Concupiscence—a term rooted in the Latin concupiscentia and expressed in the New Testament through the Greek epithymia (ἐπιθυμία)— encapsulates the human experience of desire, ranging from godly longing to sinful lust. In evangelical theology, which prioritizes the authority of Scripture and salvation by faith in Christ, concupiscence is a pivotal concept for understanding humanity’s fallen nature and the sanctifying work of the Holy Spirit. The King James Version (KJV) explicitly uses "concupiscence" in Romans 7:8, Colossians 3:5, and 1 Thessalonians 4:5 to denote a desire for what is forbidden, while the English Standard Version (ESV), used here, renders epithymia as "covetousness," "evil desire," or "passion of lust" in these verses. Yet, epithymia is not inherently sinful; its moral quality hinges on its object and context. Jesus Himself employed the term positively in Luke 22:15, saying, “I have earnestly desired to eat this Passover with you before I suffer” (ESV), demonstrating that desire directed toward God’s purposes is virtuous.
This blog post examines concupiscence through an exegetical analysis of Romans 7:8, Colossians 3:5, and 1 Thessalonians 4:5, focusing on how epithymia manifests as sinful desire in these texts. This post will explore the original Greek, interpret the passages, and discuss their theological implications for believers and the Church. The discussion will address why humans struggle with evil concupiscence, the distinction between godly and sinful desire, and the path to holiness. By connecting these scriptures to the broader Gospel, we aim to illuminate concupiscence’s significance for Christian faith and practice.
Exegetical Analysis
Romans 7:8 – Sinful Desire and the Law
Romans 7:8 states, “But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin lies dead” (ESV). This verse sits within Paul’s discourse in Romans 6–8, where he unpacks the dynamics of sin, law, and grace in the believer’s life. In Romans 6, Paul declares believers “dead to sin and alive to God in Christ Jesus” (Romans 6:11, ESV), yet in chapter 7, he wrestles with the law’s role in amplifying sin’s power.
The immediate context, Romans 7:7-12, ties epithymia to the tenth commandment: “I would not have known what it is to covet if the law had not said, ‘You shall not covet’” (Romans 7:7, ESV; cf. Exodus 20:17). Here, “covet” translates epithymeō (ἐπιθυμέω), the verb form of epithymia, meaning to strongly desire, often with a negative slant toward what is prohibited. In verse 8, “covetousness” renders epithymia as “πᾶσαν ἐπιθυμίαν” (all kinds of desire), derived from the Greek text: “ἀφορμὴν δὲ λαβοῦσα ἡ ἁμαρτία διὰ τῆς ἐντολῆς κατειργάσατο ἐν ἐμοὶ πᾶσαν ἐπιθυμίαν” (Romans 7:8, NA28). The phrase suggests a comprehensive range of sinful desires provoked by sin’s exploitation of the law.
Paul’s argument is that the law, while holy (Romans 7:12), exposes and incites sin by defining boundaries our fallen nature resists. This echoes the Hebrew chamad (חָמַד) in Exodus 20:17, meaning to delight in or covet what belongs to another, reinforcing epithymia’s sinful bent here. Sin “seizes an opportunity” (aphormē, ἀφορμή), a military term for a base of operations, indicating its strategic use of the law to awaken dormant desires. Thus, epithymia in Romans 7:8 is inherently sinful, portraying the human heart’s rebellion against God’s commands, necessitating redemption (Romans 7:24-25).
Colossians 3:5 – Putting Evil Desire to Death
Colossians 3:5 commands, “Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry” (ESV). Paul writes to the Colossian Church, emphasizing Christ’s supremacy (Colossians 1:15-20) and the believer’s new identity (Colossians 3:1-4). This verse follows a call to focus on heavenly things (Colossians 3:2), contrasting the “old self” with the “new.”
The Greek text reads: “Νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρία” (Colossians 3:5, NA28). Here, epithymia appears as “ἐπιθυμίαν κακήν” (evil desire), with kakē (κακή, evil) explicitly marking it as sinful. The list—porneia (sexual immorality), akatharsia (impurity), pathos (passion)—contextualizes epithymia within fleshly vices, often sexual, though its scope is broader. Additionally, “covetousness” (pleonexia, πλεονεξία) denotes greed or over-desire, labeled as idolatry, suggesting that epithymia’s misdirection elevates created things above God (cf. Exodus 20:3).
The imperative “put to death” (nekroō, νεκρόω) demands active, decisive rejection of these traits, reflecting sanctification’s ongoing nature. For evangelicals, this underscores human responsibility to align desires with God’s will, empowered by the Spirit (Galatians 5:16). Epithymia kakē here is a deliberate corruption of desire, requiring mortification to restore godly order.
1 Thessalonians 4:5 – Passion of Lust and Holiness
In 1 Thessalonians 4:5, Paul urges believers to possess their bodies “not in the passion of lust like the Gentiles who do not know God” (ESV). Written to a fledgling church in a morally lax culture, this passage (1 Thessalonians 4:1-8) emphasizes sanctification: “For this is the will of God, your sanctification: that you abstain from sexual immorality” (1 Thessalonians 4:3, ESV).
The Greek states: “μὴ ἐν πάθει ἐπιθυμίας καθὼς καὶ τὰ ἔθνη τὰ μὴ εἰδότα τὸν θεόν” (1 Thessalonians 4:5, NA28). “Passion of lust” translates pathos epithymias (πάθος ἐπιθυμίας), where pathos (strong emotion) intensifies epithymia into an uncontrolled, often sexual, craving. Contrasted with “the Gentiles who do not know God,” this phrase marks such desire as characteristic of the unregenerate, not believers called to holiness (1 Peter 1:15-16).
Paul’s ethical exhortation reflects a countercultural stance, urging self-control (en kratia, ἐν κράτεια, implied in 4:4) over fleshly impulses. For evangelicals, pathos epithymias highlights the need for Spirit-led discipline (Galatians 5:23) to distinguish Christian conduct from worldly norms.
Theological Discussion
Romans 7:8, Colossians 3:5, and 1 Thessalonians 4:5 collectively portray epithymia as a symptom of humanity’s fallen state. In Romans, sin leverages the law to provoke covetous epithymia, revealing our moral bankruptcy apart from Christ. Colossians labels it “evil desire,” demanding its death as part of sanctification, while 1 Thessalonians contrasts lustful epithymia with godly living, underscoring holiness. These passages affirm total depravity—humans are born sinful (Psalm 51:5), with hearts “deceitful above all things” (Jeremiah 17:9, ESV)—and the necessity of grace through faith (Ephesians 2:8-9).
Yet, epithymia’s dual nature emerges in Scripture. Jesus’ “earnest desire” (epithymia) for the Passover (Luke 22:15) and Paul’s longing to be with Christ (Philippians 1:23) or the Thessalonians (1 Thessalonians 2:17) exemplify godly epithymia, directed toward divine ends. Sexual desire within marriage, celebrated in Song of Solomon and affirmed in Hebrews 13:4—“Let marriage be held in honor among all, and let the marriage bed be undefiled” (ESV)—is likewise good. Conversely, Jesus equates lustful intent with adultery (Matthew 5:27-28), noting that sin flows from the heart (Matthew 15:18-19). Thus, concupiscence’s morality pivots on its object: God-glorifying or self-serving.
Why do humans struggle with evil concupiscence? Our sinful nature (Romans 5:12) inclines us toward forbidden desires, a reality Paul laments in Romans 7:14-25: “For I do not do the good I want, but the evil I do not want is what I keep on doing” (Romans 7:19, ESV). Evangelicals attribute this to original sin, yet emphasize sanctification as God’s remedy—a lifelong process of growing “from one degree of glory to another” (2 Corinthians 3:18, ESV). The Holy Spirit enables believers to “put to death the deeds of the body” (Romans 8:13, ESV), producing fruit like self-control (Galatians 5:22-23), though the flesh and Spirit war within (Galatians 5:17).
Practically, overcoming sinful epithymia involves prayer—“Lead us not into temptation” (Matthew 6:13, ESV)—and Scripture meditation (Psalm 119:11). Fleeing temptation (1 Corinthians 6:18; 2 Timothy 2:22) and community accountability (Hebrews 10:24-25) are vital. The Church must teach biblical sexuality, distinguishing lust from love, and offer grace-filled support for those wrestling with desire.
Theologically, Augustine’s view of concupiscence as a post-fall disorder resonates with evangelicalism, though we highlight the Spirit’s transformative power over mere suppression. John Owen’s Mortification of Sin urges believers to kill sin daily, aligning with Colossians 3:5, while John Piper’s “fight for joy” in God redirects epithymia toward eternal satisfaction (Psalm 16:11). These insights reinforce that freedom from evil concupiscence lies in Christ alone (John 14:6).
Conclusion
Concupiscence, as epithymia, embodies the tension between human desire and divine will. In Romans 7:8, Colossians 3:5, and 1 Thessalonians 4:5, it emerges as covetousness, evil desire, and lust—expressions of our fallenness requiring Christ’s redemption. Evangelically, these passages affirm our dependence on the Gospel and the Spirit’s sanctifying work. While desire itself is not sinful—evident in godly contexts like marriage or Christward longing—its misdirection demands repentance and renewal.
This understanding compels the Church to foster holiness, equipping believers to redirect epithymia toward God. As 1 Peter 1:15-16 exhorts, “But as he who called you is holy, you also be holy in all your conduct, since it is written, ‘You shall be holy, for I am holy’” (ESV). By immersing ourselves in the Word, prayer, and fellowship, we pursue the One who transforms our desires, leading us “from glory to glory” (2 Corinthians 3:18, ESV).
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