Love Not the World

BY DAVID N. SAMUEL

1 John 2:15-18

“Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.”

Here is sound advice for every Christian, young, middle-aged or elderly. The world is a snare to the Christian. Therefore, do not love the world.

I. By “the world” we understand three things. The word is used in three ways in the Bible. There is, first, the physical or natural world, the creation. When God made the natural world he pronounced it ‘very good’. But it has been marred by the Fall, by man’s sin and disobedience. The Fall of man has dragged the whole creation down. The Bible says that the whole creation groans and travails in pain, and that it is subject to vanity or futility, as a consequence of sin, but that it is not evil in itself, and it will one day be restored and renovated.

So we do not take these words to mean that we should not love the world God has made, that we ought not to delight in nature. It is a very wonderful and awe-inspiring world. We admire its beauty, the sunsets, the music of birds, the seas and mountains. Wordsworth, the poet of nature, wrote, “My heart leaps up when I behold a rainbow in the sky…” We all share that feeling. Nevertheless, we should, as Christians, also have a certain detachment from it. This is not our permanent home. We are passing through this world. We have here no abiding city. Using “this world”, says Paul, “as not abusing it: for the fashion of this world passeth away”. Our real home is not here, but we “look for a city which hath foundations, whose builder and maker is God.”

So moderation is the watchword for the Christian in relation to the creaturely things of this world; a certain detachment, and sitting loose to this wonderful creation and the things that are in it. “Set your affection on things above, not on things on the earth,” was Paul’s exhortation to the Christians at Colosse.

Then, again, the word ‘world’ is used in the Bible to mean the dwellers on the earth, mankind. But these words, “love not the world” are not intended to mean that we should not love our fellowmen. There is nothing misanthropic about Christianity! There is a tendency abroad today in certain circles to love nature, but to resent the presence of people who tend to spoil nature. I think there is an element of this in the Green Movement. “What a wonderful world this would be, if it were not for people spoiling it, and interfering with nature.” But there is nothing of that in this verse; it does not mean that we are not to love mankind. On the contrary, the Bible is replete with the exhortation to love our neighbour as ourselves, and to do unto others as we would have them do unto us.

And, lastly, the word ‘world’ in the Bible can mean human society organised apart from God and over against him. Mankind without true religion, and in rebellion against God and his Word – secular, humanistic, atheistic society, but it can also mean those who reject the true God and invent their own religion. The consequence of the Fall is that man is in rebellion against God, and wants to cast off his laws and his rule. In the days before the flood “God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.” And nothing has changed since, for John says in his first epistle, “the whole world lieth in wickedness.” It is that world we are not to love. We are not to make it the object of our affections or follow its godless ways.

II. John now adds, “neither the things that are in the world.” The apostle goes on to explain more fully in our text what this world consists in (verse 16). It consists not so much in material things, but in lusts, passions, and desires.

(1) “The lust of the flesh,” that is, all that pertains to bodily appetites and their gratification. Our natural appetites as a consequence of the Fall have become inflamed, and satisfying them can become not a means to an end, as they were intended to be, but an end in themselves – living to eat instead of eating to live. Hedonism takes over, that is the teaching that pleasure or happiness is the chief end and purpose of life. We see how this view of life has come to the fore in recent years. John says, do not adopt this way of life, do not be drawn to it. People think that enjoyment and pleasure are life, but they are not.

People may call us killjoys for not behaving in this way, and say that we are being very narrow. But “strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” And it is also true, that “solid joys and lasting treasure none but Zion’s children know.”

(2) “The lust of the eyes”. “The eye is not satisfied with seeing” (Ecclesiastes 1:8). It is always seeking out some new object. Ahab was not satisfied with his possessions, though he was king. He saw Naboth’s vineyard and coveted it. David saw Bathsheba and desired her though she was the wife of Uriah. Our Lord said, “If thine eye offend thee, pluck it out.” He was not, of course, speaking literally. It is not the eye, but the desire of the eye that must be eradicated. The commandment is, “Thou shalt not covet.”

(3) “And the pride of life”, that is, its vainglory. “The pomps and vanities of this wicked world”, as the Catechism has it. All the pretentiousness of life, the boasting, the false glamour, the outward show. The world makes much of all this, it is very important, indeed, to the worldly-minded. Wealth, power, fame, all seem very attractive. They are like the stage props and scenery in a theatre. All the colours glow in the arc- lights and seem so very rich and splendid. But in the light of day they look cheap and tawdry. So all the show and boasting of the world will look in the light of eternity; and people will be astonished that they gave their immortal souls for it. There is that great passage in Revelation, chapter 8:16,17, which typifies all this when it describes the fall of Babylon the Great with all its wealth and power and pomp. “Alas, alas, great city, that was clothed with fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! For in one hour so great riches is come to nought.”

III. “All that is in the world is not of the Father.” It does not proceed from him. If we love these things the love of the Father is not in us. The two cannot exist together in the same person, love of the world, and love of God. “No man can serve two masters.” Like certain plants which grow in the garden, other plants cannot live next to them; they are incompatible. “Whosoever will be the friend of the world is the enemy of God” says James in his epistle, putting the matter simply and starkly. There can be no truce between God and the world, therefore there can be no truce between the world and the Christian. “Demas hath forsaken me,” wrote Paul, “having loved this present world.” (2 Timothy 4:10). It is a snare and temptation to the Christian, yet he is in the world.

In Pilgrim’s Progress we read how Christian and Faithful had to pass through Vanity Fair, which in the allegory stood for the world and its ways. We have to pass through the world, but we must not be of the world. While the church has no choice but to be in the world, the world has no place in the church. The two must not get entangled and confused. What God has separated must not be joined together. The Christian is called to holiness because God is holy. “Be holy for I am holy,” and holiness means separation from worldly and godless ways.v

John also gives another reason for this separation. “The world passeth away, and the lust thereof” (verse 17). The Bible tells us that God created the world and all things. It also tells us that he will cause it to pass away. “The fashion of this world passeth away” says Paul in 1 Corinthians 7:31. The ancient Greeks, Aristotle in particular, believed that the world was eternal. We ourselves speak of the solid earth, terra firma. But scientists tell us that in fact there is nothing solid about it; it is a mass of whirling atoms. The chair I sit on, the table I write at, the house I am in, all partake of the same insubstantial nature. Shall I not believe the Word of God then, when it tells me that “the fashion of this world passeth away”? And with it, John adds, will pass away the “lust” or desire, “but he that doeth the will of God shall abide for ever.” He who holds fast the Word of God, he who believes and obeys it from the heart lays hold upon something enduring. He is committed to something outside the present world with all its flux and change and insecurity. He builds upon a sure foundation, for “the Word of God liveth and abideth for ever.”

The Christian has to live in the world, but he must get the world out of his heart. Jonathan Sacks, the Chief Rabbi, writing in The Times stated, “It took a day to get the Israelites out of Egypt. It took much longer to get Egypt out of the Israelites.” Only the expulsive power of the love of God can get the world out of the heart of the Christian. It is the process of sanctification, in which the love of God is shed abroad in our hearts by the Holy Spirit. He who loves God cannot love the world.v

But there is something else which should also impress this upon us, and make us see the need and urgency of separation from the world. It is this, these are the “last times”. “Little children, it is the last time…” (1 John 2:18). This is the closing period of this dispensation. It is the eschaton, the technical term for the last period of the world. It was announced by the first coming of Christ, and will be concluded by his return. It calls for watchfulness and seriousness. These are critical days in which we live, we must be alert and attentive; it is no time for taking our ease. “The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light” (Romans 13:12).

“Love not the world”, for the world is hastening to judgment. But how do we know that? How do we know it is the last time? Because, says John, “antichrist shall come, even now there are many antichrists; whereby we know it is the last time” (verse 18). “Antichrist” means two things. First, “opposed to Christ”, and secondly, “in the place of Christ”.

There are many who are opposed to Christ today. We are living in a culture which has not only ceased to be overtly Christian but is actually opposed to Christ, and to the teaching and principles of the Gospel. We must now be conscious that those organs and bodies which mould thought and opinion, such as broadcasting, journalism, schools and universities, are antipathetic to Christianity. This is something which has crept up upon us over the last fifty years or so, but none can deny that it is now an accomplished fact.

But in addition to that, there is the powerful influence of Islam. Muslims deny that God has come in the flesh, in the person of Jesus. They accept Jesus as a prophet, but not as God. The Jews did not really kill him, they say. On the cross he was represented by one who was like him, but God took him directly to heaven.

How do we know, then, that this is the eschaton, “the last time”? Because the sprit of antichrist is abroad in the world. Therefore, do not love the world, for it will soon pass away and all its lusts or desires.

But somebody may say, “I find it very hard not to love the world.” We must all, at times, feel like that. And the truth is that love of the world cannot be overcome by us on our own. We need the grace or love of God to overcome it. Somebody has spoken of the “expulsive power of a new affection”. That is simply, that a new love drives out the old love.

The Bible is full of this very thing. That is why its great message is the love of God for us. “God so loved the world…” “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.” When we realize the greatness of God’s love it has the power to drive out the love of the world. As Paul has put it, “The love Christ constraineth us…” (2 Corinthians 5:14). He is referring to all he did and suffered as an apostle of Christ. Why did he do it? The answer was the love of Christ. He could not have done it of, or by himself.

That is why there is so much about God’s love in the New Testament. It is the key to everything in the Christian life. Without it we are nothing and can do nothing. “Though I speak with the tongues of men and of angels, and have not charity [or love as Tyndale translated it] I am become as sounding brass or a tinkling cymbal.”

If we would not love the world, we must “know the love of God, which passeth knowledge.” The words of Charles Wesley’s hymn fittingly capture the sense of this part of John’s epistle.

“The world passeth away, and the lust thereof, but he that doeth the will of God abideth for ever.” 

Forasmuch as man, being not borne to ease and rest, but to labour and travail, is by corruption of nature through sin, so far degenerated and grown out of kind, that he taketh idleness to be no evil at all, but rather a commendable thing, seemly for those that be wealthy, and therefore is greedily embraced of most part of men, as agreeable to their sensual affection, and all labour and travail is diligently avoided, as a thing painful and repugnant to the pleasure of the flesh: It is necessary to be declared unto you, that by the ordinance of God, which he hath set in the nature of man, every one ought, in his lawful vocation and calling, to give himself to labour: and that idleness, being repugnant to the same ordinance, is a grievous sin, and also, for the great inconveniences and mischiefs which spring thereof, an intolerable evil: to the intent that when ye understand the same, ye may diligently flee from it, and on the other part earnestly apply yourselves, every man in his vocation, to honest labour and business, which as it is enjoined unto man by God’s appointment, so it wanteth not his manifold blessings and sundry benefits.

In what points the true ornaments of the Church or Temple of God do consist and stand, hath been declared in the two last Homilies, entreating of the right use of the Temple or house of God, and of the due reverence that all true Christian people are bound to give unto the same. The sum whereof is, that the Church or house of God, is a place appointed by the holy Scriptures, where the lively word of God ought to be read, taught, and heard, the Lords holy name called upon by public prayer, hearty thanks given to his Majesty for his infinite and unspeakable benefits bestowed upon us, his holy Sacraments duly and reverently ministered, and that therefore all that be godly indeed, ought both with diligence at times appointed, to repair together to the said Church, and there with all reverence to use and behave themselves before the Lord. And that the said Church thus godly used by the servants of the Lord, in the Lords true service, for the effectual presence of God’s grace, wherewith he doeth by his holy word and promises, endue his people there present and assembled, to the attainment, as well of commodities worldly, necessary for us, as also of all heavenly gifts, and life everlasting, is called by the word of God (as it is indeed) the Temple of the Lord, and the house of God, and that therefore the due reverence thereof, is stirred up in the hearts of the godly, by the consideration of these true ornaments of the said house of God, and not by any outward ceremonies or costly and glorious decking of the said house or Temple of the Lord, contrary to the which most manifest doctrine of the Scriptures, and contrary to the usage of the Primitive Church, which was most pure and incorrupt, and contrary to the sentences and judgements of the most ancient, learned and godly Doctors of the Church (as hereafter shall appear) the corruption of these latter days, hath brought into the Church infinite multitudes of images, and the same, with other parts of the Temple also, have decked with gold and silver, painted with colours, set them with stone and pearl, clothed them with silks and precious vestures, fancying untruly that to be the chief decking and adorning of the Temple or house of God, and that all people should be the more moved to the due reverence of the same, if all corners thereof were glorious, and glistering with gold and precious stones. Whereas indeed they by the said images, and such glorious decking of the Temple, have no thing at all profited such as were wise and of understanding: but have thereby greatly hurt the simple and unwise, occasioning them thereby to commit most horrible idolatry. And the covetous persons, by the same occasion, seeming to worship, and peradventure worshipping indeed, not only the images, but also the matter of them, gold and silver, as that vice is of all others in the Scriptures peculiarly called idolatry or worshipping of images. (Eph 5, Col 3) Against the which foul abuses and great enormities shall be alleged unto you: First, the authority of God’s holy word, as well out of the old Testament, as of the new. And secondly, the testimonies of the holy and ancient learned Fathers and Doctors, out of their own works and ancient histories Ecclesiastical, both that you may at once know their judgements, and withal understand what manner of ornaments were in the Temples in the Primitive Church in those times, which were most pure and sincere. Thirdly, the reasons and arguments made for the defence of images or idols, and the outrageous decking of Temples and Churches, with gold, silver, pearl, and precious stone, shall be confuted, and so this whole matter concluded. But lest any should take occasion by the way, of doubting by words or names, it is thought good here to note first of all, that although in common speech we use to call the likeness or similitude of men or other things images, and not idols: yet the Scriptures use the said two words (idols and images) indifferently for one thing always. They be words of divers tongues and sounds, but one in sense and signification in the Scriptures. The one is taken of the Greek word Ei¶dwlon; an Idol, and the other of the Latin word Imago, and Image, and so both used as English terms in the translating of Scriptures indifferently, according as the Septuagint have in their translation in Greek Ei¶dwla, and St. Jerome in his translation of the same places in Latin hath Simulachra, in English, Images. And in the new Testament, that which St. John calleth Ei¶dwlon (1 Jn 5), St. Ierome likewise translateth Simulachrum, as in all other like places of Scripture usually he doeth so translate. And Tertullian , a most ancient Doctor, and well learned in both the tongues, Greek and Latin, interpreting this place of St. John , Beware of Idols, that is to say (saith Tertullian ) of the images themselves: the Latin words which he useth, be Effigies and Imago, to say, an Image (Lib. de corona militis). And therefore it skilleth not, whether in this process wee use the one term or the other, or both together, seeing they both (though not in common English speech, yet in Scripture) signify one thing. And though some to blind men’s eyes, have heretofore craftily gone about to make them to be taken for words of divers signification in matters of Religion, and have therefore usually named the likeness or similitude of a thing set up amongst the Heathen in their Temples or other places to be worshipped, an Idol. But the like similitude with us, set up in the Church, the place of worshipping, they call an Image, as though these two words (Idol and Image) in Scripture, did differ in propriety and sense, which as is afore said) differ only in sound and language, and in meaning be in deed all one, specially in the Scriptures and matters of Religion. And our Images also have been, and be, and if they be publicly suffered in Churches and Temples, ever will be also worshipped, and so Idolatry committed to them, as in the last part of this Homily shall at large be declared and proved. Wherefore our Images in Tem ples and Churches, be in deed none other but Idols, as unto the which Idolatry hath been, is, and ever will be committed.

Almighty GOD, to the intent his most holy Name should be had in honour, and evermore be magnified of the people, commandeth that no man should take his Name vainly in his mouth, threatening punishment unto him that irreverently abuseth it by swearing, forswearing, andblasphemy. To the intent therefore that this commandment may be the better known and kept, it shall bee declared unto you, both how it is lawful for Christian people to swear, and also what peril and danger it is vainly to swear, or to be forsworn.

Unto a Christian man, there can be nothing either more necessary or profitable, than the knowledge of Holy Scripture; forasmuch as in it is contained God’s true word, setting forth his glory, and also man’s duty. And there is no truth nor doctrine, necessary for our justification and everlasting salvation, but that is, or may be, drawn out of that fountain and well of truth. Therefore, as many as be desirous to enter into the right and perfect way unto God, must apply their minds to know Holy Scripture; without the which, they can neither sufficiently known God and his will, neither their office and duty. And as drink is pleasant to them that be dry, and meat to them that be hungry; so is the reading, hearing, searching, and studying of Holy Scripture, to them that be desirous to know God, or themselves, and to do his will. And their stomachs only do loathe and abhor the heavenly knowledge and food of God’s word, that be so drowned in worldly vanities, that they neither saviour God, nor any godliness: for that is the cause why they desire such vanities, rather than the true knowledge of God. As they that are sick of an ague, whatsoever they eat and drink, though it be never so pleasant, yet it is as bitter to them as wormwood; not for the bitterness of the meat, but for the corrupt and bitter humour that is in their own tongue and mouth; even is the sweetness of God’s word bitter, not of itself, but only unto them that have their minds corrupted with long custom of sin and love of this world.

Of all things that be good to be taught unto Christian people, there is nothing more necessary to be spoken of, and daily called upon, then charity: as well for that all manner of works of righteousness be contained in it, as also that the decay thereof is the ruin or fall of the world, the banishment of virtue, and the cause of all vice. And for so much as almost every man, maketh and frameth to himself charity after his own appetite, and how detestable soever his life be, both unto God and man, yet he persuadeth himself still that he hath charity: therefore you shall hear now a true and plain description or setting forth of charity, not of men’s imagination, but of the very words and example of our Saviour Jesus Christ. In which description or setting forth, every man (as it were in a glass) may consider himself, and see plainly without error, whether he be in the true charity, or not.

Among all the creatures that God made in the beginning of the world most excellent and wonderful in their kind, there was none (as the Scripture beareth witness) to be compared almost in any point unto man, who as well in body and soul exceeded all other no less, then the Sun in brightness and light exceedeth every small and little star in the firmament. He was made according to the image and similitude of God, he was endued with all kind of heavenly gifts, he had no spot of uncleanness in him, he was found and perfect in all parts, both outwardly and inwardly, his reason was incorrupt, his understanding was pure and good, his will was obedient and godly, he was made altogether like unto God, in righteousness, in holiness, in wisdom, in truth, to be short in all kind of perfection.

In the last Sermon was declared unto you, what the lively and true faith of a Christian man is, that it causeth not a man to be idle, but to be occupied in bringing forth good works, as occasion serveth.

Of our going from God, the wise man saith, that pride was the first beginning: for by it mans heart was turned from God his maker. For pride (saith he) is the fountain of all sin: he that hath it, shall be full of cursings, and at the end it shall overthrow him. (Ecclus 10) And as by pride and sin we go from God, so shall God and all goodness with him go from us. And the Prophet Hosea doth plainly affirm (Hos 5), that they which go a way still from God by vicious living, and yet would go about to pacify him otherwise by sacrifice, and entertain him thereby, they labour in vain. For, notwithstanding all their sacrifice, yet he goeth still away from them. For so much (saith the Prophet) as they do not apply their minds to return to God, although they go about with whole flocks and herds to seek the Lord, yet they shall not find him: for he is gone away from them.

A Sermon of the Misery of all Mankind and of his Condemnation to Death Everlasting, by his own Sin.

Because all men be sinners and offenders against God, and breakers of his law and commandments, therefore can no man by his own acts, works, and deeds (seem they never so good) be justified, and made righteous before God: but every man of necessity is constrained to seek for another righteousness or justification, to be received at God’s own hands, that is to say, the forgiveness of his sins and trespasses, in such things as he hath offended. And this justification or righteousness, which we so receive of God’s mercy and Christ’s merits. embraced by faith, is taken, accepted and allowed of God, for our perfect and full justification.