Also, is it legitimate to say that the word "world, kosmos" can be limited in certain contexts (John 3:16 for example) or should "kosmos" have the same definition throughout.
Here is an excellent study on the word world in scripture:
Study on the word world by David Hucklebee
Study on the word world by David Hucklebee
STUDIES ON THE WORD "WORLD"
which world did Christ die?" At first appearance, this question may not appear very sensible, for some will immediately ask, "How many worlds are there?" But this is because most people
erroneously assume that the word "world" is consistently used but one way throughout the Scriptures. The Greek word of which this is a translation (
kosmos), is found 188 times in the New Testament, and only rarely, comparatively speaking, is it ever used with such a latitude of meaning as that which is assumed to be its only meaning. There are five Greek words which are translated "world" in the English version, and these are
aiōn,
aiōnios,
gē,
kosmos and
oikoumenē, but it is only with the word
kosmos that we wish to deal with in this study, for this is the word about which there is the most confusion in mens minds.
John 3:16-17 will serve as a fitting starting point for this study, for this text is one of the most embattled texts in this present matter, and has been the scene of many theological battles. "For God so loved the
world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the
world to condemn the
world; but that the
world through him might be saved."
Many people say that Christ died "for all men" without exception, but that the benefits avail only for those who believe. This sounds good at first appearance, but when we begin to examine the terms used, we run into some contradictions that put a question mark over the statement. Romans 5:6 and 8 tells us: "For when we were yet without strength, in due time Christ died
for the ungodly...But God commendeth his love toward us, in that, while we were yet sinners, Christ died
for us." The word here rendered "for" (Grk.
huper), like the English word "for" has a twofold significance; it means: (1)
In the place of, which, of course, refers to Christs substitution, in the present verse. (2)
For the benefit of, which points to the saving benefits of Christs redemptive work. If some men do not receive the benefits of Christs death, then it is clear that He did not die for them in this sense of the word "for," and if not in this sense of the word, then not in the sense of being a substitute for them either, for this word cannot be divided, so as to take half of the meaning of it. Christs death cannot be "for" a man, and yet him not benefit by it, for this is an integral part of the meaning of the word.
Let us examine the word "world" to see what its meaning is, and how it is used, and then we shall learn for whom Christ died, for both of these are necessary in determining the significance of Biblical terms.
I. THE DEFINTTION OF THE WORD "WORLD."
The primary meaning of this word will probably surprise many people, for it does not, as commonly supposed, mean "all mankind." If it ever has this meaning, it will lie in its usage, rather than in its primary meaning. W. E. Vines
Expository Dictionary of New Testament Words says that it means "primarily order, arrangement, ornament, adornment," while J. H. Thayers
Greek English Lexicon of the New Testament, says it means, "in Greek writings from Homer down,
an apt and harmonious arrangement or constitution,
order." He proceeds to give eight different meanings and applications of it, the last of which is "
Any aggregate or general collection of particulars of any sort." With this meaning, we can easily see how it can be used in such a wide range of applications and contexts as we shall shortly note. Richard Trench in his
Synonyms of the New Testament (lix) also mentions this variety of meanings, and shows that its common usage was significant more of limitation than of extensiveness.
This present writer was amazed when it first came to his attention that this word had more than one meaning and application, and he has since, in subsequent studies found that it is used in at least fourteen different ways in the New Testament. Let us note these:
(1) It is used of the universe as a whole. Pythagoras first used it in this sense because of the obvious order that was discernable in the universe. "God that made the world and all things therein..." (Acts 17:24). The parallel clause reveals the latitude of meaning that the word here has. "For the invisible things of him from the creation of the world are clearly seen ..." (Rom. 1:20).
(2) It is used of the earth, and it will be noted that this is a more limited meaning than the foregoing: "That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world" (Matthew 13:35). "Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father" (John 13:1). His departure was not to be
out of the universe, but out of the earth only as He returned to His Father in the third heaven. "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written.." (John 21:25). "According as he hath chosen us in him before the foundation of the world" (Eph. 1:4). We believe that it will be found that the phrase "the foundation of the world" refers in all ten of its appearances to the creation of the earth. "For we brought nothing into this world, and it is certain that we can carry nothing out" (1 Tim. 6:7). "Although the works were finished from the foundation of the world" (Heb. 4:3). "For then must he often have suffered since the foundation of the world..." (Heb. 9:26).
(3) It is used of the present world-system, generally with the suggestion of its opposition to God: "Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them" (Matthew 4:8). "The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil" (John 7:7). "And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world" (John 8:23). "Now is the judgment of this world: now shall the prince of this world be cast out" (John 12:31). "And we know that we are of God, and the whole world lieth in wickedness" (1 John 5:19). The reader will note that in all these texts, there is an evident contrast of this word either with heaven, or with the things of God, which helps in the determination of the meaning of the word.
(4) Sometimes it is used of the whole human race. This is the meaning that many people erroneously assume is the constant and unvarying meaning of the word throughout the New Testament, but one has but to take a concordance and carefully and without prejudice examine each usage of the word to find that not even in the majority of instances does it have this meaning. In some instances, more than one meaning and application may be merged in one text. "Ye are the light of the world" (Matthew 5:14). "That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not" (John 1:9-10). "Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God" (Rom. 3:19). "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: (For until the law sin was in the world: but sin is not imputed when there is no law" (Rom. 5:12-13).
(5) It is used of the Gentiles as distinguished from, and excluding the Jews; this is one of the several instances where this word cannot mean all mankind, for a segment is expressly excluded. "Now if the fall of them (the Jews) be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?...For if the casting away of them (the Jews) be the reconciling of the world, what shall the receiving of them be, but life from the dead" (Rom. 11:12,15). It is notable that in verse 12 "world" is used in apposition to the Gentiles, and this is doubtless the meaning in many instances. Dr. John Gill, one of the most noted authorities on Jewish writings, says:
"The phrase, the whole world, is frequently used by the Jews in a limited and restrained sense" of the Jews, and also "Nothing is more common in the Jewish writings, than to call the Gentiles the world; and the whole world." The Cause Of God And Truth, pp. 65, 66. Sovereign Grace Book Club, Evansville, Indiana, no date.
(6) It is again used in a limited sense of humanity minus believers; in this sense, it applies to the world of unbelievers. "If the world hate you, ye know that it hated me before it hated you" (John 15:18). Clearly, the word cannot here include believers, for they do not hate Christ. "God forbid: for then how shall God judge the world" (Rom. 3:6). Here again the word cannot have application to believers, for John 5:24, R. V., expressly declares, "Verily, verily, I say unto you, He that heareth my word, and believeth him that sent me hath eternal life, and cometh not into judgment, but hath passed out of death into life." Equally expressive is John 17:16: "They are not of the world, even as I am not of the world."
(7) It is used in an extremely limited sense of a portion of the people of Palestine in John 12:19: "The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him." It is obvious that all mankind is not referred to here, nor even all of the inhabitants of Palestine, for the Jewish leaders themselves had not gone out after the Lord Jesus. This confirms from the Scriptures the statement made by Dr. John Gill above, of this limited sense of this word among the Jews.
(8) It is used of the then known world, or the so-called Roman or civilized world: "First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world" (Rom. 1:8). It is clear that this is a limited usage of the word "world," for the gospel had not gone out beyond the limits of the Roman world, and many parts of the world, including the Americas, were as yet undiscovered.
(9) It is used of the professing Christians world in 1 John 4:1: "Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world." There would be no danger of any Christians being deceived by any spirit or prophet unless it posed as Christian, for they had been often warned about the unbelieving world, but now they are further warned of dangers from within the "Christian" world.
(10) It is used of the New Earth that is some day to cone to pass: "For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith" (Rom. 4:13). We arrive at this application of the word by considering Acts 7:5 where we are told that Abraham never received so much as a foot of the land that was promised to him as an heritage, but Hebrews 11:8-10 declares that he looked forward to the New Jerusalem for the fulfillment of this promise.
(11) It is used of the sum of material possessions: "For what is a man profited, if he shall gain the whole world, and lose his own soul?" (Matthew 16:26). "And they that use this world, as not abusing it: for the fashion of this world passeth away" (1 Cor. 7:31). In both these verses the word is used in reference to material possessions, and indeed, our English language uses it in much the same way when it speaks of the "business world," yet clearly it is a restricted usage, and not referring to mankind at all.
