The world is not God's world, though He is its Creator, Owner, and Ruler. The systems that operate human cultures—government, politics, entertainment, fashion, religion, business ethics, medicine, health care, culinary tastes, social programs, institutions, education, science, technology, economics, and use of power—are not His. These systems, shaped by a moral connotation of the world apart from God, generate false values and false gods, forming humanity's belief systems and attitudes that shape conduct. God's Word urges us to overcome these appealing yet deceptive influences, advising us not to waste our love on them as they have no future. This world is so corrupt that it will be destroyed and replaced when God invokes the restitution of all things. At the foundation of this world stands a destroying and antagonistic spirit, satan the devil, the ruler of this world. As a destroyer, his way is a deadly mixture of good and evil, incapable of producing pure good. God's warning about the world is so strong that He commands us to avoid being unequally yoked with unbelievers, to have no fellowship with lawlessness, no communion with darkness, and no accord with evil. He calls us to come out from among them, to be separate, and not to touch what is unclean, promising to receive us as His sons and daughters. The world is most dangerous to us when it appears friendly and tolerant, even producing seemingly good things, yet God declares it still unclean. The mixture of good and evil remains a poisonous brew, contaminating and defiling those who are touched by it. In these matters, it is God's judgment that counts, and we must consider the cost of coming out of this world, recognizing the importance of reevaluating ourselves in light of this vital principle.

Even though different situations might require various approaches to bringing God's light to the world, the one thing that remains a foundational principle is consistent righteous conduct. Reviewing the examples of Daniel and Esther living in the worldly societies in Ancient Persia, we see how they dealt with the cultures around them. Esther allowed herself to be fully integrated into that society but always kept the teachings that she learned close to her. Daniel openly attracted attention with his faith as he stood firm, even when it caused danger by the jealousy aroused by succeeding at his job and bringing glory to God's way. We should be cautious, though, to not let the ways of integrating into society cause a gulf between how we interact with God and His church and the way we interact with the world and always shine God's light as we go about our daily lives.

Worldliness is simply being like the world, defining an attitude toward our relationship with God and a failure to reflect His way of life in our lives. If the church conforms to the world, appearing to outsiders as merely two versions of the same thing, it is evident that the church is either losing or has lost its God-intended identity. As each member reflects Jesus Christ in their life, the church is strengthened, elevated, and unified; as we reflect the world, the opposite occurs. Israel did not merely drift into worldliness; as a whole, they greatly desired to be like the nations around them, persistently turning a stubborn neck and deaf ear to God while openly seeking the ways of those surrounding them. No matter the area of communal life—religion, government, economics, national defense, entertainment, fashions, or education—Israel and Judah, rather than being different by living God's way, conformed to the world, leading to their judgment and captivity. The Sermon on the Mount teaches us how to avoid the pulls of this world through trusting in God and seeking His Kingdom and righteousness before all other priorities in life. It sets standards for the converted to prepare them for God's Kingdom, urging us to examine ourselves against its instructions and, with God's help, reestablish a strong and loving relationship with Him by humbly submitting to its guidance. Living it can only produce good fruit, ensuring we will not be worldly.

The concept of worldliness, as conveyed through the term "cosmos" in the New Testament, carries a deeply negative connotation, distinct from its original Greek meaning of order and beauty. Cosmos is used to represent the present order of things, encompassing various cultures since Adam and Eve, and is always portrayed in a negative light as transient, worthless, and evil. This evil can manifest as physical or spiritual, embodying cares, temptations, and irregular desires that stand in opposition to God. The course of this world is linked with the prince of the power of the air, marking its inhabitants as disobedient and part of an evil system contrary to God's will. Scriptures such as I John 2:15-17 highlight cosmos as the wealth and enjoyments of this world, life's worldly goods, which are not to be sought after, for gaining the whole cosmos profits nothing in the eternal perspective. The apostles, drawing from Old Testament insights and the teachings of Jesus Christ, redefined cosmos to signify cultures in deadly opposition to God, controlled by the evil one. The whole world lies under the sway of this evil force, with satan having significant power, subject only to God's ultimate control and restraint for His purposes. This worldly spirit, driven by satan, is deceitful and incurably sick, incapable of repentance or alignment with God's law. It has shaped the world for millennia in corruption and evil, opposing the Spirit of God. As emphasized in Romans 8 and I John 2, one cannot simultaneously embrace the world and God's Kingdom; they are unalterably opposed. God forces a choice between life and death, urging not to set affections on the world, which is passing away. Jesus Christ warned that union with Him separates His followers from the world, creating deep, fundamental, and perpetual antagonism. The world hates those who are in union with Christ because they are part of His body, striving for the same possession of the earth that the world claims. This opposition, rooted in the spirit world, uses men as instruments, though they bear responsibility for their choices. The example of Demas serves as a solemn warning of the world's allure. Despite his privileged position alongside Paul, Demas succumbed to the attractions and seductions of the world, loving it more than Christ, thus abandoning principle, duty, and honor. This danger envelops all, yet it is not inevitable, as others like Luke, Crescens, Titus, and Paul remained steadfast by choosing spiritual reality over physical allurements. The world remains in deadly antagonism against God, His way, and His people, driven by the unseen prince of this world, necessitating constant awareness and vigilance.