The Corrupt Nature of Humanity's Desires in Scripture

The biblical understanding of humanity's corrupt nature centers on the concept of the Fall, an event described in Genesis 2 and 3 where the first parents, Adam and Eve, disobeyed God ^[5]. This act of disobedience is presented as the origin of sin and misery for them and all their descendants ^[5]. As a result, human desires are inherently flawed, leading to actions and thoughts that are contrary to God's will.

The corruption of human nature is evident in various biblical descriptions. Humanity is depicted as being "born in sin" (Psalm 51:5), "a child of wrath" (Ephesians 2:3), and having an "evil in heart" (Genesis 6:5; 8:21; Matthew 15:19) ^[2]. The mind is described as "depraved" (Romans 8:5-7; Ephesians 4:17; Colossians 1:21; Titus 1:15) and "without understanding" (Psalm 14:2,3; Romans 3:11; 1:31) ^[2]. This pervasive corruption means that human ways are "corrupt and perverse" (Genesis 6:12; Psalm 10:5; Romans 3:12-16) ^[2].

The Apostle Paul, in Romans 1, details a comprehensive list of human unrighteousness, including sexual immorality, wickedness, covetousness, malice, envy, murder, strife, deceit, evil habits, and slander ^[4]. He further explains that God "gave them up unto vile affections" because they exchanged the natural use of things for what is unnatural, leading to "mad lust after males" among other transgressions ^[14]. This passage highlights how corrupted desires manifest in actions that defy natural order and divine law ^[14].

The term "lust" in scripture often refers to sinful longing or evil desire, which is seen as an inward sin that leads to separation from God ^[7]. It is not merely a violation of a natural law but an offense against a personal lawgiver ^[8]. This "lust of concupiscence" or "passion of lust" signifies an indwelling sin ^[6]. For instance, the Israelites in the wilderness "lusted exceedingly" for food beyond the manna provided, which John Gill interprets as "lusting after evil tidings" or "lust after sin" ^[12]. This illustrates how desires, even for seemingly basic needs, can become corrupted and sinful when they are excessive or contrary to God's provision.

John Calvin, a prominent Reformed theologian, emphasizes that Adam's fall introduced a "corruption of human nature," teaching that humanity was not created for the miseries it now experiences but fell into them by its own fault ^[9]. one tradition argues that this corruption is so profound that "all the thoughts which proceed thence are evil" ^[10]. Calvin asserts that this is not merely about occasional evil thoughts, but that the entire "fountain" of human affection is tainted, leading to works that are "covered with the same pollution" ^[10]. He refutes the Pelagian idea that sin is merely imitation, pointing to David's confession of being "conceived in sin" (Psalm 51:5) as proof of an inherent, inherited depravity ^[11]. Calvin attributes the origin of sin to incredulity towards God's word and "mad ambition" to covet what was forbidden ^[13].

The universal corruption of mankind is a foundational concept for understanding the necessity of divine intervention. Adam Clarke, a Methodist commentator, states that the "universal corruption of mankind" was so great that it "incensed the justice of God, and call[ed] aloud for the punishment of the world" ^[15]. one tradition notes that Paul's epistle to the Romans demonstrates this corruption among both heathen nations and the Jews, establishing the need for the Gospel of Christ ^[15].

The New Testament further illustrates this corrupt nature. In 2 Peter, the author describes individuals whose "eyes are full of adultery" and whose "desire for sin is never satisfied," characterizing them as having "hearts trained in greed" ^[1]. This imagery underscores the insatiable and pervasive nature of corrupted desires.

The recognition of this inherent corruption leads to the theological concept of the "new birth" or regeneration. Because of the "corruption of human nature," a spiritual transformation is required ^[3]. Jesus himself states that "none can enter heaven without" this new birth (John 3:3) ^[3]. This transformation is not self-initiated but is "effected by God," through Christ and the Holy Spirit, often instrumentally through the Word of God and the ministry of the Gospel ^[3]. It is described as "a new creation" (2 Corinthians 5:17; Galatians 6:15; Ephesians 2:10) and "newness of life" (Romans 6:4), signifying a radical change from the corrupted state ^[3].

The biblical narrative consistently portrays human desires as fundamentally skewed away from God's perfect will due to the Fall. This pervasive corruption necessitates a divine work of grace to transform the heart and redirect desires towards righteousness.

Sources

II Peter “II Peter 2:14 (BSB) — Their eyes are full of adultery; their desire for sin is never satisfied; they seduce the unstable. They are accursed children with hearts trained in greed.”
Torrey's Topical Textbook “Torrey's Topical Textbook: Fall of Man, The — By the disobedience of Adam -- Ge 3:6,11,12; Ro 5:12,15,19. Through temptation of the devil -- Ge 3:1-5; 2Co 11:3; 1Ti 2:14. Man in consequence of Made in the image of Adam. -- Ge 5:3; 1Co 15:48,49. Born in sin. -- Job 15:14; 25:4; Ps 51:5; Isa 48:8; Joh 3:6. A child of wrath. -- Eph 2:3. Evil in heart. -- Ge 6:5; 8:21; Jer 16:12; Mt 15:19. Blinded in heart. -- Eph 4:18. Corrupt and perverse in his ways. -- Ge 6:12; Ps 10:5; Ro 3:12-16. Depraved in mind. -- Ro 8:5-7; Eph 4:17; Col 1:21; Tit 1:15. Without understanding. -- Ps 14:2,3; Ro 3:11; 1:31. ”
Torrey's Topical Textbook “Torrey's Topical Textbook: New Birth, The — The corruption of human nature requires -- Joh 3:6; Ro 8:7,8. None can enter heaven without -- Joh 3:3. Effected by God. -- Joh 1:13; 1Pe 1:3. Christ. -- 1Jo 2:29. The Holy Spirit. -- Joh 3:6; Tit 3:5. Through the instrumentality of The word of God. -- Jas 1:18; 1Pe 1:23. The resurrection of Christ. -- 1Pe 1:3. The ministry of the gospel. -- 1Co 4:15. Is of the will of God -- Jas 1:18. Is of the mercy of God -- Tit 3:5. Is for the glory of God -- Isa 43:7. Described as A new creation. -- 2Co 5:17; Ga 6:15; Eph 2:10. Newness of life. -- Ro 6:4. A spir”
Romans “being filled with all unrighteousness, sexual immorality, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil habits, secret slanderers, -- Romans 1:29”
Easton's Bible Dictionary “Easton's Bible Dictionary: Fall of man — An expression probably borrowed from the Apocryphal Book of Wisdom, to express the fact of the revolt of our first parents from God, and the consequent sin and misery in which they and all their posterity were involved. The history of the Fall is recorded in Gen. 2 and 3. That history is to be literally interpreted. It records facts which underlie the whole system of revealed truth. It is referred to by our Lord and his apostles not only as being true, but as furnishing the ground of all God's subsequent dispensations and dealings with the children of m”
Easton's Bible Dictionary “Easton's Bible Dictionary: Concupiscence — Desire, Rom. 7:8 (R.V., "coveting"); Col. 3:5 (R.V., "desire"). The "lust of concupiscence" (1 Thess. 4:5; R.V., "passion of lust") denotes evil desire, indwelling sin.”
Easton's Bible Dictionary “Easton's Bible Dictionary: Lust — Sinful longing; the inward sin which leads to the falling away from God (Rom. 1:21). "Lust, the origin of sin, has its place in the heart, not of necessity, but because it is the centre of all moral forces and impulses and of spiritual activity." In Mark 4:19 "lusts" are objects of desire.”
Easton's Bible Dictionary “Easton's Bible Dictionary: Sin — Is "any want of conformity unto or transgression of the law of God" (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is "not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment,”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 7.7: corruption of human nature; to teach us that Adam was not created to those multiplied miseries under which all his posterity suffer, but that he fell into them by his own fault. In reflecting on the number and nature of those evils to which they are obnoxious, men will often be unable to restrain themselves from raging and murmuring against God, whom they rashly censure for the just punishment of their sin. These are their well-known complaints that God has acted more mercifully to swine and dogs than to them. Whence is this, but t”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 12.13: so that all the thoughts which proceed thence are evil. If such be the defect in the fountain itself, it follows, that all man’s affections are evil, and his works covered with the same pollution, since of necessity they must savor of their original. For God does not merely say that men sometimes think evil; but the language is unlimited, comprising the tree with its fruits. Nor is it any proof to the contrary, that carnal and profane men often excel in generosity of disposition, undertake designs apparently honorable, and put fo”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 7.20: pronounced in the Scriptures. In the first place, Scripture clearly teaches us that we are born vicious and perverse. The cavil of Pelagius was frivolous, that sin proceeded from Adam by imitation. For David, while still enclosed in his mother’s womb, could not be an imitator of Adam, yet he confesses that he was conceived in sin, ( Psalm 51:5 .) A fuller proof of this matter, and a more ample definition of original sin, may be found in the Institutes; 171 171 Calvin’s Institutes, Book II, chap. 1, 2, 3. yet here, in a single word”
Psalms (Baptist/Reformed) “John Gill on Psalms 106:14: But lusted exceedingly in the wilderness,.... Or, "lusted a lust" (p) as in Num 11:4 to which story there related this refers; they were not content with the manna they had every day, though very nourishing and of a sweet taste; they lusted after the fish and flesh of Egypt, and other things they ate there; so that this was not a natural lust, or craving after food and drink, to satisfy nature, which would not have been criminal; but a voluptuous last to gratify their appetite: it was lusting after evil tidings, as the apostle interprets it, Co1 10:6, lust after sin”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 7.19: allured by the beauty of the tree, and the man ensnared by the blandishments of Eve. Yet the milder the authority of God, the less excusable was their perverseness in rejecting it. But we must search more deeply for the origin and cause of sin. For never would they have dared to resist God, unless they had first been incredulous of his word. And nothing allured them to covet the fruit but mad ambition. So long as they firmly believing in God’s word, freely suffered themselves to be governed by Him, they had serene and duly regulat”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: Homily IV. Rom. I. 26, 27 “For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: and likewise also the men, leaving the natural use of the woman, burned in their lust one towards another.” All these affections then were vile, but chiefly the mad lust after males; for the soul is more the sufferer in sins, and more dishonored, than the body in diseases. But behold how here too, as in the case of the doctrines, he deprives them of excuse, by saying of the women, that “th”
Romans (Methodist/Wesleyan) “Adam Clarke on Romans 1:18: For the wrath of God is revealed - The apostle has now finished his preface, and comes to the grand subject of the epistle; namely, to show the absolute need of the Gospel of Christ, because of the universal corruption of mankind; which was so great as to incense the justice of God, and call aloud for the punishment of the world 1. He shows that all the heathen nations were utterly corrupt, and deserved this threatened punishment. And this is the subject of the first chapter, from Rom 1:18 to the end (Rom 1:18-32). 2. He shows that the Jews, notwithstanding the grea”

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