world
kosmos = world-system. John 18:36 ; John 7:7 , .
Kosmos, Summary: In the sense of the present world-system, the ethically bad sense of the word, refers to the "order," "arrangement," under which Satan has organized the world of unbelieving mankind upon his cosmic principle of force, greed, selfishness, ambition, and pleasure. Matthew 4:8 ; Matthew 4:9 ; John 12:31 ; John 14:30 ; John 18:36 ; Ephesians 2:2 ; Ephesians 6:12 ; 1 John 2:15-17 . This world- system is imposing and powerful with armies and fleets; is often outwardly religious, scientific, cultured, and elegant; but, seething with national and commercial rivalries and ambitions, is upheld in any real crisis only by armed force, and is dominated by Satanic principles.
Verse Meaning
The revelations and teachings that Jesus had given the Eleven would be the basis for their remaining loyal, safe, and joyful. Nevertheless the world would hate them because they were no longer of the world even as the world hated Jesus because He was not of the world. The idea is not so much that the disciples" outlook was different from the world"s but that their origin and character were since they had believed in Jesus. [1] Jesus spoke of the Father and the world as opposing loyalties (cf. 1 John 2:15). [source][source][source]
Jesus was apparently saying some of these things in prayer for the disciples" benefit, as He had earlier prayed with the onlookers at Lazarus" tomb in view (cf. John 11:42). [source][source][source]
Context Summary
John 17:11-17 - In The World But Not Of The World
What is the world? The inspired definition is given in 1 John 2:16. Enumerating her three offsprings, the Apostle goes on to say, "All that is in the world"¦ is not of the Father," that is, does not originate or proceed from Him. We might reverse the proposition and say, "All that does not emanate from the Father, and which is inconsistent with perfect love and purity and truth, is of the world."
The spirit of the world permeates society. All its plans, aims, and activities belong to the present passing show. "Under the sun" is the suggestion of Ecclesiastes. The world has always been in collision with Christ, because His teaching reverses everything that the world prizes. In its beatitudes, its methods of pleasure and acquisition, its view and use of power, and its attitude toward God, the difference is wide as the poles. But its hatred is welcome to the followers of Christ, as proving that they are on the Master's track, and in His fellowship they are abundantly compensated. [source]
Not of the world [ουκ εκ του κοσμου] They are “in the world” (εν τωι κοσμωι en tōi kosmōi John 17:13) still and Christ sends them “into the world” (εις τον κοσμον eis ton kosmon John 17:18), but they must not be like the world nor get their spirit, standards, and message “out of the world,” else they can do the world no good. These John 17:14-19 picture the Master‘s ideal for believers and go far towards explaining the failure of Christians in winning the world to Christ. Too often the world fails to see the difference or the gain by the change. [source]
Reverse Greek Commentary Search for John 17:14
John 1:9The world [τὸν κόσμον] As in John 1:3, the creation was designated in its several details by πάντα , all things, so here, creation is regarded in its totality, as an ordered whole. See on Acts 17:24; see on James 3:6. Four words are used in the New Testament for world: (1) γῇ , land, ground, territory, the earth, as distinguished from the heavens. The sense is purely physical. -DIVIDER-
-DIVIDER-
(2) οἰκουμένη , which is a participle, meaning inhabited, with γῆ , earth, understood, and signifies the earth as the abode of men; the whole inhabited world. See on Matthew 24:14; see on Luke 2:1. Also in a physical sense, though used once of “the world to come” (Hebrews 2:5). -DIVIDER-
-DIVIDER-
(3) αἰών , essentially time, as the condition under which all created things exist, and the measure of their existence: a period of existence; a lifetime; a generation; hence, a long space of time; an age, era, epoch, period of a dispensation. On this primary, physical sense there arises a secondary sense, viz., all that exists in the world under the conditions of time. From this again develops a more distinctly ethical sense, the course and current of this world's affairs (compare the expression, the times ), and this course as corrupted by sin; hence the evil world. So Galatians 1:4; 2 Corinthians 4:4. -DIVIDER-
-DIVIDER-
(4) κόσμος , which follows a similar line of development from the physical to the ethical sense; meaning (a) ornament, arrangement, order (1 Peter 3:3); (b) the sum-total of the material universe considered as a system (Matthew 13:35; John 17:5; Acts 17:24; Philemon 2:15). Compare Plato. “He who is incapable of communion is also incapable of friendship. And philosophers tell us, Callicles, that communion and friendship and orderliness and temperance and justice bind together heaven and earth and gods and men, and that this universe is therefore called Cosmos, or order, not disorder or misrule” (“Gorgias,” 508). (c) That universe as the abode of man (John 16:21; 1 John 3:17). (d) The sum-total of humanity in the world; the human race (John 1:29; John 4:42). (e) In the ethical sense, the sum-total of human life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God (John 7:7; John 15:18; John 17:9,John 17:14; 1 Corinthians 1:20,1 Corinthians 1:21; 2 Corinthians 7:10; James 4:4). -DIVIDER-
-DIVIDER-
This word is characteristic of John, and pre-eminently in this last, ethical sense, in which it is rarely used by the Synoptists; while John nowhere uses αἰών of the moral order. In this latter sense the word is wholly strange to heathen literature, since the heathen world had no perception of the opposition between God and sinful man; between the divine order and the moral disorder introduced and maintained by sin. -DIVIDER-
-DIVIDER-
[source]
John 15:19The world would love its own [ο κοσμος αν το ιδιον επιλει] Conclusion of second-class condition (determined as unfulfilled), regular idiom with αν an and imperfect indicative in present time. But because ye are not of the world Definite and specific reason for the world‘s hatred of real Christians whose very existence is a reproach to the sinful world. Cf. John 7:7; John 17:14; 1 John 3:13. Does the world hate us? If not, why not? Has the world become more Christian or Christians more worldly? [source]
John 17:14Not of the world [ουκ εκ του κοσμου] They are “in the world” (εν τωι κοσμωι en tōi kosmōi John 17:13) still and Christ sends them “into the world” (εις τον κοσμον eis ton kosmon John 17:18), but they must not be like the world nor get their spirit, standards, and message “out of the world,” else they can do the world no good. These John 17:14-19 picture the Master‘s ideal for believers and go far towards explaining the failure of Christians in winning the world to Christ. Too often the world fails to see the difference or the gain by the change. [source]
1 John 2:9Hateth [μισῶν] The sharp issue is maintained here as in Christ's words, “He that is not with me is against me” (Luke 11:23). Men fall into two classes, those who are in fellowship with God, and therefore walk in light and love, and those who are not in fellowship with God, and therefore walk in darkness and hatred. “A direct opposition,” says Bengel; where love is not, there is hatred. “The heart is not empty.” See John 3:20; John 7:7; John 15:18sqq.; John 17:14. The word hate is opposed both to the love of natural affection ( φιλεῖν ), and to the more discriminating sentiment - love founded on a just estimate ( ἀγαπᾶν ). For the former see John 12:25; John 15:18,John 15:19; compare Luke 14:26. For the latter, 1 John 3:14,1 John 3:15; 1 John 4:20,Matthew 5:43; Matthew 6:24; Ephesians 5:28,Ephesians 5:29. “In the former case, hatred, which may become a moral duty, involves the subjection of an instinct. In the latter case it expresses a general determination of character” (Westcott). [source]
1 John 2:15Love not the world [μη αγαπατε τον κοσμον] Prohibition with μη mē and the present active imperative of αγαπαω agapaō either stop doing it or do not have the habit of doing it. This use of κοσμος kosmos is common in John‘s Gospel (John 1:10; John 17:14.) and appears also in 1 John 5:19. In epitome the Roman Empire represented it. See it also in James 4:4. It confronts every believer today. [source]
1 John 2:16All that [παν το] Collective use of the neuter singular as in 1 John 5:4, like παν ο pān ho in John 6:37,John 6:39. Three examples, not necessarily covering all sins, are given in the nominative in apposition with παν το pān to “The lust of the flesh” David Smith thinks that, as in the case of Eve (Genesis 3:1-6) and the temptations of Jesus (Matthew 4:1-11), these three sins include all possible sins. But they are all “of the world” The problem for the believer is always how to be in the world and yet not of it (John 17:11,John 17:14.). [source]
1 John 2:19From us [εχ ημων] The same idiom, εχ ex and the ablative case For εχ ex in the sense of origin see John 17:15, for εχ ex in the sense of likeness, John 17:14. [source]
Greek Commentary for John 17:14
They are “in the world” (εν τωι κοσμωι en tōi kosmōi John 17:13) still and Christ sends them “into the world” (εις τον κοσμον eis ton kosmon John 17:18), but they must not be like the world nor get their spirit, standards, and message “out of the world,” else they can do the world no good. These John 17:14-19 picture the Master‘s ideal for believers and go far towards explaining the failure of Christians in winning the world to Christ. Too often the world fails to see the difference or the gain by the change. [source]
Reverse Greek Commentary Search for John 17:14
As in John 1:3, the creation was designated in its several details by πάντα , all things, so here, creation is regarded in its totality, as an ordered whole. See on Acts 17:24; see on James 3:6. Four words are used in the New Testament for world: (1) γῇ , land, ground, territory, the earth, as distinguished from the heavens. The sense is purely physical. -DIVIDER- -DIVIDER- (2) οἰκουμένη , which is a participle, meaning inhabited, with γῆ , earth, understood, and signifies the earth as the abode of men; the whole inhabited world. See on Matthew 24:14; see on Luke 2:1. Also in a physical sense, though used once of “the world to come” (Hebrews 2:5). -DIVIDER- -DIVIDER- (3) αἰών , essentially time, as the condition under which all created things exist, and the measure of their existence: a period of existence; a lifetime; a generation; hence, a long space of time; an age, era, epoch, period of a dispensation. On this primary, physical sense there arises a secondary sense, viz., all that exists in the world under the conditions of time. From this again develops a more distinctly ethical sense, the course and current of this world's affairs (compare the expression, the times ), and this course as corrupted by sin; hence the evil world. So Galatians 1:4; 2 Corinthians 4:4. -DIVIDER- -DIVIDER- (4) κόσμος , which follows a similar line of development from the physical to the ethical sense; meaning (a) ornament, arrangement, order (1 Peter 3:3); (b) the sum-total of the material universe considered as a system (Matthew 13:35; John 17:5; Acts 17:24; Philemon 2:15). Compare Plato. “He who is incapable of communion is also incapable of friendship. And philosophers tell us, Callicles, that communion and friendship and orderliness and temperance and justice bind together heaven and earth and gods and men, and that this universe is therefore called Cosmos, or order, not disorder or misrule” (“Gorgias,” 508). (c) That universe as the abode of man (John 16:21; 1 John 3:17). (d) The sum-total of humanity in the world; the human race (John 1:29; John 4:42). (e) In the ethical sense, the sum-total of human life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God (John 7:7; John 15:18; John 17:9, John 17:14; 1 Corinthians 1:20, 1 Corinthians 1:21; 2 Corinthians 7:10; James 4:4). -DIVIDER- -DIVIDER- This word is characteristic of John, and pre-eminently in this last, ethical sense, in which it is rarely used by the Synoptists; while John nowhere uses αἰών of the moral order. In this latter sense the word is wholly strange to heathen literature, since the heathen world had no perception of the opposition between God and sinful man; between the divine order and the moral disorder introduced and maintained by sin. -DIVIDER- -DIVIDER- [source]
Conclusion of second-class condition (determined as unfulfilled), regular idiom with αν an and imperfect indicative in present time. But because ye are not of the world Definite and specific reason for the world‘s hatred of real Christians whose very existence is a reproach to the sinful world. Cf. John 7:7; John 17:14; 1 John 3:13. Does the world hate us? If not, why not? Has the world become more Christian or Christians more worldly? [source]
They are “in the world” (εν τωι κοσμωι en tōi kosmōi John 17:13) still and Christ sends them “into the world” (εις τον κοσμον eis ton kosmon John 17:18), but they must not be like the world nor get their spirit, standards, and message “out of the world,” else they can do the world no good. These John 17:14-19 picture the Master‘s ideal for believers and go far towards explaining the failure of Christians in winning the world to Christ. Too often the world fails to see the difference or the gain by the change. [source]
Repetition of John 17:14 for emphasis. [source]
The sharp issue is maintained here as in Christ's words, “He that is not with me is against me” (Luke 11:23). Men fall into two classes, those who are in fellowship with God, and therefore walk in light and love, and those who are not in fellowship with God, and therefore walk in darkness and hatred. “A direct opposition,” says Bengel; where love is not, there is hatred. “The heart is not empty.” See John 3:20; John 7:7; John 15:18sqq.; John 17:14. The word hate is opposed both to the love of natural affection ( φιλεῖν ), and to the more discriminating sentiment - love founded on a just estimate ( ἀγαπᾶν ). For the former see John 12:25; John 15:18, John 15:19; compare Luke 14:26. For the latter, 1 John 3:14, 1 John 3:15; 1 John 4:20, Matthew 5:43; Matthew 6:24; Ephesians 5:28, Ephesians 5:29. “In the former case, hatred, which may become a moral duty, involves the subjection of an instinct. In the latter case it expresses a general determination of character” (Westcott). [source]
Prohibition with μη mē and the present active imperative of αγαπαω agapaō either stop doing it or do not have the habit of doing it. This use of κοσμος kosmos is common in John‘s Gospel (John 1:10; John 17:14.) and appears also in 1 John 5:19. In epitome the Roman Empire represented it. See it also in James 4:4. It confronts every believer today. [source]
Collective use of the neuter singular as in 1 John 5:4, like παν ο pān ho in John 6:37, John 6:39. Three examples, not necessarily covering all sins, are given in the nominative in apposition with παν το pān to “The lust of the flesh” David Smith thinks that, as in the case of Eve (Genesis 3:1-6) and the temptations of Jesus (Matthew 4:1-11), these three sins include all possible sins. But they are all “of the world” The problem for the believer is always how to be in the world and yet not of it (John 17:11, John 17:14.). [source]
The same idiom, εχ ex and the ablative case For εχ ex in the sense of origin see John 17:15, for εχ ex in the sense of likeness, John 17:14. [source]
As Jesus is not and as the disciples are not (John 17:14.). [source]