SATAN’S
WORLD
We have already noticed that Satan is called
both ‘the god of this age’ (aion, 2 Cor. 4:4 NIV) and ‘the prince of this
world” (cosmos, John 12:31 NIV). It is the relation of Satan and the Christian
to the cosmos that is the subject of this chapter.
We have already noticed that Satan is called
both ‘the god of this age’ (aion, 2 Cor. 4:4 NIV) and ‘the prince of this
world” (cosmos, John 12:31 NIV). It is the relation of Satan and the Christian
to the cosmos that is the subject of this chapter.
I. THE MEANING OF THE COSMOS
The word cosmos is used185 times in the New
Testament, 105 of which occur in the writing of John. Basically the word
denotes an ornament or order, cosmos being the opposite of chaos. That concept
is found in its use in 1 Peter 3:3 and in our modern word “cosmetic”.
The
universe (that is, heaven and earth) is called the cosmos because it is an
ornament of harmonious relationship (Acts 17:24). The inhabited earth is also
designated by the word cosmos (Rom. 1:8), as are the people who live on the
earth (John 3:16; 12:19). It is the people of the world whom God loves and for
whom Christ died (John 3:16; 1 John 2:2).
But usually the New Testament views the
cosmos as an orderly system that functions apart from God. This concept of the
world as opposed to Christ is a new use that the word acquires in the New
Testament in contrast to its usual use in Greek writing as referring to
something attractive. B.F. Westcott summed it up this way. “It is easy to see
how the thought of an ordered whole relative to man and considered apart from
man passes into that of the ordered whole separated from God.
Man fallen
impresses his character on the order which is the sphere of his activity …. The
world, instead of remaining the true expression of God’s will under the
conditions of its creation, becomes His rival”. The only feature missing from
Westcott’s statement is the position of Satan as the head of the world system.
Thus there must be three facets to any definition of the world: the idea of an
ordered system, the relation of Satan to it, and the concept of its hostility
to God. Here is a suggested definition; the cosmos world is that system
organized by Satan, healed by Satan, and run by Satan, which leaves God our and
is a rival to Him.
II. SATAN AND THE COSMOS
A. His Authority over the Cosmos
Clearly the Scripture teach that Satan does
have supreme authority over the cosmos. Of course, this is within the sovereign
purpose of God and with His permission. Nevertheless, Satan’s usurped authority
over the cosmos is supreme. Our Lord recognized this when He called him the
ruler of the world (John 12:31; 16:11) and when He did not dispute Satan’s
prerogative in offering Him the kingdoms of the world in the temptation (Matt.
4:8-9). The apostle John acknowledged the same truth when he wrote that the
whole cosmos lies in the power of the evil one (1 John 5:19).
B. His Aim in the Cosmos
Satan’s aim is to create a system that rivals
God’s kingdom but that leaves Him out. It is to promote a counterfeit order.
Basically, the cosmos is evil because it is independent of God. It may contain
good aspects as well as overtly evil aspects, but its inherent evil lies in its
being independent of God and a rival to Him. This sharp rivalry surfaces in
such verses as James 1:27, where the believers is told to keep himself
unstained from the world; in 4:4, where friendship with the world is said to be
hostility toward God; and in 1 John 2:16, where John declares that all that is
in the world is not from the Father.
To achieve his aim, Satan must try to make
the values of his godless system seem attractive. Thus he works to make people
give top priority to self as number one and to the here and now as most
important. When John wrote that all that is in the world is not of the Father,
he explained what he meant by “all” by three epexegetically statements that
follow in 1 John 2:16. All of them emphasize self as number one. Satisfy the
lusts of the flesh, Satan counsels. Try to get what the inordinate desires of
the eyes make you covet. And build a self-sufficient, arrogant attitude that
arises from boasting about the possessions one has in life. This selfishness
is, of course, the prevailing philosophy of the world, and it comes from Satan
who promoted himself from the beginning.
Satan also seeks to focus people’s attention
on the present rather than on eternity. That is why John reminds us in 1 John
2:17 that the world passes away but the one that does the will of God abides
forever. Thus Satan seeks to achieve his purposes by trying to change our
priorities (self first) and our perspective (here and now more important). In
reality the truth is that God is first and eternity most important.
III. GOD AND THE COSMOS
A. Planned Termination
God has already announced that the cosmos
will be judged and terminated. Satan’s rebellious system will come to an end.
Nebuchadnezzar saw it in the dream Daniel interpreted when the stone (Christ’s
kingdom) struck the statue and filled he whole earth (Dan. 2:34-35,44). That event
is described in revelation 17 – 19 and summarized in 1 John 2:17.
When our Lord returns, the cosmos kingdom of
Satan will be replaced by the kingdom of Christ who will rule on this earth. It
is important to observe that the arena of Christ’s victory will be the same as
that of Satan’s kingdom, the earth. In the same arena where Satan has reigned,
Christ will be victorious.
B. Permissive Toleration
In the meantime God permits the rebellion to
continue and the cosmos to flourish. His plan permits evil to run its course,
and His long-suffering permits many to come to the truth (Rom. 2:4).
IV. THE CHRISTIAN AND THE COSMOS
A. Separated from it
Pure religion, James wrote, is to keep
oneself unstained from the cosmos (James 1:27). The same word “unstained” or
“unspotted” is used of Christ in 1 Peter 1:19. Thus the believer’s separation
from the cosmos means Christ likeness in this cosmos. This includes having His
perspectives, His standards, His goal (to do the will of the Father), and His
activities while living here. It means being able to say that we always do
those things that are pleasing to the Father (John 8:29). This is true biblical
separation.
B. Situated in It
But, of course, the believer, though
separated from the cosmos, has to live his life in the cosmos. Thus we have to
contact with evil things and evil people. The only way to avoid such contact
would be to “go out of the world” (1 Cor. 5:10). Such “separation by suicide”
Paul did not recommend!
How, then, can we properly related to the
cosmos in which we are situated? Here are two guidelines.
(1) Use it but do not abuse it (1 Cor. 7:31).
This summary statement is in a context where Paul mentioned marriage and
singleness, weeping and rejoicing, having and not having things. It is proper
to use all of these but not to abuse or overuse them. Do not let marriage have
top priority; do not weep too long; do not be so happy you cannot be serious;
do not put your trust in things you may properly buy. To do so is to abuse the
cosmos. To have a “take-it-or-leave it” attitude while using these things is
proper use.
(2)
Enjoy but do not love the things of this
cosmos (1 Tim. 6:17; 1 John 2:15). Though these may seem to be opposing
principles, they cannot be, since both are clearly stated. What God gives us in
this world we can legitimately enjoy, as long as we realize that all things are
uncertain and that our dependence is on God whether He gives us little or much
(Phil. 4:12; Tim. 6:17).
When does proper enjoyment become improper
loving? That is impossible to say in generalities. Each believer will have to
examine his or her own particular circumstances. Undoubtedly if we make an idol
of something we love it improperly. And an idol is anything at any time that
comes between a believer and his love for God.
C. Sufficient for It.
The believer can live victoriously in Satan’s
world through faith in Christ who Himself has become the victor over Satan (1
John 5:4-5). No contingency is attached to the promise in these verses. Every
believer, whether new or mature, has victory simply because he is a believer.
John’s terminology guards against several
errors. The initial clause in 1 John 5:4 shows that this overcoming is not
something that is subsequent to salvation, for it is “everyone who is begotten
(gegennemenon, a perfect form
indicating an existing condition based on a completed act) of God” who “is
overcoming (nika, a present from referring to an ongoing pattern of life) the
world” (author’s translation). The second clause, by the use of the aorist from
nikesasa (has overcome), shows that today’s victory is based on yesterday’s;
this is, our victory is based on His. Finally, John counters the error that
abstract faith (i.e. faith without the appropriate object) is efficacious…Faith
that overcomes involves trust in Jesus (the man), who is God’s Son.
Affecting that victory will involve habits,
defenses, activities, but it is our faith in Jesus that makes us believers and
thus over comers, sufficient to live Christ like lives in the satanic
cosmos.
>>>>>>>>>>THE END>>>>>>>>>
>>>>>>>>>>>>>>>>>>>>>>>GOD BLESS YOU>>>>>>>>>>>>>>>>>
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