Difference between revisions of "Lust"

<div> '''A — 1: ἐπιθυμία ''' (Strong'S #1939 — Noun [[Feminine]] — epithumia — ep-ee-thoo-mee'-ah ) </div> <p> denotes "strong desire" of any kind, the various kinds being frequently specified by some adjective (see below). The word is used of a good desire only in &nbsp;Luke 22:15; &nbsp;Philippians 1:23; &nbsp;1 Thessalonians 2:17 . Everywhere else it has a bad sense. In &nbsp;Romans 6:12 the injunction against letting sin reign in our mortal body to obey the "lust" thereof, refers to those evil desires which are ready to express themselves in bodily activity. They are equally the "lusts" of the flesh, &nbsp; Romans 13:14; &nbsp;Galatians 5:16,24; &nbsp;Ephesians 2:3; &nbsp;2 Peter 2:18; &nbsp;1 John 2:16 , a phrase which describes the emotions of the soul, the natural tendency towards things evil. Such "lusts" are not necessarily base and immoral, they may be refined in character, but are evil if inconsistent with the will of God. </p> &nbsp;Ephesians 2:3&nbsp;Colossians 3:5&nbsp;1 Thessalonians 4:5&nbsp;1 Timothy 6:9&nbsp;2 Timothy 2:22&nbsp;2 Timothy 3:6&nbsp;Titus 3:3&nbsp;2 Timothy 4:3&nbsp;2 Peter 3:3&nbsp;Jude 1:16&nbsp;Titus 2:12&nbsp;James 1:14&nbsp;1 Peter 1:14&nbsp;1 Peter 2:11&nbsp;1 Peter 4:2&nbsp;2 Peter 2:10&nbsp;1 John 2:16&nbsp;1 John 2:17&nbsp;Jude 1:18&nbsp;Revelation 18:14[[Desire]] <div> '''A — 2: ὄρεξις ''' (Strong'S #3715 — Noun Feminine — orexis — or'-ex-is ) </div> <p> lit., "a reaching" or "stretching after" (akin to oregomai, "to stretch oneself out, reach after"), a general term for every kind of desire, is used in &nbsp;Romans 1:27 , "lust." </p> <div> '''A — 3: ἡδονή ''' (Strong'S #2237 — Noun Feminine — hedone — hay-don-ay' ) </div> <p> "pleasure," is translated "lusts," in the AV of &nbsp;James 4:1,3 (RV, "pleasure"). See Pleasure. </p> &nbsp;1 Thessalonians 4:5&nbsp;1 Corinthians 12:6 <div> '''B — 1: ἐπιθυμέω ''' (Strong'S #1937 — Verb — epithumeo — ep-ee-thoo-meh'-o ) </div> <p> akin to A, No. 1, has the same twofold meaning as the noun, namely (a) "to desire," used of the Holy Spirit against the flesh, &nbsp;Galatians 5:17 (see below); of the Lord Jesus, &nbsp; Luke 22:15 , "I have desired;" of the holy angels, &nbsp;1 Peter 1:12; of good men, for good things, &nbsp;Matthew 13:17; &nbsp;1 Timothy 3:1; &nbsp;Hebrews 6:11; of men, for things without moral quality, &nbsp;Luke 15:16; &nbsp;16:21; &nbsp;17:22; &nbsp;Revelation 9:6; (b) of "evil desires," in respect of which it is translated "to lust" in &nbsp;Matthew 5:28; &nbsp;1 Corinthians 10:6; &nbsp;Galatians 5:17 (1st part; see below); &nbsp; James 4:2; to covet, &nbsp;Acts 20:23; &nbsp;Romans 7:7; &nbsp;13:9 . See [[Covet]] , [[Desire]] , B, No. 2. </p> &nbsp;Galatians 5:17&nbsp;James 4:5&nbsp; 1 Corinthians 6:19Long.

<p> A strong craving or desire, often of a sexual nature. Though used relatively infrequently (twenty-nine times) in Scripture, a common theme can be seen running through its occurrences. The word is never used in a positive context; rather, it is always seen in a negative light, relating primarily either to a strong desire for sexual immorality or idolatrous worship. In secular literature, the word indicates only a strong desire and can carry either good or bad connotations. The Greek word <i> epithymia </i> [ &nbsp; Matthew 13:17 ). In these instances the New International Version does not translate the word as "lust." Rather, it is translated as "desire, " "longing, " and the like. The context surrounding the word lends to this translation in such instances. However, in Scripture, as translated in the New International Version, the word is used for a strong desire that is negative and forbidden. Indeed, the unregenerate are governed and controlled by deceitful lusts or desires (&nbsp;Ephesians 2:3; &nbsp;4:22; &nbsp;Colossians 3:5; &nbsp;Titus 2:12 ). </p> <p> In the Old Testament, the word is primarily used to describe idolatrous activities, although it does have sexual concerns in at least two instances (&nbsp;Job 31:1; &nbsp;Proverbs 6:25 ). In both, the context is negative in meaning and is accompanied by a strong warning of God's impending punishment on those with such a strong, all-encompassing desire for inordinate affections. The lust involved in the realm of idolatry involves Israel's strong desire to be like other nations, who worship their gods of wood and metal. The language of Job is especially potent in regard to sexual immorality. Job is kept from looking "lustfully at a girl" because he knows that God's plan is "ruin for the wicked, disaster for those who do wrong." In the other Old Testament instances, the meaning clearly displays an idolatrous relationship, primarily Israel's desire to be like her surrounding neighbors (cf. &nbsp;Isaiah 57:5; &nbsp;Jeremiah 13:27; &nbsp;Ezekiel 6:9; &nbsp;16:26; &nbsp;20:24,30; &nbsp;Nahum 3:4 ). </p> <p> In &nbsp;Numbers 15:39 [[Moses]] is told by God to command that the [[Israelites]] wear tassels on the corners of their garments to remind them of the commands of the Lord. This reminder is seen in contradistinction to the outcome of not wearing the tassels, namely, "going after the lusts of your own hearts and eyes." </p> <p> Almost half the occurrences of the word and its derivatives are in the Book of Ezekiel. In every instance, it refers to Israel's idolatrous worship. An interesting display of this attitude is seen in chapter 23, where God's prophet uses the parable of two adulterous sisters, [[Oholah]] (representing Samaria) and [[Oholibah]] (representing Jerusalem). The imagery involves sexual lust but is descriptive of Israel's spiritual idolatry. Just as Oholah's and Oholibah's love was misdirected toward the officers of enemy armies, so Jerusalem's desire was for the things of her enemies. Throughout the parable, God warns of the judgment that awaits Oholah and Oholibah for their idolatrous lust. Indeed, such judgment occurred for Oholah (Samaria) in 722 b.c., when [[Assyria]] conquered her. Oholibah (Jerusalem) fell in 586 b.c. </p> <p> In the New Testament, the word moves from referring primarily to idolatry to referring instead almost exclusively to sexual immorality. While the idea of idolatry is not completely absent, the primary intention is as a strong, inordinate desire for sexual relations. This sexual immorality, however, is not intended to represent actions alone since lust occurs first as a thought in the mind. The warning is to stop the lust before it moves into the realm of action. For instance, Jesus commands that a man is not to even look at a woman lustfully (i.e., with a desire to have sexual relations with her) because that is the same as committing the physical act of adultery (&nbsp;Matthew 5:27-30 ); both are sin. </p> <p> In each of the texts where Paul uses the word, it clearly is condemnatory of sexual immorality, both homosexual (&nbsp;Romans 1:26-27 ) and heterosexual. The command from Paul is to utterly destroy those inordinate desires that most often manifest themselves in the area of sexuality (cf. &nbsp;Colossians 3:5 ). Paul continues to warn that we must learn to control our bodies and be sanctified rather than giving in to our base desires, which is characteristic of those who do not know God (cf. &nbsp;1 Thessalonians 4:3-5 ). </p> <p> Paul is not alone in pointing out that the lustful lifestyle is characteristic of lost humanity. Peter concurs, and exhorts his readers to quit living as they did before they received Christ. He points out that lust is evidence of a pagan lifestyle (&nbsp;1 Peter 4:3 ). Also, according to Peter, lustful desires (not necessarily just sexual desires, but desiring anything more than one desires God) are a basic motivation inherent in human sinful nature (&nbsp;2 Peter 2:18 ). </p> <p> It is obvious from John's writings that our lusts do not come from God but from the world. However, we are reminded by John that the world and its desires (lusts) pass away, whereas "the man who does the will of God lives forever" (&nbsp;1 John 2:16-17 ). Here we see that our lusts are in direct violation of God's perfect will, because they usually are misdirected, moving and leading us away from God to our own selfish desires. </p> <p> Our lusts have a very powerful influence on our actions if they are not caught and corrected immediately. We must remember that lust occurs in the mind and is not a physical action in and of itself. It does, however, have great potential of becoming an action—indeed a very damaging action. That is why we must heed the admonition of Paul in &nbsp;2 Corinthians 10:5 : "We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ." </p> <p> Daniel L. Akin </p> <p> <i> See also </i> [[Sexual Immorality]]; [[Sin]] </p>

<p> LUST, n. </p> 1. [[Longing]] desire eagerness to possess or enjoy as the lust of gain. <p> My lust shall be satisfied upon them. &nbsp;Exodus 15 . </p> 2. Concupiscence carnal appetite unlawful desire of carnal pleasure. &nbsp;Romans 1 . &nbsp;2 Peter 2 . 3. Evil propensity depraved affections and desires. &nbsp;James 1 . &nbsp;Psalms 81 . 4. Vigor active power. Not used. <p> LUST, </p> 1. To desire eagerly to long with after. <p> Thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after. &nbsp;Deuteronomy 12 . </p> 2. To have carnal desire to desire eagerly the gratification of carnal appetite. <p> Lust not after her beauty in thy heart. &nbsp;Proverbs 6 . </p> <p> [[Whosoever]] looketh on a woman to lust after her,hath committed adultery with her already in his heart. &nbsp;Matthew 5 . </p> 3. To have irregular or inordinate desires. <p> The spirit that dwelleth in us lusteth to envy. &nbsp;James 4 . </p> <p> Lust not after evil things as they also lusted. &nbsp;1 Corinthians 10 . </p> 4. To list to like.

<p> <strong> LUST. </strong> The Eng. word ‘lust,’ which is now restricted to sexual desire, formerly expressed strong desire of any kind. And so, as [[Thomas]] Adams says, there can be a lusting of the Spirit, for the Spirit lusteth against the flesh (&nbsp; Galatians 5:17 ). </p>

<p> Our lusts are cords. Fiery trials are sent to burn and consume them. Who fears the flame which will bring him liberty from bonds intolerable? </p>

<p> (usually תִּאֲוָה, ἐπιθυμία ), in the ethical sense, is used to express sinful longings-sinful either in being directed towards absolutely forbidden objects, or in being so violent as to overcome self-control, and to engross the mind with earthly, carnal, and perishable things. Lust, therefore, is itself sinful, since it is an estrangement from God, destroys the true spiritual life, leads to take pleasure in what displeases God and violates his laws, brings the spirit into subjection to the flesh. and makes man a slave of sin and ungodliness. Lust, therefore, is the inward sin; it leads to the falling away from God; but the real ground of this falling away is in the will. It took place in the earliest days of mankind (&nbsp;Romans 1:21), and is natural to all in the unregenerated state; it can only be abolished by Christ. The nature of man is not changed, only his empirically moral mode and place of existence. Lust, the origin of sin, has its place in the heart, not of a necessity, but because it is the center of all moral forces and impulses, and of spiritual activity. The law does not therefore destroy sin, nay, it rather increases it, yet not in an active manner, but by the sinner's own fault. The psychological reason of this is, that the law does not destroy the lust, even while accompanied by punishment; consequently the estrangement from God can only be canceled by regeneration. This takes place in the reconciliation with God through Christ, because, in giving his Son as a ransom for sinners, God has manifested his love in such a manner as to awaken man, and give him the strength to love God again. This love of God forms the substance of regeneration, and of the operations of the Holy Spirit, and destroys sinful lust by bringing man into union with God, or by the reception of the Spirit of Christ through faith. </p> <p> According to &nbsp;Matthew 5:28, "Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart." This forcible expression is correct, for he who is regenerated, and whose heart is filled with true love of God. and who is possessed of the Spirit of Christ, cannot have such worldly lusts. He, therefore, who looks on a woman to (πρός ) lust after her, or, in other words, he in whom her sight will awaken the lust of carnal pleasure, has already committed adultery in his heart. In &nbsp;Mark 4:19 (&nbsp;Matthew 13:22; &nbsp;Luke 8:14): "And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful;" by lusts we are to understand the objects of desire, for lust does not enter the heart, but, on the contrary, proceeds from it, as appears from &nbsp;Matthew 15:19 : "For out of the heart proceed [through lust] evil thoughts [sins], murders, adulteries, fornications, thefts, false witness, blasphemies." In &nbsp;Romans 1:24 : "Wherefore God also gave them up to uncleanness, through the lusts of their own hearts;" and &nbsp;Romans 1:26, it is not God who awakened the lusts, but man, who had withdrawn from God, and made gods unto himself to worship. In view of its final object, this estrangement from God is a mystery, as it is an act of free volition. </p> <p> So in &nbsp;Romans 6:12 : "Let not sin, therefore, reign in your mortal body, that ye should obey it in the lusts thereof;" it call be understood how one could be good so far as intentions are concerned, while yet sin would reign in the lower ego — in the perishable body (compare with 7:19, &nbsp;Galatians 5:17). But the apostle considers man, spiritually and bodily, as a whole. He who lives in God through Christ, and is dead unto sin (&nbsp;Romans 6:11), must not let lust govern his perishable body, or listen to his desire, but, on the contrary, these ought no longer to exist in him; the body is to be made as subservient to righteousness as the spirit, for it is the temple of the spirit, and therefore is the instrument wherewith the human mind, animated by the Holy Spirit, is to act. Accordingly it is stated in &nbsp;Romans 7:5, "For when we were in the flesh [before being regenerated], the motions [acts] of sins, which were by the law [which were shown by the law as such], did work in our members to bring forth fruit unto death." So in &nbsp;Romans 7:7-8 : "What shall we say, then? Is the law sin [the original source of sin]? God forbid. Nay, I had not known sin [the fact of its existence within me] but by the law; for I had not known lust [that it was evil] except the law had said, Thou shalt not covet. But [my natural] sin [the principle of sin, or lust], taking occasion by the commandment, wrought in me all manner of concupiscence [sinful desires resulting from the general lusts of the flesh]. For without the law sin was dead [i.e. not absent, but partly in the sense of not being recognized as sin or lust, and partly because the knowledge of the restrictions imposed by the law served but to increase the desire for what it forbade]." Χωρίς γὰρ νόμου ἁματρτία νεκρά is a general and popularly expressed aphorism, which is not received in theory. </p> <p> In &nbsp;Galatians 5:16-17; &nbsp;Galatians 5:24, we are directed, "Walk in the Spirit, and ye shall not fulfill the lust of the flesh. For the flesi [sin] lusteth against [in contradiction with] the [Holy] Spirit, and the Spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the thing that ye [simply] would; but they that are Christ's have crucified the flesh (in the regeneration), with the affections and lusts." The effect of the strife between the flesh and the Spirit is to prevent the evil which man desires after the flesh. The Holy Spirit helps man to triumph over lust. The image of God is never entirely obliterated, but the lusts of the flesh can lead into enormous sins, and have done so. In like manner, in &nbsp;Romans 1:24, etc.; &nbsp;Ephesians 4:22 (&nbsp;Colossians 3:5 comp. with &nbsp;Ephesians 2:2; &nbsp;Titus 3:3): "That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;" lust (estrangement from God), as an impulse of free volition, is the original source of error which obscures both the mind and the heart. Further, &nbsp;Romans 1:21-22; &nbsp;1 Timothy 6:9 (" But they that will be rich fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition"); &nbsp;2 Timothy 2:22 ("Flee also youthful lusts"); &nbsp;Titus 2:12 ("Teaching us that, denying ungodliness [ἀσίβειαν ] and worldly lusts, we should live soberly, righteously, and godly in this present world)." </p> <p> Christians can and must be in the world, but not of the world, and must hold themselves aloof from its contamination. So, again, &nbsp;James 1:27; &nbsp;1 Peter 2:11 ("Dearly beloved, I beseech you, abstain from fleshly lusts, which war against the soul"); &nbsp;1 Peter 4:1-3 ("He that has suffered in the flesh [ethically, is dead unto the flesh] hath ceased from sin; that he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revelings, banquetings, and abominable idolatries"); compare &nbsp;1 Peter 1:4; &nbsp;2 Peter 2:10; &nbsp;2 Peter 2:18; &nbsp;2 Peter 3:3; &nbsp;Judges 1:16. Once more, &nbsp;1 John 2:15-17 : "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. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof." Finally, &nbsp;James 1:14-15 : "But every man is tempted, when he is drawn away of his own lust, and enticed. Then, when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death (or misery)." The N.T. teaches us that man should eagerly avail himself of the power of sanctification proffered through grace to overcome lust and the consequent sin. — Krehl, Neu-test. Worterbuch. (See [[Temptation]]). </p>

<p> (5 [[Hebrew]] and 5 Greek words are so rendered, namely: (1) נפשׁ , <i> ''''' nephesh ''''' </i> , (2) שׁרירוּת , <i> ''''' sherı̄rūth ''''' </i> , (3) תּאוה , <i> ''''' ta'ăwāh ''''' </i> , (4) חמד , <i> ''''' ḥāmadh ''''' </i> , (5) אוה , <i> ''''' 'āwāh ''''' </i> ; (1) ἐπιθυμία , <i> ''''' epithumı́a ''''' </i> , (2) ἡδονή , <i> ''''' hēdonḗ ''''' </i> , (3) ἐπιποθέω , <i> ''''' epipothéō ''''' </i> , (4) ὄρεξις , <i> ''''' órexis ''''' </i> , (5) πάθος , <i> ''''' páthos ''''' </i> ): The word both as verb and as substantive has a good and a bad meaning. It probably meant at first a strong desire, a craving, abnormal appetite, not only for physical but for spiritual satisfaction. It has come, however, to be confined in its use almost entirely to the bad sense. Some old translations are not accepted now, the word being used in connections which at present seem almost irreverent. Shades of meaning are learned from an examination of the Hebrew and Greek originals. </p> 1. The Old Testament Use: <p> The substantive and verbs are: (1) <i> ''''' Nephesh ''''' </i> , in &nbsp; Exodus 15:9 and &nbsp; Psalm 78:18 translated "desire"; "My desire shall be satisfied"; "by asking food according to their desire." A strong but not sensual sense. (2) <i> '''''Sherı̄rūth''''' </i> , meaning "obstinacy," evil imagination. Yahweh said (&nbsp;Psalm 81:12 ), "I let them go after the stubbornness of their heart," a willful self-satisfaction. (3) <i> '''''Ta'ăwāh''''' </i> , "a delight" "a longing satisfaction," and so it came to mean "sinful pleasure." [[Translated]] in &nbsp;Psalm 78:30 , "that which they desired," intensely longed for, referring to Yahweh's provision of food in the wilderness. Also in &nbsp;Numbers 11:4 concerning "flesh to eat" it is said the multitude "lusted exceedingly" i.e. "craved eagerly. (4) <i> '''''Ḥāmadh''''' </i> , the verb meaning "to delight in," "greatly belove," "covet," probably for evil purposes. The young man is warned against the evil woman (&nbsp;Proverbs 6:25 ): "Lust not after her beauty." Here the bad sense is evident, for in the same connection are used such expressions as "harlot," "adulteress," "evil woman." (5) <i> ''''''Awāh''''' </i> , meaning "greatly to desire," long after, with undue emphasis, with evil spirit though not perhaps with impure thought. In &nbsp;Numbers 11:34 reference is made to a place called <i> '''''ḳibhrōth''''' </i> <i> '''''ha''''' </i> - <i> '''''ta'ăwāh''''' </i> , "the graves of lust, where "they buried the people that lusted." &nbsp;Psalm 106:14 also refers to the Israelites who "lusted exceedingly." Translated in &nbsp; Deuteronomy 12:15 , &nbsp;Deuteronomy 12:21 "desire of thy soul"; &nbsp; Deuteronomy 12:20; &nbsp;Deuteronomy 14:26 , "thy soul desireth." These Deuteronomy passages evidently mean lust only in the good sense. </p> 2. The New Testament Use: <p> As in the Old Testament, so in the New Testament we find both meanings of the word. (1) <i> ''''' Epithumia ''''' </i> is used most frequently, and means a longing for the unlawful, hence, concupiscence, desire, lust. The following references hold the idea, not only of sinful desire known as "fleshly," "worldly," as opposed to "spiritual" "heavenly," "the will of man" as opposed to "the will of God," but also the sensual desire connected with adultery, fornication; verb in &nbsp; Matthew 5:28; &nbsp;Mark 4:19; &nbsp;John 8:44; &nbsp;Romans 1:24; &nbsp;1 Corinthians 10:6; &nbsp;Galatians 5:16 , &nbsp;Galatians 5:17 , &nbsp;Galatians 5:24; &nbsp;Titus 2:12; &nbsp;1 Peter 1:14; &nbsp;1 John 2:16 f; &nbsp; Judges 1:16 , &nbsp;Judges 1:18; &nbsp;Revelation 18:14 . (2) <i> '''''Hēdonē''''' </i> , delight in sensuality, hence, wicked pleasures; translated in &nbsp;James 4:1 , &nbsp;James 4:3 "pleasures": "Your pleasures that war in your members"; "Ye ask amiss, that ye may spend it in your pleasures" (the King James Version "lust"). (3) <i> '''''Epipotheō''''' </i> means to crave intensely the wrong possession; translated in &nbsp;James 4:5 "long (the King James Version "lusteth") unto envying." (4) <i> '''''Orexis''''' </i> , used in &nbsp;Romans 1:27 , from context evidently meaning "lust" in the worst sense; translated "lust." (5) <i> '''''Pathos''''' </i> , meaning "passion" inordinate affection, with the idea in it of suffering; translated in &nbsp;1 Thessalonians 4:5 "passion of lust." </p>