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When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit, and ate; and she gave some to her husband with her, and he ate.
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that God's sons saw that men's daughters were beautiful, and they took for themselves wives of all that they chose.
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The mixed multitude that was among them lusted exceedingly: and the children of Israel also wept again, and said, "Who will give us flesh to eat?
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The name of that place was called Kibroth Hattaavah, because there they buried the people who lusted.
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When I saw among the spoil a beautiful Babylonian robe, two hundred shekels of silver, and a wedge of gold weighing fifty shekels, then I coveted them and took them. Behold, they are hidden in the ground in the middle of my tent, with the silver under it."
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in the third year of his reign, he made a feast for all his princes and his servants; the power of Persia and Media, the nobles and princes of the provinces, being before him.
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He displayed the riches of his glorious kingdom and the honor of his excellent majesty many days, even one hundred eighty days.
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When these days were fulfilled, the king made a seven day feast for all the people who were present in Shushan the palace, both great and small, in the court of the garden of the king's palace.
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There were hangings of white, green, and blue material, fastened with cords of fine linen and purple to silver rings and marble pillars. The couches were of gold and silver, on a pavement of red, white, yellow, and black marble.
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They gave them drinks in golden vessels of various kinds, including royal wine in abundance, according to the bounty of the king.
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"I made a covenant with my eyes, how then should I look lustfully at a young woman?
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Therefore pride is like a chain around their neck. Violence covers them like a garment.
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They tempted God in their heart by asking food according to their desire.
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They didn't turn from their cravings. Their food was yet in their mouths,
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Turn my heart toward your statutes, not toward selfish gain.
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Turn my eyes away from looking at worthless things. Revive me in your ways.
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Don't lust after her beauty in your heart, neither let her captivate you with her eyelids.
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Sheol and Abaddon are never satisfied; and a man's eyes are never satisfied.
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He who loves silver shall not be satisfied with silver; nor he who loves abundance, with increase: this also is vanity.
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When goods increase, those who eat them are increased; and what advantage is there to its owner, except to feast on them with his eyes?
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The king spoke and said, Is not this great Babylon, which I have built for the royal dwelling place, by the might of my power and for the glory of my majesty?
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Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory.
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but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart.
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The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time.
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But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts.
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Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.
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For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, that you may not do the things that you desire.
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Those who belong to Christ have crucified the flesh with its passions and lusts.
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among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest.
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instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world;
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For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another.
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This wisdom is not that which comes down from above, but is earthly, sensual, and demonic.
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as children of obedience, not conforming yourselves according to your former lusts as in your ignorance,
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Beloved, I beg you as foreigners and pilgrims, to abstain from fleshly lusts, which war against the soul;
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that you no longer should live the rest of your time in the flesh for the lusts of men, but for the will of God.
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For we have spent enough of our past time doing the desire of the Gentiles, and having walked in lewdness, lusts, drunken binges, orgies, carousings, and abominable idolatries.
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but chiefly those who walk after the flesh in the lust of defilement, and despise authority. Daring, self-willed, they are not afraid to speak evil of dignitaries;
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For, uttering great swelling words of emptiness, they entice in the lusts of the flesh, by licentiousness, those who are indeed escaping from those who live in error;
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For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, isn't the Father's, but is the world's.
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These are murmurers and complainers, walking after their lusts (and their mouth speaks proud things), showing respect of persons to gain advantage.
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But you, beloved, remember the words which have been spoken before by the apostles of our Lord Jesus Christ.
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They said to you that "In the last time there will be mockers, walking after their own ungodly lusts."
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The merchants of the earth weep and mourn over her, for no one buys their merchandise any more;
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merchandise of gold, silver, precious stones, pearls, fine linen, purple, silk, scarlet, all expensive wood, every vessel of ivory, every vessel made of most precious wood, and of brass, and iron, and marble;
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and cinnamon, incense, perfume, frankincense, wine, olive oil, fine flour, wheat, sheep, horses, chariots, and people's bodies and souls.
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The fruits which your soul lusted after have been lost to you, and all things that were dainty and sumptuous have perished from you, and you will find them no more at all.
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The merchants of these things, who were made rich by her, will stand far away for the fear of her torment, weeping and mourning;
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saying, 'Woe, woe, the great city, she who was dressed in fine linen, purple, and scarlet, and decked with gold and precious stones and pearls!
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For in an hour such great riches are made desolate.' Every shipmaster, and everyone who sails anywhere, and mariners, and as many as gain their living by sea, stood far away,
Le monde, l'amour du monde, le Père, l'amour du Père : telle est la grande antithèse que l'apôtre établit ici et dont les deux termes, considérés comme les objets de notre amour, s'excluent absolument.
Mais pour ne pas abuser de ce précepte, ce qui arrive si fréquemment, il faut se faire une idée juste de ce que Jean appelle le monde. Il n'entend point par là l'univers créé, œuvre de Dieu, où se manifestent sa sagesse, sa puissance et sa bonté ; (Romains 1.20) car nous pouvons, nous devons l'aimer, comme les hommes de Dieu qui le chantent dans leurs cantiques. (Psaumes 19 ; Psaumes 104)
Il ne désigne point non plus les hommes qui sont encore du monde ; (1Jean 3.13,5.19) car, dans ce sens, Dieu lui-même "a aimé le monde," (Jean 3.16) et nous devons l'aimer comme il l'aime, c'est-à-dire nous efforcer de le sauver, ce qui ne peut avoir lieu sans amour.
Par ce mot, de même que Paul par l'expression "le siècle présent," (Romains 12.2 ; Galates 1.4 ; 2Timothée 4.10, etc.) Jean entend l'esprit charnel, mauvais, corrompu, qui, depuis la chute, règne parmi les hommes du monde, avec toutes les choses indifférentes en elles mêmes que cet esprit rend funestes en les pénétrant et en les assujettissant à son service.
Le même objet, la même action, la même jouissance peuvent être du monde ou n'en être pas, selon l'esprit qu'on y apporte. En un mot, tout est monde, même les choses les plus saintes en apparence, là où n'est pas l'amour de Dieu, occupant la première place ; et là où est cet amour, rien n'est monde, car il exclut naturellement, nécessairement, tout ce qui, par sa nature, est incompatible avec lui.
Mais l'apôtre lui-même précise sa pensée (verset 16) en réduisant à trois chefs principaux les choses qui sont dans le monde, qu'il a prescrit à ses lecteurs de ne point aimer ; et ces trois chefs ne sont pas trois objets particuliers de nos affections, mais trois passions ou convoitises, qui donnent à tout ce qu'elles affectent ce caractère de mondanité.
D'abord, la convoitise de la chair, par où il faut entendre, toute action, tout désir, toute pensée tendant à la jouissance des sens, et dont est remplie l'âme vide de l'amour de Dieu. (Comparer le développement de cette antithèse dans Galates 5.16-25) Celui qui cherche dans la satisfaction de la chair son trésor (son souverain bien), y met tout son cœur. (Matthieu 6.21)
Ensuite, la convoitise des yeux, qui éveille, par le moyen de la vue, la convoitise de la chair. En effet, par cela seul que le mal règne dans le monde aussi bien que dans le cœur, tout ce que l'homme voit est propre à exciter la convoitise, et ainsi il y a perpétuellement action et réaction entre la double puissance du mal en nous et hors de nous. Même quand elle n'aboutit pas au péché de la chair, la convoitise des yeux est coupable au jugement de Dieu. (Matthieu 5.8) D'autres interprètes entendent la convoitise des yeux de tout désir du bien d'autrui (Exode 20.17) et l'identifient avec l'amour de l'argent.
- Les biens de ce monde non seulement excitent les désirs de l'homme et lui fournissent le moyen de satisfaire ses convoitises ; mais, quand il les possède il en tire vanité, il se fait un piédestal de sa fortune, de ses talents, de sa beauté. C'est là ce que l'apôtre appelle l'orgueil de la vie.
Le mot que nous traduisons par orgueil, se retrouve, au pluriel, Jacques 4.16, dans le sens de "pensées orgueilleuses ;" un substantif de la même racine signifie : vain, vantard. (Romains 1.30 ; 2Timothée 3.2) Quant au terme rendu par vie, il désigne proprement ce qui sert à entretenir la vie. (1Jean 3.17 ; Marc 12.44)
La disposition contre laquelle l'apôtre met en garde est donc la fausse sécurité, l'orgueilleuse assurance de l'homme qui possède des biens en abondance. (Luc 12.19) Elle est à la fois dangereuse et coupable, parce qu'elle nous porte à croire que nous pouvons nous passer de Dieu, à oublier par conséquent Dieu et la vie éternelle, à faire des biens terrestres des idoles, à nous adorer nous-mêmes, à rendre hommage, en un mot, au prince de ce monde.
- Que tout ce qui est dans le monde, et qui porte ces caractères, ne soit pas du Père, c'est là une vérité évidente en elle-même ; par conséquent, quiconque aime le monde, l'amour du Père n'est point en lui.
- On retrouve, en quelque mesure, ces trois convoitises dans la tentation en Eden (Genèse 3.6) et dans la tentation de Jésus au désert (Matthieu 4.3-10)