Lust in the Bible refers to a strong, selfish craving or desire often sexual that takes root in the heart and pulls us away from God’s good design.
Unlike the modern idea of lust as mere attraction or fleeting thoughts, Scripture addresses it as a deep inward issue that can lead to sin and harm relationships with God and others.
In this article, you’ll discover the biblical meaning of lust, key Hebrew and Greek words behind it, important verses with clear explanations, how it fits into God’s bigger story, and practical steps to walk in freedom.
Whether You’re wrestling with this yourself or seeking to help others, the Bible offers both honest warning and compassionate hope through Jesus Christ.
Quick Reference Table
| Aspect | Biblical Insight | Key Reference |
| Core Meaning | Strong, disordered desire (often sexual) | Matthew 5:28 |
| Hebrew Roots | Craving, coveting (e.g., chamad, avah) | Exodus 20:17 |
| Greek Roots | Overwhelming desire (epithymia) | Galatians 5:16 |
| Jesus’ Teaching | Lust = adultery in the heart | Matthew 5:27-28 |
| God’s Will | Live in holiness, not passion of lust | 1 Thessalonians 4:3-5 |
Biblical Meaning
In Scripture, lust is not just about physical attraction. It is an intense, self-focused longing that prioritizes personal pleasure over God’s commands and the well-being of others. It often begins in the mind and heart before any outward action.
The Bible contrasts healthy, God-given desires (like hunger, affection in marriage, or longing for God) with lust, which twists good things into idols. Lust says, I must have this now, on my terms, while love and obedience say, Your will be done.
Hebrew and Greek Meaning
The Old Testament uses words like chamad (to covet or desire strongly, as in the Tenth Commandment) and avah (to crave or long for, sometimes leading to idolatry or wrongdoing). These terms highlight desire that crosses into greed or rebellion against God.
In the New Testament, the primary word is epithymia, meaning desire or longing. Context determines whether it is positive (Jesus earnestly desired to eat the Passover) or negative (lustful passions). When translated as lust, it points to forbidden or uncontrolled cravings that war against the soul.
This shows the Bible views lust not as a neutral feeling but as a heart attitude that needs transformation by the Holy Spirit.
Biblical Context
Lust appears throughout Scripture as part of humanity’s fallen condition. In the Old Testament, it links to idolatry and coveting what belongs to others. The prophets warned Israel against lusting after foreign gods or immoral practices.
Jesus elevated the conversation in the Sermon on the Mount, teaching that sin starts internally. The apostles later addressed lust in the context of living as new creations in Christ, free from the passions that once controlled Gentile culture.
Bible Verses About Lust with Explanations
Matthew 5:27-28
You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.
Jesus addresses the heart, not just outward behavior. In first-century Jewish culture, people thought keeping the letter of the law was enough. Jesus reveals God cares about purity of thought. This verse calls us to guard our eyes and minds because unchecked lust damages our integrity and relationships.
1 Thessalonians 4:3-5
For this is the will of God, your sanctification: that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honor, not in the passion of lust like the Gentiles who do not know God.
Paul writes to new believers in a sexually permissive culture. God’s will is clear: holiness includes self-control. Lustful passion treats the body (and others) as objects rather than image-bearers. Knowing God transforms how we handle desires.
1 John 2:16
For all that is in the world, the desires of the flesh and the desires of the eyes and pride in possessions is not from the Father but is from the world.
John summarizes worldly lusts in three categories. The desires of the flesh and eyes point directly to lust. These are temporary and opposed to the Father’s eternal purposes.
Galatians 5:16
But I say, walk by the Spirit, and you will not gratify the desires of the flesh.
This is a powerful promise. The solution isn’t mere willpower but walking in step with the Holy Spirit, who produces fruit like self-control.
Other key verses include Job 31:1 (covenant with the eyes), James 1:14-15 (lust conceives sin), and 2 Timothy 2:22 (flee youthful passions).
Examples of Lust in the Bible
The Bible includes several examples of lust to show how unchecked desires can lead people away from God. King David’s desire for Bathsheba resulted in adultery and great personal loss. Samson’s attraction to ungodly relationships weakened his spiritual judgment. Amnon’s sinful desire for Tamar caused terrible harm within his family. These accounts remind believers that lust is never harmless. Instead, Scripture uses these real events to encourage self-control, repentance, and faithful obedience to God.
Signs of Lust in the Bible
The Bible teaches that lust begins in the heart before it appears in actions. Common signs include dwelling on impure thoughts, viewing others as objects for personal pleasure, craving sinful relationships, and ignoring God’s standards for purity. Lust also weakens spiritual focus and often leads to temptation. Scripture encourages believers to guard their hearts, renew their minds through God’s Word, and pursue holiness so that sinful desires do not take control of their lives.
Who Struggled with Lust in the Bible
Several biblical figures struggled with lust, showing that even influential people were not immune to temptation. King David fell into sexual sin with Bathsheba, while Samson repeatedly allowed unhealthy desires to influence his choices. Amnon’s uncontrolled passion led to a tragic act against Tamar. These stories reveal the destructive power of lust but also highlight God’s willingness to forgive those who genuinely repent. They serve as lasting lessons about humility, self-control, and dependence on God.
Lust Definition Bible KJV
In the King James Version (KJV), lust refers to strong sinful desires that oppose God’s will. Although the word can occasionally describe intense longing in a neutral sense, it most often points to sinful cravings, especially sexual immorality and fleshly passions. The Bible warns that lust begins within the heart and can grow into sinful actions if left unchecked. Believers are called to reject these desires and pursue holiness through faith, obedience, and the transforming power of God.
Punishment for Lust in the Bible
The Bible teaches that lust brings serious spiritual and personal consequences rather than immediate rewards. It damages relationships, weakens fellowship with God, and often leads to further sin. Scripture shows that David experienced painful consequences after giving in to lust, while other biblical examples reveal broken families and lasting sorrow. God also offers forgiveness to those who sincerely repent. His discipline is meant to restore people, leading them back to righteousness and a life that honors Him.
Greek Word for Lust in the Bible
The primary Greek word often translated as “lust” is epithymia, which means a strong desire or craving. Depending on the context, it can describe either good or sinful desires, but the New Testament most commonly uses it for sinful passions that oppose God’s will. Jesus and the apostles warned believers not to be controlled by these desires. Instead, Christians are encouraged to live by the Holy Spirit, who produces purity, self-control, and godly character.
Spiritual Meaning of Lust
Spiritually, lust represents a heart that seeks personal satisfaction above God’s perfect will. It reflects a battle between the sinful nature and the desire to live in obedience to Christ. The Bible teaches that lust distracts believers from spiritual growth and weakens their relationship with God. Through prayer, Scripture, and the guidance of the Holy Spirit, Christians can overcome sinful desires and develop hearts that seek holiness, faithfulness, and lasting spiritual transformation.
Lust vs Desire Bible
The Bible distinguishes between healthy desire and sinful lust. God created people with natural desires, including the desire for love, marriage, and meaningful relationships. Lust, however, twists those good desires into selfish cravings that ignore God’s boundaries. Healthy desire honors God and respects others, while lust seeks personal gratification without regard for righteousness. Scripture encourages believers to submit every desire to God, allowing Him to shape their hearts according to His truth and purpose.
Spiritual Meaning
Spiritually, lust represents a battle for the heart’s allegiance. It is a form of idolatry, elevating created things above the Creator. It disrupts fellowship with God and others, leading to shame, broken trust, and spiritual dryness. Yet the gospel offers freedom: Jesus took our sin, including lustful thoughts, on the cross, and His resurrection power enables new life.
Common Misunderstandings
Many think lust is only the physical act or that normal attraction equals lust. The Bible distinguishes natural, God-honoring attraction (especially in marriage) from objectifying desire. Others believe lust is only a men’s issue. Scripture addresses everyone. Some downplay it as harmless fantasy; Jesus and the apostles call it serious because it starts a process ending in death (James 1:15). Honesty with God and community brings real victory.
Practical Application
For new believers or those struggling:
- Guard your inputs Be intentional with what you watch, read, and scroll. Make a covenant with your eyes like Job.
- Renew your mind Replace tempting thoughts with Scripture and gratitude.
- Pursue accountability Share struggles with trusted believers.
- Flee and pursue Run from temptation and actively chase righteousness, faith, love, and peace (2 Timothy 2:22).
- Cultivate healthy desires Invest in marriage (if applicable), service, prayer, and community.
Mature Christians and pastors can model transparency and teach these truths with grace, pointing people to the sufficiency of Christ rather than shame-based rules.
More Searched Questions About Lust in the Bible
What do the Hebrew and Greek words for lust mean, word by word?
Lust in the Bible is not one word but three, and keeping them apart is the first step to understanding it. The first Hebrew word is chamad (H2530), to desire or covet, the word of the tenth commandment: “Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s” (Exodus 20:17). Chamad is desire reaching for what belongs to someone else. The second Hebrew word is ta’avah (H8378), craving or desire, the word of the wilderness complaints: the mixed multitude “fell a lusting” (Numbers 11:4), and Israel “lusted exceedingly” in the wilderness (Psalm 106:14, in part). Ta’avah comes from the verb ‘avah, to desire, which is why the body’s table form “avah” is the verb root behind the noun, not a separate word. The New Testament word is epithymia (G1939), desire or craving, the word behind the key verses of this section, from Matthew 5:28 to Galatians 5:16 to 1 John 2:16.
One honest note belongs with epithymia, because the searches often assume the word itself is always evil. It is not. The word names desire, and the object decides whether the desire is lust. Jesus used the same word for His own desire: “With desire I have desired to eat this passover with you before I suffer” (Luke 22:15). Paul used it for his desire to depart and be with Christ: “having a desire to depart, and to be with Christ; which is far better” (Philippians 1:23). Desire for God, for the passover table, for Christ Himself, is epithymia in a good sense. Lust is epithymia aimed at what God forbids, or pursued without regard for His rule. A word written in Tagalog script is the same Greek or Hebrew word spelled in another alphabet, and its meaning stays where the root puts it. There is no separate Tagalog meaning to give, and the searches that ask for one are answered by that single fact. And no single settled count of “lust” in the King James Bible is printed here, because the count depends on whether “lust”, “lusts”, “lusteth” and “concupiscence” are all counted together.
What does Matthew 5:27-28 mean, and does every glance count as adultery?
Jesus moved the commandment from the act to the heart, and the verse is quoted here in full King James wording because the searches ask for the verse itself: “Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart” (Matthew 5:27-28). The phrase that carries the meaning is “to lust after her”: the looking is purposeful, a deliberate dwelling with intent, not a glance that passes. The verse is about adultery in the heart, which is why the body’s own explanation is right that Jesus addresses the heart, not just outward behaviour.
Two cautions belong here, because the searches often turn this verse into a guilt formula. First, the verse does not say every passing glance is adultery; it says looking “to lust after her” is, and the difference between a glance and a deliberate gaze is the difference the verse itself draws. Second, the verse is a diagnosis, not a sentence: it shows that sin starts inside, before any outward act, which is why the remedy in the rest of the sermon is a changed heart, not a rule for counting glances. The body’s own practical section already points this way, toward guarding the eyes and renewing the mind, and this answer keeps it there: guard the gaze, do not police every blink, and bring the heart to God rather than keeping score against yourself.
What are the lust of the flesh, the lust of the eyes, and the pride of life?
John gives the world’s whole appeal in one verse, quoted here in full King James wording: “For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world” (1 John 2:16). The three are John’s summary of everything in the world that is not from the Father, not three separate sins with three separate lists. The lust of the flesh is craving through the body, appetite without rule. The lust of the eyes is craving through sight, wanting what is seen, whether a possession, a person, or a position. The pride of life is craving through status, the boast of what one has and is. Together they cover appetite, acquisition and applause, and John’s point is their source: they are “of the world”, not “of the Father”.
The same frame runs through the rest of the New Testament, which is why the searches that ask about “fleshly lusts” and “worldly lusts” belong here. Peter warns, “abstain from fleshly lusts, which war against the soul” (1 Peter 2:11). The war language matters: fleshly lusts do not merely tempt, they wage war, which is why they cannot be managed by willpower alone. And the “lust of concupiscence” of 1 Thessalonians 4:5, “not in the lust of concupiscence, even as the Gentiles which know not God”, is the same craving described as passion without knowledge of God. The threefold pattern is therefore a map, not a filing system: every lust a reader faces will sit somewhere on it, and naming which part of the map it sits on is the first step to answering it.
What is the difference between lust and love?
Lust uses, love gives, and that single difference answers the searches that ask for a verse. Lust seeks the other person as an object for personal pleasure; love seeks the other person’s good, even at cost to oneself. The body’s own contrast already says this, that lust says “I must have this now, on my terms”, while love says “Your will be done”. The classic text for love’s character is Paul’s: love “suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own” (1 Corinthians 13:4-5, in part). “Seeketh not her own” is the hinge: love does not seek its own, while lust seeks nothing but its own.
This answer is application, and it is labelled as application, because no verse gives a lust-versus-love table. What the texts give is the contrast in action. Lust takes in secret and leaves shame; love gives in the open and leaves honour. Lust fades when the object is gained, because it wanted the pleasure, not the person; love deepens when the person is known, because it wanted the person all along. The body’s own relationship answer already says relationships should be guided by love, purity and self-control rather than lustful desires, and this answer keeps it there: if the desire honours the other person, protects their dignity, and can be spoken aloud without shame, it is moving toward love; if it must hide, use, or discard, it is lust, whatever name it calls itself.
What is the difference between lust and desire, and is all desire sin?
No, and the Bible is clear about that, because God made desire. Hunger, thirst, affection in marriage, longing for God, longing for home, these are desires, and none of them is sin in itself. The body’s own section already draws this line, that healthy, God-given desires are twisted by lust into idols, and the word evidence bears it out: epithymia names desire in both its good and its bad uses, as the first question shows. The difference is never the strength of the feeling. Strong desire for God is holy; weak desire for what God forbids is still lust. Strength is not the measure.
The measure is the object and the rule. A desire becomes lust when it aims at what God has forbidden, or when it refuses God’s boundary around a good thing. Desire for food becomes gluttony when it refuses limit; desire for marriage becomes lust when it reaches for someone else’s spouse; desire for beauty becomes lust when it turns a person into an object. The test the texts give is simple and it is stated here as application: does this desire honour God and the other person, and can it live inside God’s commands? If it can, it is desire to be stewarded. If it cannot, it is lust to be refused, however strong it feels. The feeling itself is never the verdict; the direction it points is.
How does James 1:14-15 describe the process from desire to sin?
James describes a birth, and the verse is quoted here in full King James wording because the searches ask for the process itself: “But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death” (James 1:14-15). Four stages, in order. Drawn away: the person’s own lust pulls him aside, which is why James says “his own lust”, not the devil’s or the world’s alone. Enticed: the bait is offered and taken, the desire entertained rather than refused. Conceived: lust and the will join, and the sin is decided before it is done. Brings forth: the sin is born into action, and finished sin brings forth death.
Two honest notes belong here. First, the passage describes a process, not a verdict on any named person: it says what happens when desire is entertained, not that any particular reader has reached the last stage. The body’s own misunderstandings section already says the process ends in death, and this answer keeps it as a warning about direction, not a sentence on a reader. Second, the process can be broken at any stage, which is why the rest of the New Testament answers it with fleeing, following, and walking in the Spirit, the subjects of the next questions. The chain is real, but it is not unbreakable: drawn away can be turned back, enticed can be refused, and conceived can be confessed before it is born.
What happened with David and Bathsheba, told soberly?
David stayed in Jerusalem when kings went out to battle, and in the evening he walked on the roof of his house. “And from the roof he saw a woman washing herself; and the woman was very beautiful to look upon” (2 Samuel 11:2). The text says he saw, and then it says he sent: “And David sent messengers, and took her” (2 Samuel 11:4, in part). No motive beyond the text is invented here, because the text gives none: it records seeing, sending, and taking, and then the covering of the act, the sending for Uriah, the placing of Uriah in the fiercest battle, and his death (2 Samuel 11:6-17, in part). The story is told soberly and without graphic detail, because the text itself tells it that way, and no detail beyond the text is added.
The consequences are named briefly, because the searches ask what followed. Nathan confronted David with a parable of a stolen lamb, and David’s own sentence on the thief fell on himself: “Thou art the man” (2 Samuel 12:7, in part). The child born of the union died, and the sword never departed from David’s house (2 Samuel 12:10-14, in part). Yet the story does not end with the sentence: David confessed, “I have sinned against the LORD” (2 Samuel 12:13), and Nathan answered, “The LORD also hath put away thy sin”. The road back runs through confession, not through excuse, and the body’s own examples section already says God’s willingness to forgive those who genuinely repent. That is the whole of the lesson, told without gossip and without softening: seeing led to sending, sending led to taking, taking led to covering, and covering led to death, until confession broke the chain.
How did Joseph resist, and what does “flee” mean in practice?
Joseph resisted by running, and the story is the Bible’s clearest picture of fleeing. Potiphar’s wife asked him day by day to lie with her, and Joseph refused on the ground of trust: his master had withheld nothing from him except her, because she was his wife (Genesis 39:8-9, in part). Then came the day she caught him by his garment, saying, “Lie with me”: “and he left his garment in her hand, and fled, and got him out” (Genesis 39:12). He did not argue, he did not negotiate, and he did not stay to prove his strength. He left the garment and ran, and the garment in her hand became the false evidence against him, which is why fleeing sometimes costs reputation as well as comfort.
The text gives no technique beyond fleeing, and none is invented here. The New Testament gives the same command in the same single word: “Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart” (2 Timothy 2:22). Fleeing is paired with following, which is why the searches that ask “how to flee” have a plain answer: fleeing is not a method, it is a direction, away from the occasion and toward righteousness, faith, love and peace, in company with others who call on the Lord. Joseph fled alone and paid for it; the command to Timothy adds the company, so that no one has to flee alone. The body’s own practical section already says “run from temptation and actively chase righteousness”, and this answer keeps it there: run first, argue later, and run toward something, not only away.
What does Galatians 5:16-25 teach about overcoming lust?
Paul’s answer is a walk, not a war of willpower, and it opens with a promise: “This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh” (Galatians 5:16). The promise is conditional on the walk: the Spirit’s leading, not the reader’s resolve, is what keeps the lust of the flesh unfulfilled. Then Paul names what the flesh produces, and the list is his, not a modern checklist: “Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like” (Galatians 5:19-21, in part). The list ends with “and such like”, which is why it is never treated here as a closed catalogue: Paul names examples, not every case.
The other side of the list is fruit, not a second list of rules: “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law” (Galatians 5:22-23). Fruit grows; it is not manufactured, which is why the body’s own section is right that the solution is not mere willpower but walking in step with the Holy Spirit. The close of the passage states the exchange plainly: “And they that are Christ’s have crucified the flesh with the affections and lusts” (Galatians 5:24). And the same frame carries the “worldly lusts” of Titus 2:12: grace teaches “denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world”. Denying is taught by grace, not achieved by shame, and that distinction is the whole of Paul’s method.
How can a Christian overcome lust day by day?
This answer is application, and it is labelled as application, because no verse gives a seven-step programme and none is invented here. What the texts give is a pattern, and it has four parts, each at its verse. First, a covenant with the eyes: “I made a covenant with mine eyes; why then should I think upon a maid?” (Job 31:1). Job’s covenant was a decision made before temptation arrived, not during it. Second, a guard over the inputs: “I will set no wicked thing before mine eyes” (Psalm 101:3, in part). What is watched, read and scrolled shapes what is wanted, which is why the body’s own section says to be intentional with inputs. Third, no provision for the flesh: “make not provision for the flesh, to fulfil the lusts thereof” (Romans 13:14, in part). Provision means planning, arranging, keeping the occasion open; refusing provision means closing the occasion before it opens. Fourth, company: “follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart” (2 Timothy 2:22, in part). Overcoming is never a solo project in the texts.
Two pastoral notes close the section, and both are stated without shame and without verdict. First, failure is not final: the same texts that warn about lust also promise cleansing, and the body’s own conclusion already says Jesus offers cleansing, power, and a better way, which is why this section never speaks of a reader as condemned. Second, victory is gradual: fruit grows, it does not appear fully formed, and a heart increasingly aligned with Christ, the body’s own closing phrase, is the honest measure, not a single day without struggle. The searches that ask about forums and threads are answered the same way: no thread gives what the pattern gives, a covenant, a guard, no provision, and company, walked daily in the Spirit rather than counted daily in shame.
FAQs
What are the signs of lust in the Bible?
The Bible describes lust as sinful desires that lead the heart away from God’s will.
Who struggled with lust in the Bible?
Several biblical figures, including David and Samson, struggled with lust and faced serious consequences.
lust meaning in bible christianity?
Examples of lust in the Bible include David and Bathsheba, Samson and Delilah, and Amnon’s desire for Tamar.
What is the punishment for lust in the Bible?
The Bible teaches that unrepented lust leads to spiritual separation from God and harmful consequences.
What is the definition of lust in the Bible according to the KJV?
In the KJV, lust refers to sinful or excessive desires that oppose God’s righteous standards.
What is the spiritual meaning of lust?
Spiritually, lust represents unchecked sinful desire that pulls people away from holiness and obedience to God.
What is the Greek word for “lust” in the Bible?
The primary Greek word for lust is epithymia, meaning a strong desire that can be either good or sinful depending on the context.
What does the Bible say about lust in a relationship?
The Bible teaches that relationships should be guided by love, purity, and self-control rather than lustful desires.
Lujuria significado biblico?
En la Biblia, la lujuria es un deseo fuerte y egoísta, muchas veces sexual, que nace en el corazón y aparta del diseño de Dios.
Que es lujuria segun la biblia?
Es un anhelo intenso y centrado en uno mismo que la Biblia presenta como un problema del corazón que puede llevar al pecado, no solo una atracción pasajera.
Que es la lujuria segun la biblia?
La Biblia la describe como deseo desordenado, con palabras como chamad y avah en hebreo y epithymia en griego, y Jesús enseña en Mateo 5:28 que mirar con deseo ya es adulterio en el corazón.
Lust definition bible?
In the Bible, lust is a strong, selfish craving, often sexual, rooted in the heart that pulls a person away from God’s will; the KJV section presents it as sinful desires opposed to God’s will.
Lujuria biblia?
En la Biblia, la lujuria aparece como deseo de la carne y de los ojos en 1 Juan 2:16, y se vence andando en el Espíritu en Gálatas 5:16 y viviendo en santidad en 1 Tesalonicenses 4:3-5.
Conclusion
Understanding lust in the Bible brings freedom, not condemnation. God designed desire for His glory and our good, especially within the covenant of marriage. Where lust has taken hold, Jesus offers cleansing, power, and a better way.
As you seek Him, remember His promise: No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape (1 Corinthians 10:13).
Walk in the light, fix your eyes on Christ, and experience the joy of a heart increasingly aligned with His. You are not alone, grace is sufficient, and victory is possible.
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I am John Grisham, and through TheBiblimeaning.com, I share the deeper meanings, symbolism, and spiritual insights found within biblical names, verses, and stories. This platform is dedicated to helping readers explore God’s Word with clarity, faith, and understanding. My goal is to make biblical knowledge inspiring, accessible, and meaningful for everyone seeking spiritual growth.
