The Christian Position: In the World, but Not of it

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 •  8 min. read  •  grade level: 8
In the Old Testament, God spoke to a people who, instead of being outside the world, were expressly promised the most favored position and the most abundant blessing in the world. For their guidance, the fullest political and legal directions were provided. What treatment to give to captured cities, what exemptions to make from military service, what number of witnesses to require in criminal trials, what courts to establish for disputed questions, what punishment to inflict for particular offenses—these and other kindred matters are laid down with a precision suited to the worldly character of the subject with which they dealt. As might be expected, where the righteous regulation of society was the object, strict assertion of right is the pervading principle. "Eye for eye, tooth for tooth," fairly summarizes its spirit. Indeed, such must be the spirit of any code for the equitable government of man on the earth.
But is this the code laid down for the Christian to follow? No, the Christian is "not of the world," and the directions given him are suited to his heavenly character and his association with the "patience" of Christ. He is a follower of Him who was "brought as a lamb to the slaughter," "Who, when He was reviled, reviled not again; when He suffered, He threatened not; but committed Himself to Him that judgeth righteously." How, then, is the believer to act? In just the same way. "If, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow His steps." (1 Pet. 2:20-2120For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. 21For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: (1 Peter 2:20‑21).) Such too are our Lord's own directions. Instead of demanding an eye for an eye, and a tooth for a tooth, as the Israelite was to do, His instructions are: "Resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain." Matt. 5:39-4139But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. 41And whosoever shall compel thee to go a mile, go with him twain. (Matthew 5:39‑41).
And this, though strangely put, is no figure of speech. Paul exclaims, as though the idea was shocking to entertain: "Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?" It is incredible that "brother goeth to law with brother, and that before the unbelievers. Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded?" (1 Cor. 6:1-71Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? 2Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 3Know ye not that we shall judge angels? how much more things that pertain to this life? 4If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. 5I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? 6But brother goeth to law with brother, and that before the unbelievers. 7Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? (1 Corinthians 6:1‑7).) Imagine such language addressed to a Jew! It is absolutely subversive of the whole principle on which the institutions of his state were founded—absolutely ruinous to any scheme of righteous government on earth. Why then is it urged, as an almost self-evident principle, on the believer? Because the believer is not of the world. He belongs to Christ. True, he will judge the world, and judge angels, but this will be with Christ, and if Christ waits for this time, so must he. He is not even to assert his rights now, but is called on to suffer wrong as Christ did—not to render "evil for evil, or railing for railing: but contrariwise blessing"—not to avenge himself, "but rather give place unto wrath." (1 Pet. 3:99Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. (1 Peter 3:9); Rom. 12:1919Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. (Romans 12:19).) Is it not a sad departure from the lofty position and heavenly association into which the believer is called, for him to step down to regulate the affairs of a world where Christ has no place, and where Satan reigns as prince and god?
On the night of their deliverance from Egypt, the Israelites were told to keep the Passover beneath the shelter of the blood-sprinkled lintel. "And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand." Exod. 12:1111And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the Lord's passover. (Exodus 12:11). Could a people thus waiting for the call to depart give their time and attention to the affairs of Egypt? Had they not heard that judgment was coming? Did they not believe what the Lord had said?—"For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the Lord." v. 12. Is our position less solemn, less momentous? Are the commands to us less stringent? Is the judgment hanging over the world less real, less awful, or less certain? The commands are identical. To the faithful servants He says, "Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord." Luke 12:35, 3635Let your loins be girded about, and your lights burning; 36And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. (Luke 12:35‑36).
No wonder that the Apostle should begin his practical exhortation to the Romans—"Be not conformed to this world" (Rom. 12:22And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. (Romans 12:2)); the word, indeed, is age, but this age means the world during the present order of things, in contrast with "the age to come," the period of Christ's blessed reign. While, therefore, it is important to distinguish between "the end of this age," and "the end of the world"—two very different epochs—it is not necessary to distinguish between the world and "the age" when used to describe the state of things in which we now live. Thus employed, the word kosmos, generally found in John, is practically synonymous with the word aion, generally found in the writings of Paul. Why then is the Christian not to be conformed to the world? For two reasons: first, because it is an evil world from which Jesus died that He might set us free—"Who gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father" (Gal. 1:44Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: (Galatians 1:4)); second, because, being associated with Jesus in death and resurrection, our relationships with this world are broken, and the ground of our glorying now is "the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Gal. 6:1414But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. (Galatians 6:14). What was it that distinguished the past life of the Ephesian believers from their present life? "In time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience." Eph. 2:22Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: (Ephesians 2:2). Surely there is something most solemn and instructive in the way in which conformity to the world is here set side by side with conformity to the will of Satan.
Such then is the character of the world as gathered from the writings of Paul. But it is not by Paul alone that the world is held out as unsuited for the Christian. "Ye adulterers and adulteresses," asks James, addressing himself to those who were holding commerce with the world, "know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God." Jas. 4:44Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. (James 4:4). And yet, what are Christians doing on all hands but bidding for popularity, courting the applause of the multitude, seeking to be the friends of the world where their Master received nothing but a cross? "Love not the world, neither the things that are in the world," writes the beloved disciple. "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." 1 John 2:15, 1615Love 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. 16For 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. (1 John 2:15‑16). Alas! what a commentary on this divine lesson to behold Christians rushing with all the eagerness of partisans into the strife of worldly factions, grasping at the riches and the pleasures, the powers and the applause, of a sin-stricken, Satan-governed, death doomed world, from whose defilement they are told to keep themselves unspotted, and from whose friendship they are bidden to hold themselves aloof! And why is this? Simply because Christians have lost the sense of the heavenly nature of their calling.
In our Lord's prayer, He says: "And now come Ito Thee; and these things I speak in the world, that they might have My joy fulfilled in themselves. I have given them Thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil. They are not of the world, even as I am not of the world. Sanctify them through Thy truth: Thy word is truth. As Thou hast sent Me into the world, even so have I also sent them into the world." John 17:13-1813And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. 14I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. 15I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. 16They are not of the world, even as I am not of the world. 17Sanctify them through thy truth: thy word is truth. 18As thou hast sent me into the world, even so have I also sent them into the world. (John 17:13‑18). Our relationship to the world then is the same as Christ's is now. We are as much separated from it in character as He is. We are, indeed, left in it, just as He was in it. But as He did not walk by human efforts, by any fleshly or worldly means, to make it better, so that is not our object. He came to testify of the Father, to manifest the Father, and as He witnessed for the One who sent Him, so we are to witness for the One who has sent us.