The Hatred of the World 

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• John 15:18 – KJV 1611  If the world hate you, ye know that it hated me before it hated you.19 If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. 20 Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. 21 But all these things will they do unto you for my name’s sake, because they know not him that sent me. 22 If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin. 23 He that hateth me hateth my Father also. 24 If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. 25 But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.

Most people believe that they understand what the government is, and what the world is, the truth may well surprise you.  

 For the purposes of clarity, and as the starting point for this article, I feel it is essential to explore these two fundamental aspects, especially if we are to truly understand the discussion and argument of Government vs. God. I am sure that by examining these points initially, we will shed a new light on to this topic for you. We will be looking at areas of this argument that have previously rarely (if ever), been discussed publicly, by pastors, commentators, or politicians alike. 

 As we have just seen, Jesus tells us in The Bible that the world is not a good thing. Roman governors also found that Jesus himself was impossible to govern; as anyone can be who is prepared to give their life for what they believe. Jesus had the harshest words for those in power. He overturned tables in the temple. He was an outsider. He targeted the Pharisees and the Sadducees who were part of the establishment. Jesus broke religious laws by healing people on the sabbath. He “thumbed is nose” at the priests, scribes and politicians. He ate with sinners, touched lepers, and defended a woman who was to be stoned. Some of those he chose to be closest to him; his disciples, were societal outcasts.  

 Jesus had opportunities to make his life easy by aligning himself with the rich and powerful, to make his life comfortable. He chose not to, instead he chose to align himself with a prostitute, a terrorist, and a Jewish tax collector for the Romans, to describe but a few. These people were despised by Jews, and Roman citizens alike. 

 Famous political commentator and Jew, Ben Shapiro said about Jesus “[He] was a rebel who led a revolt against the Romans and got killed for his trouble”. 

 Apostle Paul was also persecuted everywhere he went. Most of Jesus’s disciples met with gruesome deaths for following Him, and preaching His Word. In no way can it be said that Jesus and his disciples were “good, law abiding, government citizens”. 

 These stories told in The Bible about Jesus and His disciples convey the fact that Jesus himself was against, and at loggerheads with the authorities and governors of His day. This is overwhelming evidence in and of itself for the argument in question, but I am not satisfied with just this explanation of this argument, as strong and convincing as it is. Christians especially have gotten too comfortable in waiving that argument away, with comments such as, “that was then, this is now”, “it was different in those times”, “the Bible tells us to love our enemies and be good citizens”, and will point to Romans 13:1-8, KJV 1611. 

Why is it that so many christians who claim to follow Jesus are seemingly so comfortable with the world, and the governments of our day? Would Jesus still be “rebellious” in our times? Do we all know a “rebel” in our own lives, and look down our noses at them? Would we have looked down our noses at Jesus?  

 The pastor featured in this article: Dr James Coates, went to prison for his faith and what The Bible teaches. Pastor Coates kept his church doors open during the Covid 19 lockdowns. But why was he in the minority of pastors who made such a courageous stand? Why did so few other pastors resist government mandates on Covid 19 to keep their congregations fed on The Word, especially given the teachings at Hebrews 10:25, KJV 1611? Has the church always shut down historically through pestilence and famine? Has the church always shut its doors at a time when meeting “in person” was so important for the well-being of the flock? Has the church throughout history always obeyed government dictates? 

 This argument of Government vs. God will reveal many of the secrets of the system of man’s governance, and many of the “secrets” held in The Bible. My aim is to explore and reveal much more about the Government vs. God debate than is usually aired, or heard.  

 In an effort to save time, and to avoid too much repetition, one of my earliest and shorter articles detailing precisely whom, and what the government is, can be read here: Article #4. The basic principles about “government” that are revealed in that article can be applied the world over. 

 As with all of my articles, I like to include word definitions to find out what we are dealing with definitively. This is not going to be a general overview of the subject matter, this is going to be a precise and detailed explanation of the varying aspects of the Government vs God discussion. 

 Let us start by taking a look at some definitions of the word: world and synonymous words. This may be a tough chapter to get through because it involves some word definitions, but if you stick with it, the pay offs are big: 

• world (n.) Old English woruld, worold “human existence, the affairs of life,” also “a long period of time,” also “the human race, mankind, humanity,” a word peculiar to Germanic languages (cognates: Old Saxon werold, Old Frisian warld, Dutch wereld, Old Norse verold, Old High German weralt, German Welt), with a literal sense of “age of man,” from Proto-Germanic *weraldi-, a compound of *wer “man” (Old English wer, still in werewolf; see virile) + *ald “age” (from PIE root *al- (2) “to grow, nourish”). Originally “life on earth, this world (as opposed to the afterlife),” 

That definition makes sense, its not the Earth as created in Genesis, the soil, (it is a different word for a start) world means human affairs. We need to find out specifically what these human affairs are.  

• human (adj) mid-15c., humain, humaigne, “human,” from Old French humain, umain (adj.) “of or belonging to man” (12c.), from Latin humanus “of man, human,” also “humane, philanthropic, kind, gentle, polite; learned, refined, civilized.” This is in part from PIE *(dh)ghomon-, literally “earthling, earthly being,” as opposed to the gods (from root *dhghem- “earth”), but there is no settled explanation of the sound changes involved. Compare Hebrew adam “man,” from adamah “ground.” Cognate with Old Lithuanian žmuo (accusative žmuni) “man, male person.

• affair (n.) 1300, afere, “what one has to do, ordinary business,” from Anglo-French afere, Old French afaire “business, event; ranks, estate” (12c., Modern French affaire), from the infinitive phrase à faire “to do,” from Latin ad “to” (see ad-) + facere “to do, make” (from PIE root *dhe- “to set, put”).

• rank (n.) early 14c., “row, line, or series;” c. 1400, a row of an army, from Old French renc, ranc “row, line” (Modern French rang), from Frankish *hring or some other Germanic source (compare Old High German hring “circle, ring”), from Proto-Germanic *hringaz “circle, ring, something curved” (from nasalized form of PIE root *sker- (2) “to turn, bend”).  Meaning “a social division, class of persons” is from early 15c. Meaning “high status or position in society” is from early 15c. Meaning “a relative position” is from c. 1600 

•  estate (n.) early 13c., “rank, standing, condition,” from Anglo-French astat, Old French estat “state, position, condition, health, status, legal estate” (13c., Modern French état), from Latin status “state or condition, position, place; social position of the aristocracy,” from PIE root *sta- “to stand, make or be firm.” For the unetymological e-, see e-. Sense of “property” is late 14c., from that of “worldly prosperity;” specific application to “landed property” (usually of large extent) is first recorded in American English 1620s. A native word for this was Middle English ethel (Old English æðel) “ancestral land or estate, patrimony.” Meaning “collective assets of a dead person or debtor” is from 1830. The three estates (in Sweden and Aragon, four) conceived as orders in the body politic date from late 14c. In France, they are the clergy, nobles, and townsmen; in England, originally the clergy, barons, and commons, later Lords Spiritual, Lords Temporal, and commons.[Text Wrapping Break]

•  policy (n.1) [“way of management”], late 14c., policie, “study or practice of government; good government;” from Old French policie (14c.) “political organization, civil administration,” from Late Latin politia “the state, civil administration,” from Greek politeia “state, administration, government, citizenship,” from politēs “citizen,” from polis “city, state” (see polis). From early 15c. as “an organized state, organized or established system of government or administration of a state,” but this sense has gone with polity. Also from early 15c. as “object or course of conduct, or the principles to be observed in conduct,” and thus “prudence or wisdom in action” generally, but especially “the system of measures or the line of conduct which a ruler, minister, government, or party adopts as best for the interests of the country in domestic or foreign affairs.”

• polity (n.)  1530s, “civil organization;” 1640s, “an organized human society or community, body of persons forming a community governed according to a recognized system of government,” from French politie (early 15c.) or directly from Late Latin polita “organized government” (see policy (n.1)).

• polis (n) “ancient Greek city-state,” 1894, from Greek polis, ptolis “citadel, fort, city, one’s city; the state, community, citizens,” from PIE *tpolh- “citadel; enclosed space, often on high ground; hilltop” (source also of Sanskrit pur, puram, genitive purah “city, citadel,” Lithuanian pilis “fortress”).

•  civil (adj.) late 14c., “relating to civil law or life; pertaining to the internal affairs of a state,” from Old French civil “civil, relating to civil law” (13c.) and directly from Latin civilis “relating to a society, pertaining to public life, relating to the civic order, befitting a citizen,” hence by extension “popular, affable, courteous;” alternative adjectival derivative of civis “townsman” (see city). Meaning “not barbarous, civilized” is from 1550s. Specifically “relating to the commonwealth as secularly organized” (as opposed to military or ecclesiastical) by 1610s. Meaning “relating to the citizen in his relation to the commonwealth or to fellow citizens” also is from 1610s.

• secular (adj.)  1300, seculer, in reference to clergy, “living in the world, not belonging to a religious order,” also generally, “belonging to the state” (as opposed to the Church), from Old French seculer, seculare (Modern French séculier) and directly from Late Latin saecularis “worldly, secular, pertaining to a generation or age,” in classical Latin “of or belonging to an age, occurring once in an age,” from saeculum “age, span of time, lifetime, generation, breed.”This is from Proto-Italic *sai-tlo-, which, according to Watkins, is PIE instrumental element *-tlo- + *sai- “to bind, tie” (see sinew), extended metaphorically to successive human generations as links in the chain of life. De Vaan also connects it with “bind” words and lists as a cognate Welsh hoedl “lifespan, age.” An older theory connected it to words for “seed,” from PIE root *se- “to sow” (see sow (v.), and compare Gothic mana-seþs “mankind, world,” literally “seed of men”). The ancient Roman ludi saeculares was a three-day, day-and-night celebration coming once in an “age” (120 years).  Ecclesiastical writers in Latin used it as those in Greek did aiōn “of this world” (see cosmos). It is the source of French siècle “century.” The meaning “of or belonging to an age or a long period,” especially occurring once in a century, was in English from 1590s. From mid-14c. in the general sense of “of or belonging to the world, concerned in earthly more than in spiritual, life;” also of literature, music, etc., “not overtly religious.” In English, in reference to humanism and the exclusion of belief in God from matters of ethics and morality, from 1850s. Related: Secularly.

 Here is the definition of “world” from the biblical Strong’s Concordance: 

• Strong’s Concordance number 2889
  kosmos: order, the world Original Word: κόσμος, ου, ὁ Part of Speech: Noun, Masculine 

Transliteration: kosmos Phonetic Spelling: (kos’-mos) Definition: order, the world 

Usage: the world, universe; worldly affairs; the inhabitants of the world; adornment. 

6. “the ungodly multitude; the whole mass of men alienated from God, and therefore hostile to the cause of Christ” (cf. Winer’s Grammar, 26): John 7:7; John 14:27 (); ; 1 Corinthians 1:21; 1 Corinthians 6:2; 1 Corinthians 11:32; 2 Corinthians 7:10; James 1:27; 1 Peter 5:9; 2 Peter 1:4; 2 Peter 2:20; 1 John 3:1, 13; 1 John 4:5; 1 John 5:19; of the aggregate of ungodly and wicked men in O. T. times, Hebrews 11:38; in Noah’s time, ibid. 7; with οὗτος added, Ephesians 2:2 (on which see αἰών, 3); εἶναι ἐκ τοῦ κόσμου and ἐκ τοῦ κόσμου τούτου (see εἰμί, V. 3rd.), John 8:23; John 15:19; John 17:14, 16; 1 John 4:5; λαλεῖν ἐκ τοῦ κόσμου, to speak in accordance with the world’s character and mode of thinking, 1 John 4:5; ὁ ἄρχων τοῦ κόσμου τούτου, i. e. the devil, John 12:31; John 14:30; John 16:11; ὁ ἐν τῷ κόσμῳ he that is operative in the world (also of the devil), 1 John 4:4; τό πνεῦμα τοῦ κόσμου 1 Corinthians 2:12; ἡ σοφία τοῦ κόσμου τούτου, 1 Corinthians 1:20 (here G L T Tr WH omit τούτου); 1 Corinthians 3:19. (τά στοιχεῖα τοῦ κόσμου, Galatians 4:3; Colossians 2:8, 20 (see 5 above, and στοιχεῖον, 3 and 4).)
7. “worldly affairs; the aggregate of things earthly; the whole circle of earthly goods, endowments, riches, advantages, pleasures, etc., which, although hollow and frail and fleeting, stir desire, seduce from God and are obstacles to the cause of Christ”: Galatians 6:14; 1 John 2:16; 1 John 3:17; εἶναι ἐκ τοῦ κόσμου, to be of earthly origin and nature, John 18:36; somewhat differently in 1 John 2:16 (on which see εἰμί, V. 3 d.); κερδαίνειν τόν κόσμον ὅλον, Matthew 16:26; Mark 8:36; Luke 9:25; οἱ χρώμενοι τῷ κόσμῳ τούτῳ (critical text τόν κόσμον; see χράομαι, 2), 1 Corinthians 7:31a; μέριμναν τά τοῦ κόσμου, 33f; φίλος and φιλία τοῦ κόσμου, James 4:4; ἀγαπᾶν τόν κόσμον, 1 John 2:15; νικαν τόν κόσμον, the incentives to sin proceeding from the world, 1 John 5:4f; the obstacles to God’s cause, John 16:33; (cf. ἐλθέτω χάρις καί παρελθέτω ὁ κόσμος οὗτος, Teaching of the Twelve Apostles,