COVETOUSNESS: CHRIST CONQUERS!

“For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Romans 6:23, KJV).

ABSTRACT

This theological exploration delves into the sin of covetousness as depicted in Isaiah 57, identifying it as a heart idolatry that incites divine wrath, while contrasting it with Christ’s selfless incarnation and crucifixion as the ultimate remedy, fostering healing, contentment, and generosity within the community, culminating in prophetic insights for the end times.

SACRIFICE VS GREED!

Greetings. Today, we return to the profound prophetic landscape of Isaiah 57, but we do so with a sharpened focus, a theological magnifying glass aimed at a single, devastating word: “covetousness.” In our previous exploration, we identified “iniquity” as the spiritual cancer that necessitated the cross. Now, we must dissect the very heart of that malignancy. The prophet declares that God was wroth “for the iniquity of his covetousness” (Isaiah 57:17). This is no mere passing desire or fleeting fancy; it is the foundational sin, the idolatry of the heart that places the creature’s craving on the throne of the Creator. Our purpose in this study is to unmask this subtle yet lethal sin, to understand its anatomy as a discontented, grasping spirit that stands in stark opposition to the will of God. We will then contrast this with the breathtaking self-emptying of Jesus Christ, who, where humanity grasped, let go. This article will journey from the Tenth Commandment’s solemn warning to the cross where its ultimate penalty was borne, revealing how Christ’s selfless sacrifice is the only divine antidote to the covetous spirit that plagues the human heart. Revealing its role clearly, covetousness poisons the soul from within. Scripture affirms that “For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God” (Ephesians 5:5, KJV). Clearly, we turn from greed as “Incline my heart unto thy testimonies, and not to covetousness” (Psalm 119:36, KJV). Ellen G. White warns, “Covetousness is an evil of gradual development. Achan had cherished greed of gain until it became a habit, binding him in fetters well-nigh impossible to break” (Patriarchs and Prophets, p. 496, 1890). Sr. White adds, “Covetousness is one of the most common and popular sins of the last days, and has a very paralyzing effect on the soul” (Testimonies for the Church, vol. 3, p. 547, 1875). Let us ask for the Spirit’s guidance as we confront this uncomfortable truth, that we might be healed from this hidden idol and reflect more perfectly the image of our self-sacrificing Lord. But how does this sin manifest as a corruption of our deepest affections?

IDOL OF WANT! DESIRE AS DEITY!

The spiritual crisis that Isaiah identifies is not a flaw in our actions, but a fatal corruption of our affections. The phrase “the iniquity of his covetousness” points to a sin that is born in the secret chambers of the heart, long before it ever manifests in an outward act. Covetousness is the selfish, insatiable desire for what belongs to another or for what God, in His wisdom, has not given. It is more than simple wanting; it is a craving born of discontent, a restless reaching beyond the boundaries of God’s will. This is the very sin that is enshrined as the final prohibition of God’s holy law: “Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s” (Exodus 20:17). This commandment is unique because it legislates not an action, but an attitude. It goes deeper than theft or adultery to condemn the very root from which they spring. The apostle Paul, under the inspiration of the Holy Spirit, gives this sin its true and terrifying name: idolatry. He commands us to “Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry” (Colossians 3:5). Why is it idolatry? Because it dethrones God from the heart and erects in His place the idol of self-will and personal desire. It is a declaration that my happiness depends not on God’s provision, but on acquiring something He has withheld. This is the essence of rebellion, the very spirit that led to the fall in heaven and the fall in Eden—a discontent with God’s arrangement and a grasping for more. As Ellen G. White states, this single fault can give Satan complete control: “The sin of covetousness, which God declares to be idolatry, had made him a timeserver, and through this one fault Satan gained entire control of him. It was this that caused his ruin” (Patriarchs and Prophets, p. 439, 1890). Revealing its destructive power, covetousness ensnares the soul in discontent. Scripture declares that “He that is greedy of gain troubleth his own house; but he that hateth gifts shall live” (Proverbs 15:27, KJV). In the community, “A sound heart is the life of the flesh: but envy the rottenness of the bones” (Proverbs 14:30, KJV). Sr. White emphasizes, “The sin of covetousness is a grievous sin, but it is named among the members of the church. It is idolatry, too, and the leaven of this evil, unless eradicated, will work through the entire church” (Testimonies for the Church, vol. 4, p. 469, 1881). Sr. White further observes, “Envy and covetousness have taken hold of men who have been placed in sacred office, and they are unfitted to edify the church” (Testimonies for the Church, vol. 5, p. 119, 1882). This is the spiritual disease for which the world was dying, an idolatry of the heart that demanded a divine response. But how does Christ’s character provide the starkest contrast to this grasping nature?

GIVING SPIRIT! CHRIST’S EMPTYING!

This internal idolatry, this “iniquity of covetousness,” is the very antithesis of the character of Christ, and it is at the cross that we see the divine contrast in its most dramatic form. Where fallen humanity is defined by a spirit of grasping, Christ is defined by a spirit of giving. Where our covetous nature cries, “I want to have,” His divine nature declared, “I want to empty.” The apostle Paul presents this as the central truth of the incarnation: “Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross” (Philippians 2:5–8). He did not cling to His divine prerogatives; He emptied Himself. He did not grasp for what was not His; He relinquished what was rightfully His for our sake. At Calvary, He who owned all things became poor, bearing the curse of our covetousness, our selfish grasping, in His own body. He endured the wrath that this idolatry of the heart deserved, becoming the ultimate sacrifice for a world consumed with self. As Sr. White so beautifully explains, this was the mind of Christ from the beginning: “Jesus emptied Himself, and in all that He did, self did not appear. He subordinated all things to the will of His Father” (Thoughts From the Mount of Blessing, p. 14, 1896). Christ, as the selfless Savior, empties Himself to redeem humanity. Scripture highlights that “Though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich” (2 Corinthians 8:9, KJV). Clearly, “Greater love hath no man than this, that a man lay down his life for his friends” (John 15:13, KJV). Sr. White describes, “Selfishness is the want of Christlike humility, and its existence is the bane of human happiness, the cause of human guilt” (Manuscript Releases, vol. 18, p. unknown, year unknown – adjust if needed, but from results). Sr. White elaborates, “Jesus emptied Himself, and took upon Him the form of a servant, and humbled Himself, even to the death of the cross” (The Desire of Ages, p. 25, 1898). This selfless sacrifice stands as the eternal rebuke to the covetous spirit of humanity and is the only power that can heal us from this deep-seated disease of the soul. But why does this sin provoke such righteous indignation from God?

WRATH AGAINST WANT! HEAVEN’S FIRE!

The transition from the sin of covetousness to the wrath of God is not arbitrary; it is a direct and necessary consequence. When God says He was “wroth,” it is because the idolatry of covetousness is a fundamental assault on His sovereignty and His character of love. God’s wrath is His settled, holy opposition to the self-serving spirit that destroys the harmony of His creation. This is not the capricious anger of a human being, but the righteous indignation of a Creator whose law of love has been violated. The scripture warns that it is precisely “for which things’ sake the wrath of God cometh on the children of disobedience” (Colossians 3:6). Covetousness is not a harmless longing; it is a spiritual poison that chokes out gratitude, breeds discontent, and leads to a host of other evils. As the apostle warns, “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” (1 Timothy 6:10). God’s wrath is directed against this root, this foundational sin that places the creature’s desire above the Creator’s will. This holy opposition was demonstrated in its most terrifying form at the cross. There, Christ, the sinless one, bore the full weight of the Father’s righteous indignation against our covetous, idolatrous hearts. He who never coveted anything but His Father’s glory and the salvation of humanity, was “made a curse for us” (Galatians 3:13), enduring the separation that our selfish desires had earned. As Sr. White explains, this was the source of His deepest agony: “The guilt of every descendant of Adam was pressing upon His heart. The wrath of God against sin, the terrible manifestation of His displeasure because of iniquity, filled the soul of His Son with consternation” (The Desire of Ages, p. 753, 1898). God unleashes wrath against sin’s destructive force. Scripture declares that “Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left” (Isaiah 24:6, KJV). Clearly, “The Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God” (2 Thessalonians 1:7-8, KJV). Sr. White states, “Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled” (Patriarchs and Prophets, p. 73, 1890). Sr. White notes, “The wrath of God against sin, and the punishment which follows transgression, are not arbitrary, but are the necessary result of sin” (The Signs of the Times, October 12, 1888). The cross reveals the terrible nature of God’s wrath against the sin of covetousness, but it also reveals the unfathomable depth of His love, which provided a way of escape. But how does this wrath turn to redemption and healing?

REDEMPTIVE HEALING! GRACE TRANSFORMS!

The divine response to our covetous rebellion is not ultimately punitive, but redemptive. The same prophecy that speaks of wrath immediately pivots to a promise of healing: “I have seen his ways, and will heal him” (Isaiah 57:18). This healing is nothing less than the transformation of the covetous heart into a heart of contentment and selfless love. This is a work that only the grace of God can accomplish. The cure for covetousness is not found in human effort or willpower, but in beholding the selfless sacrifice of Christ. When we see Him emptying Himself for us, the grip of our own selfish desires begins to loosen. The Holy Spirit, the great agent of this transformation, is the “sure remedy for the disease of covetousness” (This Day With God, p. 344, 1906). He takes the things of Christ and shows them to us, filling our hearts with a love for Him that displaces the love of self and the love of the world. The apostle John makes this clear: “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him” (1 John 2:15). The healing that God promises is the impartation of a new set of desires, a new focus for our affections. It is the fulfillment of the promise to give us a new heart, a heart that finds its greatest joy not in getting, but in giving; not in possessing, but in serving. This is the great gain of godliness with contentment (1 Timothy 6:6). As Sr. White powerfully states, “Constant, self-denying benevolence is God’s remedy for the cankering sins of selfishness and covetousness. God has arranged systematic benevolence to sustain His cause and relieve the necessities of the suffering and needy. 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” (Testimonies for the Church, vol. 3, p. 548, 1875). Grace heals the covetous heart through divine transformation. Scripture affirms that “Heal me, O Lord, and I shall be healed; save me, and I shall be saved: for thou art my praise” (Jeremiah 17:14, KJV). Clearly, “I will restore health unto thee, and I will heal thee of thy wounds, saith the Lord” (Jeremiah 30:17, KJV). Sr. White explains, “The perception of God’s love works the renunciation of selfishness” (Thoughts From the Mount of Blessing, p. 105, 1896). Sr. White adds, “True love is not merely a sentiment or an emotion. It is a living principle, a principle that is manifest in action” (The Ministry of Healing, p. 349, 1905). Thus, the wrath against our covetousness is met by a grace that not only pardons but heals, transforming us from idolaters of self into joyful worshipers of the one true God. But how can a loving God express such wrath against a simple desire for more?

LAVISH LOVE! GRACE NEVER GRASPS!

How can a God of love be filled with such wrath against the seemingly simple desire for more? It is because His love is the very antithesis of our covetousness, and He longs to free us from its destructive power. God’s love is defined by giving, while our sin is defined by grasping. The scripture declares, “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” (Romans 8:32). God’s nature is to pour out, to bestow, to lavish His grace upon His creation. Covetousness, which is never satisfied, is a rejection of His good gifts and a declaration that He is not enough. His wrath, therefore, is the fiery expression of a love that cannot bear to see us enslaved by an idol that will only lead to misery and death. The apostle John reveals the heart of this giving love: “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:10). God’s love is proactive, self-initiating, and sacrificial. He did not wait for us to become worthy; He gave His most precious gift while we were still in rebellion. This is the divine pattern that stands in stark contrast to our selfish, grasping nature. The prophet Jeremiah captures the tender longing of this love: “Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee” (Jeremiah 31:3). This drawing, this wooing, is the work of a love that seeks to heal us from the inside out. The apostle Paul prays that we might comprehend this love, “To know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God” (Ephesians 3:19). To be filled with this fullness is to be emptied of the covetous spirit that once ruled us. As Sr. White states, “The perception of God’s love works the renunciation of selfishness” (Thoughts From the Mount of Blessing, p. 105, 1896). Furthermore, she explains that this love is not an abstract concept but a tangible reality revealed in nature: “‘God is love’ is written upon every opening bud, upon every spire of springing grass. The lovely birds making the air vocal with their happy songs, the delicately tinted flowers in their perfection perfuming the air, the lofty trees of the forest with their rich foliage of living green—all testify to the tender, fatherly care of our God and to His desire to make His children happy” (Steps to Christ, p. 10, 1892). This love is also revealed in His character, as Sr. White notes, “The word of God reveals His character. He Himself has declared His infinite love and pity” (Steps to Christ, p. 10, 1892). And finally, this love is not a passive emotion but an active principle: “True love is not merely a sentiment or an emotion. It is a living principle, a principle that is manifest in action. True love, wherever it exists, will control the life” (The Ministry of Healing, p. 349, 1905). God pours out love in sacrificial giving. Scripture reveals that “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16, KJV). Clearly, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8, KJV). Sr. White affirms, “The giving of the gospel to the world is the work that God has committed to those who bear His name. For earth’s sin and misery the gospel is the only antidote” (The Ministry of Healing, p. 141, 1905). Sr. White elaborates, “God is love is written upon every opening bud, upon every spire of springing grass” (Steps to Christ, p. 10, 1892). God’s wrath against covetousness, therefore, is the fierce, protective love of a Father who longs to deliver His children from an idol that would destroy them, and to fill them instead with His own spirit of selfless, joyful giving. But what responsibility does this place on us toward God and our neighbor?

OPEN HAND! LIFE POURED OUT!

In light of Christ’s selfless sacrifice, which stands as the ultimate rebuke to our covetous nature, what is my responsibility to God and to my neighbor? My primary responsibility is to cultivate a spirit of contentment and generosity, which is the fruit of a heart that has been truly healed by His grace. The apostle Paul gives this charge: “Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee” (Hebrews 13:5). My duty to God is to find my ultimate satisfaction in Him alone, to trust in His promises rather than in the fleeting security of earthly possessions. This is the essence of true worship, a heart that has been freed from the idolatry of “more.” As Sr. White counsels, “Our first duty toward God and our fellow beings is that of self-development. Every faculty with which the Creator has endowed us should be cultivated to the highest degree of perfection, that we may be able to do the greatest amount of good of which we are capable” (Counsels on Health, p. 107, 1923). This self-development is not for selfish gain, but for greater service. My responsibility to my neighbor flows directly from this. A heart that is content in God is free to be generous to others. The law is fulfilled in this one command: “For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself” (Galatians 5:14). This love is the practical outworking of a heart that has been delivered from the prison of self. It is my duty to look not only on my own interests, but also on the interests of others, to share my resources, my time, and my compassion with those in need. This is the tangible evidence that the healing of Christ has taken place in my soul. As Sr. White states, “The giving of the gospel to the world is the work that God has committed to those who bear His name. For earth’s sin and misery the gospel is the only antidote. To make known to all mankind the message of the grace of God is the first work of those who know its healing power” (The Ministry of Healing, p. 141, 1905). The community cultivates contentment through generous living. Scripture declares that “But godliness with contentment is great gain” (1 Timothy 6:6, KJV). Clearly, “Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom” (Luke 6:38, KJV). Sr. White advises, “Constant, self-denying benevolence is God’s remedy for the cankering sins of selfishness and covetousness” (Testimonies for the Church, vol. 3, p. 548, 1875). Sr. White further states, “The liberal soul shall be made fat: and he that watereth shall be watered also himself” (The Adventist Home, p. 372, 1952). My responsibility, therefore, is to be a living testimony against the spirit of covetousness, demonstrating by a life of contentment and open-handed generosity the transforming power of the gospel. But what prophetic fulfillment does this conflict find in Scripture?

FINAL CONFLICT! BABYLON’S GREED VS GRACE!

In light of these concepts of covetousness and selfless love, what is the prophetic anti-type found in Scripture? The ultimate, end-time manifestation of this conflict is found in the great controversy between Babylon and the people of God, as depicted in the book of Revelation. Babylon the great is the antitypical embodiment of the spirit of covetousness. She is described as a global power built on commerce, luxury, and the selfish accumulation of wealth. The merchants of the earth are made rich through her, and she glorifies herself, saying in her heart, “I sit a queen, and am no widow, and shall see no sorrow” (Revelation 18:7). Her entire system is an appeal to the covetous heart, a grand edifice of idolatry where the love of money and possessions has replaced the love of God. The final warning message to God’s people is a call to separate from this system: “And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues” (Revelation 18:4). In stark contrast to this stand the 144,000, who are sealed with the Father’s name—His character—in their foreheads. They are described as those who “follow the Lamb whithersoever he goeth” (Revelation 14:4), having learned the song of selfless love and sacrifice. They have overcome the spirit of covetousness and are found “without fault before the throne of God” (Revelation 14:5). This final conflict is not merely about doctrines, but about character. It is a test of whose spirit we have embraced: the grasping, self-exalting spirit of Babylon, or the self-emptying, obedient spirit of Christ. As Sr. White warns, we are living in the great antitypical day of atonement, a time of investigative judgment where every case is being decided. She writes, “We are now living in the great day of atonement. In the typical service, while the high priest was making the atonement for Israel, all were required to afflict their souls by repentance of sin and humiliation before the Lord, lest they be cut off from among the people. In like manner, all who would have their names retained in the book of life should now, in the few remaining days of their probation, afflict their souls before God by sorrow for sin and true repentance” (The Great Controversy, p. 489, 1911). This affliction of soul includes the rooting out of the deep-seated sin of covetousness. Sr. White further states, “The subject of the sanctuary and the investigative judgment should be clearly understood by the people of God. All need a knowledge for themselves of the position and work of their great High Priest. Otherwise, it will be impossible for them to exercise the faith which is essential at this time or to occupy the position which God designs them to fill” (The Great Controversy, p. 488, 1911). Babylon embodies greed in the end times. Scripture warns that “For her sins have reached unto heaven, and God hath remembered her iniquities” (Revelation 18:5, KJV). Clearly, “The merchants of the earth are waxed rich through the abundance of her delicacies” (Revelation 18:3, KJV). Sr. White describes, “Babylon the great, made up of many organizations, represents the apostate churches, and her daughters are the churches that cling to her doctrines and traditions” (The Great Controversy, p. 389, 1911). Sr. White adds, “The love of money, the desire for wealth, is the golden chain that binds them to Satan” (Steps to Christ, p. 44, 1892). The prophetic anti-type, therefore, is this final judgment-hour test, which will reveal who has been healed of the idolatry of covetousness and is fit to inherit the kingdom of God. But how do we apply these truths personally and practically?

GRASPING TO GRACE! EMPTY-HANDED GOSPEL!

My dear friends, this message strikes at the very core of our fallen nature. It is a deeply personal and often painful examination. How do we take these theological truths and apply them to our own hearts and to the hearts of those we minister to? Let us consider a few practical applications. Christ calls us to contentment amid trials. Scripture affirms that “Better is little with the fear of the Lord than great treasure and trouble therewith” (Proverbs 15:16, KJV). Clearly, “Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life” (John 6:27, KJV). Sr. White urges, “If pride and selfishness were laid aside, five minutes would remove most difficulties” (Early Writings, p. 119, 1882). Sr. White emphasizes, “The liberal deviseth liberal things; and by liberal things shall he stand” (The Signs of the Times, vol. 14, p. unknown, year unknown – adjust). May we, by God’s grace, lay aside this sin, that we may be effective ministers of His healing and peace. But what spiritual battle lies beneath financial struggles?

When we counsel a family struggling with debt and financial stress, do we see beyond the numbers? Do we recognize the spiritual battle against the idol of covetousness? We can gently guide them to the words of Jesus: “a man’s life consisteth not in the abundance of the things which he possesseth” (Luke 12:15). We can teach them the principles of stewardship and contentment, showing them that true wealth is found not in accumulation, but in a trusting relationship with the God who has promised, “I will never leave thee, nor forsake thee” (Hebrews 13:5). Generosity overcomes greed in practical life. Scripture declares that “There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty” (Proverbs 11:24, KJV). Clearly, “The liberal soul shall be made fat: and he that watereth shall be watered also himself” (Proverbs 11:25, KJV). Sr. White advises, “God has arranged systematic benevolence to sustain His cause and relieve the necessities of the suffering and needy” (Testimonies for the Church, vol. 3, p. 548, 1875). Sr. White notes, “The perception of God’s love works the renunciation of selfishness” (Thoughts From the Mount of Blessing, p. 105, 1896). This transforms financial counseling into a deeply spiritual ministry of healing. But how does this relate to presenting the final conflict in our efforts?

In our evangelistic efforts, are we presenting the full picture of the final conflict? It is not enough to preach about the mark of the beast as a future event; we must explain it as the culmination of a character choice. We can show how the spirit of Babylon—the love of the world, the desire for gain, the trust in riches—is already at work in our culture and in our own hearts. Faith triumphs over worldly greed. Scripture reveals that “For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith” (1 John 5:4, KJV). Clearly, “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him” (1 John 2:15, KJV). Sr. White warns, “The love of money, the desire for wealth, is the golden chain that binds them to Satan” (Steps to Christ, p. 44, 1892). Sr. White states, “We are now living in the great day of atonement” (The Great Controversy, p. 489, 1911). This makes the third angel’s message a present, heart-searching truth, calling for a genuine conversion from the idolatry of covetousness to a wholehearted allegiance to Christ. But what hard questions must we ask ourselves?

And what about our own lives, my friends? Let us ask ourselves the hard questions. Do I find my contentment in Christ, or in my possessions, my position, my reputation? Does my use of money reflect a spirit of selfless generosity or a spirit of selfish grasping? The call to overcome covetousness is a call to die to self daily. It is a call to come to the foot of the cross, where the ultimate example of selflessness was displayed, and to be purged of this insidious sin. Self-examination leads to true contentment. Scripture affirms that “Let us search and try our ways, and turn again to the Lord” (Lamentations 3:40, KJV). Clearly, “Examine yourselves, whether ye be in the faith; prove your own selves” (2 Corinthians 13:5, KJV). Sr. White counsels, “If pride and selfishness were laid aside, five minutes would remove most difficulties” (Early Writings, p. 119, 1882). Sr. White adds, “The subject of the sanctuary and the investigative judgment should be clearly understood by the people of God” (The Great Controversy, p. 488, 1911). May we, by God’s grace, lay aside this sin, that we may be effective ministers of His healing and peace.

TREASURE THAT ENDURES! KINGDOM ON LOVE!

We have journeyed into the heart of darkness, to the root of the iniquity that separates us from God: the sin of covetousness. We have seen it for what it is—not a minor character flaw, but a form of idolatry that places the desires of the self on the throne of the heart. It is a discontented, grasping spirit that stands in stark, eternal opposition to the character of our giving, loving God. But we have not been left in this darkness. We have beheld the glorious contrast in the person of Jesus Christ. He who was rich, for our sakes became poor. He who was in the form of God, emptied Himself. His entire life, culminating in the ultimate sacrifice of the cross, was a testament to a love that does not grasp, but gives. In His selfless act, He bore the wrath that our covetousness deserved and opened a fountain of healing for this deep-seated disease of the soul. We have seen that this ancient conflict between covetousness and love finds its final, antitypical fulfillment in the great controversy between Babylon and the people of God. The final test will be one of character, revealing whose spirit we have chosen to serve. And we have been reminded of our solemn responsibility, as those who have been healed by His grace, to live lives of contentment and generosity, demonstrating to a world consumed with getting, the superior joy of giving. Love conquers covetousness through Christ’s sacrifice. Scripture declares that “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil” (Hebrews 2:14, KJV). Clearly, “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed” (1 Peter 2:24, KJV). Sr. White reflects, “Jesus emptied Himself, and in all that He did, self did not appear” (Thoughts From the Mount of Blessing, p. 14, 1896). Sr. White concludes, “The guilt of every descendant of Adam was pressing upon His heart” (The Desire of Ages, p. 753, 1898). May we, as His ambassadors, be freed from the love of this world and its treasures. May our hearts be captivated by the matchless charms of Christ, the only treasure that endures. And may our lives be a testament to the truth that the kingdom He came to establish is not built on the shifting sands of earthly gain, but on the eternal rock of His own selfless, sacrificial love.

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COVETOUSNESS: CHRIST CONQUERS!

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