Introduction:
Jesus was with the Father from the beginning, when the world was
created in perfect order (Gen 1-2). Adam was given dominion over the world, and
it quickly became evil (Gen 3). The world needed help; that was proven over and
over again. The kind of help that only the divine savior can provide. Jesus
came into the world, not to condemn it; he came to save the world (John
3:16-19). Yet, the world hated him even though they did not hate those who the
Father gave him, at first (John 7:7). The world eventually will hate them too
(John 15:18-19). Jesus never became part of the world but he ate, slept,
walked and taught in the world. The world hated him but he saved the
world. When Jesus prepared to leave the world, he prayed to the Father about
those who would be left behind in this world (John 17).
Are you confused yet? It is easy for that to happen! John the
Apostle wrote this Gospel to tell everyone about Jesus’ love so that they would
believe, and therefore have life in his name (John 20:30-31). While it is said
that John wrote simply, he also was very deep in some of his poetic techniques.
In this case, using imagery and repetition as a tool to communicate different
understandings of a commonly used word: “world” from the Greek root kosmos
(κόσμος).
This document will look at the various uses along with the deeper theological
reasons for the each use. Also, this document will suggest to the reader ways
to discern which is being used. However, the suggestion is not intended to be a
fool proof formula but instead a general guideline to consider as you read
John’s Gospel.
John’s
Use of “World” (κόσμος):
John uses kosmos, or a variant based on the same root, 78
times in 57 verses to tell his Gospel story. It is easy to conclude from this
ratio that John often repeats kosmos in a verse. John 15:19 has five
occurrences, which is the highest individual count, and one of the marquee
messages on the subject from this Gospel. The most common encounters are quotes
of Jesus, which is host to 64 mentions. Most of these are seen in the chapters
where Jesus focuses his attention to preparing his disciples prior to his
crucifixion. Jesus speaks of the world 41 times in chapters 14-18;
interestingly 18 of those are in dialog with the Father in his high priestly
prayer (John 17). Seven other times we see the term from the voice of others,
including John the Baptist, brothers of Jesus, Judas (not Iscariot), the
Pharisees and Samaritans. In addition to quotes, John the Apostle himself uses kosmos
seven times as the narrator. A detailed list of the occurrences, along with
analysis information, is included in Appendix B with a summarized view in
Appendix A; a simple list with only the text from the verses is in Appendix C.
A popular Greek lexicon, commonly referred to as BDAG, lists eight
major definitions within the range of meaning for kosmos: adornment,
orderly arrangement, the universe, beings greater than animals, the
earth, humanity, human system of values, and totality of an entity. John,
whether his own voice, or quotes of others, makes use of four of these.
Definitions 3 and 5, the universe and the earth, are combined for this study into
one category called Creation; next is Humanity from definition 6, followed by
Institution to represent definition 7, the human system of values. The chart in
Appendix A shows the summary.
John’s Gospel presents few exact uses of “world.” His closing verse
is possibly the only one that a definition can be determined with precision. In
it, he mentions the vastness of Jesus’ works; if all were to be written down,
the “world” could not contain it all (John 21:25). Therefore, viewing this
study in light of the BDAG analysis seems too simplistic; further consideration
is needed.
Using additional Logos Software tools, there are other means of
categorizing the encounters with kosmos. The Louw-Nida Lexicon has a
similar list of definitions to that of the BDAG, but they look at verses
differently.
For example, John 14:17 is thought to be of the system of values definition
from BDAG, but is listed in the humanity category by Louw-Nida. In fact, most
of the encounters are classified in this way, 56 times in total which is more
than double that of the BDAG approach.
The purpose of this document is not to present the findings purely
through the lens of data analysis, however the data can be an aid to
understanding the intent of the author. Looking at a cross section of these
various approaches has revealed that there is overlap in the definitions that
produced the conflict. As evidence, Institution is a valid category for John
14:17 because the system of values of the world does not see the Spirit of
truth. However, humanity is also valid because that system of values is
comprised of the attitudes and beliefs of its members, hence mankind. Mankind
is also a component of the Creation verses so we see conflicting application
there as well. In fact, symbolism and dual meaning is one of John’s signature
writing techniques.
The point of this is to say that regardless of whether John is discussing
creation as a whole or a system of values, man is the center of it; and man is
inherently evil. The details of John’s use of kosmos will be presented
in light of this finding.
An evaluation of a few passages may help understand their dualistic
nature. Chapter 3 contains three verses that use “world,” starting with what is
arguably the most famous of them all: John 3:16. To analyze, let us change a
few of the words in the first part of that verse. Instead of “For God so loved
the world” exchange world with some of the other options. Does God love the
earth? Or the universe? Probably not since it has no emotion and is not created
in his image. Does God love the system of values of this world? Certainly not;
it is evil and works against God! Therefore, we can conclude the message here
is that God loved humanity so much that he gave his only son.
The next verse is trickier. Did God send his son into humanity? Or
into the earth (or creation)? Probably creation because of the context of the
next section. He was not sent to condemn humanity, but to save it. If Jesus had
been sent into humanity, then not all of humanity would need to be saved, nor
would it be possibly to condemn it all. Likewise, if one were to consider this
passage in light of the system of values of society, it is easy to conclude
that Jesus did come to condemn it. The system of values, as constructed by
mankind, is evil and inherently against God.
A similar approach is valuable for the “world” passages in John
15:18-27. In them, Jesus is warning his disciples of imminent turmoil in their lives.
He poses the possibility that the “world” may hate them with a reminder that
the “world” first hated him. The earth is not capable of hate, so in this case
the two reasonable choices are humanity hates them, or the system of values
hates them. Either choice is acceptable, but even more acceptable is the idea
that the disciples will be hated by the portion of humanity that participates
in the system of values that ignore God. Why? Because Jesus chose them “out of
world,” meaning they no longer follow the values of society, but instead are
following the values of God in Jesus.
Note the idea that one can be “in” the world, while also being “not
of” it. Stated another way, you can be an active member of humanity, but not a
participant in the attitudes and actions that comprise the system of values for
the majority. Instead, you can choose to follow Jesus and be a participant in
the system of values for God. Clearly John speaks not just to his
contemporaneous audience but also to us, and all of the world! Pun intended.
Other
Writers’ Use of “World” (κόσμος):
The theological concepts of kosmos are most broadly defined
by John’s works. There are 102 occurrences between his Gospel and the three
letters credited to his name. This
is more than half of the total for the whole New Testament! No other Biblical
author provides as diverse a view as John. However, although not Biblical, Philo
is an interesting author to consider. His first century works present world as
something that can be seen as well as something that can be emotionally
experienced.
Up to the point of Philo’s work, the concept of world was that of
arrangement, order and beauty. All of that which can be seen and described.
Philo introduces another world though. One
that cannot be seen but can be “perceptible to our invisible conceptions.”
His purpose, it seems, was to explain the mysteries of God using Moses as the
expert witness and authority as an apology against the Stoic philosophers that
ascribe to a one visible world concept.
This other world is one of indescribably beauty. Just as “this
world” is the residence of the animals, fish and birds, the other world is
inhabited by the angels and God. These two worlds share one important attribute
though; they are both the creation of a sovereign God, the one king of all. The
world we cannot see, but can experience is the one worthy of our attention and
not the one where the sun, the moon and the things of the earth become the
object of worship. Philo wanted his audience to come to the same conclusion as
Moses; through the experience of this other world, that he called heaven, it
would “further excite the desire [we feel] to become acquainted
with the living God.”[8]
The similarity between John’s presentation of world and
that of Philo is found in the system of values. Both worlds have values; the
values of the seen world and the values of the world of God. John and Philo
also present the idea that a person can experience both worlds. Although Philo
would likely say one through sight and the other through comprehension. The
apparent difference is in the role humanity plays in the two worlds. John would
likely say that mankind is a contributing member of the system of values in
society where Philo might say that we are simply a victim of circumstances. However
and more importantly, both would say that the world of God, being heaven, is
one that can be known and we should be excited to know.
John’s Contribution to Biblical Theology:
John’s distinct contribution to the world theological theme is distinguishing
between physical presence and emotional connection. He presents the most
diverse uses of kosmos.
John broadens our understanding of our role in what can be seen and what can be
experienced. We discover that we can be somewhere but not be participant to the
attitudes and activities that are normal in that physical setting.
The other significant contribution from John is in the limit of our
role. Specifically, Jesus as the mediator; without him, our participation is
impossible. This is evident from Jesus’ high priestly prayer to God the Father
(John 17). Jesus revealed the name and the word of God to those who the Father
had chosen for himself (v6). Jesus was their protector and is now calling on
the Father in preparation for Jesus’ return to heaven (vv11-13). Those who
belong to Jesus are not participant in the system of values of society, just as
Jesus is not (v16). His disciples are united with Jesus, just as Jesus is
united with the Father; it is Jesus’ prayer that those who believe in him are
also one with the Father (vv20-21).
Conclusion:
John makes it clear that there are multiple worlds. There is the
physical world; the earth we walk on and the universe we can see. Then there
are the two worlds defined by their system of values; the values of mankind in
opposition to God and the values of God himself. Standing in the middle,
figuratively, is us as people. To which world do we belong? What value system
is the one that is good and right? The one of God, of course!
How do we know which world is which as we read John’s works? Read
it slow and consider it in terms of the bigger context. Pay close attention to
the prepositions used: in, of, into, and from for example. Study the passages
and substitute alternate words within the range of meaning so as to bring
clarity to the text. This is practical advice for any Scripture reading
venture, but especially true of John and his symbolic approach. Most
importantly, pray for help from the Holy Spirit who was sent to us to reveal
the truth of sin, righteousness and judgment (John 16:7-15)!
Always remember Jesus’ desire is for
him to be known and through him, the Father be known. This desire transcends
time through his unity with us and ours with the Father. Through our unity, we
are to carry on the message – so the whole world may believe!
‘The
glory that you have given me I have given to them, that they may be one even as
we are one, I in them and you in me, that they may become perfectly one, so
that the world may know that you sent me and loved them even as you loved me.
Father, I desire that they also, whom you have given me, may be with me where I
am, to see my glory that you have given me because you loved me before the
foundation of the world. O righteous Father, even though the world does not
know you, I know you, and these know that you have sent me. I made known to them
your name, and I will continue to make it known, that the love with which you
have loved me may be in them, and I in them.’ (John 17:22–26, ESV)
William Arndt, Frederick W. Danker, and Walter Bauer, A Greek-English
Lexicon of the New Testament and Other Early Christian Literature, (Chicago:
University of Chicago Press, 2000), 561-2.
Johannes
P. Louw, and Eugene Albert Nida, Greek-English Lexicon of the New Testament:
Based on Semantic Domains, (New York: United Bible Societies, 1996).
