TO BE IN THE WORLD BUT NOT OF THE WORLD

 What does it mean ‘to be in the world but not of the world’ (John 17:14-19). 

I believe that the church is God’s “holy nation,” (1 Pet. 2:9) called to give full allegiance to Christ as its head and to demonstrate to all nations what it means to love as God loves.

Down through the centuries, we have spiritualized the political language of the New Testament, forgetting that kingdom, Lord, and even the Greek word for church (literally, “assembly” or “town meeting”) are political words. ‘Political’ referring to any structuring of group relationships.

Understanding the church as a nation clarifies our relationship to the nations of the world. Before the fourth century, about the time of the Roman emperor Constantine, most Christians thought of themselves as God’s nation, made up of both Jewish and Gentile believers, living among the nations, yet strangers among them (1 Pet. 2:11-17; Heb. 11:13-16). When Christianity became the state religion, the emperor came to be seen as the protector of the faith (even through violence). Church membership was no longer voluntary. Mission efforts were primarily directed toward people outside the empire. Even now, in places where Christianity is no longer the state religion, and increasingly in America, the government is often seen as the defender of religion, and the government is expected to support and promote church policies. In reality, Church and state are separate and competing structures vying for our loyalty. The state demonstrates this by demanding total allegiance (even to the point of death). We understand that governments can preserve order and that we owe honor to people in government, but our “reverence” and allegiance belong to God alone (1 Pet. 2:17). When the demands of the government conflict with the demands of Christ, Christians are to “obey God rather than any human authority” (Acts 5:29).

The church is the spiritual, social, and political body that gives its allegiance to God alone. As citizens of God’s kingdom, (Phil. 3:20; Eph. 2:19) we trust in the power of God’s love for our defense. The church knows no geographical boundaries and needs no violence for its protection. The only Christian nation is the church of Jesus Christ, made up of people from every tribe and nation, (Rev. 7:9) called to witness to God’s glory.

In contrast to the church, governing authorities of the world have been instituted by God for maintaining order in societies, but are limited in their ability to fulfill the will of God because of their reliance on violence and coercion, and their tendency to set themselves up in the place of God (i.e. the ultimate authority), becoming God’s competitor. However, a government that acts with relative justice and provides order is better than anarchy or an unjust, oppressive government.

Christians are called, not to join the state, but to witness to the state, asking it to act according to higher values or to standards which, while less than what God expects of the church, may bring the state closer to doing the will of God. Christians are responsible to witness to governments not only because of their citizenship in a particular country, but primarily as part of our responsibility as citizens to the heavenly realm. Even at its best, a government cannot act completely according to the justice of God because no nation, except the church, confesses Christ’s rule as its foundation.

As Christians we are to respect those in authority and to pray for all people, including those in government, that they also may be saved and come to the knowledge of the truth (1 Tim. 2:1-4). We may participate in government or other institutions of society only in ways that do not violate the love and holiness taught by Christ and do not compromise our loyalty to Christ. We witness to the nations by being that “city on a hill” which demonstrates the Way of Christ (Matt. 5:13-16; Isa. 49:6). We also witness by being ambassadors for Christ, (2 Cor 5:20) calling the nations (and all persons and institutions) to move toward justice, peace, and compassion for all people. In so doing, we seek the welfare of the city to which God has sent us (Jer 29:7).

We understand that Christ, by his death and resurrection, has won victory over the powers, including all governments (Col. 2:15). Because we confess that Jesus Christ has been exalted as Lord of lords, we recognize no other authority’s claims as ultimate.

“I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world. I do not ask that you take them out of the world, but that you keep them from the evil one. They are not of the world, just as I am not of the world. Sanctify them in the truth; your word is truth.” John 17:14-17

“Then I heard another voice from heaven saying, “Come out of her, my people, lest you take part in her sins, lest you share in her plagues; for her sins are heaped high as heaven, and God has remembered her iniquities.” Revelation 18:4-5

To be “in the world but not of the world” (John 17:14–19) means living fully present within human society while belonging ultimately to God’s kingdom. The church is God’s “holy nation” (1 Pet. 2:9), called to give undivided allegiance to Christ, its head, and to show all nations the reality of God’s love through its life together.

The New Testament’s language about the church is deeply political, ‘political’ referring to any structuring of group relationships. Words like kingdom, Lord, and even church (from the Greek ekklesia, meaning “assembly” or “town meeting”) speak to authority, citizenship, and public life. Seeing the church as a nation clarifies its role in relation to earthly nations: it is a distinct people, living among the nations yet not defined by them.

Before the fourth century, Christians—whether Jewish or Gentile—understood themselves as God’s people dwelling as strangers in every land (1 Pet. 2:11–17; Heb. 11:13–16). With the conversion of Emperor Constantine and the adoption of Christianity as the Roman state religion, the emperor became seen as the faith’s protector, even using coercion and violence to defend it. Church membership ceased to be voluntary, and mission was largely aimed beyond the empire’s borders. Today, even where Christianity is not the state religion, governments often position themselves as protectors of religion, and many church members expect them to support and promote church priorities. In reality, church and state are separate, competing powers, each seeking or demanding ultimate allegiance—sometimes even to the point of death. While Christians recognize the state’s role in maintaining order and give honor to its leaders, ultimate reverence and allegiance belongs to God alone (1 Pet. 2:17). When government demands contradict Christ’s commands, Christians must “obey God rather than any human authority” (Acts 5:29).

The church is a spiritual, social, and political body whose citizenship is in God’s kingdom (Phil. 3:20; Eph. 2:19). It is not bound by geography and does not require violence for its defense. The true Christian nation is the global church of Jesus Christ, made up of people from every tribe and language (Rev. 7:9), united in witnessing to God’s glory.

Earthly governments, though established by God to maintain order, are limited in fulfilling God’s will because they rely on coercion and violence and often exalt themselves as ultimate authorities, competing with God. A relatively just government is better than anarchy or oppression, but even at their best, nations cannot fully reflect God’s justice because they do not confess Christ as Lord.

Christians are not called to merge with the state but to bear witness to it—urging rulers toward justice, peace, and compassion. This witness is grounded not in national citizenship but in our identity as citizens of heaven. We are to respect authorities, pray for all people (including leaders) so they might be saved (1 Tim. 2:1–4), and participate in public life only in ways that align with Christ’s love and holiness.

Our mission is to be a “city on a hill” (Matt. 5:13–16; Isa. 49:6), embodying the way of Christ before the nations, and to serve as ambassadors for Christ (2 Cor. 5:20), calling all people and institutions toward God’s justice. In doing so, we seek the welfare of the places where God has set us (Jer. 29:7).

Ultimately, Christ’s death and resurrection have triumphed over all earthly powers, including governments (Col. 2:15). Since Jesus is exalted as Lord of lords, no other authority can claim our ultimate loyalty. Our place in the world is therefore to live faithfully within it while remaining wholly set apart for Christ’s reign.