John 1:10

The Polysemy of κοσμος in the Johannine Corpus: An Exegetical Examination

This exegetical study of The Polysemy of κοσμος in the Johannine Corpus is based on a b-greek discussion from April 7, 2000. The initial contribution highlights the multifaceted nature of the term κοσμος (world) in the writings of John, asserting that it possesses at least two distinct senses and several referents. An example is drawn from 1 John 2:15 and John 3:16, where it is argued that the passages do not present a contradiction if one recognizes that in John 3:16, God’s love is directed toward his enemies (represented by κοσμος), while in 1 John 2:15, believers are cautioned against loving an “ordered system of evil.” This distinction is further supported by positing different senses for αγαπαω (to love) and differing referents for κοσμος, even while maintaining a consistent general idea of the term.

The main exegetical issue at the heart of this discussion revolves around the precise semantic range and contextual interpretation of the Greek term κοσμος within the Johannine literature. Specifically, the debate scrutinizes whether κοσμος consistently refers to “humanity at large” or “the created order,” or if its meaning can, in specific Johannine contexts, legitimately encompass concepts such as “the elect,” “Christians,” or a “system of evil” – potentially leading to perceived contradictions if not carefully nuanced. The complexity is compounded by John’s apparent rhetorical strategy of employing words with intentional ambiguity, challenging interpreters to discern the specific referent and theological implication of κοσμος in each instance, rather than imposing a singular, rigid definition across all occurrences.

Greek text (Nestle 1904) – John 15:19

Εἰ ἐκ τοῦ κοσμου ἦτε, ὁ κοσμος ἂν τὸ ἴδιον ἐφίλει· ὅτι δὲ ἐκ τοῦ κοσμου οὐκ ἐστέ, ἀλλ’ ἐγὼ ἐξελεξάμην ὑμᾶς ἐκ τοῦ κοσμου, διὰ τοῦτο μισεῖ ὑμᾶς ὁ κοσμος.

Key differences with SBLGNT (2010):

• The Greek text of John 15:19 in Nestle 1904 is identical to the SBLGNT (2010) edition.

Textual Criticism (NA28) and Lexical Notes

The text of John 15:19 found in the Nestle-Aland 28th edition (NA28) is consistent with the Nestle 1904 edition cited above and the SBLGNT (2010). No significant textual variants for κοσμος itself in this verse affect its semantic interpretation across major critical editions.

Lexical Notes for κοσμος:

KITTEL (TDNT): The Theological Dictionary of the New Testament (KITTEL) dedicates extensive analysis to κοσμος. It traces the word’s development from meaning “order,” “arrangement,” or “adornment” in classical Greek to its various theological applications. In the Septuagint, it occasionally refers to the “heavens” or “creation.” In the New Testament, especially in John, κοσμος carries multiple layers of meaning:

• The created universe: The physical world God made (e.g., John 1:10).
• The inhabitants of the world, humanity: Often in a neutral sense (e.g., John 3:16).
• Humanity alienated from God, the sphere of evil: This is a prominent Johannine theological usage, often portraying κοσμος as hostile to God and Christ (e.g., John 15:18-19, 1 John 2:15). In this sense, it denotes the sphere of human existence organized apart from God, dominated by sin.

KITTEL emphasizes that in John, the “world” (κοσμος) is primarily the sphere where divine revelation occurs, but also the domain of darkness and opposition to Christ. The term’s theological freight in John is significant, moving beyond mere geographical or demographic reference to a spiritually charged entity.

BDAG (Bauer, Danker, Arndt, Gingrich): The A Greek-English Lexicon of the New Testament and Other Early Christian Literature (BDAG) provides several principal meanings for κοσμος:

• Order, arrangement, ornament: Reflecting its classical roots, though less common in the NT for “ornament.”
• The universe, the world, the sum of everything existing: The physical creation (e.g., Acts 17:24, John 1:10).
• The earth: As a place of human habitation (e.g., John 16:21).
• Mankind, humanity, the human race: Often in a general sense, encompassing all people (e.g., John 3:16).
• The sum total of all that is alienated from God and hostile to him: This highly significant theological meaning in John denotes the sinful world system, opposed to divine purposes (e.g., John 15:19, 1 John 2:15). It includes both the people in rebellion and the societal structures that embody this rebellion.

BDAG highlights the contextual sensitivity required for interpreting κοσμος, especially in Johannine texts, where its negative connotation of an anti-God system is frequently encountered.

Translation Variants and Grammatical & Rhetorical Analysis

The discussion reveals a core tension regarding the translation of κοσμος: whether to maintain a consistent rendering or to allow for contextual variation based on perceived nuances. One perspective argues for understanding κοσμος as having a “plastic” semantic range, capable of shifting meanings even within a single paragraph, a phenomenon termed “polysemy.” This view, supported by reference to Leon Morris’s work on John, suggests that John intentionally weaves a texture with words, subtly shading their sense. In this framework, the intentional ambiguity is not a failure of clarity but a deliberate discourse strategy. For example, in John 1:10, some interpreters find three distinct uses: “humanity,” “the universe,” and “humanity apart from God,” highlighting the polysemous nature of the term.

A contrasting view advocates for adhering to the “normal semantic range” of κοσμος as understood in the 1st century, arguing against assigning new meanings at whim. This perspective emphasizes that dictionaries define semantic domains through observational usage, and straying from these established boundaries risks “eisegesis” rather than exegesis. It is strongly contended that “elect,” “Christians,” or “believers” have never been part of κοσμος‘s semantic range. Instead, interpretations like “the general population” or “the Earth” are proposed as falling within acceptable boundaries. For John 15:19, the argument is made for a consistent understanding of κοσμος as “the general population,” distinct from the believers, who are chosen “out of the world.” This reading maintains a clear “us vs. them” distinction, akin to Old Testament distinctions between Israel and “the nations,” where κοσμος takes on a pejorative sense for “outsiders.”

The grammatical structure of John 15:19, with its repeated use of ἐκ τοῦ κοσμου (from/of the world) and contrasting statements about the disciples not being “of the world” while being hated by “the world,” strongly suggests a semantic consistency within this particular verse. The negative connotation assigned to κοσμος in this context derives from the rhetorical opposition Jesus establishes between his followers and the world that hates them. This does not necessarily demand a new or “plastic” meaning for κοσμος beyond its semantic domain of “humanity at large” or “the societal system,” but rather a specific theological referent within that domain—namely, that segment of humanity or the prevailing system that is hostile to God and his chosen ones.

Conclusions and Translation Suggestions

The exegesis of κοσμος in Johannine literature, particularly in passages like John 15:19, necessitates a careful balance between acknowledging the term’s established semantic range and recognizing John’s sophisticated rhetorical use of language. While the concept of radical “plasticity” in meaning for κοσμος within a single paragraph may be overdrawn, John certainly leverages the term’s inherent polysemy to convey layered theological truths. The common thread uniting most Johannine uses of κοσμος, especially in antithetical contexts, is a reference to humanity or the societal order in its fallen, unredeemed state, often characterized by hostility toward God. The suggestion that κοσμος might refer to “the elect” is consistently rejected due to its clear textual contrast with believers. Therefore, translations should strive to capture this nuanced opposition while remaining within the accepted semantic boundaries of the term.

Based on the preceding analysis, the following translation suggestions for John 15:19 are offered, each emphasizing a slightly different facet of κοσμος while maintaining fidelity to the exegetical discussion:

1. If you were of the world, the world would love what is its own. But because you are not of the world, but I have chosen you out of the world, for this reason the world hates you.
   This translation emphasizes a consistent, broad understanding of κοσμος as the sphere of human society, generally understood in its fallen state, without explicitly defining it as a “system of evil,” leaving that inference to the context of opposition.
2. If you belonged to humanity at large, humanity at large would cherish its own. But because you do not belong to humanity at large, but I have chosen you out of humanity at large, for this reason the world system hates you.
   This option differentiates between a general reference to humanity and a more specific, pejorative “world system” in the final clause, reflecting the perceived shift in emphasis from the general population to the organized opposition.
3. If you were from the realm alienated from God, that realm would show affection for its own. But because you are not from that realm, but I have chosen you out of that realm, for this reason the ungodly world hates you.
   This translation foregrounds the theological aspect of κοσμος as a sphere of opposition to God, consistent throughout the verse, thereby emphasizing the spiritual nature of the hostility.