What the Bible says about
World , Attraction for
(From Forerunner Commentary)
In Exodus 32:1-6 is an example of what happens when a leader goes away and does not return within the expected time. It provides a clear-cut example of what was happening to the Ephesian church (Revelation 2:4-5).
Moses went up Mount Sinai; Christ went up to Mount Zion in heaven. "What has become of him?" the people asked. "We do not know what has happened to him! He is up there. He is supposed to return, but He has not returned according to our expectations."
What do the Israelites decide to do? They began looking to the world for a solution, in this case to Egypt. In the Ephesians' case, it was the world around Ephesus, the world of Asia Minor. They looked to the culture to gratify them, and they began to drift in that direction.
Moses' return was delayed longer than the people thought that he should have been gone, so their affections pulled their attention elsewhere. The same happened to the Ephesians, only it took a lot longer because of the Spirit of God in them. The people in Exodus did not have the Spirit of God, yet the people in Ephesus—in the church—did have God's Spirit, so what took place very quickly in the book of Exodus was dragged out over a much longer period in the first-century church. The Ephesian's affections were taking them back into the world, and they began to follow the world's ways once again.
John W. Ritenbaugh
How to Know We Love Christ
God wants us to be fulfilled in life by following His way ("choose life," He says in Deuteronomy 30:19). He tells us what not to eat and warns us against gluttony and overdrinking. He tells us when and where to worship and who to fellowship with. His law even covers clothing, strongly urging modesty. Its principles reach into every aspect of life. Israel has been unfaithful to things similar to this and many more.
God's way is alluringly confronted and challenged on every side by what the New Testament calls the "world" (Greek cosmos). Cosmos means an organized system, but one opposed to the way of God's commandment. Babylon, meaning "confusion"—confusion regarding a way of life—is the Bible's code name for that system. God charges us in Revelation 18:4 to come out of that confused system, and the only way we can do that is to quit practicing Babylon's ways of doing things in the worship of its gods.
Israel, however, lives for the moment and for as much immediate gratification as possible. As a whole, she does not believe God and is afraid to pay the costs to break away and be peculiar or distinctive in a right way. She finds it easier to be like everyone else and be willingly accepted on the world's terms rather than her Husband's.
John W. Ritenbaugh
The Beast and Babylon (Part Six): The Woman's Character
The thorny ground symbolizes those who become consumed by the anxieties of this physical life and the deceitful enticement of wealth. The constant pressures of everyday life?providing sustenance, maintaining employment, seeking education, performing social duties, etc.?can be distracting, causing Christians to ignore God and spiritual growth.
The desire for wealth magnifies this distraction. It is enticing but yields the expected rewards: It promises to make us happy, but when gained, leaves us spiritually empty (I Timothy 6:7-10). The temptation and pursuit of wealth produces bad fruit: dishonesty, stealing, oppression of the poor, and taking advantage of others.
The good ground corresponds to those whose hearts and minds are softened by God's calling and receive it genuinely. They are a rich and fine soil?a mind that submits itself to the full influence of God's truth (Acts 22:14; Ephesians 4:1-6). The called of God not only accept His Word?the message of Jesus Christ?as rich soil accepts a seed for growth, they also bear much fruit (John 15:5, 8).
Martin G. Collins
Parables of Matthew 13 (Part Two): The Parable of the Sower
"The course of this world" is the zeitgeist—the spirit of the times. That spirit is not always exactly the same. From age to age it is somewhat different. The spirit that was in the United States back in the 30s, 40s, and 50s is different from the spirit in the world now. Beginning in the 60s, by comparison to what was back then, there has been a gradual intensifying of anger and hostility.
All of us have walked according to this spirit. All of us have had this spirit. All of us have resembled in attitude the Beast of Revelation. It has been impossible for us to avoid taking it on in its spiritual form. Some of us more; some of us less. The amount or the intensity of that spirit in us largely depends upon the family atmosphere one grew up in and the crowd we chose to run with. This is why parents are a child's the best protection from Satan and his destructive spirit.
John W. Ritenbaugh
The Spiritual Mark of the Beast
In Ephesians 2:2, Paul writes of "the course of this world." The Greek word kosmos, translated into the English word "world," essentially means an "orderly system." To human eyes beholding all the activity throughout the earth, the world looks anything but orderly. It looks confusing, to say the least. However, that conclusion depends on one's perspective.
What is going on to discerning eyes, the eyes of one to whom God has revealed Himself, is an orderly system of deception cloaked by restless activity among humans involved in constant wars, thousands of religions, evil conduct, corrupting entertainments, and other distracting, time-wasting business and social vanities. All of this restless activity is in reality nothing but a smokescreen hiding a sinister influence from discovery.
Notice something to which we generally do not pay much attention. The word "world" appears as the object of the preposition "of." This prepositional phrase modifies "course," showing us that Paul is speaking of a specific "course" available to us to choose from among others. The Greek word translated "course," aion, is especially interesting. At first, it indicates "an age," "an indefinite period of time," and by extension, "perpetuity."
However, Vine's Dictionary of New Testament Words provides an interesting alternative, saying that it also means, "Time viewed in relation to what takes place during that period" (emphasis added). Aion, then, does not have to mean simply "time" in some form: Vine shows that it is correctly translated "place" in Hebrews 5:6. Other commentators go into greater detail, but we will quote only two highly respected ones that other commentators frequently cite as authorities.
First, Richard C. Trench is a resource virtually every commentator eventually quotes on the definitions of biblical words. He defines aion as:
. . . all that floating mass of thought, opinions, maxims, speculations, hopes, impulses, aims and aspirations at any time current in the world, which is impossible to seize and accurately define, but which constitutes a most real and effective power, being our moral or immoral atmosphere which at every moment of our lives we inhale, again inevitably exhale.
Aion, translated as "course" in Ephesians 2:2, is the vague, ever-present immaterial realm that we are surrounded by and live in. It is interesting that Trench ties his definition to air, in that, even as we unconsciously breathe air in and out to sustain life, the course of the world is every bit as necessary to carnal life and is affecting us invisibly and constantly.
Second, Johann A. Bengel adds that aion is ". . . the subtle informing spirit of the Kosmos, or world of men who are living alienated and apart from God." This is what Germans termed zeitgeist, the spirit of the age—the "informing spirit"! The term "spirit" is used to indicate the invisible, immaterial influence whose characteristics are absorbed and then manifested in the attitudes and conduct of the general population of a given people.
An American commentator, Kenneth Wuest, is very helpful at this juncture:
To distinguish between aion and kosmos, kosmos gives the over-all picture of mankind alienated from God during all of history, and aion represents any distinct age or period of human history as marked out from another by particular characteristics.
Course in Roget's International Thesaurus, under the heading "tendency," has such synonyms as "thoughts," "zeitgeist," "spirit," "disposition," "character," "nature," "makeup," "bent," "slant," "frame of mind," "attitude," "inclination," "mind-set," "drift," "perspective," and many more. It may be easier to understand "course of this world" by rephrasing it into statements such as, "according to the disposition of this world"; "according to the character of this world"; "according to the nature of this world"; "according to the makeup of this world"; "according to the mindset, drift, or perspective of this world."
This is the spirit from which we must be converted. It is the unseen foundation and fountain of our pre-conversion conduct, and it is the same spirit still motivating us when we act carnally or in the flesh. Despite conversion, it remains within us, compressed like a spring that is ready to jump into action and influence our conduct.
John W. Ritenbaugh
Communication and Leaving Babylon (Part One)
A series of scriptures will highlight the world's danger to us. The apostle James writes: "Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God" (James 4:4). This epistle is written to a Christian congregation. Even as the Old Testament shows Israel to be a spiritual adulteress to God through the people's disobedience following the making of the Old Covenant, so are Christians—as part of the bride of Christ, having made the New Covenant—spiritual adulterers when they unfaithfully disobey.
James is not saying these people are lost. He is warning them that they are heading in that direction because they were backsliding, having already been unfaithful. The unstated, yet clear cause of their being drawn back is the world, as if it were the seductive temptress of Proverbs 7.
James' counsel is that we cannot straddle the fence between God and the world. He is expounding the "no man can serve two masters" principle. These two relationships—God and the world—frame a black-and-white issue; this war has no neutral zone. A person cannot pursue his self-centered, worldly ambitions and still remain loyal to God.
The apostle uses the word philos, indicating something dear, which the New King James Version translates as "friend." He is stressing an affectionate, emotional attachment. Interestingly, The New Testament in Modern English by J.B. Phillips (1959) renders the warning as, "You are like unfaithful wives, flirting with the glamour of this world, and never realizing that to be the world's lover means becoming the enemy of God!" Seen this way, James describes them as silly, immature children, thoughtlessly gambling away their futures in the Kingdom of God.
I John 2:15 adds a refinement to James' warning: "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." The Greek word translated as "love" is agapao, which suggests a reasoned, determined love. Thus, John's counsel stresses willfulness rather than mere affectionate attachment. In comparison, one could even describe philos as an unbidden "puppy love," but agapao—never.
John is saying that we should not have intimate fellowship combined with loyal devotion to the world. Our relationship to it must be a more distant, hands-off one. We certainly must live and do business within it, but we have to fight to keep it from becoming the focus of our way of life. The spiritual reality is that, as we might say today, "The world stands ready to eat us alive." It chews Christians up and spits them out. If permitted, it can trash spiritual realities that may once have been cherished hopes and dreams.
Galatians 6:14 provides another guiding principle to hold dear: "But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world." This is an example of Paul's spiritual outlook and maturity regarding his relationship with the world. As far as any relationship between him and the world is concerned, the world is dead and crucified, and so is he to it. It is vivid imagery. How much willful devotion can a person have in a relationship going nowhere because both parties are "dead" to each other?
John 15:18-23 adds more about why the world is dangerous to a Christian:
If the world hates you, you know that it hated Me before it hated you. If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you. Remember the word that I said to you, "A servant is not greater than his master." If they persecuted Me, they will also persecute you. If they kept My word, they will keep yours also. But all these things they will do to you for My name's sake, because they do not know Him who sent Me. If I had not come and spoken to them, they would have no sin, but now they have no excuse for their sin. He who hates Me hates My Father also.
This is the fruit of the carnal mind's persistently disobedient attitude shown in Romans 8:7. The whole worldly system is anti-God. Even though the Christian world patronizes Him, in reality, it hates Jesus Christ, and therefore it hates those who truly follow Him. There is a simple reason why this continual reality exists.
Paul had renounced the whole worldly system. It no longer had any appeal to him; he was, in effect, dead in relation to it. However, the world's pressure never ends, which Paul notes in Romans 12:2, "Do not be conformed to this world." The Greek more correctly reads, "Stop allowing yourself to be fashioned to the pattern of this age," or as the J.B. Phillips translation puts it, "Don't let the world around you squeeze you into its own mold."
This is the danger we face when we allow the world to become too important. To be forewarned is to be forearmed. The world subtly but inexorably manipulates us into conformity with its thinking, its value systems, and therefore its attitudes and conduct. If we are alert and truly guarding against an invasion of worldly attitudes and practices, we will soon be able to notice when others relapse into following the course of the world.
The persistent influence of the world is a reality because Satan, the god of this world, is its driving force (II Corinthians 4:4). The world is Satan's medium, through which he broadcasts his propaganda and disinformation. By confusing people about what to believe, he intends to manipulate humanity. Satan's pitch to mankind is aimed directly at exciting human nature's self-indulgent cravings.
Due to this Satanic effort, even though we are converted, we are apt to become misinformed, lackadaisical, disinterested, and discouraged. We must be aware of it and absolutely resist it. The apostles' advice about avoiding intimacy with the world is a form of the proverb, "Evil company corrupts good habits" (I Corinthians 15:33). Friendship with the world corrupts.
John W. Ritenbaugh
The Christian Fight (Part Two)
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
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