The Role of Desire in Sin and Human Nature
Sin is defined as "any want of conformity unto or transgression of the law of God" [1]. This includes both outward actions and the inward state of the soul, whether through omission or commission [1]. The Bible indicates that sin is not merely a violation of natural order but an offense against a personal, moral lawgiver [1]. A person who sins is conscious that their sin is inherently vile and deserving of punishment [1].
The role of desire in the origin and progression of sin is a significant theme in biblical thought. The book of James explicitly states, "Then desire, after it has conceived, gives birth to sin, and sin, when it is brought to completion, gives birth to death" (James 1:15 LEB) [2]. This verse highlights a direct causal link between desire and sin.
The term "lust" in biblical contexts often refers to sinful longing or evil desire, which leads to a departure from God [3]. For instance, Romans 1:21 describes how people's hearts were darkened, leading to various forms of ungodliness, which can be understood as flowing from such desires [3]. In Mark 4:19, "lusts" are presented as objects of desire that can choke the word of God [3]. Similarly, "concupiscence" refers to desire, particularly evil desire or indwelling sin, as seen in Romans 7:8 and Colossians 3:5 [4]. The "lust of concupiscence" or "passion of lust" in 1 Thessalonians 4:5 denotes evil desire [4].
The process described in James 1:14-15 begins when an individual is "drawn away of his own lust and enticed" [13]. John Gill explains that this metaphor can be understood as a fish being enticed by bait or a person being lured into iniquity [14]. This "lust" is identified as the principle of corrupt nature residing in the human heart, which is natural and hereditary [14]. It is the "original birth-sin in man, inherited from Adam" [13]. Even Satan's suggestions do not become dangerous until they are embraced by one's own desires [13]. Adam Clarke, commenting on Romans 7:20, describes this as a "principle of sin" that possesses carnal appetites and passions, leading to a perpetual struggle between reason and passion [12].
Human nature is understood to be inherently sinful from birth [6]. Psalms 58:3 states that "All human beings are born sinners" [6]. While the wicked indulge this sinful nature, the godly actively fight against it, as illustrated in Romans 7:19-23 and James 4:1-10 [6]. This inherent corruption necessitates a "new birth" for entry into heaven, as stated in John 3:3 and 3:6 [5]. This new birth is effected by God, Christ, and the Holy Spirit, often through the instrumentality of the Word of God [5]. It is described as a new creation and newness of life [5].
Sin is not merely an isolated act but stems from a deeper disposition. The Jamieson, Fausset & Brown commentary on 1 John 3:8 states that "He that committeth sin is of the devil," contrasting this with those who do righteousness [7]. Augustine, as cited in the same commentary, clarifies that while one is "born of God," one becomes a child of the devil by imitating him, not by birth [7]. This suggests that sin is a choice to align with evil, even if the propensity for it is inherent.
The first sin of Adam and Eve, as described in Genesis 3:13, was not simply eating forbidden fruit but involved a deeper "love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters—a preference of the creature to the Creator" [8]. This act of disobedience, stemming from a desire to be like God, introduced sin into human nature.
Paul, in Romans 1:18–3:20, emphasizes the universal sinfulness of humanity, asserting that both Gentiles and Jews are "under sin’s power" [10]. God's anger is presented not as an arbitrary emotional outburst but as a necessary response to sin [10]. This wrath is directed against human sin, which is often characterized by an "insolent or arrogant attitude" in deliberate acts of rebellion [9].
Even after conversion, individuals may still commit actual sins [11]. The Jamieson, Fausset & Brown commentary on 1 John 1:10 distinguishes between "having no sin" (referring to the guilt of corrupt nature) and "not sinned" (referring to the commission of actual sins) [11]. To claim "we have not sinned" is to make God a liar [11]. This indicates that the struggle with desire and sin continues throughout life, even for those who are regenerate.
The concept of sin, therefore, encompasses both the inherent corruption of human nature and the specific acts that arise from it. Desire acts as the internal mechanism through which this inherent corruption manifests, leading to transgression and separation from God [2, 3, 13]. The recognition of this deep-seated issue underscores the need for divine intervention and transformation [5].
Sources
- 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,”
- James “James 1:15 (LEB) — Then desire, after it has conceived, gives birth to sin, and sin, when it is brought to completion, gives birth to death.”
- 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: 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.”
- 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”
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- Romans (Methodist/Wesleyan) “Adam Clarke on Romans 7:20: It is no more I - My will is against it; my reason and conscience condemn it. But sin that dwelleth in me - the principle of sin, which has possessed itself of all my carnal appetites and passions, and thus subjects my reason and domineers over my soul. Thus I am in perpetual contradiction to myself. Two principles are continually contending in me for the mastery: my reason, on which the light of God shines, to show what is evil; and my passions, in which the principle of sin works, to bring forth fruit unto death. This strange self-contradictory propensity led some”
- James (Presbyterian) “Jamieson, Fausset & Brown on James 1:14: Every man, when tempted, is so through being drawn away of (again here, as in Jam 1:13, the Greek for "of" expresses the actual source, rather than the agent of temptation) his own lust. The cause of sin is in ourselves. Even Satan's suggestions do not endanger us before they are made our own. Each one has his own peculiar (so the Greek) lust, arising from his own temperament and habit. Lust flows from the original birth-sin in man, inherited from Adam. drawn away--the beginning step in temptation: drawn away from truth and virtue. enticed--literall”
- James (Baptist/Reformed) “John Gill on James 1:14: But every man is tempted,.... To sin, and he falls in with the temptation, and by it, when he is drawn away of his own lust and enticed; the metaphor is taken either from fishes, who are enticed by the bait, and drawn out by the hook; or from a lascivious woman, who meeting with a young man, entices him, and draws him away after her to commit iniquity with her: by "lust" is meant the principle of corrupt nature, which has its residence in the heart of man; is natural and hereditary to him, and therefore is called his own; he is conceived and shapen in it; he brings i”