by Watchman Nee (CLC)
Now is the judgment of this world: now shall
the prince of this world be cast out. And I, if I be lifted from the earth, will
draw all men unto myself" (John 12:31, 32).
Our Lord Jesus utters these words at a key point in his ministry. He has entered
Jerusalem thronged by enthusiastic crowds; but almost at once he has spoken in
veiled terms of laying down his life, and to this heaven itself has given public
approval. Now he comes out with this great twofold statement. What, we ask
ourselves, can it have conveyed to those who have just acclaimed him, going out
to meet him and accompanying him home on his ride? To most of them his words, if
they had any meaning at all, must have signified a complete reversal of their
hopes. Indeed the more discerning came to see in them a forecasting of the
actual circumstances of his death as a criminal (verse 33).
Yet if his utterance destroyed one set of illusions, it offered in place of them
a wonderful hope, solid and secure. For it announced a far more radical exchange
of dominion than even Jewish patriots looked for. "And I ..."-the expression
contrasts sharply with what precedes it, even as the One it identifies stands in
contrast with his antagonist, the prince of this world. Through the Cross,
through the obedience to death of him who is God's seed of wheat, this world's
rule of compulsion and fear is to end with the fall of its proud ruler. And with
his springing up once more to life there will come into being in its place a new
reign of righteousness and one that is marked by a free allegiance of men to
him. With cords of love their hearts will be drawn away from a world under
judgment to Jesus the Son of man, who though lifted up to die, is by that
very act lifted up to reign.
"The earth" is the scene of this crisis and its tremendous outcome, and "this
world" is, we may say, its point of collision. That point we shall make the
theme of our study, and we will begin by looking at the New Testament ideas
associated with the important Greek word kosmos. In the English versions
this word is, with a single exception shortly to be noticed, invariably
translated "the world." (The other Greek word, aion, also so translated,
embodies the idea of time and should more aptly be rendered "the age.")
It is worth sparing time for a look at a New Testament Greek Lexicon such as
Grimm's. This will show how wide is the range of meaning that kosmos has
in Scripture. But, first of all we glance back to its origins in classical Greek
where we find it originally implied two things: first a harmonious order or
arrangement, and secondly embellishment or adornment. This latter
idea appears in the New Testament verb kosmeo, used with the meaning "to
adorn," as of the temple with goodly stones or of a bride for her husband (Luke
21:5; Rev. 21:2). In 1 Peter 3:3, the exception just alluded to, kosmos
is itself translated "adorning" in keeping with this same verb kosmeo in
verse 5.
(1) When we turn from the classics to the New Testament writers we find that
their uses of kosmos fall into three main groups. It is used first with
the sense of the material universe, the round world, this earth. For
example, Acts 17:14, "the God that made the world and all things therein"; Matt.
13:35 (and elsewhere), "the foundation of the world"; John 1:10, "he was in the
world, and the world was made by him"; Mark 16:15, "Go ye into all the world."
(2) The second usage of kosmos is twofold. It is used (a) for the
inhabitants of the world in such phrases as John 1:10, "the world knew him
not"; 3:16, "God so loved the world"; 12:19, "the world is gone after him";
17:21, "that the world may believe." (b) An extension of this usage leads to the
idea of the whole race of men alienated from God and thus hostile to the
cause of Christ. For instance, Heb. 11:38, "Of whom the world was not
worthy"; John 14:17, "whom the world cannot receive"; 14:27, "not as the world
giveth, give I unto you"; 15:18, "If the world hateth you ..."
(3) In the third place we find kosmos is used in Scripture for worldly
affairs: the whole circle of worldly goods, endowments, riches,
advantages, pleasures, which though hollow and fleeting, stir our desire and
seduce us from God, so that they are obstacles to the cause of Christ. Examples
are: 1 John 2:15, "the things that are in the world"; 3:17, "the world's goods";
Matt. 16:26, "if he shall gain the whole world, and forfeit his life"; 1 Cor.
7:31, "those that use the world, as not abusing it." This usage of kosmos
applies not only to material but also to abstract things which have spiritual
and moral (or immoral) values. E.g., 1 Cor. 2:12, "the spirit of the world";
3:19, "the wisdom of this world"; 7:31, "the fashion of this world"; Titus 2:12,
"worldly (adj., kosmikos) lusts"; 2 Pet. 1:4, "the corruption that is in
the world"; 2:20, "the defilement's of the world"; 1 John 2:16, 17, "all that is
in the world, the lust ... the vainglory ... passeth away." The Christian is "to
keep himself unspotted from the world" (James 1:27).
The Bible student will soon discover that, as the above paragraph suggests,
kosmos is a favorite word of the apostle John, and it is he, in the main,
who helps us forward now to a further conclusion.
While it is true that these three definitions of "the world," as (1) the
material earth or universe, (2) the people on the earth, and (3) the things of
the earth, each contribute something to the whole picture, it will already be
apparent that behind them all is something more. The classical idea of
orderly arrangement or organization helps us to grasp what this is. Behind
all that is tangible we meet something intangible, we meet a planned system; and
in this system there is a harmonious functioning, a perfect order.
Concerning this system there are two things to be emphasized. First, since the
day when Adam opened the door for evil to enter God's creation, the world
order has shown itself to be hostile to God. The world "knew not God" (1
Cor. 1:21), "hated" Christ (John 15:18) and "cannot receive" the Spirit of truth
(14:17). "Its works are evil" (John 7:7) and "the friendship of the world is
enmity with God" (James 4:4). Hence Jesus says, "My kingdom is not of this
world" (John 18:36). He has "overcome the world" (16:33) and "the victory that
hath overcome the world" is "our faith" in him (1 John 5:4). For, as the verse
of John 12 that heads this study affirms, the world is under judgment. God's
attitude to it is uncompromising.
This is because, secondly, as the same verse makes clear, there is a mind
behind the system. John writes repeatedly of "the prince of this world"
(12:31; 14:30; 16:11). In his Epistle he describes him as "he that is in the
world" (1 John 4:4)and matches against him the Spirit of truth who indwells
believers. "The whole world," John says, "lieth in the evil one" (5:19). He is
the rebellious kosmokrator, world ruler-a word which, however, appears
only once, used in the plural of his lieutenants, the "world rulers of this
darkness" (Eph. 6:12).
There is, then, an ordered system, "the world," which is governed from behind
the scenes by a ruler, Satan. When in John 12:31 Jesus states that the sentence
of judgment has been passed upon this world he does not mean that the material
world or its inhabitants are judged. For them judgment is yet to come. What is
there judged is that institution, that harmonious world order of
which Satan himself is the originator and head. And ultimately, as Jesus' words
make clear, it is he, "the prince of the world," who has been judged (16:11) and
who is to be dethroned and "cast out" for ever.
Scripture thus gives depth to our understanding
of the world around us. Indeed, unless we look at the unseen powers behind the
material things we may readily be deceived.
This consideration may help us to understand better the passage in 1 Peter 3
alluded to above. There the apostle sets "the outward adorning (kosmos)
of plaiting the hair, and of wearing jewels of gold, or of putting on apparel"
in deliberate contrast with "the incorruptible apparel of a meek and quiet
spirit, which is in the sight of God of great price." By inference, therefore,
the former are corrupt and worthless to God. We may or may not be ready at once
to accept Peter's evaluation, depending upon whether we see the true import of
his words. Here is what he is implying. In the background behind these matters
of wearing apparel and jewelry and make-up, there is a power at work for its own
ends. Do not let that power grip you.
What, we have to ask ourselves, is the motive that activates us in relation to
these things? It may be nothing sensuous but altogether innocent, aiming by the
use of tone and harmony and perfect matching merely to gain an effect that is
aesthetically pleasing. There may be nothing intrinsically wrong in doing this;
but do you and I see what we are touching here? We are touching that harmonious
system behind the things seen, a system that is controlled by God's enemy. So
let us be wary.
The Bible opens with God's creation of the heavens and the earth. It does not
say that he created the world in the sense that we are discussing it now.
Through the Bible the meaning of "the world" undergoes a development, and it is
only in the New. Testament (though perhaps to a lesser extent already in the
Psalms and some of the Prophets) that "the world" comes to have its full
spiritual significance. We can readily see the reason for this development.
Before the Fall of man, the world existed only in the sense of the earth, the
people on the earth, and the things on the earth. As yet there was no kosmos,
no "world," in the sense of a constituted order. With the Fall, however, Satan
brought on to this earth the order which he himself had conceived, and with that
began the world system of which we are speaking. Originally our physical earth
had no connection with "the world" in this sense of a Satanic system, nor indeed
had man; but Satan took advantage of man's sin, and of the door this threw open
to him, to introduce into the earth the organization which he had set himself to
establish. From that point of time this earth was in "the world," and man was in
"the world." So we may say that before the Fall there was an earth; after the
Fall there was a "world"; at the Lord's return there will be a kingdom. Just as
the world belongs to Satan, so the Kingdom belongs to our Lord Jesus. Moreover
it is this Kingdom that displaces and that will displace the world. When the
"Stone not made with hands" shatters man's proud image, then the kingdom of this
world will "become the kingdom of our Lord and of his Christ" (Dan. 2:44, 45;
Rev. 11:15).
Politics, education, literature, science, art, law, commerce, music-such are the
things that constitute the kosmos, and these are things that we meet
daily. Subtract them and the world as a coherent system ceases to be. In
studying the history of mankind we have to acknowledge marked progress in each
of these departments. The question however is: In what direction is this
"progress" tending? What is the ultimate goal of all this development? At the
end, John tells us, antichrist will arise and will set up his own kingdom in
this world (1 John 2:18, 22; 4:3; 2 John 7; Rev. 13). That is the
direction of this world's advance. Satan is utilizing the material world, the
men of the world, the things that are in the world, to head everything up
eventually in the kingdom of antichrist. At that hour the world system will have
reached its zenith; and at that hour every unit of it will be revealed to be
anti-Christian.
In the book of Genesis we find in Eden no hint of technology, no mention of
mechanical instruments. After the Fall, however, we read that among the sons of
Cain there was a forger of cutting instruments of brass and iron. A few
centuries ago it might have seemed fanciful to discern the spirit of antichrist
in iron tools, even though for long the sword has been in open competition with
the ploughshare. But today, in the hands of man, metals have been turned to
sinister and deadly uses, and as the end approaches the widespread abuse of
technology and engineering will become even more apparent.
The same thing applies to music and the arts. For the pipe and the harp seem
also to have originated with the family of Cain, and today in unconsecrated
hands their God-defying nature becomes increasingly clear. In many parts of the
world it has long been easy to trace an intimate relationship between idolatry
and the arts of painting, sculpture, and music. No doubt the day is coming when
the nature of antichrist will be disclosed more openly than ever through song
and dance and the visual and dramatic arts.
As for commerce, its connections are perhaps even more suspect. Satan was the
first merchant, trading ideas with Eve for his own advantage, and in the
figurative language of Ezekiel 28,which seems to reveal something of his
original character, we read: "By thy traffic thou has increased thy riches, and
thine heart is lifted up" (verse 5). Perhaps this does not have to be argued,
for most of us will readily admit from experience the Satanic origin and nature
of commerce. We shall say more of this later.
But what of education? Surely, we protest, that must be harmless. Anyway, our
children have to be taught. But education, no less than commerce or technology,
is one of the things of the world. It has its roots in the tree of knowledge.
How earnestly, as Christians, we seek to protect our children from the world's
more obvious snares. And yet it is quite true that we have to provide
education for them. How are we going to solve the problem of letting them touch
what is essentially a thing of the world, and at the same time guarding them
from the great world system and its perils?
And what of science? It, too, is one of the units that constitute the kosmos.
It, too, is knowledge. When we venture into the further reaches of science, and
begin to speculate on the nature of the physical world-and of man-the question
immediately arises: Up to what point is the pursuit of scientific research and
discovery legitimate? Where is the line of demarcation between what is helpful
and what is hurtful in the realm of knowledge? How can we pursue after knowledge
and yet avoid being caught in Satan's meshes?
These, then, are the matters at which we must look. Oh, I know I shall appear to
some to be overstating things, but this is necessary in order to drive home my
point. For "if any man love the world, the love of the Father is not in him" (1
John 2:15). Ultimately, when we touch the things of the world, the question we
must ask ourselves always is: "How is this thing affecting my relationship with
the Father?"
The time has passed when we need to go out into the world in order to make
contact with it. Today the world comes and searches us out. There is a force
abroad now which is captivating men. Have you ever felt the power of the world
as much as today? Have you ever heard so much talk about money? Have you ever
thought so much about food and clothing? Wherever you go, even among Christians,
the things of the world are the topics of conversation. The world has advanced
to the very door of the Church and is seeking to draw even the saints of God
into its grasp. Never in this sphere of things have we needed to know the power
of the Cross of Christ to deliver us as we do at the present time.
Formerly we spoke much of sin and of the natural life. We could readily see the
spiritual issues there, but we little realized then what equally great spiritual
issues are at stake when we touch the world. There is a spiritual force behind
this world scene which, by means of "the things that are in the world," is
seeking to enmesh men in its system. It is not merely against sin therefore that
the saints of God need to be on their guard, but against the ruler of this
world. God is building up his Church to its consummation in the universal reign
of Christ. Simultaneously his rival is building up this world system to its vain
climax in the reign of antichrist. How watchful we need to be lest at any time
we be found helping Satan in the construction of that ill-fated kingdom. When we
are faced with alternatives and a choice of ways confronts us, the question is
not: Is this good or evil? Is this helpful or hurtful? No, the question we must
ask ourselves is: Is it of this world, or of God? For since there is only this
one conflict in the universe, then whenever two conflicting courses lie open to
us, the choice at issue is never a lesser one than: God ... or Satan?