001.25. Chapter 25
Chapter 25 THE WORLD DESCRIBED
“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.” The Divine precepts ought to be as highly esteemed by us as God’s promises; and if they be not, something is seriously wrong with our hearts. They are as much an integral part of God’s Word, are accorded a place of quite as much prominence, are revealed by the same Spirit, and rest upon the same foundation. They proceed from the self-same love, and are designed equally for our good. When God gave His commandments unto Israel, it was that, by their obedience, “it might be well with them, and with their children” (Deuteronomy 5:29). The preceptive part of the Gospel is designed to be our director in the path of filial obedience, the rule of our duty, and the standard at which our love is ever to aim. If it be true that God is glorified by our faith as we trust Him to fulfill His pledges, it is none the less a fact that He is honoured by our submission as we cheerfully keep His statutes. And if it be true that our hearts are strengthened and our lives enriched by laying hold of and feeding upon God’s promises, it is equally the case that we are greatly the gainers by cherishing and heeding His precepts. “His statutes, which I command thee this day for thy good” (Deuteronomy 10:13). Walking according to God’s Law is the only way to true happiness (Psalms 119:1).
What has just been pointed out receives illustration in connection with our observing the precept of 1 John 2:15. It is both our wisdom and our welfare to comply with the prohibition, “Love not the world, neither the things that are in the world,” for, as a whole and in all its parts, it is the deadly enemy of God’s children. One of the distinctive properties of the Bible is that all its precepts are directed unto our affections. They are not intended to fashion the mere external, but are meant to mould the inner man. Satan is well aware of that, and therefore he is ever seeking to turn our affections away from God and wed them to the world. The very fact that we are enjoined, “Love not the world” intimates that its supreme assaults are upon the heart. It is only by heeding this commandment that we shall be delivered from the world’s fatal snares. It is therefore a matter of the deepest practical moment that we walk in separation from this deadly menace to spirituality, for in proportion as we fail to do so will there be a forfeiting of God’s smile and the loss of peace of conscience.
Any measure of love of the world will stunt our growth, deprive us of joy in the Holy Spirit, undermine our assurance, and bring down upon us the chastening rod of God. That is God’s design in regeneration: “I will put My spirit within you, and cause you to walk in My statutes” (Ezekiel 36:27). But though the Christian has renounced the world, with its God-defying and self-pleasing ways, yet for the enjoyment of communion with God in Christ, and to avoid the grieving of His Spirit, he needs to be continually on his guard that the world does not again possess his heart, for not only is it all around him, but its dominating principle (the “flesh”) is still within him—a deputy to do its evil work. By nature we were wedded to the world, thoroughly entangled in its vanities, and naught but love to God and heavenly things delivers the heart from its thraldom. It is indeed a most humbling thing that believers should be told to “love not the world,” yet they require that injunction, and ought to turn the same into earnest prayer, daily seeking grace that they may be Divinely enabled to decline its temptations and to mortify their desires after its carnal attractions, remembering that by the cross of Christ the world is (legally) crucified unto them and they unto the world (Galatians 6:14). If we diligently endeavour to cultivate a spirit of contentment with the temporal portion which God has given us, however small a one it be, then we shall be delivered from lusting after the husks which the swine feed on.
It is altogether unreasonable for any man to look for satisfaction in anything which this world has to offer him, for how can material and transient things meet the needs of a soul that has been made for eternity? No real, still less any lasting, good is to be found in this world. Abundant proof of that is supplied by the book of Ecclesiastes. There we have placed upon imperishable record the experiences of one who was permitted to gratify every lust of the flesh. The resources at his command were practically limitless. He was a king, and not a poor one, but possessed of abundant means, so that he was able to procure everything that money could purchase. He surrounded himself with every conceivable luxury, form of pleasure, and object of beauty. His palace was filled unstintingly with everything the senses could crave. And what was the outcome? Was he able to say, “All is very good, I can now rest in the enjoyment of what I have acquired”?
Very far from it. After he had taken his fill of all its pleasures, drunk deeply from all this world’s streams, he declared that “all is vanity and vexation of spirit.” And, my reader, if Solomon could find no satisfaction in all his worldly possessions and pursuits, none who comes after him will ever do so.
Since God’s commandments be designed for our good, a careless neglect of them cannot but be harmful. In proportion as we imbibe the spirit of the world, our breathings after God are stifled and the soul becomes dull in holy duties. As one cannot handle pitch without soiling oneself, neither can a believer take a deep interest in the politics of the world without suffering loss spiritually. Conversely, the more we delight ourselves in the Lord, the less relish shall we have for the things on which the unregenerate set their hearts. The two things work in inverse ratio: love to God weans the soul from love to the world. Now the outstanding evidence of love is obedience: a fixed resolve to please Christ in all things. As He declared, “If a man love Me, he will keep My words” (John 14:23). Then how fervently should we pray for more love to Him (Ephesians 3:17-18; Php 1:9). How we should meditate daily upon His manifold perfections and feast on His excellency.
How diligently we should cultivate a closer and more constant communion with Him. How we should keep short accounts with God, and make a practice of promptly confessing every known sin. How we should discipline ourselves and love the creature in subordination to 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 2:16). As the opening “For” indicates, that is said by way of explanation and amplification of the previous verse, which is an instance of the gracious condescension of our God. We ought ever to give a ready and cheerful obedience to the Divine precepts on the bare authority of their Author, without His advancing any reasons for them, and whether or not we can perceive the wisdom and benevolence of the same. Sufficient for us to act on the merely revealed will of the Most High. It is not for us to ask the why or the wherefore, but to comply with His demands without demur or delay. But sometimes it pleases the Lord to elucidate, as He expounded His parables unto the apostles. Such is the case here: in support of the prohibition of His “love not the world,” He adds that all that pertains to it is evil, corrupt, and therefore to set our affections upon it is quite incompatible with devotion to God; equally so does love for such a world make clear demonstration that the love of the Father is not in such a person.
Here are the contents and sum of the world: the lust of the flesh, the lust of the eyes, and the pride of life. It is clear that the apostle is not referring to the natural world, which is full of the glorious handiwork of its Creator; but to the corrupt world of sense and sin, all in it which is esteemed by its carnal citizens, which shapes their thoughts, moves their affections, directs and consumes their energies. Those evil propensities and principles are said to be “in the world,” yet it is evident that they are principally in the subject rather than in the object. They are said to be “in the world” because the world gets into the heart, incorporates itself in the affections, and occupies its throne. As faith and God’s promises should be “mixed” (Hebrews 4:2), so temptations twine themselves around men’s lusts. Thus we do not have to go very far in order to frame a Scriptural definition of what constitutes the corrupt “world:” it is not something outside us, but within ourselves.
It is not that which our natural hand can touch or our natural eye see, but that which fallen man carries in his own bosom. The world is simply the aggregate of all the hearts of unregenerate men that now dwell upon the earth. The external world only carries into practice the principles acting in its subjects, putting into operation the sin which is ever working in them. The things that are both in and of the world are divided into three classes, according to the three dominant inclinations of depraved human nature. “The lust of the flesh, and the lust of the eyes, and the pride of life” are the three harpies of man’s polluted soul to which the things of the world minister. Those are the prolific wombs from which issue all our sinful acts: the roots which convey life and sap unto that which appears openly above the ground; the branches on which grow all the evil fruits which abound in human life. Those are the “strongholds” of Satan which command all about them. They are the mighty conquerors of all mankind. It was so at the beginning, for it was through those avenues that the serpent attacked and overcame Eve. The inspired account is very brief, but its language corresponds exactly to what is here before us. First, we are told that “the woman saw that the tree was good for food:” there was “the lust of the flesh” at work. Second, “and that it was pleasant to the eyes:” there was “the lust of the eyes” operating. Third, “and a tree to be desired to make one wise;” there was “the pride of life” active, and yielding to the same, she disobeyed her Maker and took of the fruit.
Let us now take a separate look at each of these evil propensities: “evil” we say, for sin has so vitiated the whole of man’s being that though the objects that God has provided for his needs be wholesome, yet the affection with which men crave them is impure. When the term “flesh” is employed in the Scriptures with a moral force, it is commonly used in the larger sense, as taking the whole of that corrupt nature which we inherited from Adam and bring with us into this world. So in its wider signification “the lusts of the flesh” is an expression which usually takes in all the works of our corrupt nature, whether in the understanding, by vain imaginations and evil thoughts; in the affections, by inordinate longing or unlawful inclinations; or in the will, by perversity and stubbornness. But here, since they are distinguished from the lust of the eyes and the pride of life, the “lusts of the flesh” are to be taken more strictly and narrowly for the sensual appetite: the immoderate craving for soft and sumptuous living, the intemperate use of pleasures, meats and drinks, all such things as gratify the body. While it be true that in the catalogue given in Galatians 5:19-21, the horrible products of the flesh are headed by different forms of immorality, yet they are by no means confined thereto. The lusts of the flesh, then, include the giving way to any form of intemperance, as well as uncleanness: the craving for and responding to any of the things which excite the irregularities and inordinate hankerings of the animal appetites, as in the case of Esau, who made a god of his belly. They comprehend every form of pampering the body, whether it be a feeding of it more than is required for its natural sustenance, or spending more time in sleep than is necessary. When God created man, He endowed him with an appetite for food, for marriage, for the beauties of Eden; but sin perverts those appetites and carries them to excess, so that their gratification becomes, only too often, gluttony, uncleanness, covetousness.
Everything that pleases either the body or the mind, and gives us pleasure distinct from God Himself, may be included therein. Though men differ considerably in their constitutions, interests, pursuits, habits, and objects of desire, yet from first to last it all comes to the same thing; it is not of the Spirit or of grace; whatever be craved, whether something gross or refined, it is for the pleasing of carnal self. We have had but two common fathers, Adam and Noah, and both fell by indulging their fleshly appetites: Adam by eating, Noah by drinking.
“And the lust of the eyes;” that is the second main avenue by which the world gains entrance into the heart. We contract far more sin through our visive organs than any of us are aware of, for they are the inlets to the mind, setting objects before the fancy which leave an impression and taint which are very difficult to get rid of. It is not so much the object beheld as the pleasure felt in seeing it, and the longing to possess the same. This then is the spring of wantonness, covetousness and avarice. But as from the lust of the flesh proceed not only the gluttony, drunkenness and immorality which the baser and more brutish part of mankind is taken up with, but also the inordinate love of pleasure, vain company and carnal delights with which the more refined are so often bewitched, so the lust of the eyes is not to be restricted to an evil gazing upon unlawful objects, but from it spring all forms of earthly-mindedness, and immoderate yearnings for the acquisition of a thousand things, such as costly apparel, jewels, elaborate home furnishings, sight-seeing, etc. In the mental realm, it creates a curiosity to pry into the unseen and tamper with things which pertain to the darkness rather than to the light.
Scripture abounds in solemn examples of those who fell into grievous and fatal sins through indulging the lusts of the eyes: Lot’s wife (Genesis 19:26), Shechem (Genesis 34:2), Potiphar’s wife (Genesis 39:7), Achan (Joshua 7:21), Samson (Judges 16:1), David (2 Samuel 11:2). Like children, we can scarcely see a pleasant object without wanting to possess it: Ahab, not content with his palace gardens, fell sick for Naboth’s vineyard (1 Kings 21:4). What need is there, then, for us to pray, “Turn away mine eyes from beholding vanity; and quicken Thou me in Thy way” (Psalms 119:37). That is a request for restraining grace, that we may be enabled to look away from whatever entices us to evil. It is by our optics being fastened upon the world’s attractions that the heart is infected with the love of them, and thereby alienated from Divine things. But prayer is not sufficient: there must also be a walking circumspectly and cautiously. If we pray “lead us not into temptation,” we are also required to watch that we do not enter into it (Matthew 26:41). The more we are engaged with the beauties of the Lord of glory, the more will our hearts be delivered from the glittering toys of the world, and the less envy shall we have when beholding “the prosperity of the wicked” (Psalms 73:3).
“And the pride of life,” which is the last of the evil triad. The word for “life” here is not ‘zoe’ which expresses essential being, but “bios,” which has to do more with the eternal life of man as pertaining to the natural world. The pride of life consists of vying with and outvying one another; in every possible way. It gives rise to a conceit of ourselves and a contempt of our neighbours, producing a spirit of self-superiority and arrogance. It grasps after power, seeks the chief places in the world, coveting positions of elevation, authority and influence, so that one may have dominion over his fellows.
It may assume the extreme form of the tyrannical dictator, but it is just as truly active in the woman who aspires to be the mistress of a few servants. It thirsts after admiration, adulation and applause. It strives after the honours and dignities of the world, craves a position in society which will convey prestige and repute. It therefore seeks a variety of situations and circumstances which have in them an appearance of happiness and satisfaction in self-advancement. It loves pomp and parade, is fond of flattering titles and a glittering show. It covets a name or renown, eagerly pursues popularity, so that one may be distinguished above others. This “pride of life” expresses itself in many ways. It evidences itself in an ostentatious display, like the strutting of a peacock, so that there may be an outshining of our neighbours. It induces many to attempt the keeping up of an appearance which they can ill afford. It leads to much hypocrisy, a pretending to be and have what is possessed not: seen in facial make-up, the wearing of imitation jewelry, etc. It causes people to become the slaves of fashion and to be in bondage to the foolish conventions of the world, as, for example, extravagant and expensive funerals far beyond their means. Nor is this affectation of repute, lust for power and love of ostentation by any means confined unto those who have the largest incomes and most opportunity for gratifying themselves. It works just as powerfully in the poor and humble as it does in the rich and exalted. The peasant may be loud in his condemnation of the greed of the capitalist and denounce his prodigalities, but place him in the same position of affluence and influence, and often he proves to be worse than those whom he formerly censured: it is only the force of his present circumstances which prevents him from making the show he would like to. The “pride of life” includes much more than either the lust of the flesh or the lust of the eyes. They are restricted either by their end—the satisfying of our carnal desires, particularly those of the body—or by their instruments—the gratifying of the senses. But pride is not thus restricted. Man is ever prone to be puffed up by conceit of his own excellence: his strength, beauty, wisdom, talents, graces, achievements. It is, then, accurately designed, for it spreads through all the enjoyments and comforts of life: the entire span of our mortal existence, from the cradle to the grave, being its sphere. As Manton remarked, “He ascribes a universal and unlimited influence, and calls it ‘the pride of life’ because it taints every action, it serves itself of every enjoyment, it mingles with other lusts. Other vices destroy only their contraries: covetousness destroys liberality, drunkenness sobriety; but pride destroys them all. There is nothing so low but it yields fuel to pride: the hair, which is but an excrement, is often hung as a bush and ensign of vanity. And there is nothing so high and sacred but pride can abase it; like mistletoe, it grows on any tree, but most upon the best.”
It will therefore be evident that these springs of evil are set forth in a climactic order: sensuality, covetousness, pride.
Little as the majority may suppose, the last one is more heinous than the others. Sensuality is the corruption of the lower part of man’s being, an unlawful gratifying of his bodily appetites; but pride is the corruption of the higher part of his nature—the lifting up of his understanding and spirit. By sensuality man sinks to the level of the beasts, but by pride he rears up against God, and enters into fellowship with the Devil, for “being lifted up with pride” was his condemnation (1 Timothy 3:6; and cf. Isaiah 14:12-14). It was bad enough for the conceited king of Babylon to exclaim, “Is not this great Babylon, that I have built?” (Daniel 4:30) but it was far worse when the haughty monarch of Egypt asked, “Who is the Lord, that I should obey His voice to let Israel go?” (Exodus 5:2). Thus does this abominable pride inflate puny creatures of the dust and cause them to exalt themselves against the Most High.