Understanding Paul's Use of "World"By Barry Dupont

August 14, 2009   |   Category: Digging Deeper

1Cr 1:20 Where 4226 [is] the wise 4680? where 4226 [is] the scribe 1122? where 4226 [is] the disputer 4804 of this 5127 world 165? hath 3471 0 not 3780 God 2316 made foolish 3471 the wisdom 4678 of this 5127 world 2889?

Hence: "present evil age"
Gal 1:4 Who gave himself for our sins, that he might deliver us from this present evil world {age}, according to the will of God and our Father:

1Cr 1:17 For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.
1Cr 1:18 For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.
1Cr 1:19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
1Cr 1:20 Where [is] the wise? where [is] the scribe? where [is] the disputer of this world {age}? hath not God made foolish the wisdom of this world?
1Cr 1:21 For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.
1Cr 1:22 For the Jews require a sign, and the Greeks seek after wisdom:
1Cr 1:23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
1Cr 1:24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
1Cr 1:25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.
1Cr 1:26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, [are called]:
1Cr 1:27 But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;
1Cr 1:28 And base things of the world, and things which are despised, hath God chosen, [yea], and things which are not, to bring to nought things that are:
1Cr 1:29 That no flesh should glory in his presence.
1Cr 1:30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:

1Cr 2:6 Howbeit 1161 we speak 2980 wisdom 4678 among 1722 them that are perfect 5046: yet 1161 not 3756 the wisdom 4678 of this 5127 world 165, nor 3761 of the princes 758 of this 5127 world 165, that come to nought 2673 :
1Cr 2:7 But 235 we speak 2980 the wisdom 4678 of God 2316 in 1722 a mystery 3466, [even] the hidden 613 [wisdom], which 3739 God 2316 ordained 4309 before 4253 the world 165 unto 1519 our 2257 glory 1391:
1Cr 2:8 Which 3739 none 3762 of the princes 758 of this 5127 world 165 knew 1097 : for 1487 1063 had they known 1097 [it], they 302 would 4717 0 not 3756 have crucified 4717 the Lord 2962 of glory 1391.

1Cr 3:18 Let 1818 0 no man 3367 deceive 1818 himself 1438. If any man 1536 among 1722 you 5213 seemeth 1380 to be 1511 wise 4680 in 1722 this 5129 world 165, let him become 1096 a fool 3474, that 2443 he may be 1096 wise 4680.
1Cr 3:19 For 1063 the wisdom 4678 of this 5127 world 2889 is 2076 foolishness 3472 with 3844 God 2316. For 1063 it is written 1125 , He taketh 1405 the wise 4680 in 1722 their own 846 craftiness 3834.

1Cr 3:18 Let no man deceive himself. If any man among you seemeth to be wise in this world {age}, let him become a fool, that he may be wise.
1Cr 3:19 For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness {in their serpent wisdom}.

1Cr 5:9 I wrote unto you in an epistle not to company with fornicators:
1Cr 5:10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.
1Cr 5:11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.
1Cr 5:12 For what have I to do to judge them also that are without? do not ye judge them that are within?
1Cr 5:13 But them that are without God judgeth. Therefore put away from among yourselves that wicked person.

It is important to see that they could not geographically leave or depart from that "world" any more than they could leave that "age". They could not geographically go to a place that was not governed by sin consciousness within a valid old economy. Wherein such economy was within the auspices of the law. Even though such were seen as "uncircumcised", "without hope", "lawless", "sinners" and "gentiles" they were declared thus by the law.

This verse is very important because we see Paul's understanding of the word "world" is indeed "universal" in scope even though it is local in application. The "whole world" of Paul, in its applied application is geographically confined to the the sphere of Israel's influence. The philosophical "world" of Paul is Universal.

Thus a Corinthian "brother" could geographically depart from the applied sphere of Israel's influence and go to a place where the "gospel" had not been preached, but could not geographically arrive at a place that was not philosophically part of the old covenant economy.

A side connection to the point is how Paul sees the "Greeks" from within their own culture [IE Grecian poets] as products of that present world order.

Act 17:28 For in him we live, and move, and have our being; as certain also of your own poets have said, For

Job 12:10 In whose hand [is] the soul of every living thing, and the breath of all mankind.

ARATUS OF SOLI
"PHAENOMENA", TRANSLATED BY G. R. MAIR [emphasis mine]

Hymn to Jupiter the same words occur
Cleanthes of Troas
Within this context then, a covenantal link is made between the two cultures in referring to the "temple made with hands" and "graven by art and man's device".

Act 17:24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;

Act 17:29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.

See also:
Act 19:24 For a certain [man] named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen;
Act 19:25 Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth.
Act 19:26 Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands:

So Paul's point is thus:
Act 17:24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;
Act 17:25 Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;

Act 17:28 For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.
Act 17:29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.

Paul is drawing upon the Greek poets and what they said about "man" in universal terms and applying it to his message in Athens. While the message is covenantal, the implications were universal and the applied "world" in question was that which was in the sphere of Israel's influence.

This "covenantal" link does not put the "temple" on par covenantally speaking with "idols". It puts all "gold, or silver, or stone, graven by art and man's device" under the covenantal auspices of the temple made with hands.

Isa 19:1 The burden of Egypt. Behold, the LORD rideth upon a swift cloud, and shall come into Egypt: and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it.

To end that covenantal auspices is to end it all covenantally. The ending of the "flesh" as pertains to Israel, ended the "flesh" universally. Manifested in that "no flesh" would "glory in his presence". No flesh referred to no flesh at large within the old covenent auspices.

Hence:
Act 17:24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;
Act 17:25 Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;

Act 17:29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.
Act 17:30 And the times of this ignorance God winked at; but now commandeth all men every where to repent:
{within the geographical application of that world which stood within the sphere of Israel's influence, who was a "light to the world" beyond itself and beyond its covenantal self}
Act 17:31 Because he hath appointed a day, in the which he will judge the world in righteousness by [that] man whom he hath ordained; [whereof] he hath given assurance unto all [men], in that he hath raised him from the dead.

To end the temple made with hands is to end the old economy and that age.

To appeal to the old covenant verbatim as was applied, is to appeal to the times of ignorance where the wisdom of that age had a validity to it Universally through types and figures which where entrusted through covenant ruling.

1Cr 1:19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
Gal 1:4 Who gave himself for our sins, that he might deliver us from this present evil world {age}, according to the will of God and our Father:

What "wisdom" is it that is destroyed or bought to nothing, in the end of the age?
What "wisdom" is it that Paul is addressing?
Who used this wisdom?
What made it valid for its time?

In a nutshell:
1Cr 8:2 And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.
Some thought that they knew something that made them somebody.

From this comes:

1Cr 1:11 For it hath been declared unto me of you, my brethren, by them [which are of the house] of Chloe, that there are contentions among you.
1Cr 1:12 Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.

IE: "I'm somebody beyond your somebodiness!"

Paul's responce is:
[Young's literal]
1Cr 1:18 for the word of the cross to those indeed perishing is foolishness, and to us -- those being saved -- it is the power of God,
1Cr 1:19 for it hath been written, `I will destroy the wisdom of the wise, and the intelligence of the intelligent I will bring to nought;'
1Cr 1:20 where [is] the wise? where the scribe? where a disputer of this age? did not God make foolish the wisdom of this world?
1Cr 1:21 for, seeing in the wisdom of God the world through the wisdom knew not God, it did please God through the foolishness of the preaching to save those believing.

The above texts is one of the most important passages in my view, toward grasping the enormity of the meaning of fulfillment. For all of the "wisdom" or "serpent wisdom" that seems to still be here has already been destroyed and brought to nothing. That world, that age has passed!
The present age is not something that one enters into, it is something that one may realize.

The tendency then is to frame things in "covenant", in part, because it helps explain what we still see around us. Thinking that you are somebody because you think you know something is indeed quite prevalent. So if we can frame this in "covenant" then we can then explain what is still going on around us.

And indeed we can:
[Young's literal]
1Cr 2:6 And wisdom we speak among the perfect, and wisdom not of this age, nor of the rulers of this age -- of those becoming useless,
1Cr 2:7 but we speak the hidden wisdom of God in a secret, that God foreordained before the ages to our glory,
1Cr 2:8 which no one of the rulers of this age did know, for if they had known, the Lord of the glory they would not have crucified;
1Cr 2:9 but, according as it hath been written, `What eye did not see, and ear did not hear, and upon the heart of man came not up, what God did prepare for those loving Him --'

So it was the rulers of "that age" which were bought to nothing! That being the covenant rulers of that covenant age. That being Israel spesific.

The problem is, that Paul is not addressing Israel spesific. Nor is he addressing covenant people spesific! Unless of course one can show that the whole of the Greek culture was God's covenant people.

1Cr 1:22 Since also Jews ask a sign, and Greeks seek wisdom,
1Cr 1:23 also we -- we preach Christ crucified, to Jews, indeed, a stumbling-block, and to Greeks foolishness,
1Cr 1:24 and to those called -- both Jews and Greeks -- Christ the power of God, and the wisdom of God,

Paul has attached the wisdom of that age to the Greek culture of that time.

1Cr 1:26 for see your calling, brethren, that not many [are] wise according to the flesh, not many mighty, not many noble;
1Cr 1:27 but the foolish things of the world did God choose, that the wise He may put to shame; and the weak things of the world did God choose that He may put to shame the strong;
1Cr 1:28 and the base things of the world, and the things despised did God choose, and the things that are not, that the things that are He may make useless --
1Cr 1:29 that no flesh may glory before Him;

Paul's point is "Universal".
Israel "ruled" over the world Universally, but was limited geographically in applied outworking to the sphere it its influence which is also called the world.

The wisdom of that world, of that age was brought to nothing "Universally" when the "rulers" of that age were brought to nothing.

Is there now anywhere, "flesh" that glories before Him? No! It was all destroy, put to shame, and brought to nothing.

This is the meaning of Israel's covenantal ruling over that world. The law was used to bring validity to all sin consciousness universally.

1Cr 5:9 I wrote unto you in an epistle not to company with fornicators:
1Cr 5:10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.

Which they could not do unless they died.
Rom 7:1 Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?

What the firstfruits followers were doing is "dieing" while they were still alive. They were "dieing" to that age. Once that age terminated, no one could die to it any longer.
Unity is neither made or acquired, it is realized.
We do not give up the old, we realize that it is already gone.
All soteriological aspects are already fulfilled.
One's experiential realization does not constitute a soteriological experience. It is simply the truth of the matter being worked out exponentially and or socially.
None of us are "here" for the sole reason of reaching an experiential state of perfectness or completion, or what we call personal growth, but rather, all are here as contributors and participants, to and in, ongoing human history and human evolution because all is fulfilled. In my humble opinion, we have made religion too much about our selves, and not enough about the whole as a whole.

To reiterate, Paul attached the wisdom of that age to the Greek culture of that time.

1Cr 1:25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.
1Cr 1:26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, [are called]:

All such thinking was universally, attached to a then present covenantal validity which was headed up in the Law and the Prophets.

The difference between King David and a Gentile king or nobleman, was that David was a shadow of a coming substance. In this sense Israel had been entrusted with the Oracles of God and the Gentiles were without hope in that world.

Eph 2:12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: {Meaning "that world".}

Paul sees "Israel" a microcosmos of the whole. Both microcosmos and catalyst all in one package. He saw Adam in the same way. Adam was a covenantal representative, of humanity at large. So death from him spread to all men. Even to those who had not sinned after his likeness or manor.

The first death (sin) and the second death (end of the old covenant) are one death in two parts. It is one death, subdivided into two historical applications. So that Christ is the last Adam.

Being "in covenant" did not mean that others were not attached to covenant. Those in covenant, coventally ruled universally. Adam brought death because Adam would die. Death did not legally exist until Adam was charged. Once Adam was charged, the charge spread to all men because all men sinned even though not all sinned from covenantal rule.

This is why God gave the Promise Land to Israel. This is why the Philistines were uncircumcised "bâtards" (excuse my French). They were uncircumcised, because they were not circumcised. This David knew and did believed in.
Israel ruled the world covenantally. And it is from this aspect that Jesus says they they were to be a light to the world.

Israel was the "world" of covenantal rule, but not the totality of the "world" of covenantal attachment. So that when all is said and done, one man brought death to all and on man brought life to all. The applied outworking of this was within the world of Israel's influence.

Withing the above 3 different nuances of the meaning of "world" there is a commonness and a degree of interchangeability just as there is between Covenant creation and Universal creation.

1Cr 3:18 Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.
1Cr 3:19 For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness.
1Cr 3:20 And again, The Lord knoweth the thoughts of the wise, that they are vain.
1Cr 3:21 Therefore let no man glory in men. For all things are yours;

{Paul was speaking at least in part, Universally concerning the covenantal world of attachment}

1Cr 3:22 Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; {they would rule the world permanently in perpetuity, as coventally it was becoming theirs, see also Rev. 3:9}
1Cr 3:23 And ye are Christ's; and Christ [is] God's.

Much more could be said, and many more verses looked at. But in a sort of conclusion:
Paul uses the words of Greek poets to make like biblical points.

Paul covered the Universal aspect of God's own personage and how that linked to mankind in Universal terms.
Paul places these Universal terms under a covenantal headship wherein we see that the "world" in question often embraces the "world at large".

The old covenant world was attached to the world at large. Judgement upon Israel locally in 70 AD, had Universal implications and Universally ended that age, that world.