1 Coríntios 3
John MacArthur · Citado em PreceptAustin
1 Coríntios 3
MacArthur - From 1 Cor 1:18 through 1 Cor 2:16 Paul points out that the Corinthians were divided because of worldliness, because of their continued love for human wisdom. In 1 Cor 3:1–9 the apostle shows them that they also were divided because of the flesh, because of their continued yielding to the evil in their humanness. The cause of division in the church was more than an external, worldly influence. It was also internal, fleshly. The Corinthians had succumbed to the pressures of the world, but they were also succumbing to the pressures and enticements of their own flesh. (MNTC-1 Cor) Paige Patterson - The apostle began this discussion with an astonishing turn in light of the closing verse in chapter 2. Having just discussed the natural man's inability to receive the things of the Spirit of God, while confirming that the Corinthian believers had the mind of Christ, he, nevertheless, was forced to say that while the Corinthians enjoyed this decided spiritual advantage, they had not availed themselves of all its potentials. (Troubled and Triumphant Church: An Exposition of First Corinthians) D A Carson has some wise introductory remarks on aberrant interpretations of 1 Corinthians 3 - Few passages of the New Testament have been abused by preachers and writers more than this one. First, large branches of Christendom have appealed to this chapter to support a doctrine of purgatory (ED: see note below). Unlike hell, the experience of purgatory is said to be temporary. Believers with unconfessed sin go there to suffer for awhile until God judges that they are ready for heaven. Such a person will be saved, “but only as one escaping through the flames” (1 Cor. 3:15). This is the only passage in the New Testament that has even a remote chance of supporting a doctrine of purgatory, so what we understand it to mean is clearly important. Generally speaking, those who adhere to a doctrine of purgatory rest much of the weight of their argument not on the Old or New Testaments, but on apocryphal books and church tradition. Second (and more commonly in evangelicalism, especially American evangelicalism), some appeal to this passage for a threefold division of the human race. At one end is the “natural man” (KJV), the person without the Spirit (1 Cor 2:14), the unregenerate. At the other end is the “spiritual man” (1 Cor 2:15), the Christian who is walking with the Lord in joyful obedience and fruitfulness. In between is the “carnal” man (KJV; “worldly” in the NIV, 1 Cor 3:1–4), the person who is a Christian and who is assured of heaven, but who is living a life indistinguishable from the world. Such a person, we are told, “will be saved, but only as one escaping through the flames.” Whatever work he or she has done “is burned up”; such people “suffer loss” (1 Cor 3:15). At a superficial level, this interpretation sounds plausible enough, until one observes (as we shall) that verse 15, which talks about suffering loss and escaping through the flames, does not apply such language to the “worldly” person or the “carnal” Christian at all. Certainly there is such a thing as a carnal or worldly Christian, but the “carnal Christian” theory has in recent years taken on some fairly weird extremes that bear little relation to what this chapter actually says. When we remember that this is the only place where the New Testament uses this language, we are forced to recognize that it is important to get the interpretation of the passage right....Although Paul directly addresses the bitter factionalism of the Corinthian believers in these chapters, he does so in part by tackling two deeper problems that lie behind the factionalism and undergird it. The first is the Corinthians’ implicit misunderstanding of the gospel, and in particular of the centrality of the cross. Pragmatically, their love of pomp, prestige, rhetoric, social approval, publicly lauded “wisdom”—in short, their raw triumphalism—demonstrated that they had not reflected very deeply on the entailments of the gospel of the crucified Messiah. That is why Paul spends so much time on these points in the first two chapters of his epistle. But the second implicit misunderstanding displayed by these squabbling Corinthians concerned the nature of Christian leadership. As long as some Christians are saying, “I am of Paul [or Apollos, or Cephas, or Wesley, or Calvin],” making some Christian leader the prime point of their identification, they do not truly grasp the nature of Christian leadership. Clearing up these misapprehensions is what largely occupies the apostle in 1 Corinthians 3–4. (See context in The Cross and Christian Ministry or borrow a copy of The cross and Christian ministry : leadership lessons from 1 Corinthians). And I - yet: marker of emphasis, involving surprise and unexpectedness Brethren (adelphos) - Before Paul "unloads" on them, he reminds them of their spiritual relationship to him - they are brothers in Christ. He is their brother, not their judge. He has just stated "we have the mind of Chris" (1 Cor 2:16+) which affirms their brotherhood (which he again affirms noting that the Spirit of God dwells in them - 1 Cor 3:16). This emphasizes that they had grasped the message of the Cross, which Paul earlier stated he "determined to know nothing among (them) except Jesus Christ, and Him crucified." (1 Cor 2:2). It was important that the saints know that they were genuine believers because of their continued tendency to fall into sins described in this letter. Their salvation was eternally secure. Of course Paul is not excusing their frequent lapses into sin nor taking them lightly, as the remainder of the letter emphasizes. Could not speak to you as to spiritual men (pneumatikos) - Who are spiritual men in context? "He who is spiritual appraises (anakrino - present tense- continually examines carefully) all things." (1 Cor 2:15+) But these believers were not spiritual men, I like the way Wuest paraphrases it "was not able to speak to you as I would to those dominated by the Holy Spirit." (Eerdmans Publishing - used by permission) MacArthur explains that the Corinthians "had come through the door of faith but had gone no farther. Most of them had received Jesus Christ years earlier but were acting as if they had just been born again....So a Christian is not characterized by sin (THAT IS BY A LIFESTYLE OF SIN); it no longer represents his basic nature. But he is still able to sin, and his sin is just as sinful as the sin of an unbeliever. Sin is sin. When a Christian sins, he is being practically unspiritual, living on the same practical level as an unbeliever. Consequently Paul is compelled to speak to the Corinthian believers much as if they were unbelievers" (See context in 1 CorinthiansCommentary) It is interesting that a number of commentaries interpret Paul's initial description in 1 Cor 3:1-2 as applying primarily to the Corinthians present immature condition. But if one reads the text carefully, it actually describes Paul's original visit to Corinth, when he gave sinners the pure milk of the Gospel and they became saints (1 Cor 1:2+), born again by the Spirit. He continued to give them milk (for 18 months) which would be expected since they were still spiritual infants, so to speak. Just as newborn babies cannot eat solid food, newborn believers cannot eat solid food. Of course, while 1 Cor 3:1-2 describes a past event, in context, Paul is clearly using their past experience to help them (and us) understand their present spiritual state, some 4-5 years later. Zodhiates on could not speak to you as to spiritual men - The Greek verb translated "could not" is ēdunḗthēn, which is in the second aorist tense, taking Paul back to the time when he was among them ministering the Word of God (ED: ESTIMATED TO BE SOME 5 YEARS EARLIER). It does not mean that Paul was incapable of preaching spiritual realities to them (AS NEWBORN BELIEVERS), but that they were unable to receive them, nor did they desire to receive them." D A Carson - At some point the number of years they have been Christians leads you to expect something like mature behavior from them, but they prove disappointing. They are infants still and display their wretched immaturity even in the way that they complain if you give them more than milk. Not for them solid knowledge of Scripture; not for them mature theological reflection; not for them growing and perceptive Christian thought. They want nothing more than another round of choruses and a “simple message”—something that won’t challenge them to think, to examine their lives, to make choices, and to grow in their knowledge and adoration of the living God. So the Corinthians, then, are wretchedly immature believers. (See context in The Cross and Christian Ministry - Lessons in Leadership from 1 Corinthians or borrow a copy of The cross and Christian ministry). Wayne Barber echoes this thought writing "and it is so critical to understand this, there is a time to be a babe. It is okay. There is a time to be a babe in Christ. He says, “And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to babes in Christ.” When he says “could not,” that is aorist indicative. He seems to be pointing back to a time in the past when he was with them and he could not speak to them as unto spiritual men. He obviously is pointing back to the time when he was there, when they were first birthed into the kingdom because of the preaching of himself and then later on Apollos and others." MacArthur - When Paul first preached to the Corinthians he taught the more easily digestible elementary truths of doctrine, the milk. But now, some five years later, they still needed to be fed milk. They could not yet spiritually digest solid food. (See context in 1 Corinthians Commentary) R C H
1 Coríntios 3
MacArthur - Spiritual retardation...is always primarily our own doing. We may not have the best human preacher or teacher, but every believer has the perfect Teacher within, who longs to instruct him in the things of God (cf. 1 Jn 2:20+, 1 Jn 2:27+). If we do not grow spiritually, the reason is always that we are still fleshly. (See context in 1 Corinthians Commentary) THOUGHT - MacArthur's preceding explanation begs a question we would all be wise to ask ourselves (this writer included!) - Are you growing spiritually? Are you more like Jesus today than you were 12 months ago? If not the problem is not with God but with you and either your minimalistic intake of "pure milk" or your failure to obey what you take in, for as Jesus taught us "Blessed (makarios) are those who hear the word of God and observe (ESV = "keep it;" NET = "obey it"; Greek verb = phulasso in the present tense) it.”." (Lk 11:28+) 1 Corinthians 3:3 for you are still fleshly. For since there is jealousy and strife among you, are you not fleshly, and are you not walking like mere men? Amplified For you are still [unspiritual, having the nature] of the flesh [under the control of ordinary impulses]. For as long as [there are] envying and jealousy and wrangling and factions among you, are you not unspiritual and of the flesh, behaving yourselves after a human standard and like mere (unchanged) men?
1 Coríntios 3
MacArthur - Because self-centeredness is at the heart of fleshly behavior, jealousy and strife are always found in an immature congregation. Jealousy is the attitude, and strife is the action that results from it. One is the inner emotional condition, the other the outward expression of selfishness....Jealousy and strife are not the least of the symptoms of fleshly living. Those sins are more destructive than many Christians seem to think. They are far from being petty sins, because, among other things, they cause division in the church, Christ’s body, for whom He gave His life. They are among the surest marks of fallen humanness, just as unity is one of the surest marks of divine transformation. Jealousy is a severe form of selfishness, begrudging someone else what we wish were ours. And selfishness is one of the most obvious characteristics of babyhood. An infant’s life is almost totally self-centered and selfish. Its whole concern is with its own comfort, hunger, attention, sleep. It is typical of a young child to be self-centered, but it should not be typical of an adult, especially a Christian adult. It is spiritually infantile to be jealous of and to cause strife among fellow believers, and it betrays a fleshly perspective. Division can only occur where there is selfishness. Fleshly, immature people cooperate only with those leaders and fellow believers with whom they happen to agree or who personally appeal to them or will flatter them. Factions cannot help resulting where there is jealousy and strife, or any other form of carnality. When a congregation develops loyalties around individuals, it is a sure symptom of spiritual immaturity and trouble. It was sinful for factions to develop around Paul and Apollos, and it is sinful for divisive factions to develop around any leader in the church today. (See context in The MacArthur New Testament Commentary) Jealousy (2205)(zelos from zeo = to be hot, to boil [from the sound of bubbling water], figuratively to be fervent or show great enthusiasm; see related studies zeloo; zelotes) was originally a good word which described fervour in advancing a cause or in rendering service. In the NT zelos can also convey a negative meaning, especially jealousy (Acts 5:17, 13:45, Ro 13:13, 1 Cor 3:3, 2 Cor 12:20, Gal 5: 20, Phil 3:6, James 3:14, 16).
1 Coríntios 3
MacArthur writes that the saints in Corinth "were not ignorant of the faith because they were dumb, but because they were fleshly. The cause was not mental but spiritual. Because they refused to give up their worldly ways and their carnal desires, they became what James calls forgetful hearers (James 1:25+). A person who does not use information will lose it; and spiritual truth is no exception. Spiritual truths that we ignore and neglect will become less and less remembered and meaningful (cf. 2 Pet. 1:12–13+). Nothing causes us to ignore God’s truth more than not living it. A sinning Christian is uncomfortable in the light of God’s truth. He either turns from his fleshly behavior or he begins to block out God’s light. Only when we put aside “malice and all guile and hypocrisy and envy and all slander”—that is, the flesh—are we able to “long for the pure milk of the word” and “grow in respect to salvation” (1 Pet. 2:1–2+). (See context The MacArthur New Testament Commentary) THOUGHT - There are really only two ways to walk spiritually speaking - either by the Spirit or the flesh. The unregenerate person can only walk by the flesh. The born again person is the only one who can walk by the Spirit. But the born again person can also walk by the flesh, as were these saints at Corinth. Paul describes these two ways of walking in Galatians calling on the readers to "walk (present imperative see our need to depend on the Holy Spirit to obey) by the Spirit, and you will not carry out the desire of the flesh. For the flesh (continually) sets its desire against the Spirit, and the Spirit against the flesh; for these are (continually) in opposition to one another, so that you may not do the things that you please. (Gal 5:16-17+). (DISCLAIMER - I STRONGLY DISAGREE WITH THE FOLLOWING NOTE - IT IS INCLUDED TO HELP YOU UNDERSTAND WHY "CARNAL" CHRISTIANS BECAME A SUPPOSED "CLASS" OF CHRISTIANS) - Scofield Study Bible Comment on 1 Cor 2:14 - Paul divides men into three classes: psuchikos, "of the senses" James 3:15; Judges 1:19 or "natural," i.e. the Adamic man, unrenewed through the new birth John 3:3; John 3:5 pneumatikos, "spiritual," i.e. the renewed man as Spirit-filled and walking in the Spirit in full communion with God Ephesians 5:18-20 and sarkikos, "carnal," "fleshly," i.e. the renewed man who, walking "after the flesh," remains a babe in Christ 1 Corinthians 3:1-4 (ED: SEE NOTE ON CARNAL CHRISTIAN). The natural man may be learned, gentle, eloquent, fascinating, but the spiritual content of Scripture is absolutely hidden from him; and the fleshly, or carnal, Christian is able to comprehend only its simplest truths, "milk" 1 Corinthians 3:2 ED COMMENT: Instead of dividing all of mankind into 2 camps, saved and unsaved, Scofield adds another class, thereby dividing all mankind into 3 groups, which I submit is a highly questionable interpretation and the teaching of which has serious ramifications regarding what constitutes a genuinely Spirit born, heavenly bound believer. If there was ever a text calling for an Acts 17:11+ Berean mindset, 1 Corinthians 3:1-4 would be at the top of the list! You may say "Well can't a believer be "carnal" or "fleshly"?" The answer is of course is yes they can (I speak from personal experience!). In fact any time any of us as believers commits sin, we are in effect acting or living as "fleshly men (and women)!" But here is the critical question -- can a believer claim on one day they believe in Christ and ostensibly be regenerate, born again, indwelt by the Holy Spirit, and then THEREAFTER for the remainder of their life (which might be for years or even for decades), live an unholy life, continually dominated by sin? That's a rhetorical question. Answer - Of course not! This is more than a peripheral issue, because influential Christian teachers have promoted the teaching that there are two classes of Christians, spiritual and carnal. (E.g., the well known leader Bill Bright, former president of Campus Crusades for Christ, espoused this view). This teaching implies that you can say you believe in Jesus one day and then spend the remainder of your life mired in sin without any evidence of holiness or spiritual fruit. These teachers base their interpretation mainly on the passage in 1 Corinthians 3. Because this teaching is so pervasive and potentially so deceptive and destructive (giving assurance to habitual sinners that they are going to Heaven when they die) there is a short excursus below on "The So-Called Carnal Christian." Here is another example from Dr Thomas Constable's popular expository notes (2022 edition) Students of this section of the epistle have understood Paul as describing several different kinds of people. Some believe that he saw only a difference between unbelievers (natural) and believers (spiritual). Others have seen three kinds of people in view: unbelievers, spiritual believers, and carnal believers.134 Still others have seen four: unbelievers (psychikos), believers (pneumatikos), immature believers (sarkinos), and carnal believers (sarkikos). I believe the last view is the best. A saved person can behave like a Christian or like a non-Christian. Paul called the Christian who behaves like a non-Christian sarkikos or carnal. Galatians 5:16 proves that there is such a thing as the carnal Christian: “Walk by the Spirit, and you will not carry out the desire of the flesh.” To turn this verse around, it is possible for a Christian not to walk by the Spirit and so to carry out the desire of the flesh: to be a carnal believer. COMMENT - THIS GREAT VERSE SHOULD NOT BE "TURNED AROUND" IN AN ATTEMPT TO JUSTIFY AN ERRONEOUS DOCTRINE. THAT IS VERY CLOSE TO ADDING TO OR TAKING AWAY FROM SCRIPTURE (Pr 30:6), WHICH IS A SERIOUS ERROR! PAUL IS TALKING ABOUT HOW TO BE A "VICTORIOUS" CHRISTIAN AND HAVE VICTORY OVER THE FLESH. IT IS POSSIBLE BY LEARNING TO DEPEND OR RELY ON THE SUPERNATURAL POWER OF THE HOLY SPIRIT. SEE Romans 8:13+) The So-called "Carnal Christian" Mark Dever - I think a more natural way to read the verse is that Paul is shaming his readers by speaking of these self-confessed Christians as worldly. In calling them “worldly” or “carnal,” Paul is intentionally using an oxymoron. An oxymoron is the joining of two words not meant to go together. In that sense, a carnal Christian would be like hot ice. It’s just not supposed to make any sense. By writing in these terms, Paul is basically telling his readers, “Get off the fence! You are living differently than you are professing. You cannot do that. Those horses go in opposite directions—so jump on one or the other!” That’s what Paul is saying. Many people, by a wrong use of this verse, have been convinced that they are some kind of truly saved person, some kind of real Christian, even though they have not really repented and believed. No wonder the Christian lives of so many are such messes, if the churches of which they’re a part are so confused on such a basic matter. Consider what it means to be a Christian. It’s not that you’re perfect, but that your heart does intend to seek the Lord. If you are a Christian, it is because God, by His own gracious action in your life, has grown a desire in you to live a life that pleases Him more and more. Such growth is a sign of true spiritual life, and another mark of a healthy church. (Nine Marks of a Healthy Church) D A Carson - The Cross and Christian Ministry - Lessons in Leadership from 1 Corinthians So this (REFERRING TO THEIR PARTY JEALOUS, STRIFE AND PARTY FACTIONS) is what Paul means by a “worldly” Christian, by a “carnal” Christian (if we adopt older English). Paul does not have in mind someone who has made a profession of faith, carried on in the Christian way for a short while, and then reverted to a lifestyle indistinguishable in every respect from that of the world. After all, these Corinthian believers are meeting together for worship (1 Cor. 14), they call on the name of the Lord Jesus Christ (1:2), they are extraordinarily endowed with spiritual gifts (1:5, 7; 12–14), they are wrestling with theological and ethical issues (1 Cor. 8–10), and they are in contact with the apostle whose ministry brought them to the Lord. Far from being sold out to the world, the flesh, and the devil, they pursue spiritual experience, if sometimes unwisely. Of course, if professing Christians slip far enough, some further category has to be found for them. Paul has one. In 2 Corinthians, after he has discovered that the Corinthian church, despite temporary restoration, has succumbed yet again to false apostles (2 Cor. 11:13) and to a lifestyle that does not glory in the cross (2 Cor. 10–13), Paul finally feels forced to this extreme injunction: “Examine (present imperative) Yourselves to see whether you are in the faith; test (present imperative) yourselves. Do you not realize that Christ Jesus is in you—unless, of course, you fail the test?” (2 Cor. 13:5+). In other words, if their drift away from the Gospel becomes serious enough, Paul questions whether they are Christians at all. And this takes place at a point when the Corinthian congregation is still holding together as professing Christians. What this means is that it will not do to apply “carnal Christian” or “worldly Christian” to every person who has made a profession of faith, perhaps years ago, but who for umpteen years has lived without any evidence of Christian faith, life, repentance, values, or interest. In such instances it is far more likely than not that we are dealing with spurious conversions. Once this is clear, Paul’s point becomes potent. Those who have the Spirit, and who therefore come to grips with the message of the cross (1 Cor. 2), are expected to mature rapidly. Such maturation will disclose itself in a growing ability to take in more and more Christian truth (3:2). It will also show itself in a large-hearted attitude that avoids quarreling and jealousy, and refuses to sink into narrow factionalism. If some who have the Spirit are slow to display this rising maturity, the kindest interpretation is that they are “worldly.” In these matters they are acting like “mere men” instead of like Christian men and women, men and women empowered by the Spirit of God. They are wretchedly, unacceptably, spiritually immature. (Bold added) Al Martin - Carnal Christian? (Brief Excerpt) Carnal Christian? Are you one? Is there such a thing? There is in our day a teaching that has become very popular, and this teaching nullifies in the minds of many the clear and unmistakable truth of 1 John 3 which is nothing but a systematic statement of what we find from Genesis to Revelation, namely, that a man saved by the grace of God will be a holy man. A man saved from the penalty of his sin will be a man who seeks day by day to walk from the defilement of sin. And yet there is a teaching in our day, which has negated the clear implications of 1 John 3. Andrew D Naselli from Let Go and Let God - A Survey of Keswick Theology - This book is excellent survey and the author has gone into incredible detail with countless cross references related to this topic - fascinating reading! (from page 158) (ED: DISCLAIMER - I DO NOT ESPOUSE OR AGREE WITH CHAFER'S CATEGORIZATION OF TWO CLASSES OF CHRISTIANS - CARNAL AND SPIRITUAL BUT PRESENT THIS INFO FROM ANDREW NASELLI TO HELP YOU UNDERSTAND THIS TEACHING WHICH IS WIDESPREAD IN EVANGELICALISM). The best source summarizing Chafer’s view of sanctification is his 1918 work He That Is Spiritual. His opening words delineate the three categories into which he divides all human beings: natural (unregenerate), carnal, and spiritual. The “carnal man” is a believer who is “characterized by a ‘walk’ that is on the same plane as that of the ‘natural’ man.”377 The “spiritual man” is “the divine ideal” and “the normal, if not the usual, Christian.” People may experience “two great spiritual changes”: “the change from the ‘natural’ man to the saved man, and the change from the ‘carnal’ man to the ‘spiritual’ man.”379 “All believers have the Spirit” via his indwelling, but not all believers experience “a Spirit-filled life.” Spirit-filling is so crucial that Chafer devotes an entire chapter to it.381 “By various terms the Bible teaches that there are two classes of Christians,” and table 2.2 records Chafer’s contrasts verbatim. Chafer’s two categories of Christians: carnal and spiritual Category 1: Carnal Category 2: Spiritual Those who “walk in darkness” Those who are “walking in the light” Those who “walk as men” Those who “walk by the Spirit” Those who “walk after the flesh” Those who “walk in newness of life” Those who have the Spirit “in” them, but not “upon” them Those who have the Spirit “in” and “upon” them Those who are “carnal” Those who are “spiritual” Those who are not [“filled with the Spirit”] Those who are “filled with the Spirit” (from page 230-233) All Christians Are Spiritual; None Are Permanently Carnal (1 Cor. 2:6–3:4) All people are in one of two categories variously contrasted as unregenerate or regenerate, unconverted or converted, unbelievers or believers, and non-Christians and Christians. In 1 Corinthians 2:14–15, Paul describes people in those two universal categories as either ψυχικός or πνευματικός. Those who are ψυχικός are natural or unspiritual, that is, they do not have the Spirit (cf. Jude 19). Those who are πνευματικός are spiritual, that is, they have the Spirit. Paul then rebukes the Corinthian believers for not acting like who they are: 1Co 3:1 And I, brothers, was not able to speak to you as [ὡς] to people having the Spirit [πνευματικοῖς] but as [ὡς] to people of the flesh [σαρκίνοις, from σάρκινος], as [ὡς] to infants in Christ. 2 I gave you milk to drink, not solid food; for you were not yet able [to receive it]. But even now you are still not able [to receive solid food]. 3 For you are still fleshly [σαρκικοί, from σαρκικός]. For since jealously and strife [are] among you, are you not fleshly [σαρκικοί] and walking like people not having the Spirit [lit., according to man]? 4 For whenever someone says, “I am of Paul,” and another, “I [am] of Apollos,” are you not acting like people not having the Spirit [lit., are you not men]? There is no question that Paul calls the Corinthians “carnal.” The question is whether spiritual (πνευματικός) and carnal (σάρκινος and σαρκικός) are two distinct, exclusive categories into which believers fit. Based on the way the Corinthians were acting, Paul could not address them as who they actually were. Although they were people having the Spirit (πνευματικός), they were acting like (ὡς) people not having the Spirit because people having the Spirit characteristically live a certain way. That is Paul’s point for addressing them this way. Paul is not setting forth three categories into which all people fall: natural, spiritual, and carnal. Ψυχικός people characteristically act in a σάρκινος and σαρκικός way. The reverse is true as well: those who live in a characteristically fleshly way are unbelievers. Believers may temporarily live in such a way, but believers by definition live in a characteristically righteous way. The meaning of πνευματικός as described above is important to this interpretation, but many proponents of the Reformed view interpret πνευματικός differently. To them, the first reference to πνευματικός (2:15) refers to all believers without exception, but the second reference (3:1) refers only to mature believers in contrast with immature believers, who are described as σάρκινος and σαρκικός and are like “infants” unable to handle “solid food.” Πνευματικός in 2:15 refers to “positionally” spiritual believers (i.e., all believers), and πνευματικός in 3:1 refers to “practically” spiritual believers (i.e., only some believers). Nevertheless, proponents of the Reformed view who take this position do not apply the passage to teach three categories of people as Keswick proponents do. The key difference is that the Reformed view acknowledges that believers who are σάρκινος and σαρκικός are only temporarily so, not permanently so: “The carnal Christian is simply a genuine Christian (Spirit-man) temporarily gone astray.” Furthermore, the “carnality” does not necessarily extend equally to every area of a believer’s life, nor does it characterize his entire lifestyle. In the case of the Corinthians, Paul called them fleshly specifically because of their factionalism. In this sense one could say that all believers prior to their glorification are fleshly to some degree in some areas but not characteristically so overall.48 On this all theologians advocating the Reformed view are agreed: there is not a permanent category called “carnal Christians” in which fruitless, fleshly professing believers may fit throughout their entire “Christian” life. Bruce A. Demarest accurately explains, No sharp dividing line exists to separate an alleged “carnal Christian” from a “spiritual Christian.” … Every Christian is characterized by a measure of holiness and truth on one hand, and by a dose of carnality and worldliness on the other. The Christian is a pilgrim who progresses along the spectrum toward holiness and maturity in Christ. The believer does not arise one morning as a “carnal Christian” and settle in that night as a “spiritual Christian.” … The terms “spiritual” and “carnal” apply to every Christian, although not in equal measure or in the same respects. Each of us struggles with carnality in different ways and with varying intensity as we press toward the goal of our high calling in Christ. (The Cross and Salvation: The Doctrine of Salvation) Critique 9. Non-lordship Salvation: Comforts Spurious “Christians” with False Assurance - Keswick theology (unintentionally) undermines the doctrines of perseverance and assurance by dividing Christians into two distinct categories. Perseverance is the teaching that genuine believers can neither totally nor finally fall away from the faith (i.e., sound doctrine and good works) but will certainly continue (i.e., persevere) in the faith to the end and be eternally saved (Col. 1:22–23; Heb. 3:14). The areas in which believers must persevere include their personal faith (John 8:31; 1 John 4:15; 5:1, 4; Heb. 3:14; 6:11; 10:22; Jude 21), sound doctrine (John 7:17; Col. 1:22–23; 1 John 4:6), and good works (John 10:27; Eph. 2:10). The warning passages in Scripture are a God-ordained means for believers to persevere. Both believers and unbelievers must beware of false faith.207 Professing believers with false assurance inevitably end up in hell contrary to their expectation (Matt. 7:21–23). Paul had fears that his ministry would be in vain if his converts did not persevere (Gal. 4:11; Phil. 2:16; 1 Thess. 3:5). All believers will persevere in the faith. Assurance, on the other hand, is the realization or personal knowledge of genuine believers that they certainly possess eternal life. There are levels of assurance. Not all believers have it, and some believers are more sure of it than others. It is both objective and subjective (Rom. 15:4). The basis of assurance is objective. It is based solely on Christ’s finished cross-work as revealed in the word of God. Direct biblical statements are an objective basis for assurance (John 3:16; 5:24; Acts 16:31; Rom. 8:31–39; 10:9–13; Heb. 13:5) because they are as sure as the character of God. Other salvation doctrines are an indirect objective basis for assurance, including election, regeneration, redemption, union with Christ, the intercession of Christ, the nature of eternal life, and perseverance. The means of assurance is subjective. The Holy Spirit’s ongoing work in a believer’s life is a subjective means (not objective basis) of assurance. The Holy Spirit seals (Eph. 1:13; 4:30; cf. Rom. 8:23; Eph. 1:14; 2 Cor. 1:22; 5:5), indwells, leads, and influences believers (Rom. 5:5; 8:9–17; 1 John 4:13). Perseverance in the faith is a subjective means (not objective basis) of assurance that evidences a believer’s salvation. Believers live characteristically righteous lifestyles (1 John 2:3–6, 15–17, 29; 3:3, 6–10, 24; 5:4, 18) and love one another (1 John 2:9–11, 15, 19; 3:14–18; 4:7–8, 12, 16, 20–21; 5:1–3). A major problem with Keswick theology is that rather than causing professing believers to examine themselves to see whether they are genuine believers persevering in the faith, it exhorts them to move from category 1 to category 2. An unintentional result of dividing Christians into two distinct categories (e.g., making “carnal Christians” a permanent category) is that it may have a comforting, soothing effect on professing believers who are not actually genuine believers by giving them a false assurance of salvation. This tends to happen particularly when such professing believers are involved in habitual sins that should cause them to question whether they are really genuine believers. Furthermore, affirming two classes of Christians “makes the biblical commands to exercise church discipline difficult or impossible to apply” and misses “the scriptural emphasis upon the oneness of the body of Christ.”211 (page 285-287) (Second Quote related to "Carnal Christians" on page 310) - 1 Cor. 2:15; 3:1. Paul’s references to spiritual people in 1 Cor 2:15 and 1 Cor 3:1 have relatively recently been taken out of context to support a view of sanctification that chronologically separates justification and sanctification. This view asserts that there are three categories of people: (1) unbelievers, (2) believers who are spiritual (πνευματικός), and (3) believers who are carnal (σάρκινος and σαρκικός) as opposed to πνευματικός. While there is a sense in which believers temporarily living in a carnal way may be called unspiritual, Paul views all people in two categories: (1) unbelievers or natural (ψυχικός) people and (2) believers or spiritual (πνευματικός) people. All believers are πνευματικός people in this sense. The ψυχικός person is the person without the Spirit, and the πνευματικός person is the person with the Spirit. The “carnal Christians” Paul addresses are πνευματικός people who were temporarily carnal in the area of factionalism. (Let Go and Let God - A Survey of Keswick Theology). Ernest Reisinger - The Carnal Christian - Excerpt from a longer article (see full article below), this excerpt dealing with interpretation of 1 Corinthians 3 - The Issue in Controversy At a church service that I attended recently, the preacher, a sincere minister, was expounding 1 Corinthians chapter 3, and he said to a large congregation, 'Now after you become a Christian you have another choice -- either to grow in grace, follow the Lord and become a spiritual Christian, or to remain a babe in Christ and live like natural men.' He used 1 Corinthians 3: 1 -- 4 to state that there were three categories of men -- the natural man, the spiritual man, and the carnal man. He described the carnal man as being like the natural man who was unconverted. This is the essence of the 'carnal Christian' teaching. One reason why it is so widespread is that it has been popularized for many years in the notes of the Scofield Reference Bible. A statement from these notes will indicate the precise nature of the teaching: 'Paul divides men into three classes: "Natural" i.e. the Adamic Man, unrenewed through the new birth; "Spiritual" i.e. the renewed man as Spirit-filled and walking in the Spirit in full communion with God; "Carnal", "fleshly", i.e. the renewed man who, walking "after the flesh", remains a babe in Christ." (Scofield Reference Bible, pp. 1213, 1214.) It is very important to observe the two main things in this Scofield note. First, the division of men into three classes; second, we are told that one of these classes of men comprises the 'carnal', the 'fleshly', 'the babe(s) in Christ', 'who walk after the flesh'. To 'walk' implies the bent of their lives; their leaning or bias is in one direction, that is, towards carnality. We ought not to miss three very salient and important facts about the teaching: First, we note again that it divides all men into three classes or categories. With this fact none of its proponents disagree, though they may present it differently and apply it differently. Second, one class or category is set out as containing the 'Christian' who 'walks after the flesh'. The centre of his life is self, and he is the same as the unrenewed man as far as the bent of his life is concerned. Third, all those who accept this view use 1 Corinthians 3: 1 -- 4 to support it. Consequently, if it can be established that the preponderance of Scripture teaches only two classes or categories of men -- regenerate and unregenerate, converted and unconverted, those in Christ and those outside of Christ -- the 'carnal Christian' teaching would be confronted with an insurmountable objection. It would be in conflict with the whole emphasis of Scripture and of the New Testament in particular. Before I turn to some of the errors and dangers of the 'carnal Christian' teaching it may be wise to indicate what I am not saying. In this discussion of the 'carnal Christian' theory I am not overlooking the teaching of the Bible about sin in Christians, about babes in Christ, about growth in grace, about Christians who back-slide grievously, and about the divine chastisement which all Christians receive. I acknowledge that there are babes in Christ. In fact there are not only babes in Christ, but there are different stages of 'babyhood' in understanding divine truth and in spiritual growth. I also recognize that there is a sense in which Christians may be said to be carnal but I must add that there are different degrees of carnality. Every Christian is carnal in some area of his life at many times in his life. And in every Christian 'the flesh lusteth against the Spirit' (Gal. 5:17+). All the marks of Christianity are not equally apparent in all Christians. Nor are any of these marks manifest to the same degree in every period of any Christian's life. Love, faith, obedience, and devotion will vary in the same Christian in different periods of his Christian experience; in other words, there are many degrees of sanctification. The Christian's progress in growth is not constant and undisturbed. There are many hills and valleys in the process of sanctification; and there are many stumblings, falls and crooked steps in the process of growth in grace. There are examples in the Bible of grievous falls and carnality in the lives of true believers. Thus we have the warnings and the promises of temporal judgment and of chastisement by our heavenly Father. These truths are all acknowledged and are not the point of this present discussion. The question we have to consider is: Does the Bible divide men into three categories? This is the issue at the heart of the 'carnal Christian' teaching. The teaching that I am opposing involves nine serious errors: 1. The misuse of I Corinthians 3 First: This 'carnal Christian' doctrine depends upon a wrong interpretation and application of 1 Corinthians 3:1-4, 'And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ... are ye not carnal?' To understand the true meaning of these words it should be remembered that 1 Corinthians is not primarily a doctrinal epistle. Like all Scripture it contains doctrine, but it was not written -- as was the Epistle to the Romans -- to lay doctrinal foundations. Paul's immediate concern in writing this Epistle was to deal with practical problems in a young church. In the third chapter, and earlier, he is dealing with the danger of division arising out of a wrong esteem for those from whom they heard the gospel. They were looking at second causes and forgetting the God to whom alone all glory belongs. Instead of saying, 'We are Christ's disciples' and recognizing their union in him, they were forming parties and saying, 'We are Paul's for he founded the church in our city'; or 'Apollos is more eloquent than Paul and he edifies us more'; or, 'We are of Peter'. Thus opposing parties were set up. It is important to see that the whole context is dealing principally with this one problem of unwholesome division. However, it has a common root with all the other problems in 1 Corinthians -- the defrauding of one by another, the disorder at the Lord's Table, and so on. All the problems were the result of carnality, the outcome of that remaining principle of sin in all believers which Paul describes in Romans 7:21-23+: "I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members." In endeavouring to understand how Paul thinks of those he addresses in 1 Corinthians 3 we must bear in mind the designation he gives to them in chapter 1. He says they are 'sanctified in Christ Jesus', they are recipients of 'the grace of God', enriched by Christ 'in all utterance, and in all knowledge' (1 Cor 1:2--5). They are rebuked in chapter 3, not for failing to attain to privileges which some Christians attain to, but for acting, despite their privileges, like babes and like the unregenerate in one area of their lives. This is very different from saying that the Apostle here recognizes the existence of a distinct group of Christians who can be called 'carnal'. When Paul comes to speak of classes, he knows only two, as is clear in chapter 2 of this same Epistle where he divides men into 'natural' and 'spiritual', and says, 'But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man' (1 Cor. 2:14-15+). Under the term natural the Apostle includes all those persons who are not partakers of the Spirit of God. If the Spirit of God has not given to them a new and higher nature then they remain what they are by their natural birth, namely, natural men. The spiritual may be but babes in grace and babes in knowledge. Their faith may be weak. Their love may be in its early bud, their spiritual senses may be but little exercised, their faults may be many; but if 'the root of the matter' is in them and if they have passed from death unto life (1 Jn 3:14+) -- passed out of the region of nature into that which is beyond nature -- Paul puts them down in another class. They are all spiritual men although in some aspects of their behaviour they may temporarily fail to appear as such. Certainly these Christians at Corinth were imperfectly sanctified, as indeed are all Christians to a greater or lesser degree. But Paul is not saying that they were characterized by carnality in every area of their lives. He is not expounding a general doctrine of carnality but reproving a specific out-cropping of carnality in one certain respect. When Paul does state a foundational truth respecting the position of all Christians it is in such words as, 'If any man be in Christ, he is a new creature', and for all who are 'in Christ' it is also true that, 'old things are passed away; behold, all things are become new' (2 Cor. 5:17). There is no place for two classes of Christians in Paul's letter to the church at Corinth, and indeed no place for it anywhere in the teaching of Scripture. To interpret 1 Corinthians 3:1-4 in such a way as to divide men into three classes is to violate a cardinal rule for the interpretation of Scripture, namely, that each single passage must be interpreted in the light of the whole. It was a wise saying of one of the church fathers, 'If you have one Scripture only on which to base an important doctrine or teaching you are most likely to find, on close examination, that you have none'. (Click here to read the entire article; See also his article on The Carnal Christian). Ligonier Ministry - The Carnal Christian “For while there is jealousy and strife among you, are you not of the flesh and behaving only in a human way?” (1 Cor. 3:3b). 1 Corinthians 3:1–4 As we continue our discussion of topics related to perseverance, we come to a discussion about the “carnal” Christian. Proponents of carnal Christianity assert that it is possible to trust in Christ as Savior without necessarily confessing Christ as Lord. According to advocates of this position, a person is saved if they confess Christ, even if they never live, or even care about, a life of obedience to Him as Lord. This position marks a significant innovation in the history of Christian theology. Even those of us who deny the meritorious nature of good works, affirm their necessity in the Christian life. Advocates of carnal Christianity charge that if we affirm that good works are necessary in the life of the believer, they assert that we necessarily deny that justification is by faith alone. This claim only reveals that the proponents of carnal Christianity misunderstand the biblical position on faith alone. The Bible is crystal clear that we are justified not by works, but by faith alone (Gal. 2:16). But the Bible is equally clear that the faith that justifies us is never alone. True faith is demonstrated through the presence of good works and obedience to Christ in the life of the believer (James 2:17–18). If we never see good works in another person, we must doubt whether they are really a Christian. Loving Christ means that we obey Him (John 14:15). Our obedience will not be perfect in this lifetime. The presence of sin guarantees that. Nevertheless, true faith will result in obedience, however imperfect it may be. Many claim to be Christians but do not possess true faith (Matt. 7:21). Proponents of carnal Christianity give some people false assurance of salvation when they claim it is possible to trust in Jesus as Savior but not as Lord. True Christians live a life characterized by a war between the Holy Spirit and the flesh (our old sin nature) (Rom. 7:13–20; Gal. 5:16–24). According to 1 Corinthians 3:1–4, sometimes the flesh seems to be winning more battles than the Spirit, especially when we are spiritual infants. This does not mean we are not saved; the presence of a desire for obedience and some good works prove otherwise. It does mean that as we grow into maturity, the victory over sin that Christ has won for us will be increasingly manifest in our lives through more and more victories of the Spirit over our flesh. Coram Deo - Being conformed to the image of Christ does not happen quickly. There is no secret formula for victory over the flesh or a second blessing that creates instant maturity. One of the most important means for growing to maturity is the diligent study of Scripture. We should make it our aim to spend consistent and quality time studying God’s Word. (See also related post - No Such Thing). R C
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MacArthur - As an apostle, Paul’s specialty was foundations. Over the years since his conversion, Paul had been used by the Lord to establish and instruct many churches across Asia Minor and in Macedonia and Greece. But lest some think he was bragging, he began by making it clear that his calling and his effectiveness were only by the grace of God that was given to him. THOUGHT - How are we ENABLED by His Grace? One is never enabled or empowered by God's grace UNTIL we have SURRENDERED our WILLS to Him. Ro1:17 For in it the righteousness of God is revealed from faith to faith; as it is written, "BUT THE RIGHTEOUS man SHALL LIVE BY FAITH." So RIGHTEOUS DEEDS come from SURRENDER to Christ. Paul was enabled by the grace of God to lay a foundation and anyone who followed Paul must also be surrendered to God so that he too could be enabled by God's grace. Then what he does will stand the test one day bc it will be CHRIST'S RIGHTEOUSNESS that came out of him. RIGHTEOUSNESS is that which comes from a SURRENDERED relationship to Christ. If you want to be righteous then bow down to Him and surrender to His Word. Admit the weakness of your flesh. Confess your sin. Repent of that sin. And then let Jesus be Jesus in your life. Righteousness is the outflow of that surrendered will. In [Isa64:6] he describes man's righteousness as filthy rags. No man in his flesh can produce what God commands and demands from righteousness. But enabled by His grace, this righteousness can come as we walk by faith, for without faith it is impossible to please Him. So Paul is saying to those teachers and preachers who follow him, you had better bow down. Men have their own idea and standard of what is righteous (''I read my Bible 10x this week!") but true righteousness is the character and the lifestyle that result from surrender to Christ. We all struggle with our flesh. If you're pointing fingers then look out. The one's who are truly living this life understand how wretched our flesh really is and how quickly we can snap back to the old ways. God has prepared these good works beforehand (Ep2:10). We must be in touch with Him that He might then work His righteous works through us and we should walk in them. Grace (favor) (5485)(charis from chairo = to rejoice. Eng = charity. Beggars need "charity" just as sinners need grace, for we are all spiritual paupers outside of Christ, but "God gives where He finds empty hands"- Augustine [cp Mt 5:3+]) defies a simple definition but at its core conveys the sense of favor. Grace in simple terms is God's unmerited favor and supernatural enablement and empowerment for initial salvation and thereafter for daily sanctification. Grace is everything for nothing (although it cost the Father the sacrifice of His Son!) to those who don't deserve anything. Grace is what every man needs, what none can earn and what God Alone can and does freely give (see Ro 8:32+ where "freely give" is charizomai from charis = a grace gift!). Grace addresses man's sin, while mercy addresses man's misery. The grace of God is described as Glorious (Ep 1:6+), Abundant (Acts 4:33+), Rich (Ep 1:7+), Manifold (many-sided, multi-colored, variegated) (1Pe 4:10+), Sufficient (sufficing, enough, adequate - there is never a shortage) (2Cor 12:9+). Noah Webster's original definition of grace is unmerited love and favor of God which is the spring and source of all benefits men receive from Him, including especially His assistance given man for his regeneration or sanctification. (Grace is) a virtue from God influencing man, renewing his heart and restraining him from sin. John Newton - “Amazing grace, how sweet the sound / That saved a wretch like me. / I once was lost, but now am found / was blind, but now I see.” The words of this famous hymn were penned by John Newton. In the mid-1700s, Newton worked on a slave vessel and was described as the most profane man the captain had ever met. During a storm, Newton advised his fellow sailors to tie themselves to the ship to avoid being washed overboard. He begged God for mercy. God found him in his wretched state and redeemed him. Newton experienced the gift of God’s grace. Grace in the letters to Corinth - 1 Co. 1:3; 1 Co. 1:4; 1 Co. 3:10; 1 Co. 10:30; 1 Co. 15:10; 1 Co. 15:57; 1 Co. 16:3; 1 Co. 16:23; 2 Co. 1:2; 2 Co. 1:12; 2 Co. 1:15; 2 Co. 2:14; 2 Co. 4:15; 2 Co. 6:1; 2 Co. 8:1; 2 Co. 8:4; 2 Co. 8:6; 2 Co. 8:7; 2 Co. 8:9; 2 Co. 8:16; 2 Co. 8:19; 2 Co. 9:8; 2 Co. 9:14; 2 Co. 9:15; 2 Co. 12:9; 2 Co. 13:14; Like a wise master builder - Like is a simile prompting the question what is the comparison teaching? Wuest has "skillful master builder." A master builder was one who functioned like a designer and a general contractor. He was wise because he preached Christ and Him crucified.
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MacArthur - Some builders have tried to make the foundation of Christianity to be church tradition, others the moral teachings of the human Jesus, others ethical humanism, and still others some form of pseudo-scientism or simply sentimental love and good works. But the only foundation of the church and of Christian living is Jesus Christ. Without that foundation no spiritual building will be of God or will stand. Henry Morris on foundation. No part of a structure should be built without a strong foundation if it is expected to stand. Similarly, creation is the foundation of the life of the cosmos, and Jesus Christ was the Creator before He became the Savior. The record of His creation in Genesis is the foundation of all revelation. Jesus Christ, first as Creator, then as Redeemer, is the foundation of any true and lasting Christian life. Foundation (2310)(themelios from théma = that which is laid down in turn from títhemi = to place [see study of related word themelioo]) means something laid or put down, that on which a structure is built or a stone used in the construction of a foundation. It was used literally of buildings foundation (foundation stone Rev 21:14). NT uses - Lk. 6:48; Lk. 6:49; Lk. 14:29; Acts 16:26; Ro 15:20; 1 Co. 3:10; 1 Co. 3:11; 1 Co. 3:12; Eph. 2:20; 1 Ti 6:19; 2 Ti 2:19; Heb 6:1; Heb 11:10; Rev 21:14; Rev 21:19 Other than the one which is laid, which is Jesus Christ - NLT - the one we already have. The one which is laid refers to the foundation Paul had laid initially in proclaiming Jesus Christ and Him crucified (1 Cor 2:2+). Jack Arnold - If the foundation of a building is solid, then the building will stand and not crumble, but a bad foundation always means a bad building. Paul made it very clear that the foundation of the spiritual temple, the Church, is Jesus Christ. His person, His deity, His life, His death, His salvation, His doctrines, His resurrection, His ascension, His Holy Spirit who lives in all Christians, and His return and all that surrounds it make up the foundation. All this truth about Christ is revealed to us in the Bible. Jesus Christ is the foundation for every Christian, for every local church and for the universal Church. Any church which begins to move away from the person and work of Christ begins to slide spiritually and soon will collapse and totally crumble. The Christ spoken of here is not the Christ of one's imagination or whims but the Christ of scripture. This is why it is so important to know the Bible so we can have a solid foundation for our Christian lives and our local church. Apparently the Greek philosophers were trying to invade the church at Corinth, and they wanted to lay a different foundation of philosophy, speculation and theories. There were also the Hebrew Judaizers who wanted to lay down the different foundation of good works, saying if a person wanted to be saved, he had to keep the works of the Mosaic law. Yet, Paul dogmatically declared there is only one foundation, Jesus Christ, and every builder is to build upon that foundation so as to produce a strong local church. This is why every minister must keep Jesus Christ at the center of his ministry. (1 Corinthians 3:10-17 The Ministry) Matthew
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MacArthur - The materials do not represent wealth, talents, or opportunity. Nor do they represent spiritual gifts, all of which are good and are given to each believer by the Lord as He sees fit (1 Cor. 12:11). The materials represent believers’ responses to what they have—how well they serve the Lord with what He has given them. In other words, they represent our works. We cannot be saved by good works or stay saved by good works. But every Christian has been “created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Eph. 2:10) and is to bear “fruit in every good work” (Col. 1:10). Works are not the source of the Christian life, but they are the marks of it. Every Christian is a builder, and every Christian builds with some sort of materials. God wants us to build only with the best materials, because only the best materials are worthy of Him, are the most effective, and will last. It is important to note that these first three materials are equally valuable. There is no grading, since some precious stones (such as pearls) were, in the ancient world, considered to be more valuable than gold, and silver could be used for things that gold could not. Things with different functions can be equally precious (cf. Matt. 13:23). Only the Lord can determine which works are high quality and which are low. It is not the believer’s role to grade Christians and the work they do. The point Paul is making is that our purpose should always be to serve the Lord with the best He has given us and with full dependence on Him. He alone determines the ultimate value of each man’s work. Matthew
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MacArthur - Fire is the symbol of testing. Just as it purifies metal, so will the fire of God’s discernment burn up the dross and leave what is pure and valuable (cf. Job 23:10; Zech. 13:9; 1 Pet. 1:17; Rev. 3:18). In the OT so often FIRE was used as a symbol of the revealed presence of God and one day we will stand in His holy presence and there will be a judgment by holy fire. THOUGHT - The picture is that of a beautiful house that experiences a devastating fire which destroyed everything but the rock chimney. This is a faint metaphorical picture of you and me beloved before the Lord's fire someday. The question is will I build my house in faith, correcting the flaws in the structure with the tools of confession and repentance or will I have a beautiful house that men adore but which is built entirely of fleshly effort? Father forgive me for building castles of my own vain imagination and give me experientially the mind of Christ, a heart like David, a single mindedness like Paul, a repentance like Peter, an encouraging spirit like Barnabas, a Spirit energized determination and dedication to hold fast to the pure Word like Timothy and that glorious first love that the Ephesian church had left (Rev 2:4-5+). Oh Lord, we acknowledge that unless You build the house, all of our labor is in vain! (Ps 128:1+), so enable us to build Your house! In Jesus' Name and for His glory Alone. Amen Revealed (601)(apokalupto from apó = from + kalúpto = cover, conceal, English = apocalypse - see study of apokalupsis English = apocalypse) literally means to remove the cover from and so the idea is to remove that which conceals something. Almost all of the NT uses have a figurative use, especially to some aspect of spiritual truth that was heretofore hidden but now has the "lid removed" so that it can be seen (understood). Thus apokalupto means to "take the lid off", to remove the cover and thereby to expose to open view that which had heretofore not been visible, known or disclosed. The idea is to make manifest something previously secret or unknown. All uses - Matt. 10:26; Matt. 11:25; Matt. 11:27; Matt. 16:17; Lk. 2:35; Lk. 10:21; Lk. 10:22; Lk. 12:2; Lk. 17:30; Jn. 12:38; Rom. 1:17; Rom. 1:18; Rom. 8:18; 1 Co. 2:10; 1 Co. 3:13; 1 Co. 14:30; Gal. 1:16; Gal. 3:23; Eph. 3:5; Phil. 3:15; 2 Thess. 2:3; 2 Thess. 2:6; 2 Thess. 2:8; 1 Pet. 1:5; 1 Pet. 1:12; 1 Pet. 5:1 Believer's Study Bible - The judgment described in 3:11-17 is for Christians only and transpires immediately after the translation (rapture) of the church into heaven (ED: THE TIMING IS NOT CLEARLY STATED IN THE SCRIPTURES). In Rom. 14:10 and 2 Cor. 5:10, this judgment is labeled the bema (Gk.) or the "judgment seat" of Christ. Several important truths about that judgment are presented in this passage: (1) Only those who have the proper spiritual foundation upon which to construct a life will be able to appear at the bema. That foundation is Christ (v. 11). (2) Once the foundation has been laid, believers build a superstructure throughout the years that God allows. That superstructure may consist of the valuable and lasting -- gold, silver, precious stones; or the unworthy and fleeting -- wood, hay, straw (v. 12). (3) On the day of Christ's return, all works will be declared and "revealed by fire." This latter expression probably refers to the penetrating, purging, and discerning gaze of Jesus (cf. Rev. 1:14; 2:18). (4) Those Christian works which are of permanent value abide and become the basis for reward (v. 14). (5) Those works which are worthless in themselves or which are improperly motivated are destroyed in the fire of Christ's gaze. Consequently, reward may be limited, but the man himself is saved (v. 15). This judgment is not to determine salvation or eternal destiny but to determine rewards. And the fire itself will test the quality of each man's work. - Wuest "the fire itself will put each person’s work to the test for the purpose of approving it should it meet the required specifications, the test being to determine what sort of work it is as to quality." So it is quality, not quantity, of works that is the basis of judgment. Jack Arnold - Christian ministers will not be judged so much on the quantity of works (numbers, success, large congregations and buildings) but on the quality of work and the motives behind it. It is not how much the minister has done but how faithful he has been. It is possible for a person who has seemingly done little work to have a big reward because his motives were right. But it is also possible for a person to have outwardly done much work but whose motives were terrible to have little reward. The ideal is much work with right motives; this glorifies God the most. If we are doing things for Christ with positive motives, then we will never be ashamed at Christ’s coming. “And now, dear children, continue in faith, so that when he appears we may be confident and unashamed before him at his coming” (1 Jn. 2:28+). (1 Corinthians 3:10-17 The Ministry) We (I) need to think about those times when we've taught and it was nothing more than the flesh. Frankly, I usually know when I have taught depending on my fleshly performance (I become extremely anxious and begin to sweat profusely!!!), but for certain Jesus piercing eye knows (Pr 15:3) and such efforts will be revealed for what they really are - filthy rags! It's amazing how many religious things one can do in the energy of the flesh. And we can get away with on earth because so many seem to to not know the difference between spiritual works and fleshly works, especially in success oriented America. Don't ask ''How's the church doing?'' Ask how are YOU doing, because we are the church!!! We are preparing for our future life with Jesus right now for John writes of the Bride of Christ "“Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready.” It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints. (THESE ARE WORKS WHICH PASS THROUGH GOD'S FIRE INTACT)." (Rev 19:7-8+) Will test (1381)(dokimazo from dokimos = tested, proved or approved, tried as metals by fire and thus purified from dechomai = to accept, receive) means to assay, to test, to prove, to put to the test, to make a trial of, to verify, to discern to approve. Dokimazo involves not only testing but determining the genuineness or value of an event or object. That which has been tested is demonstrated to be genuine and trustworthy. 20v in NT - Lk. 12:56; Lk. 14:19; Rom. 1:28; Rom. 2:18; Rom. 12:2; Rom. 14:22; 1 Co. 3:13; 1 Co. 11:28; 1 Co. 16:3; 2 Co. 8:8; 2 Co. 8:22; 2 Co. 13:5; Gal. 6:4; Eph. 5:10; Phil. 1:10; 1 Thess. 2:4; 1 Thess. 5:21; 1 Tim. 3:10; 1 Pet. 1:7; 1 Jn. 4:1 ILLUSTRATION - The Builder --An elderly carpenter was ready to retire. He told his employer-contractor of his plans to leave the house building business and live a more leisurely life with his wife enjoying his extended family. He would miss the paycheck, but he needed to retire. They could get by. The contractor was sorry to see his good worker go and asked if he could build just one more house as a personal favor. The carpenter said yes, but in time it was easy to see that his heart was not in his work. He resorted to shoddy workmanship and used inferior materials. It was an unfortunate way to end his career. When the carpenter finished his work and the builder came to inspect the house, the contractor handed the front-door key to the carpenter. "This is your house," he said, "my gift to you." What a shock! What a shame! If he had only known he was building his own house, he would have done it all so differently. Now he had to live in the home he had built none too well. So it is with us. We build our lives in a distracted way, reacting rather than acting, willing to put up less than the best Work That Won't Burn The fire will test each one's work, of what sort it is. —1 Corinthians 3:13 Today's Scripture : 1 Corinthians 3:9-15 My father-in-law spent 30 years helping people in the public health field. When he went to heaven at the age of 76, he left a closet full of files and a wall full of awards. When it came time for us to clean out his “work” closet, the family pictures and a few mementos were kept, and all the rest had to go. I got the job of disposing of it. I hauled it up past the barn into an open field, doused it with diesel fuel, and set it on fire—old project files, slide presentations, plaques of appreciation, correspondence, everything—and I watched it burn. It was a sobering experience as I thought that someday when I stand before God, all my “work” will meet the same test. Only what survives the fire has eternal value. Watching letters and proposals turn to ashes gave me a new understanding of 1 Corinthians 3:13. Paul said, “Each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is.” Today the work. Tomorrow the fire. To know our works will all be judged Should give us deep concern: But if for Christ our works are done, Then they'll endure—not burn. —Hess Live today as if you will stand before God tomorrow. The Judgment Seat of Christ 1Cor. 3 2 Cor. 5 I. It's Proclamation 2 Cor. 5:10 "we must all stand..." 1. The Divine Involvement "we" 2. The Divine Imperative "must" 3. The Divine Inclusion "all" II. It's Purpose 2 Cor. 5:10b 1 Cor 3:13 "...that everyone may receive the things done in the body...of what sort it is..." ---NOT a judgment of Salvation! ---NOT a judgment of Sin....but of Service! III. It's Perfection 1 Cor. 3:13 1. It's Fairness 2. It's Fire (fire is the perfect purifier) IV. It's Pleasure 1 Cor. 3:14 The Preserved Works -gold, sliver, precious stones V. It's Painfulness 1 Cor. 3:15 The Polluted Works -wood, hay, stubble VI. It's Presentation Rev. 4 1. The Sovereign King 2. The Saved Subjects 3. The Sincere Worship (casting the crowns at His feet) VII. It's Preparation Amos 4:12 Rom. 12:1-2 1. We Need Constant Communion 2. We Need Continual Confession 1 Jn 1:9 3. We Need Clear Consciences Acts 24:16 1 Corinthians 3:14 If any man's work which he has built on it remains, he will receive a reward. Amplified - If the work which any person has built on this Foundation [any product of his efforts whatever] survives [this test], he will get his reward.
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MacArthur writes that "It is easy to fool ourselves into thinking that anything we do in the Lord’s name is in His service, just as long as we are sincere, hardworking, and well meaning. But what looks to us like gold may turn out to be straw, because we have not judged our materials by the standards of God’s Word—pure motives, holy conduct, and selfless service." Brian Bell - Picture a man escaping a burning building, he has his life…but no possessions.
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MacArthur - Let us take the first statement: "If anyone constantly corrupts the temple, God will destroy him—such a one." This person has to be an unbeliever. No believer can constantly seek to tear down Christ or His church, both being the temple of God, or even a believer in whose heart God dwells. Constantly to erode that which is holy—since naos, "temple," is practically synonymous with holiness, is to sin; and he who constantly sins cannot be of God....Anyone, therefore, who constantly seeks to destroy God's temple, Christ, His church universal or local, His believers, even anyone of them, will be destroyed by God. The verb phthereí, "shall destroy," is in the future tense. The unregenerate sinner mistakes God's longsuffering for a non-punitive attitude toward him, but He will mete out a fitting punishment in the end. The same word phtheírō, "destroy," used in the first declaration about the unbeliever's attack on the temple of God, is also used of God's retribution or punishment visited on the unbeliever. This is to show that the justice of God demands retribution or punishment commensurate with the sin committed. The unbeliever sought to destroy in his unbelief; therefore God will destroy him. Observe that God's punishment is not spoken of as testing this man's work, as in verses 13-16 where Paul speaks about the believer's work of faith as a superstructure that is tested by fire, but as being visited on the person himself. The believers work will be tested, tried, and what is of no permanent value will be burned, but the believer himself will be saved. In verse 17 it is a different story: "Him [this one, toúton in Gr.] God will destroy." Just what this destruction (phthorâ) is, we are not specifically told in this context. Gene Getz on God will destroy him - Later in this same letter, Paul stated that God had judged some of the Corinthians because they had deliberately violated God’s will in terms of taking the Lord’s Supper: This is why many are sick and ill among you, and many have fallen asleep. (1Co 11:30) These are indeed exceptions. However, it does reveal that God still disciplines His children when they sin persistently, deliberately, openly, and unabashedly (from Life Essential).... (IN "MEN OF CHARACTER" GETZ WRITES) I know of times when God has severely judged Christians who have flagrantly and deliberately destroyed unity in the church because of their own selfish and carnal motives. Though this may not involve death, it has been serious and painful judgment. In these cases, the sin has been so obvious that no one can misinterpret what has happened. In conclusion, we must remind ourselves that even the Bible records very few times when God breaks through with this kind of judgment. But when He does, it falls on people who have willfully disobeyed God in the full light of His revealed will and power.....What was Paul saying? There can be no other meaning. He warned that any Christian leader who deliberately destroys, divides, and dismantles God's unique workmanship—His body of believers—is in danger of being destroyed by God Himself. This is what happened to the sons of Eli. God is warning us through Paul that it can happen to any spiritual leader who takes advantage of God's people. The Lord is particularly grieved when we destroy love and unity, the very things Jesus prayed for as He went toward the cross to die for the sins of the world in order to give birth to His most prized possession—the church of Jesus Christ. John Piper on God will destroy him - This is a dreadful thing, and it is not hypothetical. It happens all the time in one place or another. For example it happened repeatedly in New England 150 years ago. Churches that were once evangelical with Christ as the foundation got a Unitarian pastor. At first he did not declare himself openly, but began to build a structure which little by little changed the edifice. And within a matter of years you could look down and realize that the structure was now so out of line with Christ that it no longer rested on the foundation. You see, there are two ways to remove a foundation and destroy a church. One is to attack the foundation directly and break it up. The other is to slowly and subtly reshape the edifice so that its contours don’t rest on the foundation anymore. Paul says, If a teacher does that to a church, he will pay with his eternal life: “If any one destroys God’s temple, God will destroy him.” (Compare Acts 20:26–27, “I testify to you this day that I am innocent of the blood of all of you, for I did not shrink from declaring to you the whole counsel of God.”) (Let Christ Be all in this Building) Ryrie is not quite so blunt commenting that "If any man contributes to the collapse of a local church (whether a believer or a professing believer) he will be severely disciplined by God. Adrian Dieleman - Think, for a moment, of the Old Testament tabernacle. The tabernacle and its furnishings were pronounced holy by God, set apart. They were not to be touched by mere humans. And the priests could touch them only after they were cleansed, washed, and dressed in white. Remember the death of Uzzah? King David was bringing the Ark to Jerusalem on a new cart pulled by oxen. Uzzah took hold of the Ark to steady it when the oxen stumbled. Scripture says, (2Sam 6:7) The Lord's anger burned against Uzzah because of his irreverent act; therefore God struck him down and he died there beside the ark of God. Uzzah touched a holy thing, something set apart by God, something he had no right to touch....The church is holy. She belongs to God. She is His dwelling place, indwelt by the Spirit, the body of Christ. So God does not tolerate her destruction. Instead, by God's grace and power, we are to build her up. How do we do that? We can encourage instead of criticize. We can live at peace instead of fights and quarrels. We can walk and live by the Spirit instead of falling from one sin into another. We can keep faith with each other instead of breaking our promises. We can study the Word instead of following error and heresy. God does not tolerate the destruction of His holy temple. He wants her built up. (1 Corinthians 3:16-17 "Wounding the Body") Robertson on God will destroy him - The condition is the first class and is assumed to be true. Then the punishment is certain and equally effective. The church-wrecker God will wreck. What does Paul mean by “will destroy”?...There is warning enough here to make every pastor pause before he tears a church to pieces in order to vindicate himself. Destroys (5351)(phtheiro from phthío or phthíno = waste, decay, wither, pine away) means to cause harm to in a physical manner or in outward circumstances. To shrivel, to wither, to spoil. Think of something rotting in your vegetable bin in the refrigerator because you forgot it was there. Or a potato in the back of a cupboard, which begins to give off such an offensive odor that you begin to hunt desperately for the source (That has happened to me twice in past few years and the smell is very off-putting!) It means to ruin or destroy something with the implication of causing something to be corrupt and cease to exist. To destroy by corrupting. To pine or waste away. To corrupt in the sense of degeneration. Classic Greek used phtheiro to describe buildings which crumbled with age. 8x in NT - 1 Co. 3:17; 1 Co. 15:33; 2 Co. 7:2; 2 Co. 11:3; Eph. 4:22; 2 Pet. 2:12; Jude 1:10; Rev. 19:2
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MacArthur says "Much division in the church would be eliminated if individuals were not so impressed with their own wisdom. A person who thinks that he is wise in this age—that is, wise in contemporary human wisdom—does nothing but deceive himself."
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MacArthur says "unity can never come without Christians becoming foolish in the world’s eyes by conforming to God’s wisdom....Where human wisdom becomes foolish and useless is in matters concerning God, salvation, and spiritual truth. Human wisdom has no way of discovering and understanding divine things. Even Christians, therefore, do not have a right to their own opinions about the things God has revealed. When Christians start expressing and following their own ideas about the gospel, the church, and Christian living, the saints cannot help becoming divided. Christians are no wiser in their flesh than are unbelievers. The first step in a Christian’s becoming truly wise is to recognize that his own human wisdom is foolishness, a reflection of the wisdom of this world, which is foolishness before God. It is the product of intellectual pride and is the enemy of God’s revelation. The church must create an atmosphere in which the Word of God is honored and submitted to, in which human opinion is never used to judge or qualify revelation. As far as the things of God are concerned, Christians must be totally under the teaching of Scripture and the illumination of the Holy Spirit. Only then can we be open to God’s wisdom and truly become wise. Common commitment to the Word of God is the basic unifier. Where the Word of God is not set up as the supreme authority, division is inevitable. Such happens even in evangelical churches, when pastors and other leaders begin substituting their own ideas for the truths of Scripture. The substitution is seldom intentional, but it will always happen when the Bible is neglected. A Bible that is not studied carefully cannot be followed carefully. And where it is not followed there will be division, because there will be no common ground for beliefs and practices. When the truth of Scripture is not the sole authority, men’s varied opinions become the authority." (MNTC-1 Cor) (Bolding added) Rod Mattoon - We gain wisdom by being foolish enough to trust God and His Word. The world may think we are nuts, but in reality we are wise. Ray
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MacArthur says "When believers look to psychology alone, instead of to God’s Word, for answers to personal or marital or moral problems, spiritual disaster results. When Christian businessmen look to popular methods of expediency alone, rather than to the principles of Scripture, to determine business ethics, their spiritual life and testimony are undermined. In science and technology men have made great advances, for which we should be glad and from which we can profit. But in regard to the things of God and His plan and will for men, human ideas and understanding stand completely empty and helpless." Wisdom (4678)(sophia compare saphes = clear) is the ability to judge correctly and to follow the best course of action, based on knowledge and understanding. Sophia is used in an ironic sense (ironic because it is not true wisdom in God's estimation) by adding "of this world" (1Cor 1:20), "of this age" (1Cor 2:6), or "fleshly wisdom" (2Cor 1:12). Sophia in Corinthians - 1 Co. 1:17; "wisdom of the wise" = 1 Co. 1:19; God has made "foolish the wisdom of the world" = 1 Co. 1:20; 1 Co. 1:21; 1 Co. 1:22; 1 Co. 1:24; 1 Co. 1:30; 1 Co. 2:1; 1 Co. 2:4; 1 Co. 2:5; 1 Co. 2:6; 1 Co. 2:7; 1 Co. 2:13; 1 Co. 3:19; 1 Co. 12:8; 2 Co. 1:12 Note that SOPHIA is a KEY WORD in 1 Corinthians 1 (8 times) and in 1 Corinthians 2 (7 times)! World (2889)(kosmos related to the verb kosmeo = to order or adorn, to put in order [Mt 25:7 = "trimmed"], to adorn literally [1Ti 2:9], to adorn figuratively [Titus 2:9+]) describes something that is well-arranged, which has order or is arranged harmoniously. Generally kosmos does not refer to the material earth per se but the ordering forces that hold it together, including the involvement of humankind in culture and society. It follows that "Often kosmos has a negative force associated with human sinfulness and moral depravity and stands in opposition to God, but it will ultimately be destroyed. Thus, its association in this context with human foolishness is not surprising." (Baker) Kosmos is used in James 4:4+ with this negative meaning. Kosmos in the letters to the Corinthians (NOTE 4X IN CHAPTER 1) - 1 Co. 1:20; 1 Co. 1:21; 1 Co. 1:27; 1 Co. 1:28; 1 Co. 2:12; 1 Co. 3:19; 1 Co. 3:22; 1 Co. 4:9; 1 Co. 4:13; 1 Co. 5:10; 1 Co. 6:2; 1 Co. 7:31; 1 Co. 7:33; 1 Co. 7:34; 1 Co. 8:4; 1 Co. 11:32; 1 Co. 14:10; 2 Co. 1:12; 2 Co. 5:19; 2 Co. 7:10 Foolishness (3472)(moria from moros = foolish;' Eng = moron) is a noun which is that which is folly, foolish, intellectually weak or irrational. It means lacking good judgment. It "denotes inappropriate behaviour, thought or speech, both of single lapses of sense as well as in the sense of a permanent attribute. It is concerned as much with lack of knowledge as with lack of discernment. The use of the word for the state of mental derangement (Soph., Aj. 1150) or for a man’s behaviour when acting under the influence of his desires (Eur. Hippolytus 966; Soph., Ant. 469 f.) suggests the thought of a power which dominates man. " (NIDNTT) "The Group in Classical Greek. moros and cognates denote deficiency, e.g., physical sloth, but more especially mental dullness. " (TDNT) All NT uses by Paul in his first letter to the Corinthians - 1 Co. 1:18; 1 Co. 1:21; 1 Co. 1:23; 1 Co. 2:14; 1 Co. 3:19 For (gar - term of explanation) explains why the world's wisdom is foolishness before God. it is written - Written (1125) is grapho in the perfect tense which means it was written in the past and stands written, written and applicable for every age, yea, for all time. Wuest's paraphrase expresses this sense of the perfect tense = "For it has been written and is at present on record." In Ro 15:4+ Paul affirms the value of the OT writing "For whatever was written in earlier times (LIKE Isaiah 29:14) was written for our instruction, so that through perseverance and the encouragement of the Scriptures we might have hope." Paul uses 14 clear quotations from the Old Testament in 1 Corinthians, this passage taken from Job 5:13. . Kistemaker comments that Paul "turns first to the Book of Job and then to the psalter to show that God despises wisdom that originates in the heart of man. The first quotation (v. 19) is Paul’s literal translation from the Hebrew text of Job 5:13. It is part of a lengthy speech which Eliphaz the Temanite addresses to Job. Eliphaz compares God to a hunter as he catches Job in his craftiness. In a sense, this quotation is taken out of context, but Paul has chosen it because of the keyword wise. Nevertheless, the text applies directly to the wise people of Paul’s day who craftily scheme to further the cause of their worldly wisdom. This is a wisdom without God. But God catches the wise in their own craftiness and turns their wisdom into folly. “Man’s ability to reason cannot stand up against divine sovereignty.”....the wise are like a bird caught in a net; they are unable to escape. "He is THE ONE WHO CATCHES THE WISE (sophos) IN THEIR CRAFTINESS (panourgia) - They are sly, subtle, wily, deceitful, and fraudulent. These are those who think the are wise, but they cannot fool God. No matter how clever the "wise" are, God traps them in their cleverness. Sooner or later the worldly wise men who oppose God's Word of wisdom will be tripped up. The verb catches in Greek is drassomai used only here in the NT and literally means grasp or catch with the hand, then to seize or lay hold of, to take a handful, as in one use describing clutching a handful of dust. That last description is intriguing because man is made from the dust of the ground (Ge 2:7)! The cognate noun (dragma) describes “as much as one can grasp in a handful.” Zodhiates adds that catches (drassomai) in the present tense "implies that this activity of God is an essential part of His character. He does not just do this occasionally, but, whenever He sees the conceit of a man who thinks himself wise and secure in his own way, God acts to bring him to Himself He takes hold of him in His hand. He catches him. Our crises are God-given to break up the crust of our vaunted human wisdom. The verb drássomai implies speedy action, taking advantage of an opportunity. In fact, in Modern Greek it is used in the expression drássomai tḗs eukairías, "I take advantage of an opportunity." God takes advantage of the humanly wise when they are showing their craftiness, in order to rescue them from themselves. The word "craftiness" in Greek is panourgía, which comes from pan, "all," and the root érgon, "work" (see also Luke 20:23; 2 Cor. 4:2; 11:3; Eph. 4:14). All the work of earthly wisdom is cheating, is craftiness, simply because man in his sinful state seeks his own. God has a way of catching him in this. One of the most dangerous characters in the world is a clever person who is not saved by the grace of God. He is crafty. But he cannot escape God's net. That is what the expression from Job 5:13, quoted by Paul in 1 Corinthians 3:19, means." (1 Corinthians Commentary) Ralph Earle explains that Craftiness (panourgia) "originally meant "cleverness," almost always in a bad sense in classical Greek. It is sometimes translated "cunning." No matter how clever the "wise" men are, God traps them in their cleverness!" (Word Meanings in the NT). Craftiness (panourgia) speaks of cunning schemes devised by men's wisdom, but like a boomerang their plans will return and trap them, bringing them to a quick end (like Haman below). ILLUSTRATION - A perfect illustration from Scripture is Haman who thought his wisdom would result in annihilation of the Jews (Esther 3:5-7+), but God caught him (using His vessel of honor "Esther"), with the result that Haman was hung on the very gallows he had erected to hang his nemesis Mordecai! (Read Esther 7:7-10+). Henry Morris sees this as another reference to the fact that "The preaching of the cross may be foolishness to those who are unsaved, but their wisdom is "foolishness with God." (Defender's Study Bible) Craftiness (3834)(panourgia from pas = all + ergon = work) is literally "all working" or capable of all work. In the NT it takes on a negative meaning and conveys the ideas of trickery involving cunning, cleverness, craftiness or treachery. It is always used in a bad sense in N.T. Panourgia conveys the the idea of clever manipulation of error to make it look like the truth. Someone who practiced panourgia would be willing to do anything to achieve his goals. Used 5x in NT and three are in the letters to the Corinthians Luke 20:23+ But He detected their (Scribes and chief priests - Lk 20:19) trickery and said to them, (Lk 20:24-26). Comment on Mark 12:15+ from Ralph Earle (borrow Word meanings) - This verse and its two parallels (Mt. 22:18; Luke 20:23+) furnish an interesting example of how the three Synoptic accounts supplement each other. Three different verbs and three different nouns are used. Let us look first at the nouns. Matthew has poneria, Luke has panourgia, while Mark has hupokrisis. In his excellent commentary on the Greek text of Mark, Swete writes: "Malice (poneria) lay at the root of their conduct, unscrupulous cunning (panourgia) supplied them with the means of seeking their end, whilst they sought to screen themselves under the pretence (hupokrisis) of a desire for guidance and an admiration of fearless truthfulness" (p. 259). Now to the verbs. Mark uses eidos, a form of the verb oida (eido)(know intuitively). Matthew has gnous, the aorist of ginosko (know by experience or experimentation). Luke has katanoesas. The verb is katanoeo, which means "notice" or "observe" (AG). Swete comments: "The Lord detected their true character intuitively (eidos), He knew it by experience (gnous), and He perceived it by tokens which did not escape His observation (katanoesas)." He adds: "Thus each Evangelist contributes to the completeness of the picture." 1 Corinthians 3:19 For the wisdom of this world is foolishness before God. For it is written, “He is THE ONE WHO CATCHES THE WISE IN THEIR CRAFTINESS”; 2 Corinthians 4:2+ but we have renounced the things hidden because of shame, not walking in craftiness or adulterating the word of God, but by the manifestation of truth commending ourselves to every man’s conscience in the sight of God. 2 Corinthians 11:3+ But I am afraid that, as the serpent deceived Eve by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Christ. Ephesians 4:14+ As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming; 1 Corinthians 3:20 and again, "THE LORD KNOWS THE REASONINGS of the wise, THAT THEY ARE USELESS." Amplified - And again, The Lord knows the thoughts and reasonings of the [humanly] wise and recognizes how futile they are.
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MacArthur adds that "Human philosophy is totally inadequate to bring men to God, to show them how to be saved or how to live. It will always become entrapped in its own schemes, and entrap those who trust in it. The one who trusts in human understanding does not have the right understanding of himself. He does not see that his spiritual opinions, ideas, and reasonings are useless (mataios), vain and empty. The proper view of ourselves, the godly and true view, is that apart from divine truth we are fools with empty thoughts. Recognizing this truth opens the door to true wisdom and closes the door to division." (See 1 Corinthians Commentary) (Bolding added) Jack Arnold - All worldly wisdom is deplored by God. He hates it because it leaves Him out of the reasoning process. Therefore, worldly wisdom is futile, empty, vain and it will sooner or later backfire on any Christian who depends upon it for his own life or the life of his local church. A Christian must choose to operate on God’s wisdom. Divine wisdom is believing what the Lord says is right and acting upon it. But this will cause the world to call the Christian a fool. Every Christian must come to the place where he renounces the world and worldly reasoning as having anything of value for him. It was said of Moses who was immersed in the worldly wisdom of Egypt, “He chose to be mistreated along with the people of God rather than to enjoy the pleasures of sin for a short time. He regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward” (Heb. 11:25-26+). Jesus said the same thing another way, “For whoever wants to save his life will lose it, but whoever loses his life for me and for the gospel will save it” (Mk. 8:35+). Paul’s point is that worldly wisdom has no place in the local church When worldly wisdom comes into the local church, there is always division, strife and conflict as there was at Corinth. It really does not make any difference what the world says or does, for its wisdom will be proven to be utterly faulty in the end. So then, no more boasting about men! How do we boast in ministers? We isolate them in our thinking and exalt them above other preachers in such a way we will only follow the preacher we like, even if the ones we dislike are truly preaching the Word of God. We soon begin to see our particular preacher as our only source of blessing and we depend upon him rather than on the Lord. We find ourselves leaning upon a man for spiritual strength, guidance and courage. (1 Corinthians 3:18-4:5 Stewards Of The Gospel) As the hymn writer so aptly said, "I'd rather have Jesus than silver or gold. I'd rather have Him than riches untold. I'd rather have Jesus than houses or lands. I'd rather be led by his nail pierced hands than to be the king of a vast domain And be held in sin’s dread sway. I'd rather have Jesus than anything this world affords today.” Albert
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MacArthur explains why Paul has delineated all things that belong to the Corinthians (and us) asking "So why should we divide ourselves into factions? No man is the source of any of this inheritance, so there is no reason to “boast in men” (v. 21a)." Charles Hodges - The all things mentioned here include: 1. The ministry, which belongs to the church and is designed for its edification. The church does not belong to the ministry, as a kingdom belongs to a king, but the reverse. 2. The world (kosmos) in its widest sense. The present order of things is maintained and aimed at promoting the great work of redemption. 3. Life and death. This means not merely that the question whether the people of God live or die is determined with reference to their own good, but also that life and death are dispensed and administered so as best to fulfill God’s plans for the church. The greatest men of the world—kings, statesmen and heroes, ministers, individual believers and unbelievers—live or die in whatever way best serves the interests of Christ’s kingdom. 4. The present and the future. What is meant is no temporary subjection of all things to the church. God plans the permanent exaltation of the redeemed. (1 Corinthians 3 Commentary)
1 Coríntios 3
MacArthur explains Paul's reason for emphasizing this great truth - The greatest possible motive for maintaining the unity of the Spirit and for avoiding church division is knowing that we belong to Christ and that Christ belongs to God. Because we all belong to Him, we all belong to each other. (cf John 17:9–10, 21–23). We are tied together in an eternal oneness with God the Father and Jesus Christ, and thus with each other in them. How can men who are so much one, be divided? It begins with failure to understand the reality of our spiritual unity in the One who is our Possessor. With a common Possessor and possessions, common leaders and teachers, and common dependence on Scripture, there should be no cause for factions and disunity. Kistemaker on Christ belongs to God - The second part of the verse is a theological statement: “And Christ is of God.” Christ has been sent forth by God to accomplish his mediatorial work in this world. Through Christ, God is the ultimate source of life for all his people. Christ is subject to God the Father, as Paul explains elsewhere in this epistle: “The Son himself shall be subjected to the one who subjected all things to him so that God may be all in all” (1 Cor 15:28, author’s translation). Christians possess all things in Christ, who derives all things from God. Near the end of his letter Paul gives his commentary on the phrase Christ belongs to God - For HE HAS PUT ALL THINGS IN SUBJECTION UNDER HIS FEET. But when He says, “All things are put in subjection,” it is evident that He is excepted who put all things in subjection to Him. 28 When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all. (1 Cor 15:27-28+) Charles Hodge - As all things (1 Cor 3:21) are subject to the church and belong to it, the church itself can be subject and belong to none but Christ. Therefore, it can boast only about him. As the church is subject only to Christ, so Christ is subject only to God. The Scriptures speak about a threefold subordination of Christ: 1. A subordination of the second person of the Trinity to the first in mode of subsistence and operation. This is perfectly consistent with their identity of substance and their equality in power and glory. 2. The voluntary subordination of the Son in his humbling himself to be found in appearance as a man and becoming obedient to death and therefore subject to the limitations and infirmities of our nature. 3. The subordination of the incarnate Son of God in the work of redemption and as the head of the church. He who is by nature equal with God becomes, as it were, subject to him. The passages most directly parallel with this one are 11:3 and 15:28, but the same truth is taught in Philippians 2:5–11 and Hebrews 1:3 and many other passages. (1 Corinthians 3 Commentary) The Carnal Christian Ernest C Reisinger Introduction Many who regularly occupy church pews, fill church rolls, and are intellectually acquainted with the facts of the gospel never strike one blow for Christ. They seem to be at peace with his enemies. They have no quarrel with sin and, apart from a few sentimental expressions about Christ, there is no biblical evidence that they have experienced anything of the power of the gospel in their lives. Yet in spite of the evidence against them, they consider themselves to be just what their teachers teach them -- that they are 'Carnal Christians'. And as carnal Christians they believe they will go to heaven, though perhaps not first-class, and with few rewards. That something is seriously wrong in lives which reveal such features will readily be admitted by most readers of these pages; no argument is needed to prove it. But the most serious aspect of this situation is too often not recognized at all. The chief mistake is not the carelessness of these church-goers, it is the error of their teachers who, by preaching the theory of 'the carnal Christian', have led them to believe that there are three groups of men, -- the unconverted man, the 'carnal Christian' and the 'spiritual Christian'. My purpose in this booklet is to argue that this classification is wrong and to set out the positive, historic, and biblical answer to this 'carnal Christian' teaching. The argument from Church history is not unimportant, for it is a fact that less than two-hundred years ago this teaching was unknown in the churches of North America, but I am concerned to rest my case on an honest statement of the teaching of the Bible. I have written after study, private meditation and prayer, and after using many of the old respected commentaries of another day, but my appeal is to the Word of God and it is in the light of that authority that I ask the reader to consider all that follows. I must also confess that I am writing as one who, for many years, held and taught the teaching which I am now convinced is erroneous and which has many dangerous implications. As one who has deep respect for many who hold this position, I am not going to attack personalities, but to deal with principles, and with the interpretation of the particular passages of Scripture on which the teaching is built. In matters of controversy it must ever be kept in mind that a Christian's experience may be genuine even though his understanding of divine truth is tainted with error or ignorance. The opposite is also possible -- a man's intellectual understanding may be good and his experience poor. I pray that if I am in error on this or any other doctrine I shall be corrected before I leave this world. I trust I am willing ever to be a learner of divine truth. I know that one of my motives is the same as that of many who hold this erroneous view, namely, to advance biblical holiness and to seek to 'adorn the doctrine of God our Saviour'. To accomplish my purpose it is of the greatest importance that the whole subject should be set on a proper foundation. I do not want to make a caricature of the view of others and then demonstrate success by tearing it apart. I shall also seek to avoid disproportionate and one-sided statements. The danger that we may 'darken counsel by words without knowledge' is still with us. I pray that this effort will elicit truth and that the existence of varied opinions will lead us all to search the Scriptures more, to pray more, and to be diligent in our endeavours to learn what is 'the mind of the Spirit'. My greatest difficulty will be to achieve brevity because this subject is so closely related to, and interwoven with the main doctrine of the Bible, particularly with justification and sanctification, the chief blessings of the new covenant. The subject therefore involves a right understanding of what the gospel really is and what it does to a person when applied efficaciously by the Spirit. Our view of this matter will also affect our judgment of the relationship of the Ten Commandments to the Christian in the area of sanctification, and of the biblical doctrine of assurance. Some of the fundamental questions which need to be faced are these: Are we sanctified passively, that is, 'by faith' only, without obedience to the law of God and Christ? If sanctification is passive -- a view represented by the slogan 'Let go and let God' -- then how do we understand such apostolic statements as 'I fight', 'I run', 'I keep under my body', 'let us cleanse ourselves', 'let us labour', 'let us lay aside every weight'? Surely these statements do not express a passive condition, nor do they indicate that by one single act we may possess the experience of 'victory' and thus become spiritual and mature Christians. Does an appeal to the so-called 'carnal Christian' to become a 'spiritual Christian' minimize the real conversion experience by magnifying a supposed second experience, by whatever name it may be called -- 'higher life', 'deeper life', 'Spirit-filled life', 'triumphant living', 'receiving Christ as Lord, and not merely as Saviour', and so on? The words we read in 2 Corinthians 5:17, 'Therefore, if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new', do not refer to a second experience but rather to what happens when any real conversion occurs. Has the 'spiritual Christian' finished growing in grace? If not, what is he to be called as he continues to grow in grace? Do we need to make yet another class whose members are the 'super-spiritual Christians'? 4. Who is to decide who the carnal Christians are, and exactly what standard is to be used in determining this? Do the 'spiritual Christians' decide who the 'carnal Christians' are? Does a church or preacher decide where the line is to be drawn that divides the two classes or categories? Since all Christians have sin remaining in them, and since they sin every day, what degree of sin or what particular sins classify a person as a 'carnal Christian'? Do not all Christians sometimes act like natural men in some area of their lives? Do not the inward sins, such as envy, malice, covetousness, lasciviousness (which includes immorality on the mental level) demonstrate carnality as much as do the outward and visible manifestations of certain other sins? In Romans 8:1-9 there is a division stated, but it is not between carnal and spiritual Christians. It is a division between those who walk after the flesh (the unregenerate) and those who walk after the Spirit (they that are Christ's). There is no third category. Again, in Galatians 5:17-24 we have only two classes or categories -- those that do the works of the flesh and those that are led by the Spirit. There is no third or fourth class or group. My purpose, then, in these pages is to contend that the division of Christians into two groups or classes is unbiblical. I want also to show the dangerous implications and present-day results of this teaching. The interpretation that I will seek to establish is a result of studying the proven and respected commentators of former days, such as, Matthew Henry, Matthew Poole, John Gill, and John Calvin; and theologians such as Charles Hodge (of the old Princeton Seminary), James P. Boyce (founder of the first Southern Baptist Seminary), Robert L. Dabney (the great theologian of old Union Seminary, Virginia) and James H. Thornwell (distinguished Southern theologian who was Professor of Theology at Columbia, South Carolina). I have also examined the writings of John Bunyan and searched the old Confessions and Catechisms, such as The Heidelberg Catechism, and Westminster Confession (that mother of all Confessions), the Baptist Confession of 1689 (The London Confession, later known as the Philadelphia Confession), and the Declaration of Faith of the Southern Baptist Church. In all these sources there is not one trace of the belief that there are three classes of men. All of them have much to say about carnality in Christians, and about the biblical doctrine of sanctification and its relationship to justification, but there is no hint of the possibility of dividing men into 'unregenerate', 'carnal' and 'spiritual' categories. If the sources I have named had come across the 'carnal Christian' theory, I believe that with one voice they would have warned their readers, 'Be not carried away with divers and strange doctrines' (Heb. 13: 9). I confess that I take up my pen in this controversy with deep sorrow. Although the teaching that I wish to expose is so relatively new in the church, it is held by so many fine Christians, and taught by so many able and respected schools of the present day, that I can only approach my present undertaking with caution and anxiety. We live in a day when there are so many books and such a variety of teaching on the subject of the Christian life that Christians are 'tossed to and fro', and liable to be 'carried about by every wind of doctrine' (Eph. 4:14). There is also the Athenian love of novelty and a distaste for the old, well-tested, and beaten paths of our forefathers. This excessive love of the new leads to an insatiable craving after any teaching which is sensational and exciting, especially to the feelings. But the old paths lead to a 'meek and quiet spirit' which the apostle Peter commends: 'But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price' (I Peter 3: 4). The Issue in Controversy At a church service that I attended recently, the preacher, a sincere minister, was expounding 1 Corinthians chapter 3, and he said to a large congregation, 'Now after you become a Christian you have another choice -- either to grow in grace, follow the Lord and become a spiritual Christian, or to remain a babe in Christ and live like natural men.' He used 1 Corinthians 3: 1 -- 4 to state that there were three categories of men -- the natural man, the spiritual man, and the carnal man. He described the carnal man as being like the natural man who was unconverted. This is the essence of the 'carnal Christian' teaching. One reason why it is so widespread is that it has been popularized for many years in the notes of the Scofield Reference Bible. A statement from these notes will indicate the precise nature of the teaching: 'Paul divides men into three classes: "Natural" i.e. the Adamic Man, unrenewed through the new birth; "Spiritual" i.e. the renewed man as Spirit-filled and walking in the Spirit in full communion with God; "Carnal", "fleshly", i.e. the renewed man who, walking "after the flesh", remains a babe in Christ." (Scofield Reference Bible, pp. 1213, 1214.) It is very important to observe the two main things in this Scofield note. First, the division of men into three classes; second, we are told that one of these classes of men comprises the 'carnal', the 'fleshly', 'the babe(s) in Christ', 'who walk after the flesh'. To 'walk' implies the bent of their lives; their leaning or bias is in one direction, that is, towards carnality. We ought not to miss three very salient and important facts about the teaching: First, we note again that it divides all men into three classes or categories. With this fact none of its proponents disagree, though they may present it differently and apply it differently. Second, one class or category is set out as containing the 'Christian' who 'walks after the flesh'. The centre of his life is self, and he is the same as the unrenewed man as far as the bent of his life is concerned. Third, all those who accept this view use 1 Corinthians 3: 1 -- 4 to support it. Consequently, if it can be established that the preponderance of Scripture teaches only two classes or categories of men -- regenerate and unregenerate, converted and unconverted, those in Christ and those outside of Christ -- the 'carnal Christian' teaching would be confronted with an insurmountable objection. It would be in conflict with the whole emphasis of Scripture and of the New Testament in particular. Before I turn to some of the errors and dangers of the 'carnal Christian' teaching it may be wise to indicate what I am not saying. In this discussion of the 'carnal Christian' theory I am not overlooking the teaching of the Bible about sin in Christians, about babes in Christ, about growth in grace, about Christians who back-slide grievously, and about the divine chastisement which all Christians receive. I acknowledge that there are babes in Christ. In fact there are not only babes in Christ, but there are different stages of 'babyhood' in understanding divine truth and in spiritual growth. I also recognize that there is a sense in which Christians may be said to be carnal but I must add that there are different degrees of carnality. Every Christian is carnal in some area of his life at many times in his life. And in every Christian 'the flesh lusteth against the Spirit' (Gal. 5:17). All the marks of Christianity are not equally apparent in all Christians. Nor are any of these marks manifest to the same degree in every period of any Christian's life. Love, faith, obedience, and devotion will vary in the same Christian in different periods of his Christian experience; in other words, there are many degrees of sanctification. The Christian's progress in growth is not constant and undisturbed. There are many hills and valleys in the process of sanctification; and there are many stumblings, falls and crooked steps in the process of growth in grace. There are examples in the Bible of grievous falls and carnality in the lives of true believers. Thus we have the warnings and the promises of temporal judgment and of chastisement by our heavenly Father. These truths are all acknowledged and are not the point of this present discussion. The question we have to consider is: Does the Bible divide men into three categories? This is the issue at the heart of the 'carnal Christian' teaching. The teaching that I am opposing involves nine serious errors: 1. The misuse of I Corinthians 3 First: This 'carnal Christian' doctrine depends upon a wrong interpretation and application of 1 Corinthians 3:1-4, 'And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ... are ye not carnal?' To understand the true meaning of these words it should be remembered that 1 Corinthians is not primarily a doctrinal epistle. Like all Scripture it contains doctrine, but it was not written -- as was the Epistle to the Romans -- to lay doctrinal foundations. Paul's immediate concern in writing this Epistle was to deal with practical problems in a young church. In the third chapter, and earlier, he is dealing with the danger of division arising out of a wrong esteem for those from whom they heard the gospel. They were looking at second causes and forgetting the God to whom alone all glory belongs. Instead of saying, 'We are Christ's disciples' and recognizing their union in him, they were forming parties and saying, 'We are Paul's for he founded the church in our city'; or 'Apollos is more eloquent than Paul and he edifies us more'; or, 'We are of Peter'. Thus opposing parties were set up. It is important to see that the whole context is dealing principally with this one problem of unwholesome division. However, it has a common root with all the other problems in 1 Corinthians -- the defrauding of one by another, the disorder at the Lord's Table, and so on. All the problems were the result of carnality, the outcome of that remaining principle of sin in all believers which Paul describes in Romans 7:2I-23: "I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members." In endeavouring to understand how Paul thinks of those he addresses in t Corinthians 3 we must bear in mind the designation he gives to them in chapter 1. He says they are 'sanctified in Christ Jesus', they are recipients of 'the grace of God', enriched by Christ 'in all utterance, and in all knowledge' (1:2--5). They are rebuked in chapter 3, not for failing to attain to privileges which some Christians attain to, but for acting, despite their privileges, like babes and like the unregenerate in one area of their lives. This is very different from saying that the Apostle here recognizes the existence of a distinct group of Christians who can be called 'carnal'. When Paul comes to speak of classes, he knows only two, as is clear in chapter 2 of this same Epistle where he divides men into 'natural' and 'spiritual', and says, 'But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man' (1 Cor. 2:14-15). Under the term natural the Apostle includes all those persons who are not partakers of the Spirit of God. If the Spirit of God has not given to them a new and higher nature then they remain what they are by their natural birth, namely, natural men. The spiritual may be but babes in grace and babes in knowledge. Their faith may be weak. Their love may be in its early bud, their spiritual senses may be but little exercised, their faults may be many; but if 'the root of the matter' is in them and if they have passed from death unto life -- passed out of the region of nature into that which is beyond nature -- Paul puts them down in another class. They are all spiritual men although in some aspects of their behaviour they may temporarily fail to appear as such. Certainly these Christians at Corinth were imperfectly sanctified, as indeed are all Christians to a greater or lesser degree. But Paul is not saying that they were characterized by carnality in every area of their lives. He is not expounding a general doctrine of carnality but reproving a specific out-cropping of carnality in one certain respect. When Paul does state a foundational truth respecting the position of all Christians it is in such words as, 'If any man be in Christ, he is a new creature', and for all who are 'in Christ' it is also true that, 'old things are passed away; behold, all things are become new' (2 Cor. 5:17). There is no place for two classes of Christians in Paul's letter to the church at Corinth, and indeed no place for it anywhere in the teaching of Scripture. To interpret 1 Corinthians 3:1--4 in such a way as to divide men into three classes is to violate a cardinal rule for the interpretation of Scripture, namely, that each single passage must be interpreted in the light of the whole. It was a wise saying of one of the church fathers, 'If you have one Scripture only on which to base an important doctrine or teaching you are most likely to find, on close examination, that you have none'. 2. New covenant blessings are separated Second: The 'carnal Christian' teaching divides the two basic blessings of the new covenant because it denies that one of them is experienced by all true Christians. Let me point out how basic the covenant is to Christianity. Jesus was the mediator of the new covenant -- Hebrews 8:6-10: 'But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises'. The New Testament preachers were ministers of the new covenant -- 2 Corinthians 3:5, 6: 'Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God; who also hath made us able ministers of the new testament (A.S.V. new covenant); not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.' Every time we come to the Lord's table we are reminded of the blessings of the new covenant -- Luke 22: 20, 'This cup is the new covenant in my blood...' These facts are enough to establish the importance of the new covenant. But what are the two blessings of the new covenant? The answer is clearly seen in many scriptural statements: 'Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah ... I will put my law in their inward parts, and write it in their hearts ... I will forgive their iniquity, and will remember their sin no more'(Jer. 31:31 -- 34). 'For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them' (Ezek. 36: 24-27). 'Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more' (Heb. 10:15 -17). It is important to note that this is one covenant with two inseparable parts -- the forgiveness of sins and a changed heart. When a sinner is reconciled to God something happens in the record of heaven, the blood of Christ covers his sins. Thus, the first blessing is the forgiveness of sins. But at the same time something happens on earth in the heart, a new nature is given. From the above Scriptures we also learn that Christ purchased the benefits and blessings of the new covenant. And the Epistle to the Hebrews reminds us that the gospel which the apostles preached as the gospel of Christ was the gospel of the new covenant. Therefore, whatever else sinners may receive when they are savingly called by the gospel, they must come into the primary blessings of the new covenant, namely, the forgiveness of sins and a new heart. Well, what is the forgiveness of sins? It is an essential part of the justification of a man before God. And what is a new heart? It is nothing less than sanctification begun. But the 'carnal Christian' teaching appeals to those who are supposed to be justified, as though a new heart and life are optional. Sanctification is spoken of as though it can be subsequent to the forgiveness of sins and so people are led to believe that they are justified even though they are not being sanctified! The truth is that we have no reason to believe that Christ's blood covers our sins in the record of heaven if the Spirit has not changed our hearts on earth. These two great blessings are joined together in the one covenant. The working of the Spirit and the cleansing of Christ's blood are inseparably joined in the application of God's salvation. Hence the teaching which calls for an act of submission or surrender (or whatever else it may be called) subsequent to conversion in order that the convert may live the spiritual life, cuts the living nerve of the new covenant. It separates what God has joined together. 3. Saving faith and spurious faith are not distinguished. The third major error is that this teaching does not distinguish between true, saving belief and the spurious belief which is mentioned in the following Scriptures: 'Many believed in his name ... But Jesus did not commit himself to them' John 2:23,24. 'Many believed on him; but because of the Pharisees they did not confess him' John 12:42,43. 'These have no root, which for a while believe' Luke 8:13. Simon Magus 'believed' and was baptized but his heart was 'not right in the sight of God' Acts 8:12-22. In other words, it was 'belief' without a changed heart and because this was Simon's condition Peter says he would perish unless he came to true repentance: he was 'in the gall of bitterness and in the bond of iniquity' (vs. 23). And the evidence that Simon Magus was indeed unsaved can be seen in his prayer. He, like all unregenerate people, was only concerned with the consequence of sin and made no request to be pardoned and cleansed from the impurity of sin. 'Pray ye,' he says to Peter, 'to the Lord for me, that none of these things which ye have spoken come upon me'. Like the so-called 'carnal Christian' he wanted Jesus as a kind of hell-insurance policy but he did not ask for deliverance from sin! In all these scriptural instances men 'believed'; they had 'faith', but it was not saving faith. And all 'carnal Christians' profess their faith but it is not always saving faith. Charles Hodge, following the Scriptures, makes a clear distinction between the different kinds of faith, Speculative or dead faith, temporary faith, saving faith.' Robert Dabney differentiates, Temporary faith, historical faith, miraculous faith, saving faith.' The 'carnal Christian' teaching makes no allowance for these distinctions, it gives little or no recognition to the possibility of a spurious belief, instead it implies or assumes that all who say they 'invite Jesus into their lives' are in possession of saving faith. If these professing believers do not live and act like Christians, their teachers may well say that it is because they are not 'spiritual Christians'. The fact is they may not be true believers at all! 4. The omission of repentance A fourth flaw in the 'carnal Christian' teaching lies in its virtual exclusion of repentance from the conversion experience. This is implied by the suggestion that the 'carnal Christian' has not changed in practice but lives and acts just like the natural man. This teaching is obviously set forth in the diagram given above where self is still on the throne in the case of those in the second group. But thus to suggest that repentance, including a changed attitude to sin, is not an essential part of conversion is a very grave error. It is to depart from the apostolic gospel. No one who so minimizes the necessity of repentance can say with Paul, 'I kept back nothing that was profitable unto you, but have shewed you, and have taught you publicly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God and faith toward our Lord Jesus Christ' (Acts 20: 20, 21). John Cotton, one of the Puritan leaders of New England, was right when he wrote: 'There is none under a covenant of grace that dare allow himself in any sin; for if a man should negligently commit any sin, the Lord will school him thoroughly and make him sadly to apprehend how he has made bold with the treasures of the grace of God. Shall we continue in sin that grace may abound? God forbid: None that has a portion in the grace of God dareth therefore allow himself in sin; but if through strength of temptation he be at any time carried aside, it is his greatest burden'. 5. Wrong teaching on assurance In the fifth place the three-class theory is prone to give assurance to those who were never really converted. When a person professes to belong to Christ and yet lives like the world, how do we know that his profession is genuine? How do we know it is not genuine? We don't! There are always two possibilities: he may be a true Christian in a condition of back-sliding, or it is quite possible he was never savingly united to Christ. Only God knows. Therefore when we speak of a back-slider two errors must be avoided: Saying unequivocally that he is not a Christian; Saying unequivocally that he is a Christian. The fact is that we do not know, we cannot know! The Bible certainly teaches that to make men consider they are Christians when in reality they are not is a great evil, and insofar as the 'carnal Christian' theory allows for a whole category of 'Christians' whose hearts are not surrendered in obedience to Christ, its tendency is to promote that very evil. Nothing could be more dangerous. Lost, self-deceived souls who should be crying out to God for that supernatural change which is made known to themselves and to the world by a changed heart and life are often found hiding comfortably behind this very theory. As long as they believe it they will never seek a real salvation. Although they profess to hold evangelical truth their position is far worse than that of natural men who know that they are not converted! The 'carnal Christian' teaching ignores much biblical teaching on the doctrine of assurance, especially those Scriptures which show that Christian character and conduct have a bearing on our assurance. The short First Epistle of John was written in order that those who believe may know that they have eternal life; that is, may know that they are born of God (5.13). Throughout the Epistle John stresses the marks that accompany the new birth (3:9; 5:18). He shows that a man born again is not at home in the realm of sin, and that disobedience to God's commandments cannot be the bent of a Christian's life, as the 'carnal Christian' teaching would lead us to believe. 'For whatsoever is born of God overcometh the world; and this is the victory that overcometh the world, even our faith (5:4). 'And hereby we know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him (2:3-5). From such texts it is clear that obedience is intimately related to assurance; if we do not live and practice righteousness we have no reason to think that we are 'born of God'. Again, Jesus said, 'If you love me, keep my commandments,' (John 15.10) not, 'To be a spiritual Christian keep my commandments', for obedience is for all disciples. 'Follow holiness, without which no man shall see the Lord' (Heb. 12:14). 'Though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him' (Heb. 5:8, 9). 'But as he which hath called you is holy, so be ye holy in all manner of conversation, because it is written, Be ye holy; for I am holy'(1 Peter 1:15, 16). The Bible makes it crystal clear that there is a close relationship between assurance and obedience; but the 'carnal Christian' teaching gives assurance to those who are at home in the realm of sin. They are classed as Christians. Many times this is a false and damning assurance because such have no biblical reason to believe that they are Christians at all. 6. A low view of sin. Sixth: The fruits of this teaching are not new to Christianity even though the teaching appears on the present scene under a new mask. It is the old doctrine of Antinomianism. Paul attacks this in Romans 6:1, 2 when he asks, 'What shall we say then? Shall we continue in sin that grace may abound? God forbid...' By implication, the answer of the three-category teaching to Paul's question is, 'Yes, you can continue in sin and be a carnal Christian'. And that is Antinomianism! 7. A second work-of-grace made necessary Seventh: 'carnal Christian' teaching is the mother of many second work-of-grace errors in that it depreciates the biblical conversion experience by implying that the change in the converted sinner may amount to little or nothing. It goes on to say that the important change which affects a man's character and conduct is the second step which makes him a 'spiritual Christian'. 8. A wrong view of Christ Eighth: The 'carnal Christian' teaching is also the mother of one of the most soul-destroying teachings of our day. It suggests that you can take Jesus as your Saviour and yet treat obedience to his lordship as optional. How often is the appeal made to the so-called 'carnal Christians' to put Jesus on the throne and 'make him Lord'! When they accept Jesus as Lord, they are told, they will cease to be 'carnal Christians'. But such teaching is foreign to the New Testament. When our Lord appeared in human form in history the angel announced his coming in the words, 'For unto you is born this day in the city of David a Saviour, which is Christ the Lord' (Luke 2:11). He cannot be divided. The Saviour and Lord are one. When the apostles preached they proclaimed Christ to be Lord. To bow to his rule was never presented in the Bible as a second step of consecration. 'For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake' (2 Corinthians 4:5). When sinners truly receive him they do receive him as Lord. 'As ye have therefore received Christ Jesus the Lord, so walk ye in him' (Colossians 2:6). Matthew Henry, in his Introduction to the Gospel according to Matthew said: 'All the grace contained in this book is owing to Jesus Christ as our Lord and Saviour; and, unless we consent to him as our Lord we cannot expect any benefit by him as our Saviour.' Charles Haddon