Concupiscence
What is Concupiscence?
Concupiscence, from the Latin concupiscentia meaning "ardent desire" or "longing," is the theological term for the human propensity toward sinful desires. In Scripture, it translates the Greek word epithumia, which means "to set one's heart upon" or "to yearn for." This desire is morally neutral in itself—it can be directed toward good or evil. However, in its fallen state, human desire is often misdirected toward what God prohibits, becoming a powerful force of temptation and sin (James 1:14-15).
Concupiscence in the Biblical Narrative
The concept finds its roots in humanity's fall. Before the disobedience in Eden, human desires were perfectly aligned with God's will. After Adam and Eve ate the forbidden fruit, human nature became corrupted, with desires now frequently warring against God's commands (Genesis 3:6-7, Romans 5:12). This internal conflict is vividly portrayed in Paul's personal testimony: "I have the desire to do what is good, but I cannot carry it out. For I do not do the good I want to do, but the evil I do not want to do—this I keep on doing" (Romans 7:18-19).
The Tenth Commandment directly addresses concupiscence: "You shall not covet your neighbor's house. You shall not covet your neighbor's wife, or his male or female servant, his ox or donkey, or anything that belongs to your neighbor" (Exodus 20:17). Here, the prohibition isn't against action but against the disordered desire itself, recognizing that sin begins in the heart (Matthew 5:28).
The Scope of Concupiscence
While often reduced to sexual lust in popular understanding, biblical concupiscence encompasses all forms of covetousness and disordered desire. Jesus warned against the concupiscence of the eyes and the pride of life (1 John 2:16). Paul lists concupiscence alongside other serious sins: "Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry" (Colossians 3:5). The desire for power, wealth, status, or revenge—any longing that places created things above the Creator—falls under this category.
Theological Development and Significance
The early Church Fathers recognized concupiscence as a consequence of original sin that remains even after baptism. Augustine of Hippo particularly developed this understanding, teaching that concupiscence represents the ongoing struggle between flesh and spirit in believers. The Protestant Reformers, especially Martin Luther and John Calvin, emphasized that concupiscence demonstrates humanity's total depravity and complete dependence on grace.
This understanding highlights several key theological truths: humanity's radical need for redemption, the ongoing battle with sin even in the regenerate life, and the necessity of the Holy Spirit's work in sanctification (Galatians 5:16-17). Concupiscence reminds Christians that salvation is not merely about external behavior modification but about the transformation of desires from within.
Concupiscence and Christian Living
For believers, recognizing concupiscence leads to greater dependence on God's grace. Paul encourages Christians to "walk by the Spirit, and you will not gratify the desires of the flesh" (Galatians 5:16). This involves both putting off sinful desires and cultivating godly ones—replacing covetousness with contentment (Hebrews 13:5), lust with purity, and pride with humility.
The ultimate hope for deliverance from concupiscence lies in eschatological fulfillment. While believers experience partial victory in this life through the Spirit's power, complete freedom from disordered desires awaits the resurrection, when we will be fully conformed to Christ's image (1 Corinthians 15:42-44, Philippians 3:20-21).
Biblical Context
The concept of concupiscence appears throughout Scripture, though the specific term is used primarily in the New Testament. The Greek word epithumia appears in key passages including Romans 7:7-8, where Paul discusses how the commandment against coveting awakened sinful desires; Colossians 3:5, where believers are commanded to put evil desires to death; and 1 Thessalonians 4:5, warning against passionate lust. The concept undergirds the Tenth Commandment (Exodus 20:17) and appears in Jesus' teaching about lust in the heart (Matthew 5:28). James 1:14-15 describes how desire gives birth to sin. The term appears in both positive (Luke 22:15) and negative contexts, showing its moral neutrality when properly directed.
Theological Significance
Concupiscence is theologically significant because it reveals the depth of human sinfulness—showing that corruption extends to our very desires, not just our actions. It demonstrates the ongoing effects of original sin even in redeemed people, explaining the internal conflict described in Romans 7. This concept highlights humanity's complete dependence on divine grace for both justification and sanctification. It underscores that salvation involves the transformation of desires, not merely behavior modification. Concupiscence also points toward eschatological hope—the promise of complete deliverance from disordered desires when believers are fully glorified with Christ.
Historical Background
The understanding of concupiscence developed significantly in early Christian theology. Greek philosophical traditions, particularly Stoicism, viewed strong passions as disturbances to be controlled through reason. The Septuagint (Greek translation of the Hebrew Scriptures) used epithumia to translate Hebrew terms for coveting and desire, giving the word theological weight. Early Church Fathers like Irenaeus and Tertullian addressed disordered desires as consequences of the fall. Augustine's controversy with Pelagius in the 5th century profoundly shaped Western Christian understanding—Augustine argued concupiscence was both the consequence and evidence of original sin, while Pelagius minimized its power. During the Reformation, Protestant theologians emphasized concupiscence's persistence after baptism to counter what they saw as Roman Catholic overconfidence in human ability to overcome sin.