Carnal Christians — Ernest C. Reisinger

So I try to bring to your attention and try to bring you a few thoughts about it. But I believe that some of the controversies and ramifications of the misinterpretation of this passage of Scripture has caused no small amount of problems in the Christian church in the last eighty years.

A hundred years ago there was no such interpretation as we have now. In fact, there's a hundred years ago there was no such interpretation as probably the most common interpretation that we have now. And that's this idea that there are natural men, spiritual men, and carnal men.

That is, two kinds of Christians. Kind. That is, spiritual Christians and carnal Christians. That leaves a kind. And tonight I want to try to deal with that subject. And I again invite you to do what our good brother has been doing.

And that is, you've been kind and polite to hear and listen. And I wouldn't mind if everybody disagrees with me. But I believe if you hear something from the Scriptures, you ought to tonight. It's your duty to your own soul to weigh it, whether it's true.

I hardly know how to begin this subject, but I'll ask you to turn tonight to 1 Corinthians chapter 3. And I think the way I'll approach it is by reading this passage and then maybe coming back to it and refer to it.

First let me just say a couple things. You know, when I was first a Christian, and even long after I became a Christian, I used to make such a statement as, boy I wish I could have been in that early church.

I wish I could have been in that early church. And then one day I started reading the book of 1 Corinthians and read it straight through. And I started to see the problem in that church. And the church was not a hundred years old yet.

Problems in the Corinthian Church

Now imagine, the church isn't a hundred years old, and I jotted down on a piece of paper some time ago the problems in that church. And when I finished, now here's what I found. And this is not all of them.

I just touched them at a cursory glance. Chapter 1, I found there were divisions and quarrels, verses 10 and 11. Now this is not my message, but it's leading up to it. Chapter 3, and which chapter we're in tonight, I find they were fighting over who was the best preacher.

There were divisions among them. Chapter 5, I found immorality of the worst sort, incest, and no repentance, in verse 2 of chapter 5. Chapter 6, verses 1 to 10, I find that Christians were having lawsuits, one with another.

They were fussing over taking their brother to law. I thought that was about it. Defrauding and wronging one another, verses 7 and 8. You'll see it there. In chapter 7, I found that the apostle was called upon to deal with sexual problems between men and wife.

That is, it's instructions explaining that sex was for more than procreation. And he had to deal with that, ignorance in the married life, over sex. Chapter 7, verses 1 to 17. Chapter 8, verses 1 to 13, I found he had a deal with Christian liberty, in connection with the weak Christians and the strong Christians, fighting over meat offered to idols.

Chapter 9, I find out that they weren't properly paying the preacher. And there was some fuss over paying the preacher, and the great apostles' apostleship. Chapter 10 again, Christian liberty. Chapter 11, verses 1 to 16, problems with men and women and their hats and their hairdos.

Boy, if he'd have been here today, he'd have had it. How long is long? In chapter 11, verse 17, there was, their public coming together did more harm than good, the apostle says. Their public gatherings was doing more harm than good.

Verse 17. Chapter 11, verses 20 to 23, disorder at the Lord's table. Of all the problems to have in a church, disorder at the Lord's table, and he had to set that straight. Chapter 12 to 14, spiritual gifts and lack of love, which he deals with in chapter 13.

Chapter 15, doctrinal errors of the worst sort, the fundamental doctrine of the faith, the resurrection. The longest chapter in the whole epistle is dealing with errors on the resurrection. Chapter 16, some problems with the collection.

And when I finished with listing this, I thought, I've never said sin if I could have been in that early church. Because I've been in a lot of churches, and every one I get in has problems, but I've never been in a church with that many problems.

And I don't say anymore, boy, if I could have been in that early church, I'll just take mine. I'll just take yours. A church not yet a hundred years old. Now I believe there's one church, that is, as far as our eyes is concerned, one church made up of professors and possessors.

And then there's that church in the God's word sense that we call the invisible church. It's made up of only true believers. And the difference many times is known only to God. And the distinction is not always clear to human eyes.

However, when the apocryphal addresses this epistle to the church, he sometimes calls them brethren. Now that throws a lot of people. They say, because he says brethren, he means they're all Christians.

I'd like to dismiss that from your mind immediately, because he certainly didn't think they were all Christians, despite, that's like me saying, standing up here tonight and saying, brethren. Well, when I say that, I don't mean that I think everybody here is a born-again Christian.

That's charity. Paul didn't think they were all Christians. If you read chapter 1, chapter 1 Corinthians 5, 4 to 12, you'll find out he didn't think they were all Christians. If you read 1 Corinthians chapter 6, verse 9 and 10, you'll find that he didn't think they were all going to heaven, because he said that some of them weren't going.

And if you turn to his second epistle, which is softened down, or actually the first epistle too, in chapter 11, you'll find that he told them to examine themselves before they come to the Lord's table.

But in the end of the book, because of all these problems, is it any wonder he said at the end of his second epistle to this church, examine yourself whether you be in the faith. Now he either thought they were all saved, just because he charitably said brethren.

He wouldn't have said at the end of the epistle, examine yourself whether you be in the faith, except you be reprobate. He wouldn't have said that. And I say to you tonight, there are three things that must be remembered.

Separation, Patience, and God's Judgment

When we think of a church at any time, or any denomination, or, or any body of people come together and call themselves a church, you know we always want to remember three things. It's found in Matthew chapter 3, verse 12, concerning our Lord, where John the Baptist is speaking concerning our Lord.

And there's three things. The verse says this, speaking of our Lord, it says, whose fan is in his hand, and he will thoroughly purge his floor, and gather the wheat into the garner, and he will burn up the chaff with unquenchable fire.

And that verse teaches three things. And this is not anything to do with my message tonight, it's just this, by way of, because I want to deal with one of the problems of 1 Corinthians. But there are three things that you ought to remember.

And I do, as I come from church to church, I remember this. And there's all three things found in that simple little verse. There will be a separation someday between the possessors and the professors.

There will be a separation, point one. Point two, the time is not now. The Bible doesn't teach you that that separation will be now. And the third thing in there, the winnowing fan is not in our hand.

And if you remember those three things, then you won't be trying to put everybody in a category. One, there will be a separation. It will not be now. And the winnowing fan is not in our hand. Now coming to this tonight, since we mentioned the problem, what is the problem of 1 Corinthians 3?

The Context of 1 Corinthians 3

Well, we must face this problem, or we won't understand the passage. So let's turn to that chapter now. And I want to read to you, it really goes way over into the 4th chapter. Paul keeps dealing with the same problem.

And that is, it was, who's the best preacher? Or not, maybe not their preaching, but they were followers of men. Now notice the problem. He's dealing with a problem. Just the same as in the other chapters.

In chapter 15, he's dealing with a problem, the resurrection. In chapter 7, he's dealing with another problem. And he deals with these various problems, as I mentioned. But in this particular chapter, way over in the chapter 4, he's dealing with one particular problem.

Now, you ought to be able to see what it is immediately. He says, And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as babes in Christ. I have fed you with milk, and not with meat, for hitherto you were not able to bear it, neither yet now are ye able.

For ye are yet carnal, whereas there is among you envying, and strife, and division. Now here's the problem. What was the envying, strife, and divisions over? Now listen. And are ye not carnal, and walking men?

Now here's the problem. For while one say, here was the problem, I am of Paul, another will say, I am of Apollos. Are ye not carnal? Who then is Paul? Now he's dealing with the servants of God. Remember that.

He's dealing with the servants of God, because these people were fussing over the servants of God. That was a division. Who then is Paul? And who is Apollos? But ministers, by whom he believed, even as the Lord gave to every man.

Still with the same subject. I have planted. That's one minister, he, Paul. Apollos watered, but God gave ye in Christ. So neither is he that planteth anything, neither he that watereth, but God that giveth the increase.

He's dealing with that problem, still. Now he that planteth and he that watereth are one. And every man shall receive his own reward according to his own labor. Who's he talking about? The servants of God.

So when is he talking about reward and labor, he's not talking about individual Christians at this particular point. There may be a place for that. But he's talking about the reward of the laborers, the servants, the ministers.

For we are laborers together, Apollos and me and all the rest of the preachers that's seeking to do God's will. Everybody's not called a public kind of a minister. For we are laborers together with God.

Ye are God's buildings. We're doing the building. God's doing the building through his servants in this way. Ye are the building. Ye are God's building according to the grace of God which has given me as a wise master builder.

So he's talking of himself and the servants of Christ as builders. And he's now distinguishing himself from the others, calling himself a wise master builder. I have laid the foundation and another buildeth thereon.

But every man taketh heed how he build thereon. For other foundations can no man lay, that that is laid which is Christ Jesus. Now if any man build upon this foundation, that is Christ Jesus. This foundation, gold, silver, precious stones, hay, wood, hay or stubble, every man's work.

Who is that? That's the servants of Christ. If I load up the church with unsaved people, my laborers will be tried. He's talking about, this is not talking about, I don't believe in the commentaries that say this is talking about individual Christians, how you build your life.

I don't think it's talking about that at all. You can tell it by the context. If the servants of Christ are the leaders of the church, the builders, build the church with wood, hay and stubble, it'll be burned.

But the man, if he's saved, who does the building, he'll be saved. If you load up your efforts and your church with unconverted people, that's what's gonna, that's the wood, hay and stubble. If a man's work abide, he shall, if any man's work shall be burned, he shall suffer loss, but he himself shall be saved, yet so is by fire.

Now take it in the context. Know ye not that ye are the temple of God, and the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy, for the temple of God is holy.

Which temple you are, let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool that he may be wise, for the wisdom of this world is foolishness with God.

For it is written, He taketh the wise in their own correctness, and again the Lord hath the thoughts of the wise, which are vain. Therefore, let no man glory in men. He's coming back to that subject again.

You see, they were glorying in men. Their problem was fighting over men, the builders of the church. And so he says, therefore let no man glory in men. For all things are yours, Christian. Whether Paul, you see, it's still the same subject.

He's still talking about Paul and Apollos, just the same as he was in the first verses. Whether Paul, or Apollos, or Cephas, or the Word, or life, or death, or things present, or things to come, all are yours, and ye are Christ.

And he keeps right on going. Let a man so account of us, the builders, as one of the ministers of Christ, and the stewards of the mysteries of God. That's what the ministers are. They're ministers of Christ, stewards of the mysteries of God.

Moreover, it is required of a steward that a man be found faithful. But with me, it is a very small thing that I should be judged of you. He's still talking about this controversy going on between Paul or Apollos.

But I should be judged of you. Yea, I judge, I judge, not mine own self. For I know nothing by myself, yet I am not hereby justified. But he that judges me is the Lord. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsel to the heart.

And then shall every man have praise unto God.". Not the preachers, but praise unto God. And these things, brother, and these things, brother, I have in a figure. I've used a figure now, but what am I, what am I picturing?

These things that I used in a figure, transferred to myself and to Apollos for your sake. I've used this as a figure, but what does it, what's he transferred it to? To myself and to Apollos for your sake, that ye might learn of us not to think of man above that which is written.

Don't think so much of us. He's still dealing with the problem, verse 6. I've told you this, this is a picture, this is a figure. Why? So that you don't think of man above that which is written. Why, that no, that no one of you be puffed up for one against another.

For who maketh he to differ from another? And what hast thou that thou dost not receive? Now if thou dost receive it, why dost thou glory? And if thou hast not received it, as if thou hast not received it.

Now ye are full, now ye are rich. Ye have reigned as kings without us. And I would to God that ye did reign, that we also might reign with you. For I think, I think that God has set forth us, this is the preachers again, as apostles, lambs.

As it is appointed unto death, he's still dealing with that problem. For we are made a spectacle unto the world, unto angels, unto men. We are fools for Christ's sake, but ye are wise in Christ. We are weak, but ye are strong.

Ye are honorable, but we are despised. And if you read it on clear down to the 14th verse or so on, he's still dealing with that problem. Now the reason I labored so long, and I won't do that again, I haven't done that all week, but I wanted to give you a complete picture of the context of that problem.

What is the teaching, what is the teaching, what is this that I'm getting at as far as the carnal Christian teaching? I don't want to be guilty of caricatures, I'm sorry I don't have a blackboard, because I have in my files at home cards.

I have in my home illustrated sermons, I have cards, there's one whole system of evangelism in the United States that's making great strides, and I have their literature, and I wish I had it on the blackboard tonight so that I could put that up there that I wouldn't be guilty of caricaturing the thing.

But this is the picture. It has three circles. It has the natural man, and Christ is outside of him. Then it has two other circles, and it has one with Christ is in him, but he's just like the other fellow out here, except Christ is down in his big toe or somewhere.

He's not in his heart. Then the third circle is where Christ is in his heart. Now, that means, and they don't say this, but that means that you can't take any other interpretation of that, that there's two ways to heaven.

You can go by just giving a nod to Jesus, but your life doesn't change, it's still like this fellow over here that was before him. And they're listed, and that's what the book does, it lists them as carnal Christians.

They're just like these other people, except they've taken Christ. He's not in the throne, wherever that is, and I don't know where he is, but he's not in their heart. And so they're carnal Christians.

And they get angry, and the whole bent of their life is just like the other fellow, only this fellow has nodded to Christ, given Christ a little nod. And then there's the spiritual one with Christ on the throne.

Now, I have that, and I actually have that thing. Well, and of course, the place to support that is, the only passage that they use to support that is the passage in 1 Corinthians chapter 3. And they say, here he is.

Here's these three kind of people. And because he says brother, see, well, they're brothers. Well, you read chapter 6, and read at the end, chapter 13, you see if you thought they were all brothers. Here we are, these three different groups, and this is the passage.

Interpreting 1 Corinthians in Light of the Whole Bible

Now, I want to ask you something else tonight. First of all, I want to see, and I'm sure you do, if you're a Bible student or you agree on me, on what I feel is the basic, a very basic principle of approaching the Bible, even to read it or study it.

If I could only give a person one rule, approaching the Bible, to study the Bible, on interpretation, this is the rule I would give them. That we must interpret all subordinate passages in the light of the whole Bible.

In other words, to put it another way, we must interpret every single passage in the light of all. Now that's fundamental. That's basic. In other words, if I have ten passages, and all through the Bible from Genesis to Revelation, it teaches one thing, and it's reasonably clear, there's ten, fifteen, twenty places.

And then I come up with one that teaches, it seems to teach something else. I must interpret that single place in the light of the whole. I'll give you an example. I sailed across the ocean once with a fellow who was of the Campbellite, and he knew one verse of Scripture, Acts 2 .38.

And that's a tough verse of Scripture to handle, because he was telling me that he taught, that that verse taught baptismal regeneration. Now there was one thing I was sure of. I had to say to that fellow, I don't know what that teaches.

I'm not sure of all that that says. But I'm sure because of twenty, thirty, forty other places, that it doesn't teach baptismal regeneration. But reading the verse, and you look at it, and see if it doesn't look like it teaches baptismal regeneration.

It kind of looks like it on the surface. But it can't teach that, because of a thousand other places. Now it's the same thing here. Let me say something else. This is all introductory, because I want to deal with the harm that this does in our Church.

There are hundreds and thousands of people tonight who are taught by themselves and called by others, carnal Christians, who are strangers to God, to his salvation, and to reality. And they are taught by themselves and called by others, carnal Christians.

And the reason I'm so deaf to get it, is because of the self-deception that's been involved, and the people who are self-deceived. And you never heard anything like that over a hundred years ago. You never dreamed of that.

You could never find anybody over, I'd almost say eighty, but I'm going to say a hundred for sure. You wouldn't find any servant of God, any time, any denomination, anywhere, interpret that passage of Scripture like that.

All the old people interpret it just like I read it to you tonight. Just like I read it to you. Now, I asked a bishop the other day, we were riding, and he thought I was going to have a theological spasm.

I said, George, I said, what do you feel, as far as doctrinal teaching is concerned, are the two key books in the New Testament for doctrinal teaching? Boy, I tell you, he knows. And he gave me what I think is the right answer.

We have perfect unanimity. Tell them if I've made a shock on your face tonight. Tell them what he ran out of. Well, I couldn't see my face, I didn't have a mirror. He said I had a shock look on my face because I was surprised that he was saying that.

Well, anyhow, I want to tell you what books he told me, because I want to take him at his word for that. I'm going to go from there. He told me the book of Romans and the book of Galatians, and I say amen to that.

I hope you do too. 1 Corinthians is not particularly a book that we think of to found our doctrine, because chapter after chapter we see him dealing with those practical things in the Church. So we don't think of 1 Corinthians as a doctrinal passage particular, although any doctrine that's taught in it, it's true, whether it's taught there or anywhere else.

And if the carnal Christian doctrine is true, then it's taught there. But I don't get my doctrine particular. I do what George told me, I go to Romans from a doctrine, and Galatians. Now I want you to turn not only to the doctrinal book in the New Testament, but what I consider, if I could only take one chapter that represents the Bible, and I've even heard great men say that Romans 8 was the Bible in a nutshell.

You ever heard anybody say that? Well I'll tell you, it's a great chapter for doctrine. Now I want you to read a doctrinal chapter, which is a nice part of it, at least 16 verses, and I want you to see one thing, only one thing we're going to look for, and that is, how many kind of people do you see?

Do you see 2 or do you see 3? Do you see 2 or 3? You see Paul in Romans 1, he lays down, well I'll hold that, let's just read Romans 8 for now. Now notice this verse. That the righteousness of the law might be fulfilled in us.

And the righteousness that's fulfilled in Christians by the Spirit. What the Spirit does is fulfill the righteousness of the law in us. That's not talking about justification, that's what Christ does for us.

This is what he does in us. For the righteousness of the law might be, that the righteousness of the law might be fulfilled in us who walk not after the flesh but after the Spirit. For they that are in the flesh do mind the things of the flesh.

That's one group. And they that are after the Spirit do mind the things of the Spirit. That's the second kind of people, isn't it? That's two. For to be carnally minded is death. That's one. But to be spiritually minded is life and peace.

That's two. Two kind of people. Because the carnal mind is enmity against God. For it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in you.

Now if a man has not the Spirit of Christ, he's none of His. And if Christ be in you, the body is dead because of sin, but the Spirit is life because of righteousness. But if the Spirit of Him that raised up Jesus from the dead dwelleth in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you.

Therefore, brethren, we are debtors not to the flesh, to live after the flesh. For if we live after the flesh, we shall what? Die. But if ye through the Spirit do mortify the deeds of the body, ye shall live.

For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the Spirit of bondage against the spirit, but ye have received the Spirit of adoption, whereof ye cry, Abba, Father, and so on.

Now in that whole passage you see two kinds of people. Those after the flesh, those after the Spirit. Not three. Galatians chapter 5. You see the same thing. Galatians chapter 5, verses 17 to 24. For the flesh lusteth against the Spirit, and the Spirit against the flesh.

These are contrary one to the other. There's two. So that ye cannot do the things that ye would. But if ye be led of the Spirit, ye are not under the law. Now the works of the flesh are manifest, which are these.

This is the works of flesh. Adultery, fornication, uncleanness, lasciviousness, that's immorality on the mental level. Idolatry, witchcraft, hatred, variance, emulation, wrath, strife, sedition, heresies, endings, murders, drunkenness, reviling, and the such like, of which I tell you before, as I have told you in times past, that they which do such things shall, what, class?

Not inherit the kingdom of God. Now you can't just say, oh they're carnal Christians, they'll go to heaven second class. The Bible says they won't inherit the kingdom of God. Now you can fight with the Bible all you want.

The Bible says if that's your crowd, and that's the bed of your life, you will inherit the kingdom of God. You can't just say you're carnal Christians. There's two people, those after the flesh. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, sleepiness, temperance.

Against that there is no law, and they that are Christ's have crucified the flesh with the affections and the lust. Now, let me say right here at this point, all Christians are carnal. All Christians are carnal.

I heard something that thrilled me in this church when I started these meetings, and that is, when my good brother, he didn't name it specifically, but made some outward confession of something that he wasn't happy about that he did or said.

That's a Christian. That's a Christian. I believe when we sin before our children and our neighbors, yes, we should confess it to God, because we've sinned against God. But if you've sinned in front of your children and neighbors and people, you ought to confess it to them, and say to them, George or Mary or Honey, I've sinned against God in this thing, and I've confessed it to Him, and I believe He forgave me.

I want to confess it to you and ask you to forgive me. So it was a great thrill. But whatever that act was at that time, we didn't find out. Somebody knows, but I don't know what that was. That was carnality.

And at that moment, when that dear brother did that thing, whatever it was, or said that thing, he was a carnal Christian in that area of his life. You're looking tonight at a carnal Christian. Now, that doesn't mean that's the bent of my life.

But when I get mad, I'm a carnal Christian. And if I'd look you in the eye tonight and put on some kind of pious little act and act like I never get mad, there would be a full liar behind this pulpit, and then there would be a carnal, carnal Christian.

Because I'd be adding insult to injury. Now, that's not the bent of my life. And I hate it. And I hope you do too, whether it's that sin or some other sin. But every Christian is carnal sometimes in some area of his life.

Every Christian. And every Christian is spiritual. For he's not a Christian, Romans 8 and 9. All Christians are spiritual. All Christians are carnal. But you see, the problem with this other thing is, and I want to tell you some of the problems that's involved with that doctrine.

Antinomianism and the Dangers of Carnal-Christian Teaching

And if you hold it, and I love you anyhow, because I believe many a man and woman, and I don't believe all the people who teach this are all way out north somewhere in their Christian experience. I believe some of the people who hold this view are of the higher type of useful of God's service.

I believe their understanding is wrong. I believe it's an erroneous teaching. And although it may never have hurt them, I believe it hurt others. And I'll tell you why. It's the doctrine of our generation that breeds, breeds antinomianism.

I'm not trying to throw big words around. And I'm not trying to impress you with my Greek. The only Greek I know makes submarine sandwiches. But I do know what that word means, because I've looked it up, and it's a very important word.

It comes from two Greek words, antinomian. Anti meaning against, and nomos meaning law. And an antinomian is somebody who's against the law of Christ. He's against the rule of Christ. He's against the reign of Christ.

He's against the government of Christ. He's an antinomian. And that doctrine breeds it. And antinomianism is as old as the Church. It started in Romans 6, where we'll let the Paul finish telling about justification by faith in those first chapters.

After he was finished with that, and telling about the wonderful grace of God, and said, well, what shall we do then? Shall we sin more so we get more grace? That was the idea. Well, let's sin more so we get more grace.

And the great apostle said, God forbid, Romans 6. How shall we that are dead to sin live any longer therein? And that was the first pop-up of antinomianism. Because they felt that we're under grace, let's sin more so we get more grace.

And Paul put a death blow to it. So I say it's the doctrine that breeds antinomianism. I say, I know people don't mean it, and that's not what they say, and they've never said it in this way. But it really, whether you want to believe it or not, I'm not characterizing it, it offers, actually, as I mentioned a moment ago, two ways to heaven.

You can go spiritual, or you can go like a devil, and live like a world and have the best of two worlds, and just call yourself a carnal Christian. Because when people explain it, the ones I've heard, and I have this in writing, I have it in pictures, I have it in graphs.

When they explain it, they explain it that you're act like a world, you live like a world, and you're all the world except you're not as a Jesus. Whatever that means, however that means, you've taken Jesus as your Savior.

But there's absolutely no difference in your practical outworking and living. Now, if that isn't it, I don't know what it is. That's mine. I've believed it for 15 years, or more. So I'm not talking to you about something I never believed.

I held it, I taught it, I propagated it, I taught anybody with a haircut that didn't believe it. So I think I understand what the doctrine is, because I've taught it for 15 years. And that's it. It's very dangerous.

Another bad point about the doctrine is it's very dangerous in counseling others, especially those that we love. I told you this week about a boy in our church who was leader of the young people, and I see these young people, these dear young people, go off to college time after time after time after time, every church I go in, I haven't been in one church in two years, where some of the young people haven't gone off to college, and they say, well they denied the faith, or they did this, or they did that, they don't go to church anymore, they don't believe the Bible, they don't do this.