraged to seek competent professional advice which will suit their particular personal situation.