What the Bible says about
Love of the World
(From Forerunner Commentary)
Her sin appears to some to be trifling: She "looked back." What she did may seem to be of little consequence, but it reveals a great deal about her character. She directly disobeyed the clear command of God's messenger given just a few verses before. I Samuel 15:22-23 says that "to obey is better than sacrifice, and . . . rebellion is as the sin of witchcraft." She rebelled.
It is a solemn and a fearful thing for one to die quietly in his bed. But to die suddenly in a moment, in the very act of a sin, by God's direct imposition is dreadful indeed. Jesus warns, "Remember Lot's wife" (Luke 17:32). He did not say, "Remember Korah, Dathan, and Abiram." They also died suddenly. He did not say, "Remember Nadab and Abihu," who were burned by the fire of God. He did not say, "Remember Uzzah," whom God struck dead in a moment. He said, "Remember Lot's wife," for it has particular application to those who are living at the time of the end, who are facing the destruction of the very society, the very nation, in which they live. They will be living amidst the greatest contagion of worldliness that has ever existed on the earth since the time of Noah. Remember Lot's wife.
John W. Ritenbaugh
Faith (Part Four)
This proverb has always been intriguing. Years ago, a friend related a story of a gate in the wall around ancient Jerusalem called the "Eye of the Needle," or the "Needle's Eye." This gate was designed in such a way that it could be used by pedestrians but not by marauding bandits on their camels. The only way a camel could get through this "Eye of the Needle" was to be unloaded and crawl through on its knees. This great story—and several variations of it—have made the rounds over the years.
The spiritual analogies were clear. The camel could go through the "Eye of the Needle," but only after being stripped of its baggage—its wealth!
The only problem with this story is that it is not true! There is absolutely no archaeological or historical evidence for the existence of such a gate. The story was first told several centuries ago and has been repeated ever since. It is yet another example of people trying to make Christ's words fit their own concepts of what He meant.
Jesus clearly says that it would be easier for a camel to go through the eye of a needle. Can this be done? Of course not! That is the point! Yet, people have tried in vain to make it happen. Some have suggested that there is a misprint in the Greek. The Greek word kamelos, meaning "camel"should really be kamilos, meaning "cable" or "rope." Still, passing a rope through a needle's eye is nevertheless impossible. Ah, but what if one uses a six-inch carpet needle, and the rope is actually made of camel's hair? Others have suggested that this was an Aramaic pun on the word for a camel and that of a gnat or louse, from the Aramaic kalma meaning "vermin" or "louse." It can become quite ridiculous.
All this maneuvering is unnecessary. Christ was using hyperbole, just as He did when He spoke of a plank being in one's eye while attempting to remove the splinter in a brother's eye (Matthew 7:3-4). Everyone seems to understand that this is exaggeration for effect; commentators do not claim, "Well, He really meant a toothpick, not a 2 x 4." In our own speech, we use hyperbole all the time, such as, "This book weighs a ton," or "I'm so hungry I could eat a horse."
Jesus' hyperbole in Matthew 19:24 is easily explained. The camel was the largest animal regularly seen in Israel, and its contrast with the small size of a needle's eye shows the utter impossibility of the effort to squeeze the former through the latter. In Babylon, where portions of the Jewish Talmud were written, since the elephant was the largest animal, it was substituted for "camel" in this common aphorism.
Why do so many want to act as apologists for what Christ "really" meant in Matthew 19? Is it because we secretly—or even openly—desire wealth and do not want any biblical negativity slowing us down? Just in case we inherit big bucks from the uncle we forgot we had, we would not want any spiritual stigma attached to the money! To reiterate, the wealth itself is not the problem, but our attachment to it or what it can buy.
Jesus' disciples were horrified at His words. "Who then can be saved?" they wondered. It is very simple. Christ is instructing them that, through his own efforts, no one can be saved. He does not mean just the wealthy cannot be saved, but no one can be saved through his money, his skills, his talents, his intellect, or his good looks!
During the time of Christ, the Jews believed that wealth and prosperity were a sign of God's blessing, so the reaction of His disciples is sheer incredulity. Later, professing Christians fell into the opposite ditch by portraying riches as a hindrance to salvation—which they can be—but so can many other things.
What if we are considered to be poor by this world? Are we somehow better than those with more physical goods? It would be just as dangerous for an underprivileged person to think that he had it made—that his poverty gave him some sort of piety—as it would for a rich man to trust in his wealth. We can be tempted from the path of righteousness by just about anything. Our downfall might be drink, food, television, or any number of things available to us in this world.
It is easy for us to look at the wealthy and judge them to be unfit for God's Kingdom, congratulating ourselves in the process for not having that particular distraction in our lives. While the rich young ruler walked away from Christ, extremely sad that he could not make that leap of faith, what in our own lives has the same hold on us? What is the anchor that keeps our spiritual ship from sailing?
In II Timothy 4:10, Paul writes, "Demas has forsaken me, having loved this present world." What caused Demas to leave Paul and Christ? Demas loved the world; the particulars are not divulged. Whatever it was is of less import than the simple, spiritual fact that a camel cannot go through the eye of a needle. Someone who loves the world, whether rich or poor, will not be in God's Kingdom (James 4:4; I John 2:15-17).
The point is that we do not achieve salvation through our own efforts; it is from God alone, by His grace. "With men this is impossible, but with God all things are possible," Jesus assures us. We have our part to play and are rewarded for our efforts, as Romans 2 explains, but when God takes us from this world, works with us, blesses us, and brings us into His Family, it is truly a miracle.
The Rich Young Ruler and the Needle's Eye
Just before Lot's wife reached her place of safety—though she had made some effort to escape the impending disaster—Lot's wife disobeyed the angel's command and looked back. "She became a pillar of salt" (Genesis 19:26).
Why did she look back? The context does not specifically give a reason, but she probably had an inordinate love for the world and the material things she had in Sodom. Obviously, Lot was a wealthy man who had enough livestock and servants to cause a problem while he lived with Abraham (Genesis 13:5-7). He and his wife may have had a palatial house with many fine furnishings, servants to do her bidding, fine clothes, sumptuous food, and frequent entertainment.
Also, Lot had achieved prominence among the citizens of Sodom beyond his wealth. Genesis 19:1 shows him sitting in the gate of the city, a place usually reserved for the elders and judges. Lot's wife may have been reconsidering her decision to forsake the privileges of her high social status and her prominent friends.
Maybe she just loved the ways of this world more than God. John writes:
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 lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever. (I John 2:15-17)
There may be more to it, however, than we have thought. Most people assume that Lot had only two daughters, but this is not the case. He says to the Sodomites, "See now, I have two daughters who have not known a man" (Genesis 19:8). He had two unmarried daughters. Later, in verse 14, he "spoke to his sons-in-law, who had married his daughters," meaning he had other married daughters who were not virgins. Finally, the angels tell him, "Arise, take your wife and your two daughters who are here" (verse 15), implying he had daughters elsewhere.
Since Lot and his wife had more than two daughters, they left more than just material possessions in the city. When God rained down fire and brimstone upon Sodom, their married daughters and sons-in-law—and possibly grandchildren—perished with the rest of the city's populace. What a poignant and tragic test of their faith!
Thus, when Lot's wife fled for little Zoar, her wealth, her house, and her social circle were not the only things on her mind. Those concerns were insignificant beside the certain death of her flesh and blood. Perhaps she did not believe that God would follow through on His threat. As a loving mother, her emotions for her doomed family in the city clouded her ability to make proper decisions.
Jesus makes a pertinent comment in this regard in Matthew 10:37-39:
He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. And he who does not take his cross and follow after Me is not worthy of Me. He who finds his life will lose it, and he who loses his life for My sake will find it.
Though it goes against our human nature, God requires us to have more allegiance to Him than to the members of our own families. For His disciples, leaving family members behind to do God's will may be the most common hardship that they have to face as they come out of this world (Revelation 18:4). Perhaps this is why He reminds us to "remember Lot's wife." The day may soon come when we will have to heed God's warnings without hesitation to flee again.
"In that day, he who is on the housetop, and his goods are in the house, let him not come down to take them away. And likewise the one who is in the field, let him not turn back" (Luke 17:31). When God commands His elect to flee to a place of safety, many of us will be required to entrust family members to God's mercy. Without doubt, this will be one of the greatest tests of our spiritual lives. We will know that before us lie life and hope and behind us death and destruction, just as Lot and his family experienced in fleeing Sodom.
Ted E. Bowling
Remember Lot's Wife
2 Thessalonians 2:3
Some think that, when someone accepts heresy, he will "leave the church." That may occur on some occasions, but this confuses hairesis with apostasia. In this verse, apostasia is translated "falling away" in both the KJV and NKJV, giving the impression that it refers to leaving an organization. But apostasia means "to depart from truth"! One can remain in an organization and be departing from truth all along.
This is vitally important to us living at the end time! Notice what Paul writes in II Thessalonians 2:9-12 about this:
The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders, and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved. And for this reason God will send them strong delusion, that they should believe the lie, that they all may be condemned who did not believe the truth but had pleasure in unrighteousness.
John W. Ritenbaugh
2 Timothy 3:1-5
Self-centeredness will produce the crisis at the close of this age. Its evils will reach a climax that can be compared to the time just before the Flood or to Sodom and Gomorrah. Self-centeredness, everyone having his own perception of beauty and pursuing it to the nth degree, is the driving force behind the perilous time of the end. It will be a time that fits the description in Judges 21:25 when "everyone did what was right in his own eyes." During the period of the judges no one could provide central leadership because people said, "This is what I believe; this is what I'm going to follow."
So it will be at the end. People will abuse one another to possess the things they hold to be beautiful, like money or power. "[Men will be] . . . lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, brutal, despisers of good" (II Timothy 3:2-3).
The concept of "men will be lovers of themselves" (verse 2) continues in verse 5: "[H]aving a form of godliness but denying its power. And from such people turn away!" Verse 7 identifies them further: these people are "always learning and never able to come to the knowledge of the truth."
Within God's warning of what it will be like at the end, He lists the traits that Christians must fight against when self-centeredness reaches its peak. But the Laodicean does not resist as he should, and that is his problem! Though converted, he has an attitude of self-centeredness, strong enough that his mind is diverted from more important spiritual concerns!
John W. Ritenbaugh
The World, the Church, and Laodiceanism
2 Timothy 3:1-5
Just as the signs of Matthew 24 give us indications of the last days, so do the attitudes listed here by Paul. He says, "Know this!" because it is important in identifying the signs of the times. When he finishes with his litany, he writes, "Have nothing to do with such attitudes!"
Unfortunately, we can see these attitudes in today's youth. This discourse does not intend to ridicule but to analyze them. Nor does it intend to paint everyone between 15 and 35 with the same brush. Many do not fit the general type, but it may be surprising to learn how many of this world's attitudes have rubbed off on us and our families.
According to the authors of the book, 13th Gen: Abort, Retry, Ignore, Fail?, everyone born between 1961-1981 belongs to the 13th Generation, the thirteenth since the birth of the eldest of America's Founding Fathers (e.g., Benjamin Franklin). The authors, Neil Howe and Bill Strauss, admit that their findings are generalities. Not every person fits the mold of a 13er, as they call members of this generation, but 13ers typically follow certain trends, attitudes and ways of thinking.
Sadly, II Timothy 3 lists many of them. Here are some examples of how these attitudes appear in society today:
Lovers of Themselves
This attitude heads the list because it is the root cause of all the others. We could also use the terms "selfish," "self-centered," and "self-absorbed." These are the young people of "Beverly Hills, 90210," "The Cosby Show," and "The Simpsons." Their selfishness has many different facets:
Clothing: the grunge look, the 70's-retro look, the designer-GQ-Mademoiselle look.
Body Sculpting: steroids for bulking up and anorexia/bulimia for slimming down.
Body Accessories: rings in the ears, nose, navel, nipples, tongue, lips, eyebrows, and other places; tattooing.
A Soaring Suicide Rate: Suicide is a totally self-centered act. Tragically, 10% of adolescent boys and 18% of adolescent girls admit they have attempted suicide, and one million of them succeeded. In the 13er movie Heathers, a teacher says, "Whether to kill yourself or not is one of the most important decisions a teenager can make."
Lovers of Money
David Leavitt, a 13er writing in Esquire, reasons, "It's okay to be selfish, as long as you're up front about it. . . . We trust ourselves, and money. Period." Their greed has put many of them into debt. Two 13ers, Anne Gowen and Sean Piccoli, write about their contemporaries in a Washington Times article, "A Generation Lost in Time":
They are little Drexel Burnhams, little S&Ls: free-spending in the '80s, when they got their first taste of plastic; broke now. . . . Their parents are like ATMs, hit up regularly to pay for plane tickets and help tame credit-card debt.
Daniel Smith-Rowsey, a 13er, brags in Newsweek:
We're street smart, David Letterman clever, whizzes at Nintendo. We can name more beers than Presidents. Pop culture is, to us, more attractive than education.
In fact, the authors of 13th Gen say that 13ers proudly think of themselves as the "clean up" generation, out to right the wrongs and clean up the messes of their elders. "We're not trying to change things. We're trying to fix things. We are the generation that is going to renovate America. We are going to be its carpenters and janitors," says 21-year-old Anne McCord of Portland, Oregon.
Modern Bible translations render this word as "railers," "defamers," "abusive," "contemptuous," and "given to bitter words." Who do 13ers rail against, defame, and abuse? Baby Boomers, who, they say, ruined everything for them. One 13er vents:
Drugs, crime, sexual diseases and family stress is all stuff you [Baby Boomers] blame us for, when you are the ones that raised them all to an art form. You blame young folks for having no concept of the higher ideals in life, when you're the ones who trashed most of them. . . . Your gnatlike attention span has produced a culture of ideas that is far junkier than any video game we could ever waste an hour playing.
Disobedient to Parents
Some translations read, "disrespectful to parents." Growing up, this generation faced the highest divorce and abortion rates ever in America. They were the latchkey kids whom the television baby-sat. Their parents indulged them with expensive clothes, cars, stereos, and games because they felt guilty for spending so little time with them. As a result, most 13ers have no respect for parents, and many feel they know more and are more mature.
13ers appreciate neither what their parents have provided for them nor the tried-and-true methods for prosperity that have a long and successful history. Howe and Strauss write:
Twenty years ago, the biggest fights between adolescents and their parents were over global "values" involving politics, war, and religion. Today, surveys show their biggest quarrels are over "how they spend their money" and "what they do with their leisure time." . . . 13ers collectively lack that strong attachment to the familial, educational, and economic institutions that once helped move older generations from here to there on the ladder of adult success.
Other translations have, "without piety," "irreverent," "having no religion," "irreligious," "wicked." Pollster George H. Gallup reports, "Religion ranks behind friends, home, school, music, and TV as factors teens believe are having the greatest influence on their generation."
13ers make up a large portion of those who are fleeing churches and taking up witchcraft, New Age religions, or becoming totally secular. A professor at Cal-Berkeley says, "TV is their collective dream machine, their temple." An ethics report reads: "An unprecedented proportion of today's youth lack commitment to core moral values like honesty, personal responsibility, respect for others and civic duty."
This is the generation most heavily influenced by the baby boom idea that "God is dead." They do believe in sound bites, rap lyrics, and advertising slogans that become their mottoes: "Just do it." "Do the Dew." "Life is short. Play hard." "All the sugar, twice the caffeine." "Life is a sport. Drink it up." "Image is everything." "Why ask why?"
Other translations read, "callous," "inhuman," "without natural affection," "hard-hearted." This is the generation of inner-city gangs, Neo-Nazis, carjackings, and Lyle and Eric Menendez. They were raised on Dirty Harry, Rambo, and the Terminator. Syndicated columnist William Raspberry writes:
Their casual acceptance of violence, the attitude (often reinforced by their parents) that any means is okay to get what you want, and the fatalism that kills their hope of the future is turning them into a generation of animals.
Quotations and statistics can easily be found to support the ten other attitudes Paul lists in II Timothy 3. For now, it will suffice to read what 13ers say about themselves:
» We are clueless yet wizened, too unopinionated to voice concern, purposefully enigmatic, and indecisive.
» Mine is a generation perfectly willing to admit its contemptible qualities.
» We are an impatient, quick-and-dirty generation.
» Our generation is probably the worst since the Protestant Reformation. It's barbaric.
» It's only wrong if you get caught.
Richard T. Ritenbaugh
Are These the Last Days? (Part 2)
1 Peter 5:6
In most cases, we are prepared to make this choice. If we are not prepared to make it, God in His mercy will continue to prepare us to make right choices.
One of the most tragic figures in the Bible is the rich young ruler of Matthew 19, who turned aside due to his great attachment to his possessions. Everywhere we look in the Bible, pride has its roots in a sense of security because of wealth. Christ's message was not received by the Pharisees, the scribes, the Sadducees, or the young man because they had great possessions of not just wealth but rabbinical tradition, public honor, offices, and so forth that they would have had to sacrifice in order to accept Christ's teaching.
We, too, have great possessions that need to be brought under scrutiny, things like confidence in our own judgment and ideas; familiar concepts learned while growing up; material attachments to institutions, organizations, or things; skills or academic achievements; prestige in the community; distinction of having been born into a certain family, race, or class; attending a certain school or serving in a particular branch of the military, etc. The list of things that can puff up our pride is potentially endless.
John W. Ritenbaugh
Faith (Part Seven)
1 John 2:15-17
I John 2:15-17 warns us that there is a profound gulf between the Father and the world, and that a Christian is faced with making a choice between them. Spiritually, morally, and ethically, Christianity does not allow for neutrality. God is bringing us into a position where we recognize truth, admit it is true, and make it a part of our lives.
We are learning a new way of life, so He does not want us to be ensnared by the attractiveness of many things that are in the world. We cannot presume that because something appears to be harmless, it would be fine to do "just this one time." Therefore, we have to learn to resist the urge to think and conduct our lives as the world does.
"World" in I John 2 is the Greek cosmos, and its basic meaning is "an ordered system." Because of the disparity between God and this world, it cannot possibly be the world for which God gave His only begotten Son. The world He created He called "very good." Nor is He referring to mankind, also part of His creation. He loves people and desires to save them.
Nevertheless, He does not like man's way of life. This ordered, human-centered system is anti-God and anti-Christ, and Satan sits at its head. This system occupies His creation and consists of people that God loves so much that He sent His Son to die for them, but He does not love the system! It produces people that need to be rescued, and it tends to make them worse and worse.
When God speaks of "the world," He is identifying all of man's purposes, pursuits, pleasures, practices, and places where God is not wanted. Much of this world is religious, cultured, refined, and intellectual, but it is still anti-God and anti-Christ.
Through His calling, God puts us into a position where He forces us to choose between disparate ways of life, and both of them are realities. We must choose either the eternal and worthwhile or the temporal and vain. God is not saying that this world is unpleasant, unattractive, or unappealing, but we have to choose between that reality and His. The sum of this passage is that this ordered system—anti-God yet appealing and attractive—has the power to seduce the believer, to ensnare him and turn him from God. We have to be vigilantly on guard against it.
John W. Ritenbaugh
Christmas, Syncretism, and Presumption
1 John 2:15
This verse begins to explore the connection between Babylon and Laodiceanism. "Do not love the world. . . ." Theologically, that makes sense after understanding what God says in Revelation 18:7 about pride, self-sufficiency, avoidance of suffering, and the like. The apostle John, aware of the nuances of the concept of love, did not use agape here but phileo, which means "have affection for, to cherish, a feeling of warm regard." Agape is a reasoned love, and there need not be any feeling or affection connected with it at all. That kind of love can very easily be done coldly, calculatedly, simply because it is right.
Here in I John 2:15, the apostle says, "Don't have a feeling of warm regard or affection toward the world." Why would he have to say anything like that unless the world was attractive? The world possesses a beauty that, carnally, we find very difficult to resist. Because Laodiceanism springs from this attractiveness, it becomes very critical to a Christian. Many members of God's church find the world irresistible. Somehow or another, many cannot avoid it spiritually.
John W. Ritenbaugh
The World, the Church, and Laodiceanism
1 John 2:15-17
John is not the only apostle who called upon the children of God to keep themselves from being spiritually contaminated by the world. James urges us "to keep oneself unspotted from the world" (James 1:27). The apostle Paul makes a strong appeal in Romans 12:2, saying, "And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God."
This world is not God's world! Some have such a difficult time grasping the practical ramifications of this concept, perhaps because we think of God as Creator, Owner, and Ruler and marvel at the staggering beauty of what He has made. In that sense it is His world.
Nonetheless, the systems that operate our cultures are not His. The Greek word translated "world" in I John 2:16 is kosmos, which has a moral connotation and means "the world apart from God." William Barclay in his commentary on this verse writes, "To John the world was nothing other than pagan society with its false values and its false gods" (p. 56).
The world's systems generate and sustain our government and politics, entertainment, fashion, religion, business ethics, medicine and health care, culinary tastes, social programs and institutions, education, science and technology, economics, and use of power. The world's systems have formed much of our belief systems and attitudes, and these in turn have shaped our conduct.
These are the things we must overcome. And this world and its systems are so appealing! But God says not to waste our love on them because they have no future! In fact, this world is so bad that other prophecies show the whole thing will be destroyed and replaced when God invokes the restitution of all things (II Peter 3:10-11; Revelation 21:1).
The basic reason all must be destroyed is because at its very foundation is a destroying and antagonistic spirit, Satan the Devil, the god of this world. Henry David Thoreau grasped an important principle when he stated, "An institution is but the lengthened shadow of one man." As Jesus phrases it, "A corrupt tree cannot bring forth good fruit" (Matthew 7:18). Satan is a destroyer, and his way is at best a bad mixture of good and evil. James confirms this when he asks this rhetorical question, "Does a spring send forth fresh water and bitter from the same opening?" (James 3:11).
John W. Ritenbaugh
This Is Not God's World
1 John 2:15-16
These verses are a basic guideline to the alluring heart of the Babylonish system. This system has its basis in human nature. It feeds right into our desire for frequent change and variety of experience as the answer to fulfillment in life, but the Bible clearly reveals God drawing His children into His oneness.
Babylon promotes fulfillment in material things, excitement and gratification of the flesh, and variety of experience. These major fruits are easily seen in the world around us as confusion of purpose. People do not know where they are going. They are bouncing in every different direction. There is competition, hitting heads with one another. There is disunity and diversity everywhere. There is disharmony, fighting with one's neighbor. There is separation from each other and eventually from God and ultimately the separation of death. The result is that the world is not a happy place to live in.
None of these factors that are part of the allurement of Babylon can give a lasting sense of peace, fulfillment, abundant living, and purpose in life because none of them is in constant harmony with the purpose of God. Each of these things, though they may not be sin of and by themselves, can only produce a temporary burst of well-being.
Many, many times, God instructed Israel against this proclivity. They were to seek out only Him in His only habitation in Jerusalem. But Israel is disastrously curious and terribly smitten with the discontented, unsettled, impatient "grass is always greener" disease.
John W. Ritenbaugh
Where Is the Beast? (Part Seven)
1 John 2:15-17
These verses present a simplified illustration. Mankind is faced with two choices: On the one hand is the way of life that God proscribes for man, and on the other are the physical "benefits" that seem to be his if God is not in the picture. Without a divine Lawgiver in the picture, man would be free to pursue whatever he wanted, whenever he wanted it, and to whatever extent.
According to commentator Adam Clarke, the lust of the flesh refers to "sensual and impure desires which seek their gratification in women, strong drink, delicious [foods], and the like." The lust of the eyes indicates "inordinate desires after finery of every kind, gaudy dress, splendid houses, superb furniture, expensive equipage, trappings, and decorations of all sorts." The pride of life implies "hunting after honors, titles, and pedigrees; boasting of ancestry, family connections, great offices, and honorable acquaintance."
The world has these things to offer; they are the glittering gems that seem out of one's reach when constrained by laws and rules. Why should a man let anyone tell him what to do? Why should he be required to abide by laws? Why can he not live by his own rules? They are good enough for him, so they should be good enough for everyone else. These arguments have convinced mankind to reject the Creator God in favor of an ideology that utterly lacks proof but gives a certain peace of mind—that man is in control of his own destiny and that nobody is going to tell him what to do!
David C. Grabbe
What Evolution Really Means
1 John 2:15-17
In verse 15, “Love not the world,” should more accurately read, “Stop loving the world.” It is an admonition, actually a commandment, against an action that was already in progress. It was ongoing when John was writing this to the church in the first century. “Love” is being used in the sense of “love for a thing,” not a person, taking delight in something like an automobile, clothing, jewelry, or a house. The specific thing in this case is love for the world. This word does not carry the sense of affection that one would show with, say, a kiss, like the word phileo, but indicates more the inclination of the will.
John W. Ritenbaugh
The Christian and the World (Part Two)
1 John 2:16
The apostle John notes three powerful pulls that must be controlled. These, he says, are not of the Father but of the world, therefore they are not part of the standard that we must strive to live according to. If we follow them, we will continue to be conformed to the world.
Our eyes make us the recipients of a multitude of impressions. Many of them can excite us to desire something evil, and if we are complacent, we can be trapped in a sin almost without thinking. That is precisely the problem! We must be thinking to control what we have power and responsibility over and turn from such things as if a hot poker were about to be jabbed into our eyes! When Joseph was about to be lured into sin, he ran, controlling his own part in that unfolding drama (Genesis 39:11-12).
The body and mind possess appetites and needs that can easily lead to sinful excesses if not controlled. They can lead any of us away in a hundred different directions from the supreme devotion to Him that He desires for our good. Note the senseless luxury of this present generation, the exaggerated care of the physical body, and the intemperance in eating and drinking, which are a curse and shame on America! Our culture has molded us to seek ample provision for the flesh and material comforts far beyond our needs, drowning the spirit and producing needless anxieties. We have to learn to subordinate the drive to satisfy these insatiable appetites so they do not master us and lead us into sin.
John W. Ritenbaugh
The Fruit of the Spirit: Self-Control
1 John 2:17
If any New Testament verse summarizes the theme of Ecclesiastes, it is I John 2:17. God calls things that are not as though they are. To God, the world is already dead, so He says, "Love not the world, for it is passing away." "Passing away" is a euphemism of dying. To God, the world is a putrefying corpse, but it has not yet been buried. It is a system in the process of self-destructing as a result of the course of vanity and meaningless self-centeredness, and it cannot be any other way because men and demons are operating it.
Think of this in terms of the main conclusion of the book of Ecclesiastes, of the priority that a person ought to set in his life, which is to fear God and keep His commandments.
John W. Ritenbaugh
Ecclesiastes and the Feast of Tabernacles (Part 1)
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