The Pulpit Commentary — 1 John — Section 41

of rrople thereon (John iii. lG). Sometimes the outer form of things (1 Cor. vii. 31). At ot!icr tim~s, 11s hore, _it refers to the world of busy human concerns, of thinking, planmng_, racing, hungering, tlmstmg, striving, and all for its own aims and purposes, mespectl\'ely ol the glory of God or even of questions of righteousness and truth. As such it is a sinful world, and on it our love must not be set. There are however three specific for,~s of ~in_fulness, against the lo".e of which wo are warned. ' 1. The iust of the flesh._ I he vain rndulgence and pampering of the fleshly nature. If, e.g., we either cat or drmk merely for pleasure's sake, or indulge in excess in either direction, or gratify the sensual appeti tcs ci ther in wrong directions or to too great an extent, we are neglect- mg the warn,rng _ol t~e text. 2. T_he lust _of the eyes. The fondness for glitter, glare, and show. 'Ihe rnordrnate love of sight-seeing, etc. 3. The pride of life. Its vain-glory and love of ostentatious display. This will have no place in a consistent Christian's life, The spirit_ of the words, "My river is my own, and I made it for myself," is by no means extmct. Query: How far has the civilizing and humanizing effect of Christianity changed the "world"? Is the evil in it, and the consequent peril therefrom, as great as in the Apos1.le John's time? In other words, Is the prohibition of the text as needful now as it was then? In reply, note: (1) Beyond 1111 question there is a vast improvement in many respects, notably (a) in the fact that sins to which no disgrace attached in the days of the old Roman empire are now all but unknown, or at least have to hide themselves from view; (b) in the fact that there is a very large amount of commerce, etc., in which there is "upon the bridles of the horses, Holiness to the Lord." For this we may be devoutly thankful. In many directions, too, art, music, painting, sculpture, are consecrated to the Lord. (2) Notwithstanding all allowance to be made for these advances, there is still a sinful element of self-seeking, selfishness, pride, haughtiness, and boasting in the world, which is strenuously to be shunned. 'l'he lusts of the flesh are not dead yet. The pride of life lingers-nay, it flourishes yet. The "interests" of commerce are regarded as paramount. (3) There are forms of ill in the world which have actually developed under modern civilization, and against which it behoves a Christian steadily and steadfastly to protest. Selfishness of the lords of the soil, etc. In all that partakes of the world-spirit, i.e. self first, a believer is to have no concern, no sympathy whatever. (4) Nor can it be questioned that since the apostle's time there have arisen, and in our day there still exists, forms of the world-spirit even in the Churches of Christ. Sectarian strifes, heart-burnings, huge hierarchies, dead forms, high offices, gorgeous vestments, large ambitions, exclusive daims, etc. .All these, though clad in religious guise, are as much a part of the lust and pride of the worldliness as aught outside; and, because found in the Church, must be more offensive to God, because of the pretence of sanctity which attaches to them • .l<'rom all this our hearts must recoil. It is "the world," though baptized with the Church's sacred name. It is altogether inconsistent with the simplicity that is in Christ. It cannot be reconciled with the Lord's teaching in Matt. xx. 25-28. II. HERE ARE MANY REASONS SUGGESTED AGAINST THIS PROHIBITED LOVE. Mainly five. 1. These thillgs in the world which we are forbidden to love are themselves essentially and radical!y wrong. They are "not of the Father, but of the world," i.e. the world indulges its own lusts, pursues its own aims, seeks its own pleasures, without c~re for or thought of a higher will The world is a self-seeker and self-pleaser, and will not be burdened with the larger and higher questions of God, righteousness, and truth. 2. The love of the world is incompatible with the love of the Father, i.e. with our loving him. We can love either God or the world But no human heart can hold the two opposing at the ea.me time. That is as absolutely certain as the doctrine of the impene- trability of matter. Noman can serve God and mammon. The attempt has been made to form a God-and-mammon guild. But all such attempts must be miserable failures. 3. Besides, "perishableness "is inscribed on the world and all that is therein. "The world passeth away." .And how sorely iucongruous is it for an imperishable spirit to ally itself with a merely perishing framework! 1 No form of national life continueth alway- l<'aruilies break up and pass away. Friends die. Nothing earthly is permanent. 4. Ana. more than this, even if objectively the "world" continued pretty much the s~me, yet" the lust thereof" passes away; earth loses its power to charm; and the passions, 1 For a striking illustration of the historic bearings of this statement, see 'Christian Cl,11rity ill the Ancient Church,' by Dr. Ublhorn, bk. iii. eh. i. p. 219. ou. 11. 1-20.J 'fllE FIRST EPISTLE GENERAL OF ,JOHN. 37