“God so loved the world, the cosmos, that He sent His only Son, the one by whom all things were created. Granted, the word ‘world’ can have unfavorable connotations in the New Testament.
It can signify the organic unity of all created reality as instrument of sin in opposition to the kingdom of Jesus Christ. This ‘world’ lies in wickedness (1 John 5:19), has ‘the devil as its prince’ (John 14:30; 16:11), who is ‘the god of this age’ (2 Cor. 4:4).
This world knows neither God nor His children (John 17:25; 1 John 3:1). In fact, it hates the followers of Jesus as it hated Him (John 15:18,19; 17:14). For this reason ‘the world and its desires’ must be resisted and overcome by faith (1 John 2:15-17; 5:4).
It is undeniable that Jesus and his apostles after Him were drawn to the ‘foolish and the weak’ of the world, to ‘publicans and sinners.’ There is a real fear reflected in their repeated admonitions to be alert to the temptation found in abundance of possessions and in the reminders that this life is one filled with anxiety.
Christianity is the religion of the cross; the mystery of suffering is its center. An aesthetic enjoyment of the world as in the Hellenic tradition is not possible.
This single notion of ‘world’ shows us clearly how wide a gulf exists between the Christian and the classic worldview. And yet, the reverse side is not absent.
It is true that the Cross casts its shadow over all creation but so does the light of the Resurrection.
On the one hand, the kingdom of heaven is a treasure hidden in a field and a pearl of great price for which a man sells everything he has in order to buy it; at the same time it is also a mustard seed that grows into a tree in which the birds of the air build nests and a yeast that a woman takes and hides in three measures of flour until it is all leavened.
While the world is thoroughly corrupted by sin, it is precisely this sinful world that is the object of God’s love.
In Christ, God was reconciling the world to Himself, not counting its sins (2 Cor. 5:19).
Jesus, who came to the world not to condemn it but to save it (John 3:16,17; 12:47), is the light (John 1:12), the life (John 6:33), the Savior of the world (John 4:14).
Jesus is the atoning sacrifice not only for our sins but for the sins of the whole world (1 John 2:2).
In Christ all things are reconciled to God (Col. 1:20), and under Him brought together in unity (Eph. 1:10).
The world, created by the Son (John 1:3), is also created for Him as its heir (Col. 1:16, Heb. 1:2).
The kingdoms of this world shall eventually become the kingdom of our Lord and of His Christ (Rev. 11:15).
A new heaven and a new earth in which righteousness dwells is coming (2 Peter 3:13).
It is impossible to express the thoroughgoing universal scope of the Christian faith in words more powerful and beautiful than these. Christianity knows no boundaries beyond those which God Himself has in His good pleasure established; no boundaries of race or age, class, or status, nationality, or language.
Sin has corrupted much; in fact, everything. The guilt of human sin is immeasurable; the pollution that always accompanies it penetrates every structure of humanity and the world.
Nonetheless sin does not dominate and corrupt without God’s abundant grace in Christ triumphing even more (Rom. 5:15-20). The blood of Christ cleanses us from all sin, it is able to restore everything.
We need not, indeed we must not, despair of anyone or anything.
The Gospel is a joyful tiding, not only for the individual person but also for humanity, for the family, for society, for the state, for art and science, for the entire cosmos, for the whole groaning creation.”
–Herman Bavinck, “The Catholicity of Christianity and the Church,” Calvin Theological Journal 27 (1992): 223-224.