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WORDS from the WORD by Charles L. Feinberg, Th.D., Ph.D., Director, Talbot Theological Seminary
W o r ld
T he Scriptures are clear in stating that the citizenship and common wealth (Phil. 3:20) of the believer are in heaven. On earth the child of God is always a sojourner and a pil grim (1 Pet. 2:11). In this sphere of life and testimony there are forces arrayed against the Christian. They are the world, the flesh and the devil (Eph. 2:1-3). When we come to a study of the word world in the Bible, we are soon struck by the several usages of the term. This need not amaze us. The reader can soon verify the statement that some of the simplest English words have a remarkable variety of meanings. The word horse has no less than 18 different usages, while the equally common word table has an aggregate of some 24 usages. Ac cording to the Oxford dictionary the word set has more definitions than any other word in our language. More than 30,000 words are employed to explain it. Both the Old Testament and the New have several words which are rendered in English by world. The principal Hebrew words are erets, olam and tebhel; the Greek words are ge, aion, oikoumene and kosmos. Of these the most important are teb hel, aion, oikoumene and kosmos. Tebhel, which occurs only in po etry and largely in the Psalms, de rives from a root meaning to produce, be fertile. It denotes man’s material abode. For such usage see 1 Sam. 2:8; Isa. 24:4; Jer. 10:12; Nahum 1:5 and Ps. 24:1. Aion means “ age” or “ indefinite time.” In the plural it has reference to the universe, in the sense of the totality of that which is contained in time. Note the examples in Heb. 1:2 and 11:3. Endless duration is signi fied in 1 Tim. 1:17. The word is employed in the sense of the present age of grace in contrast to the age that is to follow. Compare Luke 20:- 35. Because the moral bent of present world affairs is evil, the word refers to all the forces arrayed against god liness (Rom. 2:2; 2 Cor. 4:4 and Gal. 1:4). Oikoumene signifies the inhabited earth. See Luke 4:5; 21:26 and Rom.
10:18. Sometimes the word is em ployed to mean the Roman Empire as in Luke 2:1 and Acts 11:28. In the Epistle to the Hebrews the reference is to the kingdom of the Messiah. Note Hebrews 1:6 and 2:5. The word kosmos is basically “ or der” as opposed to chaos. The refer ence is first to the material universe then to the moral universe. This most common word for “ world” has a variety of meanings in the New Testament. Its primary use is to the material universe, as in Matt. 25:34; John 11:9; 17:24; Acts 17:24 and Phil. 2:15. Then the term is applied to the earth with its human inhabi tants or the human race. Note John 1:10,29; Rom. 3:19; 1 John 2:2. The mass of ungodly men opposed to God and Christ are designated by the word kosmos. See John 7:7; 1 Cor. 1:21; 2 Pet. 1:4; and 1 John 3:1,13. The ethical connotations of the word are most significant. The world is said to be transitory (Gal. 4:3; 1 Cor. 7:31; 1 John 2:15; 3 :17); it is marked by moral corruption (Eph. 2:2; 1 John 2:15-17), because it rejects God’s light (John 3:19), is under divine condemnation (John 13:31) and can not receive the spirit of truth be cause of unbelief (John 14:17). The world is ruled over by Satan (1 John 4:4 and 5:19) and is the object of God’s judgment, but now shown His mercy (Rom. 3:6, 19; 1 Cor. 6:2; John 1:29). The Holy Spirit has a specific ministry to the world as outlined in John 16:8-11. The believer has the weapon (faith) whereby to overcome the world (1 John 4:4; 5:4,5; John 16:33). It has been noted by many that the New Testament conception of the world is characteristic of our faith. The philosophy and religion of Greece and Rome did not have such a view. The many uses of the word explain such paradoxical statements in the Word as that which states that God has loved the world (John 3:16), and that which warns the believer not to love the world (1 John 2:15). By God’s grace we are to love the world of lost humanity, but we are to shim and hate the world system which is dominated by Satan. END.
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