Jesus answered, “My kingship is not of this world; if my kingship were of this world, my servants would fight, that I might not be handed over to the Jews; but my kingship is not from the world.” John 18:36 RSV
What does it mean to not be of this world?
Jesus came to Israel to offer the nation the new covenant and earthly kingdom. For his kingdom to be “of the world” will require him to die on the cross. Even his death and resurrection does not give the earthly kingdom. We see a future picture of Jesus getting what might be called the title deed to earth in Revelation chapter 4-5.
Jesus is in heaven now and it is this heavenly kingdom that Christian go when we die.
Col_1:13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:
1Th 4:14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.
In the future the earthly kingdom will be established.
But at this moment, if we are not of this world, what world ARE we of, and how does one get there?
We are seated in heavenly places. We go there when we die.
Eph_2:6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:
2Co_5:8 We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.
Our citizenship and eventual residence will be heaven. For now we are sojourners in this world and ambassadors of Christ’s heavenly kingdom.
2Co_5:20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.
How can we be “sojourners in this world” while at the same time not of this world?
@BobEstey
All “sojourners” are not “of” the place they are sojourning. To “sojourn” is to be from some other place.
KP
So if we aren’t of this world, where are we, and how did we get there?
I don’t know if anyone has summed this up better than C. S. Lewis with his concept of sehnsucht and this quote: “If I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world” (Mere Christianity).
How do we find that world?
I do know they way to get there is through belief and acceptance that Jesus was born, Died and was raised again for the forgiveness of Sins. He is the way the truth and the life and no one gets to the father and heaven but through that belief.
Bob this is a great question and one I have been troubled with. To be honest I don’t remember the actual passage but when Jesus said “Give unto Cesar what is Cesar’s and Give to God what is God’s”. So from that I take though we live in the physical world our focus should be on the spiritual part of our being. Not sure if you were asking a rhetorical question or if you wanted an answers or at least my understanding. I am new to these types of discussions boards.
I can see how it can be confusing, living in this world, but not being of this world. Perhaps we have a sense of what that means but have trouble putting it into words. One thing that comes to my mind is something the apostle Paul said (1 Thessalonians 5:17): “Pray constantly.” Maybe “Walk with the Lord” is another way to say it.
Or maybe the Scriptures say it better…
Colossians 1:13
“Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son.”
The KJV’s “translated” is from μετέστησεν, meaning to transfer, remove, or relocate from one domain to another. Paul is describing an accomplished deliverance, believers have been transferred from the authority/domain of darkness into Christ’s kingdom.
Colossians 3:3
“For ye are dead, and your life is hid with Christ in God.”
The believer’s present life is no longer fundamentally located in the old earthly order. Paul then says.
Colossians 3:4
“When Christ, who is our life, shall appear, then shall ye also appear with him in glory.”
There is therefore both a present transfer of identity and life and a future manifestation of that life.
Philippians 3:20
“For our conversation [πολίτευμα] is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ.”
… rendered “citizenship,”
Explicitly no longer belonging to the present age.
Galatians 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.”
The Greek is ἐκ τοῦ ἐνεστῶτος αἰῶνος τοῦ πονηροῦ, “out of the present evil age.”
That is significant. Paul does not merely say that Christians should avoid the world’s values. Christ has rescued us from the present evil age.
Romans 12:2
“And be not conformed to this world [age]: but be ye transformed by the renewing of your mind…”
The Greek αἰών here refers to the present age/order. Paul consequently contrasts the believer’s life with the prevailing order of the age.
2 Corinthians 5:17
“Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.”
The believer’s identity has undergone a fundamental change through union with Christ.
Crucified to the present world-order
Galatians 6:14
“But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.”
This is extraordinarily strong language. Paul describes a mutual severance between himself and κόσμος. The world has been crucified to him, and he to the world.
Likewise…
Galatians 2:20
“I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me…”
The believer’s former identity has been put to death with Christ.
Believers belong to Christ’s heavenly realm
Ephesians 2:5–6
“Even when we were dead in sins, hath quickened us together with Christ… and hath raised us up together, and made us sit together in heavenly places in Christ Jesus.”
Notice the tense. Paul speaks of something accomplished: believers have been made alive, raised, and seated with Christ.
That is much stronger than merely saying, “Christians should think about heaven.”
Ephesians 2:19
“Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God.”
This does use citizenship language, but importantly it follows Paul’s description of Gentiles being brought near and incorporated into God’s people.
We have died to the old realm
Romans 6:2
“How shall we, that are dead to sin, live any longer therein?”
Romans 6:6
“Knowing this, that our old man is crucified with him, that the body of sin might be destroyed…”
Romans 6:11
“Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.”
Romans 7:4
“Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead…”
Paul repeatedly describes salvation in terms of death to the former realm and participation in a new realm through Christ.
Our existence is now “in Christ”
Paul’s repeated expression ἐν Χριστῷ, “in Christ,” is fundamental here.
Romans 8:1
“There is therefore now no condemnation to them which are in Christ Jesus…”
2 Corinthians 5:17
“If any man be in Christ, he is a new creature…”
1 Corinthians 1:30
“But of him are ye in Christ Jesus…”
Ephesians 1:3
“Blessed… with all spiritual blessings in heavenly places in Christ.”
Ephesians 2:10
“For we are his workmanship, created in Christ Jesus unto good works…”
So @BobEstey I would say…
“Citizenship is in heaven” - Philippians 3:20.
“We have been translated/transferred into Christ’s kingdom” - Colossians 1:13.
“We have been delivered from the present evil age” - Galatians 1:4.
“We are crucified to the world, and the world to us” - Galatians 6:14.
“We have been raised and seated with Christ in the heavenly places” - Ephesians 2:6.
“We are dead to the old realm and alive to God” - Romans 6:11.
This link is for you brother.
J.
That’s such a foundational passage, Bob. In practical terms, “not of this world” means that while Christians physically live in this world, our core mindset and motives are distinct. Instead of measuring success by wealth, power, or winning arguments, citizens of Jesus’ kingdom are called to measure life by love, mercy, integrity, and obedience to God (Romans 12:2).
It’s a reminder that our primary citizenship is in heaven, which frees us from having to play by the world’s rules of anxiety, division, and self-promotion. You need to understand that you are no longer a citizen of this world. Yeah, I know, right? You should not even claim to be a citizen of this world.
What country were you born in? What state? What county? Where do you call home? Chances are, you have something in your wallet, purse, or pocket that identifies you as a citizen of that land. Many have left their birth land and have moved to another. America is made up of those who did just that.
From time to time, you are required to show proof of citizenship. Many have pride and pull out their ID with a smile, and present their “papers” to prove they belong. They have pride that they are a part of their country. Many who have just come to America can’t wait to show their proof of citizenship. They worked hard to get it.
You are not a citizen. Not of the earth. Not anymore. Not even dual citizenship. You are now a stranger in a strange land. But I am not talking about the country you live in. I’m talking about the whole world. Remember what Jesus told us?
“If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you.” John 15:19
Once you accept Jesus, once you receive the Spirit of adoption, once you become able to call the Alpha and Omega, the beginning and the end. The Creator of all that is, was, or ever will be, Daddy, you are no longer a citizen of earth.
“For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.” Romans 8:14-17
Paul wrote to the Church in Ephesus
“So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God,;” Ephesians 2:19
You are a citizen of Heaven. The Lord of lords, and the King of kings, is your Daddy. You are a Prince or Princess of HEAVEN. It doesn’t matter who you are, or rather, who you were,
“There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.” Galatians 3:28
We are all the same. We have all been washed clean with the blood of Christ. The blood of Jesus. We have all been adopted into the Family of God. We are all now citizens of Heaven. This is why we are not to be conformed to this world.
Be blessed.
Peter
In ancient literature, the city was often used to represent an entire social order. The most obvious example is Augustine’s masterpiece “The City of God,” with its vision of two cities locked in Mortal Kombat. Go back even further, to the first epic poem we know of, the Epic of Gilgamesh. Here, history began “when kingship was let down from heaven.”
NT references that com to mind include:
Gal 4:26 ἡ δὲ ἄνω ᾿Ιερουσαλὴμ ἐλευθέρα ἐστίν, ἥτις ἐστὶ μήτηρ πάντων ἡμῶν.
Rev 21:10 καὶ ἀπήνεγκέ με ἐν πνεύματι ἐπ᾿ ὄρος μέγα καὶ ὑψηλόν, καὶ ἔδειξέ μοι τὴν πόλιν τὴν ἁγίαν ῾Ιερουσαλὴμ καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ Θεοῦ,
Heb 12:22 ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει Θεοῦ ζῶντος, ῾Ιερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων, πανηγύρει
The Jerusalem “from above” (ἡ δὲ ἄνω ᾿Ιερουσαλὴμ). The holy city, the Jerusalem coming down from God’s heaven (τὴν πόλιν τὴν ἁγίαν ῾Ιερουσαλὴμ καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ Θεοῦ).
The heavenly Jerusalem (Ιερουσαλὴμ ἐπουρανίῳ)
And finally, for the icing on the cake, who are the citizens of this city? As Jesus said, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ Θεοῦ. (John 3:3 – you’ve usually seen the adjective ἄνωθεν – from above – translated as “again.”)
We, God’s called-forth assembly, are literally and Biblically an entire new SOCIAL ORDER. A new Kingdom. A new City. Born in heaven, but made manifest on earth.
Memorize the Sermon on the Mount 2.5 times, and it finally sinks in – the ethics Jesus requires derive from the access we have in His name to the infinite resources of Heaven. We are not rats in a Skinner Box, not imprisoned in a closed system who can only shuffle limited energies around. Rather, we can call upon God’s infinite wisdom, grace, and power to achieve His goals in our lives, and in our days, and in our minutes.
And I think that’s kinda grand. Much more motivating than speculations about a massive space station casting shade upon the globe.
@Dr_S Connecting ānōthen in John 3 back to the “Jerusalem above” in Galatians and Hebrews drives home what so many miss: the Kingdom isn’t just a future location we wait for, but a dynamic, heavenly social order we are born into and called to embody right now.
You are correct regarding the Sermon on the Mount as well. Those ethics aren’t a set of impossible rules meant to crush us; they are the natural lifestyle of citizens operating by the supernatural resources of heaven rather than human grit. Viewing the Church through this lens changes everything about how we walk out our daily lives.
Be blessed, be a blessing.
Peter
When discussing the issue of worldviews in a college class, I share this video, of the planetarium speech in the movie Rebel Without A Cause:
Then, I show a slide that has side-by-side cartoons of Gary Gygax and a Skinner Box. And I ask my students,
“Are you active participants in a cosmic adventure? Or rats in a Skinner Box? Which universe do you live in? Choose wisely!”
Confidential to my friend @Dr_S
I always read your posts with interest; you rarely fail to present a grandiloquent brief on some parochial subject. When I see that icon of an old man with a go-pro on his head, like an ironic statement of a palimpsest adolescent, (I mean no offence) I know I’m in for some overly pedantic prose that are usually, nevertheless, pleasantly poignant. I have been rightly accused of the same. I appreciate your efforts to keep your writing interesting for your reader, and as often challenging. Being self-declared of a “bookish sort with prehensile feet” your reach into historic texts is always interesting, even when I cannot find the connection with your point (your reference to “The Epic of Gilgamesh” for example). In nearly every offering, your “uneasy balancing act between the charismatic and Calvinist strands…” hangs as painted scenery at the back of your performance, inviting your readers to feel the milieu from which you deliver your turgid soliloquy. I admit, you never fail to send me to some reference material for fuller understanding. For that I am grateful.
I appreciate your thoughts on “the city”, and the “Kingdom of Heaven”, and our being “born from above” into that city, into that kingdom. While I’m not sure the famous “sermon on the mount” reflects “the access we have in His name”, I do get your point. I appreciated that you explained our granted access is given “..to achieve His goals in our lives, and in our days, and in our minutes.” His goals must become our goals, period. This imperative supersedes any thoughts we might have of attempting to exploit the power of God to accomplish our own (fleshly) goals; it removes any hidden jussive mood found lurking in our prayers.
I considered just thoughtlessly poking the “thumbs-up” icon, but I thought I’d return the favor by leaving you with this:
“לָכֵן הִזָּהֲרוּ פֶּן תְּסָרְבוּ לַמְדַבֵּר, שֶׁכֵּן אִם לֹא נִמְלְטוּ אֵלֶּה שֶׁסֵּרְבוּ לַמְדַבֵּר עַל הָאָרֶץ, עַל אַחַת כַּמָּה וְכַמָּה לֹא נִמָּלֵט אֲנַחְנוּ אִם נָסוּר מֵהַמְדַבֵּר מִן הַשָּׁמַיִם, אֲשֶׁר קוֹלוֹ הִרְעִישׁ אָז אֶת הָאָרֶץ וְעַתָּה הִבְטִיחַ בְּאָמְרוֹ, ‘עוֹד אַחַת וַאֲנִי מַרְעִישׁ לֹא אֶת־הָאָרֶץ בִּלְבַד, אֶלָּא גַּם אֶת־הַשָּׁמָיִם’.”
KP
This is how I see the above response…
Erudite, self-consciously literary, heavily metaphorical, deliberately archaic, and rhetorically ornate, with occasional intellectual showing-off.”
The prose itself has a high cognitive load because the author continually decorates relatively simple propositions with metaphors, obscure vocabulary, classical grammatical terminology, and literary allusions.
J.
The last time I tried learning Hebrew, I got impaled on the vowel points, and taught myself Italian as a consolation prize. 