“Let a man examine himself and so let him eat that bread and drink of that cup.”
Self-appraisal is the first step in the process of self-development and in “growing in grace”. This is not an easy thing to do because it is difficult to achieve an awareness of ourselves—a conscious realization of what we really are. We could quite well discover that we were one individual at work, another in the home, and yet another as we sat around the Lord’s table. We seek to discover the qualities which make up our personality and resolve to eradicate those that are undesirable and create and main-min others that are desirable and necessary. To assist us in this we look at the lives of other men. We hope to see in these individuals the characteristics we wish to acquire; we may indeed see part of ourselves in qualities we do not admire. We can be alerted, motivated, or restrained; -from what we know of a man we may determine some single segment for study in relation to ourselves”.
We have throughout the scriptures so many examples of men and women that almost every human characteristic is represented. We will mention a few only who represent two types: those who did not count their blessings and those who did. First, let’s look at some who represent the class whose covetousness blinded them from the blessings they could otherwise have enjoyed.
Aachen’s story is told in Joshua 6 and 7. His sinful act destroyed the integrity of the nation of Israel in God’s eyes. He could not resist the temptation to acquire for himself some of the spoils, and for this “the anger of the Lord was kindled against the children of Israel”. A good example of where one diseased member can destroy the whole body; or where the ungodly actions of a brother could bring the whole ecclesia into disrepute.
The “man of God” of whom we read in 1 Kings 13, is an example of the type of individual who knew it was wrong to accept a reward for something he had done, but, because another “man of Cod” suggested otherwise, he committed the sin. We might be tempted to accept the word of a brother or copy the action of a brother assuming that because he did something it was alright for us to do so.
The story of Ahab and Naboth’s vineyard in 1 Kings 21 is illustrative of the individual who is not satisfied in spite of the fact that he possesses all the world’s goods the heart could desire. He coveted poor Naboth’s vineyard, and allowed his wife Jezebel to conspire for Naboth’s death in order to acquire the vineyard.
Gehazi, who took advantage of his master’s action to get something for himself, is typical of the unfaithful servant profiting personally by irregular means by virtue of his position.
Judas, disciple who betrayed his Lord. (We should remember that the disciples who had not at the time contemplated any betrayal asked the question, “Is it I?”). We could quite well ask the question “Is it I?”
Many other examples could be given to illustrate the dangerous trait of covetousness. Our Lord said, “Beware of covetousness”. He knew why we should.
Were the basic elements involved in the actions of these men abnormal? The circumstances surrounding their actions may have been unique, but on examining ourselves we can be conscious of the very real danger of falling into similar sins. If we show too eager a desire for the things of this life, if we are discontented, dissatisfied and do not appreciate the blessings we enjoy, it is almost certain that we are covetous and envious.
It is a natural sin, but if not brought under control can lead to many other sins. t breeds deception, greed, selfishness and unethical business practices. t causes us to underestimate our blessings and magnify our troubles by preventing our judgment and giving us a false estimate of values. We become unsympathetic, unhelpful and adopt a cold attitude.
Covetousness and envy are not exclusive to money. We may covet the ability of another person, we may be envious of the opportunity which comes the way of someone else. We can envy others their youth or their family and even the house in which they live. In fact we may become envious of any thing which we do not possess ourselves and see someone else enjoying. If this is allowed to develop as part of our nature we will become very unhappy individuals indeed.
To those of us who have been called “out of darkness into light” covetousness should be considered as folly. From the natural point of view the law of compensation illustrates the principle that we can’t have everything, and everything has its price. For example, we will find that if we covet or envy someone their youth, they will envy us our experience and judgment. If we envy others their money and position, many of these people will envy us our peace of mind; for every debit there is a credit.
Is covetousness ever justified? “If ye then be risen with Christ seek (covet) those things which are above . . . set your affection on things above, not on things on the earth” (Col. 3. 1, 2). Setting our affections on heavenly things will make us diligent towards them. If we set our affections on worldly things we will be indifferent towards heavenly things. “We cannot serve God and mammon.
We have a choice of alternatives; the world has not. We can either “seek first the kingdom of God”, or concern ourselves unduly about the things of this world. If we had to choose one of two objects, each of equal value, it would not be of any consequence which one we decided upon. If however, in choosing a particular one, we could have an interest in the other also, there would be no doubt about our choice. Matthew 6. 24-34 indicates that if “we seek (covet) first the Kingdom of God and His righteousness”, then (as the new English translation puts it) “all the rest will come to us as well”. If we choose (set our affections) on earthly things we will receive none of the heavenly, but if we choose heavenly, “and set our affections” on them, we will get all we need of the earthly. This sixth chapter of Matthew gives this assurance.
We can never be sure of anything in this world. Every part of it which affects our lives is subject to change and is not in any way assured. It is wise to choose that which we are sure of and be independent of this world’s uncertainties. If we count the blessings we enjoy and consider our calling, we will not be anxious about earthly things which really don’t matter. “Godliness with contentment would be great again.”
The second class of men are represented by many who are mentioned throughout the scriptures who did not covet worldly things. They knew their relationship to God and considered their blessings because of this. They were content to “await the time of blessing” and regarded their sojourn here as a time of preparation for their part in the Kingdom. They “set their affections on things above”.
Among them were Job (“Though He slay me yet will I trust Him”) ; Paul (“Henceforth there is laid up for me a crown of righteousness”) ; Naboth (“The Lord forbid it me that I should give the inheritance of my father unto thee”), and, as stated in Heb. 11, Abel, Enoch, Noah, Abraham, Isaac, Jacob, Sarah.
When the apostle addressing Timothy said in 1 Tim. 6, “Godliness with contentment is great gain”, he probably underestimated the position. Contrast the mental disturbance and anxiety associated with the acquisition of temporal things and the pleasure of seeking after righteousness. Compare the skill, scheming, intrigue, stress and strain and racing about that is necessary to get a foothold on earthly things, with the ease, pleasure and feeling of security which accompanies our effort in “working out our salvation”. Can we envisage any follower of Christ who has resolved to “seek first the Kingdom of God and His righteousness” being involved in such fruitless endeavour? Our Master warned against this when He said, “Take heed to yourselves, lest at any time your hearts be overcharged with . . . the cares of this life, and so that day come upon you unawares”.
We have much to be thankful for: “Blessed be the Lord who daily loadeth us with benefits” Psalm 68. 1 9. As an ecclesia and as individuals we have many blessings to thank the Lord for: The knowledge of the Truth we have; our personal calling to participate in God’s eternal purpose; freedom from persecution (here we should consider Heb. 11. 32-40, preferably in the language of the New English Translation, in relation to the comparative luxury we enjoy today).
The ultimate result of being consciously aware of our blessings is to have the peace of God which passeth understanding. What we experience now is but a glimpse of what the future peace will be. “Eye hath not seen nor ear heard, neither hath it entered into the heart of man the things which God hath prepared for them that love Him.”
“Count your blessings, name them one by one, and it will surprise you what the Lord hath done.”
Reflections on the Potter and the Clay