By John Newton – October 2, 1795

“For of this you can be sure: that no sexually immoral or impure nor covetousness person—such a man is an idolater—has any inheritance in the kingdom of Christ and of God.” Ephesians 5:5

What is covetousness?

Covetousness is a besetting sin, from which few people are entirely free.

Covetousness is eminently a deceitful sin! It is decried and condemned in others—by multitudes who live in the habit of it themselves! It is very difficult to fix a conviction of this sin—upon those who are guilty of it!

Whether drunkards or profligates regard the warnings of the preacher or not, when he declares that those who persist in those evil practices, shall not inherit the kingdom of God—they know at least their own characters, and are sensible that they are the people intended.

But if the preacher adds, “nor the covetousness person—such a man is an idolater” —the covetous man usually sits unmoved, and is more ready to apply the threatening to his neighbor—than to himself! If he is willing to entertain the minister sometimes at his table; if he now and then gives a few dollars to some charity—he does not suspect that he is liable to the charge of covetousness!

There are two words in the Greek Testament, which are rendered covetousness in our version. The one literally signifies, “the love of money”; the other, “a desire of more”. The senses are indeed concurrent, for no man would desire more of that which he does not love; and as he who loves silver cannot be satisfied with the silver that he already possesses—he will of course desire more.

Money is generally loved and valued at first, as a means of procuring other things which appear desirable; but many, who begin thus, are brought at length to love money for its own sake. Such people are called misers. We meet with those who, so far from being benevolent to others—are cruel to themselves, and, though abounding in wealth, can hardly afford themselves the necessities of life. But a man may be very covetous, though, not being yet given up to this mental infatuation—he may congratulate himself, and thank God that “he is not a miser!”

I consider covetousness as the most generally prevailing and ensnaring sin, by which professors of the gospel, in our materialistic society, are hindered in their spiritual progress. A disposition deeply rooted in our fallen nature, strengthened by the custom of all around us, the power of habit, and the fascinating charm of wealth—is not easily counteracted.

If we are, indeed, genuine believers in Christ—we are bound by obligation, and required by our Scriptural rule—to set our affections on the things that are above, not on the things on the earth. Christ has called us out of the world, and cautioned us against conformity to its spirit. While we are in the world—it is our duty, privilege, and honor, to manifest that grace—which has delivered us from the love of the world. Christians must indeed eat and drink, and may buy and sell, as other people do. But the principles, motives, and ends of their conduct, are entirely different—they are to adorn the doctrine of God their Savior, and to do all for His glory!

By His wisdom and providence, he places them in different situations, that the power and sufficiency of his grace may appear under a great variety of outward circumstances. He gives them talents, to some more, to others less; but all to be improved for him. Whether they are rich or poor, bond or free, they are so by his appointment—with which, if they cheerfully comply, they shall, in due time, be sensible that he chooses better for them, than they could have chosen for themselves.

The language of faith, when in exercise, will not be, “What is most conducive to my temporal ease and prosperity?” But “What will give me the best opportunity of glorifying him, who has bought me with his blood, and called me out of darkness into his marvelous light? Too much of my time has already been wasted—how shall I improve the little uncertain remainder of my time for his service? I am too short-sighted to judge for myself—but he has thus far determined it. I am where he has placed me; and the calling in which his mercy found me, (if it be a lawful one,) is that in which, for the present, I am to abide, as the best for me. When it ceases to be so, I may depend upon him to appoint me another. But, until then, I desire to be contented with such things as I have, and to be thankful for them. He knows my frame, my feelings, my needs, and my trials; he permits, yes, invites me to cast all my cares upon him. He assures me that he cares for me, and therefore I only wish to do or to suffer according to his will today, and to leave the concerns of tomorrow in his hands. While I live—may I live for him! And when I die—may I go to him! May his grace be sufficient for me—and all shall be well.” Continue reading →