Whose World Is It, Part 5 – In, But Not Of


One last important point for us to understand regarding the issue of who’s ruling the world.

First some linguistic background. The Greek word for world is kosmos (which you may recognize as the source for the English word cosmos). According to Strong’s Concordance with Hebrew and Greek Lexicon, the Biblical meaning of the word can be outlined as follows (excluding several points that seem irrelevant to this discussion):

3) the world, the universe

4) the circle of the earth, the earth

5) the inhabitants of the earth, men, the human family

6) “the ungodly multitude; the whole mass of men alienated from God, and therefore hostile to the cause of Christ

7) world affairs, the aggregate of things earthly

    a) the whole circle of earthly goods, endowments riches, advantages, pleasures, etc, which although hollow and frail and fleeting, stir desire, seduce from God and are obstacles to the cause of Christ

I’ve always assumed that context made it clear which of these meanings applied to a particular verse, but now I see that some people might take a verse like John 3:16 and read into the word world, not “the inhabitants of the earth,” as I do, but “the world, the universe.”

I still think context reveals meaning. For example, John 3:16 follows “For God so loved the world” with “whoever believes in Him,” clarifying that this use of world relates to entities with the capacity to believe — humans.

Perhaps the most telling passage in this discussion is I John 2:15-17 because John clearly uses the world in several of its meanings. In other words, he puts the universe and the aggregate of things earthly together, under the same admonition:

Do not love the world nor 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 lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. The world is passing away, and also its lusts; but the one who does the will of God lives forever. [emphasis mine]

James echos a portion of these thoughts when he says, “You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God” (James 4:4).

The Christian, then, is to be distinct. We are to fix our eyes on Jesus, set our minds on things above, reject loving the world and things in the world.

But what about “the ungodly multitude; the whole mass of men alienated from God, and therefore hostile to the cause of Christ”?

I haven’t done an exhaustive study of the word “world” to say categorically that I know this to be absolute, but I have reason to believe that, rather than rejecting love for the world of lost sinners, the Christian is directed to love each.

One passage that leads me in this direction is Philippians 3:18-19 where Paul says, “For many walk, of whom I often told you, and now tell you even weeping, that they are enemies of the cross of Christ, whose end is destruction, whose god is their appetite, and whose glory is in their shame, who set their minds on earthly things” (emphasis mine).

Why would Paul be weeping unless he felt great sorrow at the condition, including the destruction, of these enemies of the cross?

“Enemies” brings me to the second reason. We are instructed in Scripture to love our enemies. In addition, Christ told us that we would be hated in the world.

“If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you. (John 15:19; see also John 17:14)

On the strength of this hatred, I conclude “the world,” meaning, “the ungodly multitude; the whole mass of men alienated from God, and therefore hostile to the cause of Christ” encompasses the enemies I am to love.

So here’s this final point: not loving the world but loving those trapped by their own sin nature in the system that hates God and teaches them to do likewise puts the Christian in a tenuous place. We must be close enough to “the ungodly multitude” so we can love them but far enough from “the aggregate of things earthly” that we don’t start loving them. Therein lies the tension of being in the world but not of it.

The significance for writers is this: while there is a place for writing to encourage, instruct, or admonish fellow believers, our call as a group is not limited to that type of writing. We have a responsibility to “the ungodly multitude” too. Who else do we think is going to see the light we are to be, in a crooked and perverse generation? (See Phil. 2:14-15)

As Jesus reminds us, light needs to be displayed prominently, not hidden away. Writers, including bloggers, aren’t exclusive in this opportunity, but working with words makes our light-showing job all the easier.

Published in: on November 9, 2011 at 1:24 pm  Comments (3)  
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Whose World Is It, Part 4 – Writing In Enemy Territory


Clearly, someone writing from the position that this world is Christian will have an entirely different emphasis than someone who thinks this world is in the hands of the enemy.

Let me reiterate, I understand this world is God’s by virtue of the fact that He made it and He holds it all together. Also, “He is the beginning, the first born from the dead so that He Himself will come to have first place in everything” (Col. 1:18b) — meaning that Satan will not successfully pull off his attempt at dethroning Jesus.

Meanwhile, however, we are living in enemy territory. Our citizenship is in heaven, unlike those who set their minds on earthly things. How you perceive enemy territory is very different than how you perceive your home.

If you’re in the hands of the enemy, for instance, you stay alert to deception, you steal yourself against depravity and suffering. You take nothing for granted. The things that appear harmless, you examine closely to see how they might be insidious traps. The outward appearance of a thing, therefore, is utterly untrustworthy. In fact, a disgusting bit of pulp might be medicinal, but a thick cut of meat might bring on death. Everything must be tried and measured and examined to see if it furthers the cause of the king or plays into the hands of the enemy.

So with stories. Some may be bold, assertive, overt declarations for the true king or about his enemy and his coming judgment. Some may be illustrative rather than declarative, but no less concerned with the truth.

Obviously these are broad strokes. Stories might be about individual skirmishes rather than about the entire scope of the war. Some might not show the end, but the successes during the battle.

I can’t help but think of Corrie ten Boom and her sister Betsy thrown into a German concentration camp towards the end of World War II. The world in which they lived was in the grip of the enemy — physically and spiritually. But in them resided the Spirit of the living God, and they had a clear choice whether to live by the evil principles of their environment or the life-giving principles of the Spirit.

Betsy never came out of the concentration camp. And yet she triumphed every day through her generosity and by her refusal to hate. She did not look at the concentration camp as Christian. She saw it for what it was — Satan’s playground. But greater was He who was in her than he who was in the world of that camp.

Christians writing stories have the privilege of showing the way things are, both spiritually and physically. The small aren’t necessarily weak, and the strong aren’t necessarily victorious.

Someone may be a slave but able to bring healing to her master because of her willingness to testify about the Living God. The man who dies young might have more impact on the world than the one who lives into his nineties.

And the Christian writer gets to show this upside down way of seeing the world. We get to make sense of the senseless, to agree with Scripture in the telling of our tales, to serve as the memorial stones that remind readers of the King and His victory — won and to be won.

Published in: on November 8, 2011 at 5:58 pm  Comments (4)  
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