Author: Chris Boggess

Let’s come back to something we talked about on day one: the first and last commandments.

I only recently noticed that the first and last commandments (you could call them the bread of the Ten Commandment sandwich) feel closely connected. All the other commandments have outward evidence that reveals whether or not you are obeying them. They also have tangible impacts on the people around you. If you create an idol, people can see it and might even be tempted to join you in worship. If you lie, murder, steal, or commit adultery, other people will eventually find out.

But putting God first and refusing to covet are different. You can claim to be obeying these commandments whether you actually are or not. Ultimately, observing these two commandments is between you and God.

We are called to put God first. When we covet, however, we place the things we desire ahead of Him. At its core, coveting reflects a lack of trust. Perhaps we believe God is holding out on us or giving others something better. I am not saying that having possessions—or even wanting them—is necessarily wrong. The problem comes when we want something more than we want God.

So, the first commandment can be summarized as, “Don’t put anyone above God,” and the last commandment as, “Don’t put anything before God.” God wants us to find our deepest and eternal satisfaction in Him instead of trying to fill our hearts with the things of this world.

I love this quote by John Piper from Living in the Light: “When the truth is suppressed, and the light is rejected, and the glory of God is disregarded, something always takes their place. The human heart hates a vacuum. We may never merely leave God because we value him little; we always exchange God for what we value more.”

Take a moment and consider your heart. Is there anyone or anything you are placing above God?

I grew up in church and always thought I knew the Ten Commandments. I mean, they’re right there on the page and seem pretty straightforward. So, I was surprised to learn from a Roman Catholic friend that my numbering wasn’t the same as his.

You see, this list, often referred to as the “Decalogue,” is important enough to God that it appears twice in Scripture.

Catholics use Augustine’s numbering, which is based on the Deuteronomy 5 account of the commandments rather than the Exodus 20 account that we’ve been studying on Sundays. In Augustine’s numbering, what we call the first and second commandments (“You shall have no other gods before Me” and “You shall not make for yourself a carved image”) are combined into a single commandment. Then, at the end of the list, coveting your neighbor’s wife is counted as the ninth commandment, while coveting your neighbor’s possessions is counted as the tenth—taking what Protestants count as one commandment and dividing it into two.

One more interesting fact: Judaism numbers the Ten Commandments differently from both Catholics and Protestants. The first commandment is Exodus 20:2: “I am the LORD your God, who rescued you from the land of Egypt, the place of your slavery.” Then what Protestants number as the first and second commandments (Exodus 20:3–6) are combined into a single commandment.

So, is coveting one commandment or two? I would argue that it doesn’t matter whether you are coveting a person or a possession. They don’t need to be separated. In fact, we could say that coveting a person is a form of objectification. That person simply becomes something we want, while their humanity, personality, and desires are pushed aside.

Treating people like things is something God repeatedly speaks against through His prophets, and it certainly violates the second greatest commandment: “Love your neighbor as yourself.”

Take a moment to evaluate your own heart. Are there people in your life whom you may not be coveting, but whom you are failing to treat with the dignity due to someone created in God’s image? Ask God to forgive you, and perhaps you also need to ask that person for forgiveness.

I, like probably many of you, grew up on Saturday morning cartoons. At a time when there was no streaming—not even VHS tapes or DVDs—you had to get up early and stay planted in front of the TV until around noon to enjoy all the colorful goodness! Even getting up to grab a bowl of cereal or use the bathroom was a race to beat the end of the commercial break.

Even the commercials were pretty cool sometimes. In between episodes of Scooby-Doo or Super Friends, there were ads for Hot Wheels, Micronauts, and Stretch Armstrong. But we all knew they were just commercials, so it was okay if we missed a few while enjoying the main shows.

TV networks were also required to include educational programming during commercial breaks, and that’s where the classic Schoolhouse Rock! segments came in. Everyone of a certain age just started hearing “Conjunction Junction” playing on repeat in their heads…you’re welcome.

Then the FCC relaxed its rules about marketing to children, and in the 1980s, the lines between commercials and cartoons began to blur. Was He-Man a cartoon, or was it really a long-form advertisement? It seemed like every toy line had its own TV show designed to boost sales.

The goal of the advertising was to make kids see those toys as not merely things they wanted, but things they needed. Coveting was the objective. You would watch the show and then see a commercial featuring kids just like you playing with those toys in a bedroom or backyard that looked just like yours. You’d think, “That could be me,” or, even more intensely, “That should be me.”

So you begged your parents, wrote requests to Santa, or “accidentally” left birthday wish lists where your parents were sure to find them. But inevitably, when we finally got those toys, they never lived up to the promise of the commercials. Those things never satisfied the longing that the marketing had ignited.

Some of us may still have trouble shaking off the programming that was instilled by G.I. Joe and Teenage Mutant Ninja Turtles. The world wants us to covet. Advertisers want us to look outward for satisfaction in things, but God wants us to look to Him. The “things” we believe we need will never truly satisfy us.

Take a moment to reread Paul’s words to the church at Philippi that are quoted at the beginning of this post. Where do you need to learn contentment? Where in your life are you more tuned in to the commercials playing around you than to the blessings you already have?

Jeremiah 17:9 is a verse that I quoted many times during my years in student ministry. Adolescent brains develop from the back to the front; the parts of the brain that control feelings and desires mature before the prefrontal cortex, which is responsible for reasoning and decision-making. In a sense, our “heart” is really in the middle of our brain. For a teenager, that “heart” is often the loudest voice in their head.

We have all lived through this stage of life, and we know that many of the decisions we made as teenagers were not especially well-reasoned or insightful. In fact, many of them were downright foolish. This is one reason I am so thankful my teenage years predated social media, so there isn’t a permanent record of all my bad decisions. The problem for many of us is that, like teenagers, we continue to trust our emotional hearts and rationalize their desires.

In our culture today, we often place extra emphasis on those desires. We use phrases like, “My heart is set on it,” or, “The heart wants what it wants.” We justify our desires with sayings such as, “Follow your heart,” or, “Trust your heart.”

But Jeremiah encourages us to do the exact opposite! He warns us not to trust our hearts, reminding us that they can deceive us. What our hearts want is often not what God wants for us. At its core, coveting is choosing to trust our hearts more than we trust our God.

Trusting God is the opposite of trusting our hearts. I love what Jeremiah 17:10 tells us—that God examines our hearts and rewards us according to our ways and the fruit of our actions. It is important to note that God is not merely concerned with our outward behavior but also with our motives. Our relationship with God is not rooted simply in what we do but in what is in our hearts.

Just like yesterday, take a moment to examine your heart. Are you trusting your heart more than you are trusting God?

Years ago, I remember there being a big kerfuffle about whether the Ten Commandments should be displayed in courthouses. The pro-display crowd argued that the Ten Commandments were a legal document and therefore had a place in modern courthouses.

I always thought this argument was a little off. The Ten Commandments definitely give us a template for how to live in harmony with one another and with God, but as a legal document, they are severely lacking. They identify offenses but provide no indication of the punishments for violating them. Then they conclude with the unusual commandment, “Do not covet.”

Unlike stealing, murder, or adultery, coveting does not directly affect those around me. It is not an action but a thought. And last I checked, we do not make laws about thoughts.

At first glance, the commandment about coveting seems a bit out of place among the other nine. It stands out because it can be hidden away. It is a commandment that only you and God know whether you are keeping.

But there is one other commandment like it: the first commandment, to have no other gods before Jehovah. I believe these two commandments are the key to understanding what God is telling His people through the Ten Commandments.

I believe Jesus was helping His listeners understand what these commandments were truly teaching when He addressed two of the biggest ones on the list: adultery and murder. Instead of focusing only on the actions themselves, Jesus pointed out that these sinful actions begin in our thoughts—with the desires and impulses that come before the action.

Jesus addressed two commandments that are clearly tied to outward actions and explained that the actions themselves are not the root problem. Rather, they are symptoms of an issue within the heart.

Take a moment for some honest self-reflection. Is your heart aligned with God today? What have you allowed to come before Him in your life?

Surrender those things to Him. Get your heart right, and obedience to the other commands will follow.

Most of us would be pretty familiar with the two scenes above. This passage is leading up to the climactic account of the death and resurrection of Jesus. Here, we have two scenes that serve as the final setup for the violence to follow.

Jesus knows Judas is going to betray Him, and He lets Judas know that He knows, but He does not make it abundantly obvious to the rest of the disciples. I picture this exchange being whispered between mouthfuls of bread as they recline among the other chatting disciples. I feel like if it were a louder exchange, the disciples might have had some questions for Judas.

That line, “You have said so,” gives me chills every time Jesus uses it. He says it again at the trial before the high priest:

“But Jesus remained silent. And the high priest said to Him, ‘I adjure You by the living God, tell us if You are the Christ, the Son of God.’ Jesus said to him, ‘You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven’” (Matthew 26:63–64, ESV).

It is Jesus’s way of saying, “You are speaking the truth in your own words.” In both cases, He is pointing out that they really know the truth, whether they say it directly or not. So Jesus knows that Judas is about to betray Him.

With that in mind, my friend Ryan Hoffer pointed out a word that is truly mind-blowing in the scene where they come to arrest Jesus. Jesus calls Judas “friend.” Jesus had every right to curse Judas, to push him away with disdain, but instead, He draws him in with the word “friend.”

It is astonishing, and it should fill us with hope.

If Jesus can call Judas a friend, then there is hope for us, too. Take a moment to come before Jesus in prayer. Tell Him honestly who you are and what you have done. Then, in a moment of silence, receive the mercy and forgiveness He offers as He calls you “friend.”

I don’t know about you, but I love karma. When someone blows past me on Jiles Road while I’m doing the speed limit—and there’s one of Kennesaw’s finest waiting just over the rise—those blue lights flash, and I cheer. They got instant karma!

But in most of our lives, karma doesn’t hold up. There are many more times when the car blows past me and nothing happens—except they make it through the next light while I catch the red. We mostly don’t get what we deserve.

That’s why the Gospel is “good news.” It says we don’t get what we deserve; rather, we get what we don’t deserve. That is what Jesus is saying in this passage: act more like your Father in heaven. Give the people you come in contact with what they don’t deserve.

So many times, we treat life as a transaction. Our interactions with people are based on how they treat us. Notice that Jesus dismantles that idea by telling us not to treat people as they treat us, but as we wish they would treat us. That’s not a game changer; that’s a world changer!

Try it as you go through your day. Be intentional about it. Look for ways to give without expectation, to love someone through your actions in ways they can never repay. Let that kind of open generosity begin to replace the desire for people to “get what they deserve,” and instead allow you to love them as God loves you.

When I get ready to write the Digging Deeper for the week, I like to pull out my old books, especially some of the commentaries in my library. Some of my favorite resources are H. A. Ironside’s commentaries.

Why are commentaries written in the 1940s high on my list? It is for sentimental reasons. These are hand-me-downs from my grandmother. She faithfully taught her Sunday School class for many years at Bible Center Church, and I know these commentaries were a ready resource for her. I love it when I go to read a passage and come across her underlines and margin notes. As I turn to “Address 21” in the commentary on Luke, I find a lot of marking, and I want to share some great wisdom with you.

First, on page 201, there is this quote underlined in red: “To obey these precepts is to manifest the spirit of Christ. This is love in activity. It was fully displayed in our blessed Lord, who laid down His life for those who were His enemies and hated Him without cause.” Ironside wants us to understand that there is activity in love. Love doesn’t just talk a good game; it acts on behalf of the one who is loved. I once heard a sermon by Martin Luther King Jr. in which he said that the difference between “like” and “love” is that “like” is sentimental and “love” is active; we don’t need to “like” someone to love them. Loving our enemies means we are acting more like Jesus.

Another amazing quote from the commentary is: “When someone has been very unkind, instead of meeting him in the same way, get down on your knees and plead for his blessing, and when the Spirit of God speaks to him, his attitude will change… Go alone into the presence of God and ask Him to speak to those hearts in divine love.” Praying for those who are against us is not easy. We must love with intentionality. People we love may come to mind throughout the day, and it is a blessing to lift them up in prayer. But praying for people we would rather not think about at all is something else. Loving our enemies means intentionally praying for them.

Finally, there is this gem: “The Lord ridicules those who pretend to be the children of God when they have not reached any higher, so far as practical behavior goes, than those who make no profession at all.” God expects more from us. I like the way the commentator phrases the statement: “The Lord ridicules.” Jesus is pointing out that it would not make sense for followers of God to act like the rest of humanity. The first five books of the Bible focus on God setting His people apart so they will look different from the world around them. So the Jews hearing the comparison phrase, “For even sinners love those who love them,” would understand that they had a responsibility, as the children of the Most High God, to be set apart like priests are set apart: “And you will be my kingdom of priests, my holy nation.” This is the message you must give to the people of Israel (Exodus 19:6, NLT). And Peter applies this same standard to us as a church: “But you are not like that, for you are a chosen people. You are royal priests, a holy nation, God’s very own possession. As a result, you can show others the goodness of God, for He called you out of the darkness into His wonderful light” (1 Peter 2:9, NLT).

Priests show who God is to the people. They live their lives to a higher standard. Take a moment to evaluate yourself and your actions. Do you live a life that looks like everyone else, or do you live a life that puts God on display? What can you do today to point people around you to God by how you live your life?

• Quotes from Addresses on the Gospel of Luke by H. A. Ironside, Litt.D. Published by Loizeaux Brothers, New York, 1947.

Don James was a veteran of the Korean War. He was a hard man—not just a Marine, but a former drill instructor. He was known to say that if he couldn’t “eat it, drink it, or sleep with it,” he didn’t need it.

Sam Shoemaker was a force for faith in Pittsburgh. His vision was that Pittsburgh would become “as famous for God as it was for steel.” Sam was one of the originators of the Twelve Steps used in Alcoholics Anonymous and had a heart for people who were far from God to be brought near.

Sam started arranging weekly lunches with groups of local business leaders to encourage them to pray for the city and become spiritual leaders. This group became what Sam called the Pittsburgh Experiment. The men would meet together, and Sam would encourage them to name their biggest enemy and pray for that person every day for 30 days.

Don heard Sam’s message and told him he thought it was a load of excrement (my words). Don explained that his biggest enemy was his boss, and he hated the guy. Don said that whoever came up with the idea of praying for your enemy must be out of their mind. Sam encouraged him to give it a try and let him know how it turned out.

Don gave it a try.

He prayed that God would work in his boss’s life and bless him. As the month went on, Don’s boss began to see a difference in him. Don was changing. Don ended up coming to Jesus through this experience.

Coming to Jesus was just the first step. Don went to seminary and became an ordained Episcopal priest. He began to work alongside Sam to fulfill the vision of making Pittsburgh a city known for faith in God. When Sam died, Don took up the reins to continue the Pittsburgh Experiment, leading hundreds of men to pray for the city. And when Don died, a choir of priests from all over the diocese sang at his funeral.

When we pray for God to bless and change our enemies, I believe He begins to bless and change us at the same time.

Who is your enemy right now? Do your own Pittsburgh Experiment and set aside time each day to pray exclusively for that person. Do it for thirty days and see what happens.

I think we often read the phrase “love your enemies,” and the words feel familiar. We have heard this before. This love is a common theme with Jesus and throughout the New Testament. We hear it, and we think of our enemies as people opposed to us ideologically or socially. But if we lived in the first century, when Roman-occupied Judea was under oppression, we might not hear this in the same way.

The Jewish community hearing this address was under Roman rule and at the tip of the Roman sword. The enemies of the Jews did not make social media posts; they crucified. “Love your enemies” is a radical statement! More than radical, it would have been an outrageous statement in the world in which Jesus was preaching.

Another aspect of the statement “love your enemy” is that it was something new, not taught by any religious leader before. Others had taught their followers not to harm their enemies or to refrain from fighting back against them, but the idea of loving your enemy seems to originate with Jesus.

Even though it is not explicitly stated before Jesus, God had been telling His people how to act toward their enemies from the beginning of their relationship. “If you meet your enemy’s ox or his donkey going astray, you shall bring it back to him. If you see the donkey of one who hates you lying down under its burden, you shall refrain from leaving him with it; you shall rescue it with him” (Exodus 23:4–5, ESV). The writer of Proverbs also addresses how to treat an enemy: “Do not rejoice when your enemy falls, and let not your heart be glad when he stumbles, lest the LORD see it and be displeased, and turn away His anger from him” (Proverbs 24:17–18).

But Jesus wants His listeners to understand the heart of God explicitly toward people created in His image, even enemies. Not just to do no harm or even to do good to them, but to love them.

Love the ones who strike you.
Love the ones who oppress you.
Love the ones who cheat you.
Love the ones you do not even like.

And why should we love them and not pour out our wrath on them? Because Jesus wants us to act like the Father. God is “kind to the ungrateful and the evil.” Take some time today to make your list of enemies. But remember, you are not making a “hit list”; you are making a “love list.”