electedbyhim
Member
General Public
Further, world can mean the general public, as distinguished from a private group. The brothers of Jesus said, “ ‘For no one works in secret if he seeks to be known openly. If you do these things, show yourself to the world’ ” (John 7:4). Also, “Judas (not Iscariot) said to him, ‘Lord, how is it that you will manifest yourself to us, and not to the world?’ ” (John 14:22). Here, world has to do with the watching eyes of the general population.
Jews and Gentiles
Moreover, world also is used to represent all groups of people, as opposed to the Jewish people only. John the Baptist used it this way when he said, “ ‘Behold, the Lamb of God, who takes away the sin of the world!’ ” (John 1:29b). Of this text, Hendriksen writes, “According to the Baptist it is the sin of the world (men from every tribe and people, by nature lost in sin, cf. 11:51, 52) which the Lamb is taking away, not merely the sin of a particular nation (e.g., the Jewish).”37 It should be noted that the same meaning was used when the Samaritans said, “ ‘This is indeed the Savior of the world’ ” (John 4:42b). Previously, the Samaritan woman had said, “ ‘How is it that you, a Jew, ask for a drink from me, a woman of Samaria?’ (For Jews have no dealings with Samaritans.)” (John 4:9). Later, Jesus said to her, “ ‘You worship what you do not know; we worship what we know, for salvation is from the Jews’ ” (v. 22). This is to say, Christ died for people from among the Jews and from among the Samaritans; in other words, the world. God’s redemptive purpose is not confined to the Jews only. Salvation embraces people from the entire globe.
Human Realm
World is further used to describe the realm of mankind, as contrasted with the realm of heaven and angelic beings. John wrote, “He was in the world, and the world was made through him, yet the world did not know him” (John 1:10). Again, quoting Jesus, the apostle wrote, “ ‘If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things? No one has ascended into heaven except he who descended from heaven, the Son of Man.… For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life’ ” (John 3:12–16). The contrast is between the unseen realm of heaven above and the surrounding visible realm of earth below. Hendriksen notes that world can mean the “realm of mankind, human race, theatre of human history, framework of human society.”38 Boice writes, “We might also translate it [world] as ‘the human race.’ It is said of the world in this sense that God loved it and gave His only Son for it (John 3:16), that it is the object of His saving purposes (John 3:17), that Jesus died for it (1 John 2:2), that He is its Savior (John 4:42; 1 John 4:14). It must be understood of this use of the word that it refers to the human race collectively and not necessarily to each individual, otherwise the verses cited would imply a universal salvation of all men that is clearly repudiated elsewhere.”39
Non-Elect
Elsewhere, world refers to the non-elect, those not chosen by the Father. Jesus interceded, “ ‘I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours’ ” (John 17:9). Jesus distinguished the apostles and all future believers from “the world.” He clearly stated that He exclusively intercedes for His own people, not for the non-elect.
Elect Only
In yet other passages, world refers exclusively to believers. John wrote, “ ‘For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him” (John 3:17). When Jesus said that His death would give life to the world, the word world could mean only true believers. Jesus certainly did not give life to those who die as unbelievers. MacArthur clarifies, “The statement in verse 17, ‘that the world might be saved through Him,’ proves that it does not mean everyone who has ever lived, since all will not be saved.”40 Jesus Himself said, “ ‘For the bread of God is he who comes down from heaven and gives life to the world’ ” (John 6:33). Again, He said, “ ‘If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world’ ” (John 12:47). These verses do not teach that Jesus makes life possible for all people, if only they will believe. Rather, these texts say that He actually gives life to “the world,” a reference that can only mean elect believers.
Summary
It is clear that world has many shades of meaning in the gospel of John. This diversity must be kept in mind when studying this fourth gospel. Great care and skillful precision must be exercised in assigning a proper meaning to the word kosmos in each context. The apostle John himself moves freely from one meaning to another, sometimes even within the same verse. An investigation of these many verses and the multiple meanings of world reveals that one cannot automatically assume that the word always means every living person. Such would be a too-simplistic approach bordering on naiveté.
Further, world can mean the general public, as distinguished from a private group. The brothers of Jesus said, “ ‘For no one works in secret if he seeks to be known openly. If you do these things, show yourself to the world’ ” (John 7:4). Also, “Judas (not Iscariot) said to him, ‘Lord, how is it that you will manifest yourself to us, and not to the world?’ ” (John 14:22). Here, world has to do with the watching eyes of the general population.
Jews and Gentiles
Moreover, world also is used to represent all groups of people, as opposed to the Jewish people only. John the Baptist used it this way when he said, “ ‘Behold, the Lamb of God, who takes away the sin of the world!’ ” (John 1:29b). Of this text, Hendriksen writes, “According to the Baptist it is the sin of the world (men from every tribe and people, by nature lost in sin, cf. 11:51, 52) which the Lamb is taking away, not merely the sin of a particular nation (e.g., the Jewish).”37 It should be noted that the same meaning was used when the Samaritans said, “ ‘This is indeed the Savior of the world’ ” (John 4:42b). Previously, the Samaritan woman had said, “ ‘How is it that you, a Jew, ask for a drink from me, a woman of Samaria?’ (For Jews have no dealings with Samaritans.)” (John 4:9). Later, Jesus said to her, “ ‘You worship what you do not know; we worship what we know, for salvation is from the Jews’ ” (v. 22). This is to say, Christ died for people from among the Jews and from among the Samaritans; in other words, the world. God’s redemptive purpose is not confined to the Jews only. Salvation embraces people from the entire globe.
Human Realm
World is further used to describe the realm of mankind, as contrasted with the realm of heaven and angelic beings. John wrote, “He was in the world, and the world was made through him, yet the world did not know him” (John 1:10). Again, quoting Jesus, the apostle wrote, “ ‘If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things? No one has ascended into heaven except he who descended from heaven, the Son of Man.… For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life’ ” (John 3:12–16). The contrast is between the unseen realm of heaven above and the surrounding visible realm of earth below. Hendriksen notes that world can mean the “realm of mankind, human race, theatre of human history, framework of human society.”38 Boice writes, “We might also translate it [world] as ‘the human race.’ It is said of the world in this sense that God loved it and gave His only Son for it (John 3:16), that it is the object of His saving purposes (John 3:17), that Jesus died for it (1 John 2:2), that He is its Savior (John 4:42; 1 John 4:14). It must be understood of this use of the word that it refers to the human race collectively and not necessarily to each individual, otherwise the verses cited would imply a universal salvation of all men that is clearly repudiated elsewhere.”39
Non-Elect
Elsewhere, world refers to the non-elect, those not chosen by the Father. Jesus interceded, “ ‘I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours’ ” (John 17:9). Jesus distinguished the apostles and all future believers from “the world.” He clearly stated that He exclusively intercedes for His own people, not for the non-elect.
Elect Only
In yet other passages, world refers exclusively to believers. John wrote, “ ‘For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him” (John 3:17). When Jesus said that His death would give life to the world, the word world could mean only true believers. Jesus certainly did not give life to those who die as unbelievers. MacArthur clarifies, “The statement in verse 17, ‘that the world might be saved through Him,’ proves that it does not mean everyone who has ever lived, since all will not be saved.”40 Jesus Himself said, “ ‘For the bread of God is he who comes down from heaven and gives life to the world’ ” (John 6:33). Again, He said, “ ‘If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world’ ” (John 12:47). These verses do not teach that Jesus makes life possible for all people, if only they will believe. Rather, these texts say that He actually gives life to “the world,” a reference that can only mean elect believers.
Summary
It is clear that world has many shades of meaning in the gospel of John. This diversity must be kept in mind when studying this fourth gospel. Great care and skillful precision must be exercised in assigning a proper meaning to the word kosmos in each context. The apostle John himself moves freely from one meaning to another, sometimes even within the same verse. An investigation of these many verses and the multiple meanings of world reveals that one cannot automatically assume that the word always means every living person. Such would be a too-simplistic approach bordering on naiveté.
