You are making the assumption that 'world' in the Bible always means 'all the people in the world.'
Have a read of these:
A.W. PINK AND THE DEFINITION OF "KOSMOS" The Scriptures and the World by Arthur W. Pink
Also, in 1 John 2:2, the words
'the sins of' are not found in any ancient manuscript. They are in italics in the KJV.
Part # 2
The Complete WordStudy Dictionary
World G2889
(III) Idiomatic expressions with
kósmos:
(A) A rhetorical expression for the great majority of people in a particular place (Joh_12:19).
(B) Almost equivalent to the modern phrase "the public" (Joh_7:4 [cf. Joh_18:20]).
(C) Means of sustenance for the body is called
bíos (G979), i.e., means of livelihood.
Bíon toú kósmou (1Jn_3:17), the material things provided in the world.
(D) "The tongue . . . a world of iniquity" (Jas_3:6), the sum total.
(E) The world before the flood (Heb_11:7; 2Pe_2:5; 2Pe_3:6). The population of the world then and its accumulations of wealth and the products of its labor are no doubt chiefly in view; yet the comparison in 2Pe_3:6-7 with "the heavens and the earth, which are now," suggests a sweeping away at that time of the whole order of nature.
(IV) Kósmos used with ethical meaning:
(A) As material and transitory, the world presents a contrast with that which is spiritual and eternal. So Paul regards it in Gal_4:3; Gal_6:14; Col_2:8, Col_2:20. His general teaching is that the Law and its ordinances belong to an external sphere, the things that are seen (2Co_4:18) which lose their value through Christ's death, in comparison with the things spiritual. So it should be with all Christians. Here he is not considering the world to be evil as indeed the Law is not evil, but only of temporary value (see 1Co_7:31, 1Co_7:34 [cf. Luk_12:30]).
(B) Devotion to the things of the world produces a certain attitude of mind which under the sense of laws is manifested in "the sorrow of the world" which is not "godly sorrow" (2Co_7:10). The things of this world are thus spoken of as altogether incomplete (1Co_1:27-28; 1Co_4:13; Jas_2:5). The world has its own wisdom which does not have concern for God (Joh_1:10; 1Co_1:20-21; 1Co_3:19) and which cannot receive the Spirit of truth (Joh_14:17). There is a spirit of this world (1Co_2:12). Those who have this spirit are described as being "of the world" or "of this world" (Joh_8:23; 1Jn_4:4-5). In contrast, Christ's disciples are described as being "not of the world" (Joh_15:19; Joh_17:14 [cf. 1Co_5:10]). The state of the world arising from the influence of this worldly spirit is one of dire moral corruption (Eph_2:2; Jas_1:27; Jas_4:4; 2Pe_1:4; 2Pe_2:20; 1Jn_2:15-17).
(C) The word "world" denotes the mass of people who are hostile or at least indifferent to the truth and the followers of Christ (Joh_7:7; Joh_16:20, Joh_16:33; 1Jn_3:1, 1Jn_3:13; 1Jn_4:4-5).
(D) The world is dominated by the evil one (Joh_12:31; 1Jn_4:4-5).
(E) The world is the object of judgment and saving mercy (Joh_1:29; Joh_3:16-19; Joh_4:42; Joh_6:33, Joh_6:51; Joh_8:12, Joh_8:26; Joh_9:5; Joh_12:46-47; Rom_3:19; Rom_11:12, Rom_11:15; 1Co_6:2; 2Co_5:19). Men are the objects of judgment individually but they will also be objects of a collective judgment or a collective restoration (cf. Rom_8:19 f.).
(F) The Holy Spirit has a special office in regard to the world, distinct from that which He exercises toward believers (Joh_16:8-11).
(G) Through faith, the Christian can overcome the world, i.e., no doubt, the worldly spirit in himself and the opposition of worldly men and the world's ruler (1Jn_4:4; 1Jn_5:4-5).
(V) Kósmos, at times, bears a distinction to
aiṓn (G165), age, a period of time, but a much longer one than we usually think of, probably indeed the whole period during which the present order of nature has continued and shall continue.
Aiṓn is used in many places with much the same connotation as "world." It is often rendered by this word in our translations though
aiṓn should often be distinguished from
kósmos, even where the two seem to express the same idea as in 1Co_1:20 and Eph_2:2-3. This
aiṓn is contrasted to that which is to come (Mat_12:32; Mar_10:30; Luk_18:30; Heb_6:5). We read of its cares (Mat_13:22; Mar_4:19); its sons (Luk_16:8; Luk_20:34-35); its rulers, i.e., the kings and great ones of the earth (1Co_2:6, 1Co_2:8); its wisdom (1Co_1:20; 1Co_2:6; 1Co_3:18-19); its fashion, to which the Christian must not be conformed (Rom_12:2). It is evil (Gal_1:4) and under the dominion of the evil one (2Co_4:4). This use of
aiṓn with an ethical meaning is not difficult to understand, easier indeed than the corresponding and more common one of
kósmos. It is otherwise with the expression in Heb_1:2, "He made the worlds [
aiṓnas, ages]." Here,
hoi aiṓnes, the ages, seems to mean the sum of the periods of time including all that is manifested in and through them.
Deriv.:
kosméō (G2885), to order, put in order, decorate, adorn;
kosmikós (G2886), worldly, earthly;
kósmios (G2887), well- ordered, well-mannered, decorous;
kosmokrátor (G2888), a world ruler.
Syn.:
aiṓn (G165), age;
oikouménē (G3625), the inhabited earth, civilization;
gḗ (G1093), earth as arable land, but also the earth as a whole, the world in contrast to the heavens.
