Bible Verses About Lust

Jesus revolutionizes moral understanding by elevating the standard from external behavior to internal heart condition, showing that adultery begins in the mind before expressing itself in action. The phrase "looks at a woman with lustful intent" uses "pros to epithymeēsai" (πρὸς τθὸ ἐπιθυμεῖν) - "for the purpose of lusting" - indicating deliberate, sustained desire rather than momentary attraction. The Greek "epithymeō" (ἐπιθυμέω) means to desire earnestly or long after, but in this context refers to sexual desire directed toward someone who belongs to another. Jesus declares this "has already committed adultery with her in his heart" (emoîcheusen autēn en tē kardia autou), using the aorist tense to indicate completed action - the sin is fully realized in God's sight. John MacArthur emphasizes that Jesus isn't condemning natural attraction or momentary temptation but the cultivated, sustained mental adultery that treats women as objects for selfish gratification. The "heart" (kardia) represents the center of moral decision-making where sin originates. Charles Spurgeon noted that this standard is impossible to achieve in human strength, driving us to depend on Christ's righteousness and the Spirit's power for purity. R.C. Sproul observed that this verse establishes the heart as the primary battlefield for holiness - external conformity without heart purity is merely hypocrisy. The practical application involves taking responsibility for our thought life and implementing strategies to guard our hearts and minds. (Desiring God)

The Apostle John provides a comprehensive taxonomy of worldly temptation that opposes genuine love for God, categorizing every form of sinful desire that competes with devotion to the Father. The first category, "lust of the flesh" (epithymia tēs sarkos), refers to sinful physical desires including sexual immorality, gluttony, and indulgence in bodily pleasures contrary to God's design. The "lust of the eyes" (epithymia ton ophthalmōn) describes covetousness - desiring what we see, including material possessions, beauty, and experiences that promise satisfaction apart from God. The "pride of life" (alaōneia tou biou) uses "alaōneia" (ἀλαζονεία) meaning boastful pride or arrogant confidence in one's achievements, status, or self-sufficiency. John Calvin noted that these three categories mirror Satan's temptation of Eve (Genesis 3:6) - the tree was good for food (lust of flesh), pleasant to the eyes (lust of eyes), and desirable to make one wise (pride of life). They also parallel Satan's temptation of Jesus (Matthew 4:1-11). The phrase "not from the Father but from the world" (ouk estin ek tou patros alla ek tou kosmou) emphasizes that these desires originate from the fallen world system rather than God's will. John MacArthur emphasizes that these encompass every form of temptation believers face - all sin falls into one of these three categories. The antidote is cultivating love for the Father that makes worldly desires less appealing. Charles Spurgeon observed that victory requires replacing worldly loves with heavenly affections. (Desiring God)

Job's declaration reveals one of Scripture's most practical and proactive approaches to maintaining sexual purity through a deliberate covenant with his eyes to guard against lustful thoughts. The phrase "I made a covenant with my eyes" (kāratî bərît lə'ēnay) uses "kārat" (כָּרַת), meaning to cut or make a formal agreement - this wasn't casual resolve but a solemn commitment to control his vision. The question "how then could I gaze at a virgin?" (māh 'etbōnēn 'al-bətûh) uses "bîn" (בִין) meaning to look intently, consider carefully, or contemplate - not casual noticing but sustained, purposeful looking that feeds lustful desire. The Hebrew "betulah" (virgin) represents pure, unmarried women who deserved protection from lustful objectification. Matthew Henry emphasized that Job's covenant demonstrates the connection between what we allow our eyes to see and what our hearts desire - controlling input helps control outcomes. The covenant wasn't against seeing women but against looking at them in ways that would stimulate improper desire. Charles Spurgeon noted that Job's proactive approach prevents temptation rather than merely resisting it after it arises. John MacArthur emphasizes this verse's relevance in our visually saturated culture where pornography and sexual imagery are constantly available. The principle extends beyond sexual temptation to any visual input that feeds sinful desires. Job's example encourages believers to make deliberate commitments to guard their eyes and minds, recognizing that purity requires intentional effort and preventive measures. (Desiring God)

Paul reveals the divine solution to humanity's struggle against sinful desires through the revolutionary principle of Spirit-controlled living that enables victory over the flesh. The command "walk by the Spirit" (pneumati peripateite) uses "peripatei" (περιπατεῖ) meaning to conduct one's life or lifestyle - not occasional spiritual experiences but continuous dependence on the Holy Spirit's guidance and power. The promise "you will not gratify the desires of the flesh" employs the strong double negative "ou mē telesēte" (you will absolutely not fulfill), indicating certain victory when we walk in the Spirit. The "desires of the flesh" (epithymian sarkos) encompasses all sinful desires that flow from our fallen nature, particularly including sexual lust, materialism, and self-centered ambition. John Owen emphasized that this verse teaches mortification of sin through vivification by the Spirit - as spiritual life increases, sinful desires naturally decrease. The Greek "sarx" (flesh) doesn't refer to physical bodies but to the unredeemed human nature that opposes God's will. Martyn Lloyd-Jones noted that this isn't sinless perfection but practical victory over sin's dominating power through the Spirit's enabling. The key insight is that victory comes not through self-effort but through yielding control to the Spirit who produces desires that conflict with and overcome fleshly lusts. Charles Spurgeon observed that this verse shifts focus from trying harder to surrendering more completely to the Spirit's leadership. This principle revolutionizes Christian living by offering hope to those who feel defeated by recurring temptations, particularly sexual temptation. (Desiring God)

Paul issues one of Scripture's most urgent commands regarding sexual purity, emphasizing both the uniqueness of sexual sin and the necessity of immediate, decisive action to avoid it. The imperative "flee from sexual immorality" (pheugete tēn porneian) uses "pheugo" (φεύγω) meaning to run away quickly, as from imminent physical danger - not gradual withdrawal but immediate, urgent escape. The Greek "porneia" (πορνεία) encompasses all forms of sexual sin including adultery, fornication, homosexuality, and any sexual activity outside of marriage. Paul's explanation that "every other sin a person commits is outside the body" (pan hamartema ho ean poiesē anthrōpos ektos tou sōmatos estin) indicates sexual sin's unique nature. While other sins affect us spiritually and relationally, sexual sin violates the body's design for intimate union. The phrase "sins against his own body" (ho de porneuōn eis to idion sōma hamartanei) uses "eis" (into/against) suggesting sexual sin penetrates and corrupts the body in ways other sins don't. John MacArthur emphasizes that sexual sin is uniquely self-destructive because it corrupts the very instrument (our body) that should honor God. The context (verses 13-20) reveals that our bodies are temples of the Holy Spirit, making sexual sin particularly offensive because it defiles God's dwelling place. Charles Spurgeon noted that sexual sin creates unique bondage because it involves powerful physical, emotional, and spiritual components that resist easy breaking. The "fleeing" strategy acknowledges that sexual temptation often requires avoidance rather than resistance - some battles are won by retreat rather than confrontation. (Desiring God)

Paul directly connects sexual purity to the Christian doctrine of sanctification, showing that holiness necessarily includes proper control of sexual desires as evidence of knowing God. The statement "this is God's will, your sanctification" (touto gar estin thelēma tou theou, ho hagiasmos hymōn) establishes that sexual purity isn't optional preference but divine command integral to our sanctification process. The phrase "abstain from sexual immorality" (apechesthai hymas apo tēs porneias) uses "apecho" (ἀπέχω) meaning to hold oneself back from or avoid completely - total separation from all forms of sexual sin. The positive command involves learning "to control his own body" (eidai hekastou hymōn to heauōu skouous ktāsthai) using "ktaomai" (κτάομαι) meaning to possess, master, or control. This control should be "in holiness and honor" (en hagiasmō kai timē) rather than "in the passion of lust" (en pathei epithymias). The Greek "pathos" (πάθος) describes uncontrolled, overwhelming desire, while "epithymia" (ἐπιθυμία) refers to strong craving. The contrast with "Gentiles who do not know God" (ta ethnē ta mē eidota ton theon) shows that sexual purity demonstrates genuine knowledge of God - those who truly know God will live differently than those who don't. John MacArthur emphasizes that this passage refutes antinomianism by showing that salvation necessarily produces holy living, including sexual purity. Charles Spurgeon noted that the phrase "know God" (eidota theon) indicates intimate, personal relationship rather than mere intellectual knowledge - true knowledge of God's character produces desire for sexual holiness. (Desiring God)

Paul provides Timothy with a comprehensive strategy for overcoming youthful temptations that combines negative avoidance with positive pursuit, all within the context of godly community. The command "flee youthful passions" (tas de neōterikas epithymias pheuge) uses "pheugo" (φεύγω) meaning urgent escape and "neōterikos" (νεωτερικός) referring to desires characteristic of youth. While sexual temptation is primary, "youthful passions" includes impulsiveness, pride, anger, and the desire for immediate gratification that often characterizes younger people. The positive command "pursue righteousness, faith, love, and peace" (diōke de dikaiosynēn pistin agapēn eirēnēn) uses "diōkō" (διώκω) meaning to pursue earnestly or chase after - applying the same intensity to righteousness that might naturally be directed toward sinful desires. These four virtues represent comprehensive spiritual character: "righteousness" (dikaiosynē) involves moral integrity, "faith" (pistis) includes trust and faithfulness, "love" (agapē) represents selfless care for others, and "peace" (eirēnē) indicates harmony in relationships. The crucial addition "with those who call on the Lord from a pure heart" (meta tōn epikalouōn ton kyrion ek kathras kardias) emphasizes that spiritual victory requires community with like-minded believers whose motives are pure. John MacArthur notes that isolation makes believers vulnerable while godly fellowship provides accountability, encouragement, and mutual strengthening. Charles Spurgeon observed that this verse teaches both strategic retreat from danger and aggressive pursuit of godliness, showing that effective sanctification requires both negative and positive elements. (Grace to You)

Paul employs the powerful metaphor of changing clothes to describe the comprehensive spiritual transformation required for victory over sinful desires, particularly sexual lust. The command "clothe yourselves with the Lord Jesus Christ" (endyćsasthe ton kyrion Iēsoun Christon) uses "endyō" (ἐνδύω) meaning to put on garments - just as clothes cover our bodies and represent us to others, "putting on Christ" means allowing His character, nature, and righteousness to cover and represent us. This involves both legal righteousness (justification) and practical righteousness (sanctification) as we increasingly reflect Christ's character. The negative command "make no provision for the flesh" (tēs sarkos pronoian mē poieisthe) uses "pronoia" (πρόνοια) meaning forethought, planning, or provision - don't plan ways to fulfill fleshly desires or put yourself in situations that make sin likely. The phrase "to gratify its desires" (eis epithymias) shows the purpose Paul warns against - planning how to satisfy sinful cravings. This verse famously influenced Augustine's conversion when he heard a child singing "take and read" and randomly opened to this passage, leading to his immediate transformation. John MacArthur emphasizes the dual nature of this command - positive transformation through union with Christ and practical wisdom in avoiding tempting situations. Charles Spurgeon noted that "putting on Christ" involves deliberate, daily choices to think, speak, and act like Jesus rather than following fleshly impulses. R.C. Sproul observed that this verse provides both the motivation (Christ's character) and method (avoiding provision for sin) for practical holiness. (Desiring God)

Peter employs military metaphor to describe the intense spiritual warfare believers face against lustful desires, emphasizing both our identity as strangers in this world and the serious nature of the battle for our souls. The address "beloved" (agapētoi) expresses pastoral affection before giving urgent warning, while "strangers and exiles" (paroikous kai parepidēmous) uses terms for temporary residents without permanent citizenship - believers belong to heaven, not earth, which changes our relationship to worldly desires. The command "abstain from the passions of the flesh" (apechesthai tōn sarkikōn epithymiōn) uses "apecho" (ἀπέχω) meaning to hold oneself away from or avoid completely. The reason given employs military language: these desires "wage war against your soul" (aitinês strateuoníti kata tēs psychēs). The Greek "strateuo" (στρατεύω) means to serve as a soldier, fight a campaign, or conduct warfare - lustful desires are not passive temptations but active enemies conducting organized warfare against our spiritual well-being. The "soul" (psychē) represents the inner life, including mind, emotions, and will - the essence of who we are. John Calvin emphasized that this verse reveals the ongoing nature of the Christian life as spiritual warfare rather than peaceful coexistence with sin. The military imagery indicates that lukewarm resistance is insufficient - victory requires the discipline, strategy, and determination of soldiers in battle. Charles Spurgeon noted that recognizing our status as "exiles" should motivate resistance to worldly desires since we're citizens of a different kingdom with different values. The warfare metaphor encourages believers to take sin seriously while providing hope that victory is possible through spiritual discipline and divine grace. (Desiring God)

James provides the clearest biblical description of how temptation develops into sin and ultimately death, using vivid birth imagery to show the natural progression when lustful desires are nurtured rather than resisted. The phrase "each person is tempted" (hekastos de peirazetâi) emphasizes personal responsibility - we cannot blame external circumstances, other people, or even Satan for our temptation since it flows from internal desires. The process begins when someone is "dragged away and enticed by his own desire" (hypo tēs idias epithymias exelkomenos kai deleazomenos). The Greek "exelko" (ἐξελκύω) means to draw out or lure away, while "deleazō" (δελεάζω) means to entice with bait - like a fish being hooked and landed. The "desire" (epithymia) can be neutral but becomes evil when directed toward forbidden objects. The critical moment comes when "desire has conceived" (he epithymia syllabousa) - "syllambanō" (συλλαμβάνω) means to conceive or become pregnant. This happens when we entertain, nurture, and dwell on wrong desires. The result is that desire "gives birth to sin" (tiktei hamartian) when we act on temptation, and "sin when it is fully grown brings forth death" (he hamartia apotelestheisa apokyeī thanaton). John MacArthur emphasizes that this verse reveals personal moral responsibility - we choose whether to conceive with our desires or reject them. The progression shows that sin has natural consequences when left unchecked, ultimately producing spiritual death. Charles Spurgeon noted that this verse encourages resistance at the earliest stage since the further temptation progresses, the harder it becomes to resist. (Desiring God)