Sunday, August 30, 2009

The Doxology of Praise

Thursday was devastating to my nerves. Dad successfully underwent a 5 bypass open-heart surgery. The first two trips my family visited Dad in the ICU following his surgery he was sleeping with a ventilator tube stuck down his throat. At 10 PM we were overjoyed when Dad was without the tube and awake as he talked to us in a raspy voice. I confess it's difficult to see a loved one looking so vulnerable as he's wired to monitors and has tubes protruding from his body. Mom asked if we could sing. In low tones we praised with the Doxology, sung countless times by countless Christians and one of Dad's favorite songs:

Praise God, from Whom all blessings flow;
Praise Him, all creatures here below;
Praise Him above, ye heavenly host;
Praise Father, Son, and Holy Ghost.

My sister tried to sing but she choked up; instead, Melissa silently mouthed the words as she cried and held her hand up in praise to God.

It was one of the most holy, most sacred moments I've ever experienced. We worshiped.

Never forget the power of worship in Awakening.

Friday, August 21, 2009

Don't Ask Why or How God Could Let This Happen

The great Calvinistic Methodist, the late Reverend Doctor D. Martyn Lloyd-Jones of London's Westminster Chapel, preached a great sermon on how sin ruined mankind's thinking process concerning spiritual things. Specifically, Lloyd-Jones addressed the issue of questioning God in times of disaster; the 20th Century preacher said it's the wrong question to ask.

You can listen to the Doctor's sermon by registering (for free) and then downloading the two part mp3 files to The Choice Facing Humanity. There are plenty of other free Lloyd-Jones mp3 downloads there, too, so enjoy this late orator of God. It may take you a few moments to get used to his Welsh brogue but I find it engaging.

By the way, anyone interested in Great Awakening who hasn't read his book, Joy Unspeakable: Power and Renewal in the Holy Spirit has missed a treat. One doesn't have to accept all of his conclusions (he was a Calvinist, not a Wesleyan) to glean great food for thought.

Wednesday, August 19, 2009

The Character of a Methodist

While this is specifically addressed to Methodists this tract written by John Wesley is good reading for anyone who confesses the name of Christ. This text comes from the website of The Confessing Movement Within the United Methodist Church:

THE CHARACTER OF A METHODIST by John Wesley

"Not as though I had already attained."

TO THE READER [Preface]

1. SINCE the name first came abroad into the world, many have been at a loss to know what a Methodist is; what are the principles and the practice of those who are commonly called by that name; and what the distinguishing marks of this sect, "which is everywhere spoken against."

2. And it being generally believed, that I was able to give the clearest account of these things, (as having been one of the first to whom that name was given, and the person by whom the rest were supposed to be directed), I have been called upon, in all manner of ways, and with the utmost earnestness, so to do. I yield as last to the continued importunity both of friends and enemies; and do now give the clearest account I can, in the presence of the Lord and Judge of heaven and earth, of the principles and practice whereby those who are called Methodists are distinguished from other men.

3. I say those who are called Methodists; for, let it be well observed, that this is not a name which they take to themselves, but one fixed upon them by way of reproach, without their approbation or consent. It was first given to three or four young men at Oxford, by a student of Christ Church; either in allusion to the ancient sect of Physicians so called, from their teaching, that almost all diseases might be cured by a specific method of diet and exercise, or from their observing a more regular method of study and behaviour than was usual with those of their age and station.

4. I should rejoice (so little ambitious am I to be at the head of any sect or party) if the very name might never be mentioned more, but be buried in eternal oblivion. But if that cannot be, at least let those who will use it, know the meaning of the word they use. Let us not always be fighting in the dark. Come, and let us look one another in the face. And perhaps some of you who hate what I am called, may love what I Can by the grace of God; or rather, what "I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus."

THE CHARACTER OF A METHODIST

1. The distinguishing marks of a Methodist are not his opinions of any sort. His assenting to this or that scheme of religion, his embracing any particular set of notions, his espousing the judgment of one man or of another, are all quite wide of the point. Whosoever, therefore, imagines that a Methodist is a man of such or such an opinion, is grossly ignorant of the whole affair; he mistakes the truth totally. We believe, indeed, that "all Scripture is given by the inspiration of God;" and herein we are distinguished from Jews, Turks, and Infidels. We believe the written word of God to be the only and sufficient rule both of Christian faith and practice; and herein we are fundamentally distinguished from those of the Romish Church. We believe Christ to be the eternal, supreme God; and herein we are distinguished from the Socinians and Arians. But as to all opinions which do not strike at the root of Christianity, we think and let think. So that whatsoever they are, whether right or wrong they are no distinguishing marks of a Methodist.

2. Neither are words or phrases of any sort. We do not place our religion, or any part of it, in being attached to any peculiar mode of speaking, any quaint or uncommon set of expressions. The most obvious, easy, common words, wherein our meaning can be conveyed, we prefer before others, both on ordinary occasions, and when we speak of the things of God. We never, therefore, willingly or designedly, deviate from the most usual way of speaking; unless when we express scripture truths in scripture words, which, we presume, no Christian will condemn. Neither do we affect to use any particular expressions of Scripture more frequently than others, unless they are such as are more frequently used by the inspired writers themselves. So that it is as gross an error, to place the marks of a Methodist in his words, as in opinions of any sort.

3. Nor do we desire to be distinguished by actions, customs, or usages, of an indifferent nature. Our religion does not lie in doing what God has not enjoined, or abstaining from what he hath not forbidden. It does not lie in the form of our apparel, in the posture of our body, or the covering of our heads; nor yet in abstaining from marriage, or from meats and drinks, which are all good if received with thanksgiving. Therefore, neither will any man, who knows whereof he affirms, fix the mark of a Methodist here,--in any actions or customs purely indifferent, undetermined by the word of God.

4. Nor, lastly, is he distinguished by laying the whole stress of religion on any single part of it. If you say, "Yes, he is; for he thinks 'we are saved by faith alone:'" I answer, You do not understand the terms. By salvation he means holiness of heart and life. And this he affirms to spring from true faith alone. Can even a nominal Christian deny it? Is this placing a part of religion for the whole? "Do we then make void the law through faith? God forbid! Yea, we establish the law." We do not place the whole of religion (as too many do, God knoweth) either in doing no harm, or in doing good, or in using the ordinances of God. No, not in all of them together; wherein we know by experience a man may labour many years, and at the end have no religion at all, no more than he had at the beginning. Much less in any one of these; or, it may be, in a scrap of one of them: Like her who fancies herself a virtuous woman, only because she is not a prostitute; or him who dreams he is an honest man, merely because he does not rob or steal. May the Lord God of my fathers preserve me from such a poor, starved religion as this! Were this the mark of a Methodist, I would sooner choose to be a sincere Jew, Turk, or Pagan.

5. "What then is the mark? Who is a Methodist, according to your own account?" I answer: A Methodist is one who has "the love of God shed abroad in his heart by the Holy Ghost given unto him;" one who "loves the Lord his God with all his heart, and with all his soul, and with all his mind, and with all his strength." God is the joy of his heart, and the desire of his soul; which is constantly crying out, "Whom have I in heaven but thee? and there is none upon earth that I desire beside thee! My God and my all! Thou art the strength of my heart, and my portion forever!"

6. He is therefore happy in God, yea, always happy, as having in him "a well of water springing up into everlasting life," and overflowing his soul with peace and joy. "Perfect love" having now "cast out fear," he "rejoices evermore." He "rejoices in the Lord always," even "in God his Saviour;" and in the Father, "through our Lord Jesus Christ, by whom he hath now received the atonement." "Having" found "redemption through his blood, the forgiveness of his sins," he cannot but rejoice, whenever he looks back on the horrible pit out of which he is delivered; when he sees "all his transgressions blotted out as a cloud, and his iniquities as a thick cloud." He cannot but rejoice, whenever he looks on the state wherein he now is; "being justified freely, and having peace with God through our Lord Jesus Christ." For "he that believeth, hath the witness" of this "in himself;" being now the son of God by faith. "Because he is a son, God hath sent forth the Spirit of his Son into his heart, crying, Abba, Father!" And "the Spirit itself beareth witness with his spirit, that he is a child of God." He rejoiceth also, whenever he looks forward, "in hope of the glory that shall be revealed;" yea, this his joy is full, and all his bones cry out, "Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten me again to a living hope--of an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for me!"

7. And he who hath this hope, thus "full of immortality, in everything giveth thanks;" as knowing that this (whatsoever it is) "is the will of God in Christ Jesus concerning him ." From him, therefore, he cheerfully receives all, saying, "Good is the will of the Lord;" and whether the Lord giveth or taketh away, equally "blessing the name of the Lord." For he hath "learned, in whatsoever state he is, therewith to be content." He knoweth "both how to be abased and how to abound. everywhere and in all things he is instructed both to be full and to be hungry, both to abound and suffer need." Whether in ease or pain, whether in sickness or health, whether in life or death, he giveth thanks from the ground of his heart to Him who orders it for good; knowing that as "every good gift cometh from above," so none but good can come from the Father of Lights, into whose hand he has wholly committed his body and soul, as into the hands of a faithful Creator. He is therefore "careful" (anxiously or uneasily) "for nothing" as having "cast all his care on Him that careth for him," and "in all things" resting on him, after "making his request known to him with thanksgiving."

8. For indeed he "prays without ceasing." It is given him "always to pray, and not to faint." Not that he is always in the house of prayer; though he neglects no opportunity of being there. Neither is he always on his knees, although he often is, or on his face, before the Lord his God. Nor yet is he always crying aloud to God, or calling upon him in words: For many times "the Spirit maketh intercession for him with groans that cannot be uttered." But at all times the language of his heart is this: "Thou brightness of the eternal glory, unto thee is my heart, though without a voice, and my silence speaketh unto thee." And this is true prayer, and this alone. But his heart is ever lifted up to God, at all times and in all places. In this he is never hindered, much less interrupted, by any person or thing. In retirement or company, in leisure, business, or conversation, his heart is ever with the Lord. Whether he lie down or rise up, God is in all his thoughts; he walks with God continually, having the loving eye of his mind still fixed upon him, and everywhere "seeing Him that is invisible."

9. And while he thus always exercises his love to God, by praying without ceasing, rejoicing evermore, and in everything giving thanks, this commandment is written in his heart, "That he who loveth God, love his brother also." And he accordingly loves his neighbour as himself; he loves every man as his own soul. His heart is full of love to all mankind, to every child of "the Father of the spirits of all flesh." That a man is not personally known to him, is no bar to his love; no, nor that he is known to be such as he approves not, that he repays hatred for his good-will. For he "loves his enemies;" yea, and the enemies of God, "the evil and the unthankful." And if it be not in his power to "do good to them that hate him," yet he ceases not to pray for them, though they continue to spurn his love, and still "despitefully use him and persecute him."

10. For he is "pure in heart." The love of God has purified his heart from all revengeful passions, from envy, malice, and wrath, from every unkind temper or malign affection. It hath cleansed him from pride and haughtiness of spirit, whereof alone cometh contention. And he hath now "put on bowels of mercies, kindness, humbleness of mind, meekness, longsuffering:" so that he "forbears and forgives, if he had a quarrel against any; even as God in Christ bath forgiven him." And indeed all possible ground for contention, on his part, is utterly cut off. For none can take from him what he desires; seeing he "loves not the world, nor" any of "the things of the world ;" being now "crucified to the world, and the world crucified to him;" being dead to all that is in the world, both to "the lust of the flesh, the lust of the eye, and the pride of life." For "all his desire is unto God, and to the remembrance of his name."

11. Agreeable to this his one desire, is the one design of his life, namely, "not to do his own will, but the will of Him that sent him." His one intention at all times and in all things is, not to please himself, but Him whom his soul loveth. He has a single eye. And because "his eye is single, his whole body is full of light." Indeed, where the loving eye of the soul is continually fixed upon God, there can be no darkness at all, "but the whole is light; as when the bright shining of a candle doth enlighten the house." God then reigns alone. All that is in the soul is holiness to the Lord. There is not a motion in his heart, but is according to his will. Every thought that arises points to Him, and is in obedience to the law of Christ.

12. And the tree is known by its fruits. For as he loves God, so he keeps his commandments; not only some, or most of them, but all, from the least to the greatest. He is not content to "keep the whole law, and offend in one point;" but has, in all points, "a conscience void of offence towards God and towards man." Whatever God has forbidden, he avoids; whatever God hath enjoined, he doeth; and that whether it be little or great, hard or easy, joyous or grievous to the flesh. He "runs the way of God's commandments," now he hath set his heart at liberty. It is his glory so to do; it is his daily crown of rejoicing, "to do the will of God on earth, as it is done in heaven;" knowing it is the highest privilege of "the angels of God, of those that excel in strength, to fulfil his commandments, and hearken to the voice of his word."

13. All the commandments of God he accordingly keeps, and that with all his might. For his obedience is in proportion to his love, the source from whence it flows. And therefore, loving God with all his heart, he serves him with all his strength. He continually presents his soul and body a living sacrifice, holy, acceptable to God; entirely and without reserve devoting himself, all he has, and all he is, to his glory. All the talents he has received, he constantly employs according to his Master's will; every power and faculty of his soul, every member of his body. Once he "yielded" them "unto sin" and the devil, "as instruments of unrighteousness ;" but now, "being alive from the dead, he yields" them all "as instruments of righteousness unto God."

14. By consequence, whatsoever he doeth, it is all to the glory of God. In all his employments of every kind, he not only aims at this, (which is implied in having a single eye,) but actually attains it. His business and refreshments, as well as his prayers, all serve this great end. Whether he sit in his house or walk by the way, whether he lie down or rise up, he is promoting, in all he speaks or does, the one business of his life; whether he put on his apparel, or labour, or eat and drink, or divert himself from too wasting labour, it all tends to advance the glory of God, by peace and good-will among men. His one invariable rule is this, "Whatsoever ye do, in word or deed, do it all in the name of the Lord Jesus, giving thanks to God and the Father by him."

15. Nor do the customs of the world at all hinder his "running the race that is set before him." He knows that vice does not lose its nature, though it becomes ever so fashionable: and remembers, that "every man is to give an account of himself to God." He cannot, therefore, "follow" even "a multitude to do evil." He cannot "fare sumptuously every day," or "make provision for the flesh to fulfil the lusts thereof." He cannot "lay up treasures upon earth," any more than he can take fire into his bosom. He cannot "adorn himself," on any pretense, "with gold or costly apparel." He cannot join in or countenance any diversion which has the least tendency to vice of any kind. He cannot "speak evil" of his neighbour, any more than he can lie either for God or man. He cannot utter an unkind word of any one; for love keeps the door of his lips. He cannot speak "idle words;" "no corrupt communication" ever "comes out of his mouth," as is all that "which is" not "good to the use of edifying," not "fit to minister grace to the hearers." But "whatsoever things are pure, whatsoever things are lovely, whatsoever things areas justly "of good report," he thinks, and speaks, and acts, "adorning the Gospel of our Lord Jesus Christ in all things."

16. Lastly. As he has time, he "does good unto all men;" unto neighbours and strangers, friends and enemies: And that in every possible kind; not only to their bodies, by "feeding the hungry, clothing the naked, visiting those that are sick or in prison;" but much more does he labour to do good to their souls, as of the ability which God giveth; to awaken those that sleep in death; to bring those who are awakened to the atoning blood, that, "being justified by faith, they may have peace with God;" and to provoke those who have peace with God to abound more in love and in good works. And he is willing to "spend and be spent herein," even "to be offered up on the sacrifice and service of their faith," so they may "all come unto the measure of the stature of the fulness of Christ."

17. These are the principles and practices of our sect; these are the marks of a true Methodist. By these alone do those who are in derision so called, desire to be distinguished from other men. If any man say, "Why, these are only the common fundamental principles of Christianity!" thou hast said; so I mean; this is the very truth; I know they are no other; and I would to God both thou and all men knew, that I, and all who follow my judgment, do vehemently refuse to be distinguished from other men, by any but the common principles of Christianity,--the plain, old Christianity that I teach, renouncing and detesting all other marks of distinction. And whosoever is what I preach, (let him be called what he will, for names change not the nature of things,) he is a Christian, not in name only, but in heart and in life. He is inwardly and outwardly conformed to the will of God, as revealed in the written word. He thinks, speaks, and lives, according to the method laid down in the revelation of Jesus Christ. His soul is renewed after the image of God, in righteousness and ion all true holiness. And having the mind that was in Christ, he so walks as Christ also walked.

18. By these marks, by these fruits of a living faith, do we labour to distinguish ourselves from the unbelieving world, from all those whose minds or lives are not according to the Gospel of Christ. But from real Christians, of whatsoever denomination they be, we earnestly desire not to be distinguished at all, not from any who sincerely follow after what they know they have not yet attained. No: "Whosoever doeth the will of my Father which is in heaven, the same is my brother, and sister, and mother." And I beseech you, brethren, by the mercies of God, that we be in no wise divided among ourselves. Is thy heart right, as my heart is with thine? I ask no farther question. If it be, give me thy hand. For opinions, or terms, let us not destroy the work of God. Dost thou love and serve God? It is enough. I give thee the right hand of fellowship. Ii there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies; let us strive together for the faith of the Gospel; walking worthy of the vocation wherewith we are called; with all lowliness and meekness, with long-suffering, forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace; remembering, there is one body, and one Spirit, even as we are called with one hope of our calling; "one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all."

Tuesday, August 18, 2009

The Sentimental Side of John Wesley

Methodism's leader could be curt. He once wrote in his Journal a terse review of a new book by William Law dated October 23, 1739:
In riding to Bradford I read over Mr. Law’s book on the new birth. Philosophical, speculative, precarious; Behemish, void, and vain!
He had opinions and he held them strongly. However, the Anglican priest had a soft side to himself, too. Consider this description of the man (not written by Wesley) from his published Journal:
Robert Southey, one of Wesley’s biographers, gives us a glimpse of his love for children. “I was in a house in Bristol where Wesley was. When a mere child, on running downstairs before him with a beautiful little sister of my own, whose ringlets were floating over her shoulders, he overtook us on the landing and took my sister in his arms and kissed her. Placing her on her feet again, he then put his hand upon my head and blessed me, and I feel as though I had the blessing of that good man upon me at the present moment.”

We are indebted to the daughter of Charles Wesley for the following glimpses of the man in his family relationships. She was aware that her famous uncle had been represented as stern and stoical. “It behooves a relative to render this justice to his private virtues and attest from experience that no human being was more alive to all the tender charities of domestic life than John Wesley. His indifference to calumny and inflexible perseverance in what he believed his duty have been the cause of this idea….”

His nephew was attracted in early life to an amiable girl of low birth. This was much opposed by his mother and her family, who mentioned it with concern to John Wesley. Finding that this was the chief objection, Wesley observed, “Then there is no family, but I hear the girl is good.” “Nor any fortune, either,” said the mother, “and she is a dawdle.” Wesley’s niece continues, “He made no reply, but sent my brother fifty pounds for his wedding dinner, and, I believe, sincerely regretted he was crossed in his inclination (as she married another). But he always showed peculiar sympathy to young persons in love.
This is a side of the man from Epworth that I enjoy; let us never wrong Wesley by losing his humanity in his legacy.

Friday, August 14, 2009

David Sebastian: An Inconvenient Truth About Alcohol

I've noticed an alarming familiarity that conservative evangelicals have today with alcohol. It's a monumental shift from the evangelical Christianity of an earlier day. It's not an improvement.



Church of God educator, Dr. David Sebastian, Dean of Anderson University's School of Theology, wrote a thoughtful position paper on the consumption of modern alcoholic beverages and his conclusions based upon a Scriptural study on the topic. His paper, "An Inconvenient Truth About Alcohol" can be downloaded here.



Also, well-known evangelical preacher, John MacArthur, preached in great detail on the difference between "wine" as consumed in the biblical times verses the modern variety of alcohol today. The hyperlinks to the sermons are listed below. I think these sermons are very helpful but, unfortunately, I think MacArthur was hesitant to say Christians just shouldn't drink, period. Well, I'll say it: Christians just shouldn't drink, period. MacArthur seems to call for abstinence without flat-out saying it. Well, I'll say it: Christians should abstain from alcohol.



Be Not Drunk with Wine, Part 2

Be Not Drunk with Wine, Part 3





Thursday, August 13, 2009

Prayer of Saint Francis of Assisi

Last night at the annual campmeeting of the Church of God (Anderson) in West Virginia Dr. David Sebastian, Dean of Anderson University's School of Theology, led us in a prayer. It is attributed to Saint Francis of Assisi:
Lord, make me an instrument of Thy peace;
where there is hatred, let me sow love;
where there is injury, pardon;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
and where there is sadness, joy.
O Divine Master,
grant that I may not so much seek to be consoled as to console;
to be understood, as to understand;
to be loved, as to love;
for it is in giving that we receive,
it is in pardoning that we are pardoned,
and it is in dying that we are born to Eternal Life.
Amen.
If a person can pray that prayer—honestly—then he is seeking holiness and purity of heart. That is Awakening Theology in action.

Tuesday, August 11, 2009

David Sebastian: Wrestling with God

The West Virginia Ministries of the Church of God began her annual Rippling Waters campmeeting last night with evangelist Dr. David Sebastian, Dean of Anderson University's School of Theology. He preached from Genesis 32.21-30:
So the present passed on ahead of him, and he himself stayed that night in the camp. (22) The same night he arose and took his two wives, his two female servants, and his eleven children, and crossed the ford of the Jabbok. (23) He took them and sent them across the stream, and everything else that he had. (24) And Jacob was left alone. And a man wrestled with him until the breaking of the day. (25) When the man saw that he did not prevail against Jacob, he touched his hip socket, and Jacob's hip was put out of joint as he wrestled with him. (26) Then he said, "Let me go, for the day has broken." But Jacob said, "I will not let you go unless you bless me." (27) And he said to him, "What is your name?" And he said, "Jacob." (28) Then he said, "Your name shall no longer be called Jacob, but Israel, for you have striven with God and with men, and have prevailed." (29) Then Jacob asked him, "Please tell me your name." But he said, "Why is it that you ask my name?" And there he blessed him. (30) So Jacob called the name of the place Peniel, saying, "For I have seen God face to face, and yet my life has been delivered." (ESV)
Sebastian took us on a brief tour of Jacob's life, explaining that the patriarch was a conniver and deal-maker who had to come to an end of himself and be changed; he did so at the hands of God.

This encounter changed his name from Jacob (Hebrew meaning: "to take hold of the heel" or "supplanter/deceiver") to Israel ("who prevails with God")

Sebastian applied this to our lives; a person will not rest in God until he surrenders his life to God.

Sunday, August 9, 2009

We Have a Hope!

Today I did what I did not want to experience: I preached the funeral of a man, 70 years young, not only my worship leader at church but also a dear friend. The sickness that God used providentially to take him to Glory lasted only two weeks.

While this is a hard time for me, his family and our church we do "not grieve as others do who have no hope." [1 Thess 4.13b] No, because Dave was a Christian believer it was a joyous occasion as we celebrated his homegoing. In the words of William Schell:
Have we any hope within us of a life beyond the grave
In the fair and vernal lands?
Do we know that, when our earthly house by death shall be dissolved,
We’ve a house not made with hands?

Blessed hope we have within us is an anchor to the soul,
It is both steadfast and sure;
It is founded on the promises of Father’s written word,
And ‘twill evermore endure.

Since we’ve walked the straight and narrow way,
our path has ever shone Brighter, brighter day by day;
Hope within our hearts assures us it is better farther on,
It is brighter all the way.

Life will end in joyful singing, “I have fought a faithful fight.”
Then we’ll lay our armor down;
And our spirits, freed from earthly ties, shall take their happy flight,
To possess a starry crown.

We have a hope within our souls,
Brighter than the perfect day;
God has given us His Spirit, and we want the world to hear it;
All our doubts are passed away.
In Christ we do have that hope. That's why the congregation could mingle laughter with tears.

No money can buy this hope but, thanks be to God, it's free.

Sunday, August 2, 2009

The Source, The Areas and the Answer to Temptation


THE SOURCE OF TEMPTATION

Noah Webster (tempt) — "To incite or solicit to an evil act; to entice to something wrong by presenting arguments that are plausible or convincing, or by the offer of some pleasure or apparent advantage as the inducement."
Let no one say when he is tempted, "I am being tempted by God," for God cannot be tempted with evil, and he himself tempts no one. But each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death. (James 1:13-15 ESV)
Desire turns to lust when a person takes that desire (often moral or amoral, in and of itself) and twists/depraves it into a selfish/illegitimate expression.

THE AREAS OF TEMPTATION
Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. 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. And the world is passing away along with its desires, but whoever does the will of God abides forever. (1 John 2:15-17 ESV)
The Desire of the Flesh. This means that your appetites, feelings or desires from within that can beckon you to sin.

...a food desire can tempt you to be a glutton
...a sexual desire can tempt you to be a fornicator or adulterer
...an emotion of anger can tempt you to toward physical or verbal abuse
...a feeling of loneliness can tempt you to lash out at others

The Desire of the Eyes. This implies a self-centered, selfish temptation to have what you see, without consideration to God and others.

The Pride in Possessions. (lit. “pride of life”) You are enticed to pat yourself on the back. It is a temptation to think you have done something all by yourself, a lure to be an arrogant soul who doesn't thank God for your blessings.

THE ANSWER TO TEMPTATION
For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. (Hebrews 4:15-16 ESV)

Therefore let anyone who thinks that he stands take heed lest he fall. 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, that you may be able to endure it. Therefore, my beloved, flee from idolatry. (1 Corinthians 10:12-14 ESV)