Exegetical and Hermeneutical Commentary of 2 Corinthians 13:5
Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?
5. Examine yourselves, whether ye be in the faith; prove your own selves ] The words rendered (1) examine and (2) prove have the sense (1) of testing (the word is often translated tempt) and (2) subjecting to a process the result of which is satisfactory. See for (2) 1Co 11:28. The words yourselves are in each case emphatic. The connection with what has gone before would seem to be as follows. The Apostle had been among the Corinthians in weakness (1Co 2:3; cf. ch. 2Co 10:1; 2Co 10:10). He had boasted of nothing but his infirmity (ch. 2Co 11:30, 2Co 12:5; 2Co 12:9). So that many of them had come to regard him with contempt. But the Gospel, he says, is a power. He appeals to the testimony of their own Christian experience on the point, as in ch. 2Co 4:2, 2Co 5:11, 2Co 6:4. ‘Is it not a power?’ he says. ‘Look at yourselves. Do you not feel it to be so in your own hearts? Does not Jesus Christ dwell in you, at least in all who are not finally cast off by Him, and does He not make manifest His power in the subjugation of the natural man within you? Could this have taken place unless the Gospel were a real power of God? And then to whom, humanly speaking, do you owe this power? Is it not to him of whom you are ready to believe that he is no true Apostle of Christ?’
whether ye be in the faith ] i.e. whether “Christ be present and actively working within you, the certain result of all true faith.” Meyer. Cf. Joh 15:1-7; Joh 17:21-23; Rom 6:23 (in the Greek), 2Co 8:1; 2Co 8:10; Gal 2:20; Gal 4:19; Eph 3:16-19; Col 1:27; Col 3:1-4, &c.
except ye be reprobates ] Rather, unless indeed ye be rejected. The word translated reprobates (see note on ch. 2Co 2:9, and 2Co 13:3) signifies those who have been tried and found wanting. See also Rom 1:28 ; 1Co 9:27; 2Ti 3:8; Tit 1:16; and Heb 6:8, where the word again occurs.
Fuente: The Cambridge Bible for Schools and Colleges
Examine yourselves – see the note on 1Co 11:28. The particular reason why Paul calls on them to examine themselves was, that there was occasion to fear that many of them had been deceived. Such had been the irregularities and disorders in the church at Corinth; so ignorant had many of them shown themselves of the nature of the Christian religion, that it was important, in the highest degree, for them to institute a strict and impartial examination to ascertain whether they had not been altogether deceived. This examination, however, is never unimportant or useless for Christians; and an exhortation to do it is always in place. So important are the interests at stake, and so liable are the best to deceive themselves, that all Christians should be often induced to examine the foundation of their hope of eternal salvation.
Whether ye be in the faith – Whether you are true Christians. Whether you have any true faith in the gospel. Faith in Jesus Christ, and in the promises of God through him, is one of the distinguishing characteristics of a true Christian; and to ascertain whether we have any true faith, therefore, is to ascertain whether we are sincere Christians. For some reasons for such an examination, and some remarks on the mode of doing it; see the note on 1Co 11:28.
Prove your own selves – The word used here ( dokimazete) is stronger than that before used, and rendered examine ( peirazete). This word, prove, refers to assaying or trying metals by the powerful action of heat; and the idea here is, that they should make the most thorough trial of their religion, to see whether it would stand the test; see the note on 1Co 3:13. The proof of their piety was to be arrived at by a faithful examination of their own hearts and lives; by a diligent comparison of their views and feelings with the word of God; and especially by making trial of it in life. The best way to prove our piety is to subject it to actual trial in the various duties and responsibilites of life. A man who wishes to prove an axe to see whether it is good or not, does not sit down and look at it, or read all the treatises which he can find on axe-making, and on the properties of iron and steel, valuable as such information would be; but he shoulders his axe and goes into the woods, and puts it to the trial there.
If it cuts well; if it does not break; if it is not soon made dull, he understands the quality of his axe better than he could in any other way. So if a man wishes to know what his religion is worth, let him try it in the places where religion is of any value. Let him go into the world with it. Let him go and try to do good; to endure affliction in a proper manner; to combat the errors and follies of life; to admonish sinners of the error of their ways; and to urge forward the great work of the conversion of the world, and he will soon see there what his religion is worth – as easily as a man can test the qualities of an axe. Let him not merely sit down and think, and compare himself with the Bible and look at his own heart – valuable as this may be in many respects – but let him treat his religion as he would anything else – let him subject it to actual experiment. That religion which will enable a man to imitate the example of Paul or Howard, or the great Master himself, in doing good, is genuine.
That religion which will enable a man to endure persecution for the name of Jesus; to bear calamity without complaining; to submit to a long series of disappointments and distresses for Christs sake, is genuine. That religion which will prompt a man unceasingly to a life of prayer and self-denial; which will make him ever conscientious, industrious, and honest; which will enable him to warn sinners of the errors of their ways, and which will dispose him to seek the friendship of Christians, and the salvation of the world, is pure and genuine. That will answer the purpose. It is like the good axe with which a man can chop all day long, in which there is no flaw, and which does not get dull, and which answers all the purposes of an axe. Any other religion than this is worthless.
Know ye not your own selves – That is, Do you not know yourselves? This does not mean, as some may suppose, that they might know of themselves, without the aid of others, what their character was; or that they might themselves ascertain it; but it means that they might know themselves, that is, their character, principles, conduct. This proves that Christians may know their true character. If they are Christians, they may know it with as undoubted certainty as they may know their character on any other subject. Why should not a man be as able to determine whether he loves God as whether he loves a child, a parent, or a friend? What greater difficulty need there be in understanding the character on the subject of religion than on any other subject; and why should there be anymore reason for doubt on this than on any other point of character? And yet it is remarkable, that while a child has no doubt that he loves a parent, or a husband a wife, or a friend a friend, almost all Christians are in very great doubt about their attachment to the Redeemer and to the great principles of religion.
Such was not the case with the apostles and early Christians. I know, says Paul, whom I have believed, and am persuaded that he is able to keep that which I have committed to him, etc.; 2Ti 1:12. We know. says John, speaking in the name of the body of Christians, that we have passed from death unto life; 1Jo 3:14. We know that we are of the truth; 1Jo 3:19. We know that he abideth in us; 1Jo 3:24. We know that we dwell in him; 1Jo 4:13; see also Joh 5:2, Joh 5:19-20. So Job said, I know that my Redeemer liveth, and that he shall stand in the latter day upon the earth, etc.; Job 19:25. Such is the current language of scripture. Where, in the Bible, do the sacred speakers and writers express doubts about their attachment to God and the Redeemer? Where is such language to be found as we hear from almost all professing Christians, expressing entire uncertainty about their condition; absolute doubt whether they love God or hate him; whether they are going to heaven or hell; whether they are influenced by good motives or bad; and even making it a matter of merit to be in such doubt, and thinking it wrong not to doubt?
What would be thought of a husband that should make it a matter of merit to doubt whether he loved his wife; or of a child that should think it wrong not to doubt whether he loved his father or mother? Such attachments ought to be doubted – but they do not occur in the common relations of life. On the subject of religion, people often act as they do on no other subject; and if it is right for one to be satisfied of the sincerity of his attachments to his best earthly friends, and to speak of such attachment without wavering or misgiving, it cannot be wrong to be satisfied with regard to our attachment to God, and to speak of that attachment, as the apostles did, in language of undoubted confidence.
How that Jesus Christ is in you – To be in Christ, or for Christ to be in us, is a common mode in the Scriptures of expressing the idea that we are Christians. It is language derived from the close union which subsists between the Redeemer and his people: see the phrase explained in the note on Rom 8:10.
Except ye be reprobates – see the note on Rom 1:28. The word rendered reprobates ( adokimoi) means properly not approved, rejected: that which will not stand the trial. It is properly applicable to metals, as denoting that they will not bear the tests to which they are subjected, but are found to be base or adulterated. The sense here is, that they might know that they were Christians, unless their religion was base, false, adulterated; or such as would not bear the test. There is no allusion here to the sense which is sometimes given to the word reprobate, of being cast off or abandoned by God, or doomed by him to eternal ruin in accordance with an eternal purpose. Whatever may be the truth on that subject, nothing is taught in regard to it here. The simple idea is, that they might know that they were Christians, unless their religion was such as would not stand the test, or was worthless.
Fuente: Albert Barnes’ Notes on the Bible
2Co 13:5
Examine yourselves whether ye be in the faith Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?
The professing Christian tried
All are not Israel who are of Israel. All who are professing Christians are not real believers. Tares and wheat grow together. This state of matters is of very ancient date. When Adam and his family constituted the Church, there was in her a wicked Cain. When the Church floated in Noahs ark, there was at least within her pale an impious Ham. An Ishmael was in Abrahams family–a profane Esau in the family of Isaac.
I. Regarding the duty of self-examination, we observe–
1. That it is a commanded duty. It is not imposed by human authority. Now, the duty of self-examination is plainly implied in several commands in Scripture. It may be inferred from the injunction to confess Christ before men; for how could one rightly confess Christ before he had ascertained that he belonged to Him? It is implied in the command to rejoice evermore; for how could one rejoice before he knew that there was reason for his joy?
2. A knowledge of our state is attainable. It will hardly be doubted that an impenitent sinner may discover his state of condemnation and wrath. This is what is meant by conviction of sin and misery. And it may be proved, from several instances in Scripture, that an assured confidence of our being in a state of grace may likewise be gained. Jacob could say with the utmost confidence that the Lord God had appeared to him at Luz and blessed him. David could say, The Lord is my rock, and my fortress, and my deliverer, my God, my strength.
3. The persuasion that one is a real Christian would assist greatly in the performance of duty. Why is it that professing Christians are so dull in the performance of duty? It arises to a great extent from the uncertainty which hangs over their state. The persuasion of the love of God would make their souls, like the chariot of Aminadab, to run swiftly and smoothly in the way of new obedience.
4. Self examination is necessary, from the danger of self-deception. If there was no hazard of mistaking the way to heaven, there would be no need to inquire whether we were walking therein.
5. It is necessary for the believers real comfort. In no case is a state of doubt a happy condition. Though the matter should be comparatively trivial, yet if the mind is doubtful regarding it, there will be little inward peace.
6. We must sooner or later undergo a trial. It is evident, from what we have already said, that self-examination is an indispensable duty. We were–
II. To consider some evidences of being in the faith–that is, of being real Christians.
1. Those who are in the faith run not to the same excess of riot with others. If persons are habitually indulging in known sin, they give evidence that they belong not to Christ. It matters not what zeal such persons may possess. Jehu could say, Come here, and see my zeal for the Lord. Nor does it alter the case that they have performed deeds of benevolence and of outward religion. Achish protected a persecuted David. Another class consists of those who persevere in known sin more secretly. They restrain themselves before men; but in their retirements they transgress with avidity.
2. Those who are in the faith are a people zealous of good works.
3. We remark again, that those in the faith have peculiar views of sin.
4. Those who are in the faith have peculiar views of the Redeemer. Others see no beauty in Him.
5. Those who are in the faith, differ from others in the views which they take of themselves.
A little consideration will satisfy us that the generality of men are high-minded. It belongs to you to make conscience of the work of looking into your hearts.
1. And you ought to engage in the duty often. It is not enough that you examine yourselves before such solemn occasions as the Lords Supper. It ought, like secret prayer, to be performed daily.
2. Further, let not your examinations be superficial. Keep searching your hearts until you arrive at a conclusion regarding your state. Endeavour to probe your heart to the very bottom.
3. Beware of being discouraged from the duty. Let not the fear of exposing yourselves before your own eyes, deter you from it.
4. Above all, put the case into Gods own hand. Search and try us, O God, and see if there be any wicked way in us, and lead us in the way everlasting. (A. Ross, M. A.)
Self-examination
I. The duty of self-examination based upon self-ownership and self-competence.
1. Self-ownership. Your own selves. Christ paid profound deference to the individual man. What shall it profit a man if he gain the whole world and lose his own soul? His own soul, which he can never abdicate, nor alienate. No power, no process, can cut off the entail of your own personality; but what an awful moment is that when a man like the prodigal comes to himself, and sees for the first time the being that must be his own for evermore. This is the crisis which we call conversion.
2. Out of this arises self-trusteeship. No executor, ecclesiastical or other, can take that off your own hands. It is said of a duke when he went over to the Roman Church, the Roman Catholics undertook that if his soul was lost they would bear his damnation for him, and he could never find any other sect that would undertake that. Thou fool! thy soul shall be required of thee. We cannot relieve you of the responsibility.
3. Self-competence. Know ye not your own selves? Every mans interior nature is a terra incognita to everybody else. No man knows the spirit of a man, etc. But it does not rest there only. Paul is speaking to people who have heard the gospel, and so Christ says to those who had the Old Testament, Judge ye not that which is right. Self-searching and Scripture-searching must be carried on contemporaneously. Then you have the Holy Spirit to enlighten you. They shall be all taught of God. It is this which constitutes your self-competence, running parallel with your self-ownership. Gods ministry is not intended to rescue Gods people from the labour and exercise of thought upon the subject of their religion. We are to think to set you a-thinking.
II. The process of self-examination. Examine yourselves; then prove yourselves. The word prove in Scripture means both to prove and to approve. If we would judge ourselves we should not be condemned in the world.
1. This process of self-examination is based upon the selfsame principles on which all examinations arc held. First examine and then prove, as the man of science does, and then draws his generalisation; as the judge, who collects the evidence and then gives his charge to the jury; as the medical man, who finds out the symptoms and examines until he obtains a diagnosis of his case, and then gives the prescription of the treatment; as the examiner, who puts his questions and then decides upon the classification of the examined. We must get all the facts together as clearly as we can, and then determine our classification in the sight of God.
2. A man examines himself when he studies his own past history, when he lays bare the habits of his life, when he asks himself what difficulties and temptations lie across his path, and considers with what aids and weapons he can best meet them, and when he calls up before him the last strong fainting agony, and asks with what strength he is provided for that terrible moment; when he sends out his thought to that interminable duration that goes beyond the grave, and asks how he is provided to meet the exigencies of the eternal world; then, and then only, does he examine himself.
III. To what this self-examination is directed: Whether ye be in the faith. Faith is the moral element, the spiritual atmosphere in and by which we have our being. When we say a man is in a rage, or in love, or in drink, we mean that rage, love, or drink has got possession of him. And so with a man in the faith. It means that his views are coloured by, and that all his affections and habits are under the mastery of, faith. Now, a man may entertain strong affection or resentment, and yet not be in a rage or in love; and so a man may have the faith in himself and yet not be in the faith; may have no doubt as to the historical verity which constitutes the faith, and yet not be in it. How sad it is that with all this preaching, and singing, and school-teaching, the faith has so little influence over us. That is what we must examine ourselves about.
2. There are two classes in the present day.
(1) One says the question is whether you be in the right; For creeds and forms let graceless zealots fight, etc. This is neither the beginning nor the end of the matter at all, unless the beginning be to be right at first. Everybody knows that the moral quality of an action depends upon the motive of that action. More than that; a mans motives grow out of his heart. A good heart cannot produce bad motives. A bad heart cannot produce good motives. Now the moral and spiritual quality of the heart depends upon and is derived from the object upon which a mans heart is set. If a mans highest object in life is self, then selfishness is the ruling motive of his actions. And if a mans heart is set on Christ, he lives a Christly life, and will be thus judged at last. Are you then in the faith?
(2) Nor will it do to say if a man is in the Church he must be all right. No doubt if you are in the faith you will do what Paul did, essay to join yourselves to the disciples. You will do it by a necessity of your own nature.
IV. What is the test of being in the faith?
1. Is Christ in you? That will determine that matter. Is He now–
(1) In your thoughts? Does Christ dominate the whole field of your life as some grand cathedral rises above the spires of a city, or as some mighty mountain range visible from every part of a continent?
(2) In you, the chief of your affections? Have you thrown open the state apartments of your heart to Him, and does He reign there? When Christ enters the heart He does not come incognito. When the doors are lifted up that the King of Glory may come in, the soul knows it.
2. But what is the terrible alternative? Except ye be reprobate–rejected and cast away. The idea of judgment is kept up all the way through. This is the subject of examination. Examination arises respecting the last decisive test. If when you come before the bar of God, and the secrets of your hearts are judged according to the gospel, Christ is not in you, you must be a wandering wreck for ever–cast into outer darkness, where is weeping, wailing, and gnashing of teeth. (B. Gregory, D. D.)
Self-examination
It is readily admitted that self-knowledge is about the most necessary of all knowledge. From of old it has been accounted a precept of the highest wisdom, Know thyself. Might we not, then, wonder that attention should be so much averted from this concern? Can it be that men do not think it worth while? Or is it from fear lest the state of the case should be less satisfactory than is assumed? If so, here is a strange spectacle. A soul afraid of itself. It is easily apprehended how a human spirit might be afraid of another spirit in a human body, or of a disembodied spirit, evincing its presence by voice or appearance; or of a spirit of mightier order. But think of a human soul in dread of itself. A man uneasy in a local situation, or in the presence of other men, may think of escape; but in his own soul! there he is, and is to be perpetually. But now think of the pernicious operation of such fear. To fear that there may be, or is, something incompatible with safety, and therefore decline ascertaining it! Not to be willing to see how near is the precipice! In short, to abandon ourselves to be all that we fear–rather than encounter the self-manifestation and the discipline necessary for a happy change.
I. The necessity of self-examination. Every one actually stands placed against a standard unseen, but real–that by which God judges–the eternal law–the rule of Christian character. Think of all our assembly thus placed! If the fact could be an object of sight, whatever inquisitiveness each might feel respecting the rest, surely his own marked state would be the chief object of his eager attention. Well, but should it be less so when he considers and knows it is so discriminated in the sight of God? Is there anything in the world so important for him to know?
II. The objects of self-examination. We might ask a man, What are you most concerned to know of yourself? Something in which you hope for a gratification of your pride? Your merits as contrasted with those of other men? Instead of this, we would advise–examine in that as to which you most feel you need to know when you approach the throne of God. Examination should be directed towards the points made by the apostle.
1. Whether ye be in the faith. Whether you are decidedly more than a cold assenting believer in the Christian doctrines. That a man may be, and yet at the same time be in a spirit opposite to all these heavenly truths. But–in the faith so as to be powerfully withdrawn from the spirit and dominion of the world? So as to have a habitual prevailing order of views, feelings, etc., animated by it? So as to be in a zealous league with its faithful adherents?
2. That Jesus Christ is in you. Is He in the thoughts as a commanding object of contemplation? Is He in the affections–the object of love, and of awful reverence? Is He in the conscience, as an authority? Is He in the soul, in the sense that somewhat of His likeness is impressed upon it; an indwelling presence, without which it were lifeless and hopeless? In all such important points, let men beware of assuming, without the process of proving.
III. The correct and salutary performance of this duty.
1. Two things are necessary.
(1) A distinct, strong, steady apprehension of the pure standard fixed by the Divine authority.
(2) A habit of reflection. There can be no effective self-examination without a resolute and often repeated effort to retire inward, and stay awhile, and pointedly inspect what is there.
2. Self-examination–
(1) Should not expend its chief exercise on the mere external conduct; for if that alone were to be taken account of, a well-regulated formalist or Pharisee, nay possibly a hypocrite, might go off with considerable self-complacency.
(2) Should be exercised on a principle of independence of the estimates of others. It is true, that good use may be made of these, but they may have a wrong effect.
(a) If they are partial and favourable, to a highly flattering degree, will not the man be mightily inclined to take this for just?
(b) Suppose the contrary case, then an excitement of all the defensive feelings! All these censures are from ignorance, perverseness, or perhaps even from jealousy. There is, therefore, a necessity for cool, deliberate independence of judgment. And this will be promoted by a solemn sense of standing before the judgment of God–the grand requisite in all selfexamination.
(3) Should avail itself of the circumstances and seasons which may aid self-revelation.
(4) Slight symptoms should not be disregarded. In medical science, what seem slight symptoms are sometimes regarded as of great significance; the skilful judge is struck by their recurrence as indications of something serious, and as deciding what it is.
(5) Should take a comprehensive account. For, if a man contents himself with selecting only some particular points, his self-partiality will almost be certain to choose those which seem the most favourable; and he may be betrayed to make these the interpreters or substitutes of all the rest.
(6) Must beware of making some mere doctrinal point the great test and assurance, in self-defence under the absence of immediate experimental and practical evidence.
(7) Should be strongly enforced, by doubt and uncertainty. (J. Foster.)
Self-examination
I. Self-examination being so important an exercise, permit me to direct your attention towards it in regard to the general manner in which it ought to be conducted.
1. Seriousness is the first requisite of self-examination.
2. For similar reasons self-inspection must be frequent. An account with conscience, like worldly accounts, unless often looked into, is apt to run into confusion. Besides this daily reminiscence, the more solemn return of the Sabbath, in which all classes of men may find some leisure for their spiritual concerns, may well be employed, in part, in the useful business of self-inspection.
3. Self-examination, thus solemn and frequent, ought moreover to be conducted with candour. The introverted eye must search the remotest recesses, and penetrate with keen glance the darkest foldings of the soul. Men are but too apt to satisfy themselves on false grounds with respect to the security of their condition. Deal with thyself plainly, impartially, strictly. Scrutinise the foundation of thy confidence towards God.
4. But all this seriousness, frequency, and candour will be of little avail if unaccompanied by earnest prayer unto Him who is the presiding judge, and the all-seeing witness, in the secret court of self-inspection. Unless there be a deep sense of His presence, His purity, His infallibility.
II. Seek a more particular qualification for the work of self-inspection, by furnishing ourselves with those inquiries of which its Substance ought to consist. Self-examination respects the past, the present, and the future.
1. As it respects the past, it is requisite that Christians carry back their investigation to the earliest period of their lives; and mark in what instances they have failed of their duty to God, their neighbour, and themselves. Take note of all your minuter but habitual and ingrained faults. Do we own, on the whole retrospect, that we are inexcusable before God, and have only to throw ourselves upon His mercy, through Christ, for spiritual health and for salvation?
2. From these reflections the Christian will be led forward to inquire into the tenor of his present conduct. How stand now his affections towards God? Do they centre all in God, as the supreme object of love? Does he think of Christ as his only stay–of the Holy Spirit as his essential guide? His other motives–are they those of the gospel? How have these principles, if genuine, operated in detail? Has their efficacy been manifested by any substantial improvement in holiness? Is anything perverse in his disposition corrected?
3. Anticipation of the future is now the last link in the chain of self-examination, and is as intimately connected with attention to the present as that is with reflection on the past. A mighty conqueror of old sat down and wept because he found no more of territory to subdue; but this can never happen in the Christian warfare. The Canaanites are still in the fastnesses of the land; and even in the repose of conquest there remaineth much country to be gained. How have they made up their minds to encounter temptations yet to come? Are they not inclined to anticipate apologies for future remissness?
4. In conclusion, may we not observe, that the happiest effects can be prognosticated from self-.examination thus wisely conducted? (J. Grant, M. A.)
Self-examination
The Corinthians were the critics of the apostles age. They criticised Pauls style. His letters are weighty, but his bodily presence is weak, and his speech contemptible. Nay, not content with that, they denied his apostleship. So he wrote two letters to them in which, having wrested the sword of their criticism out of their hands, he pointed it at their own breasts, saying, Examine yourselves. You have disputed my doctrine; examine whether ye be in the faith. You have made me prove my apostleship; prove your own selves. The fault of the Corinthians is the fault of the present age. Let not any one of you say How did you like the preacher? What did you think of the sermon this morning? Do you come here to judge Gods servants? Ye should say, Let me take unto myself that which I have heard, and I come up here to be judged of Gods Word, and not to judge Gods Word. I shall–
I. Expound my text.
1. Examine, that is–
(1) A scholastic idea. A boy has been to school a certain time, and his master questions him, to see whether he has made any progress. Christian, catechise your heart to see whether it has been growing in grace.
(2) A military idea. Just as the captain on review-day is not content with surveying the men from a distance, but looks at all their accoutrements, so do you examine yourselves with the most scrupulous care.
(3) A legal idea. You have seen the witness in the box, when the lawyer has been cross-examining him. Question your heart backward and forward, this way and that.
(4) A travellers idea. In the original it is Go right through yourselves. Stand not only on the mountains of your public character, but go into the deep valleys of your private life. Be not content to sail on the broad river of your outward actions, but go follow back the narrow rill till you discover your secret motive.
2. Prove your own selves. That means more than self-examination. A man is about to buy a horse; he thinks that possibly he may find out some flaw, and therefore he examines it; but after he has examined it, he says, Let me have it for a week, that I may prove the animal before I invest in him. A ship, both before and when launched, is carefully looked at; and yet before she is allowed to go to sea, she takes a trial trip; and then when proved she goes out on her long voyages. Now, many a mans religion will stand examination that will not stand proof. It is like some cotton prints that are warranted fast colours, and so they seem when you look at them, but they are not washable when you get them home. It is good enough to look at, and it has got the warranted stamped upon it; but when it comes out into actual daily life, the colours soon begin to run, and the man discovers that the thing was not what he took it to be.
3. Examine yourselves, whether ye be in the faith. Oh! says one, You may examine me; I am an orthodox Christian. But the question now is not whether you believe the truth–but whether you are in the truth! Take an illustration. There is the ark; and a number of men around it. Ah! says one, I believe that ark will swim. Yes, says another, it is strong from stem to stern. Ay, but when the flood came, it was not believing the ark as a matter of fact–it was being in the ark that saved men.
4. Know ye not your own selves? If you do not you have neglected your proper study. What avails all else that you do know if you know not yourself? You have been roaming abroad, while the richest treasure was lying at home. And especially know ye not this fact, that Jesus Christ must be in your heart, formed and living there, or else ye are reprobates? Now, what is it to have Jesus Christ in you? The true Christian carries the cross in his heart. Christ in the heart means Christ believed in, beloved, trusted, espoused, Christ as our daily food, and ourselves as the temple and palace wherein He daily walks.
II. Enforce the text. Examine yourselves, because–
1. It is a matter of the very highest importance. Tradesmen may take coppers over the counter without much examination; but when it comes to gold, they will ring it well; and if it comes to a fivepound note, there is still more careful scrutiny. Ah! but if ye be deceived in the matter of your own souls, ye are deceived indeed. Look well to the title-deeds of your estate, to your life policies, to all your business; but, remember, all the gold and silver you have are but as the rack and scum of the furnace, compared with the matter now in hand. It is your soul. Will you risk that?
2. If ye make a mistake ye can never rectify it, except in this world. A bankrupt may have lost a fortune once, and yet may make another; but make spiritual bankruptcy in this life, and you will never have an opportunity to trade again for heaven. A great general may lose one battle, and yet win the campaign; but get defeated in the battle of this life, and you are defeated for ever.
3. Many have been mistaken, may not you be? Methinks I see the rocks of presumption on which many souls have been lost, and the siren song of self-confidence entices you on to those rocks. Stay, mariner, stay! Let yon bleached bones keep thee back. Do not tell me that you are an old Church member; for a man may be a professor of religion forty years, and yet there may come a trial-day when his religion shall snap after all.
4. God will examine you.
5. If you are in doubt now, the speediest way to get rid of your doubts and fears is by self-examination. Look at that captain. He says to the sailors, You must sail very carefully, and be upon your watch, for I do not exactly know my latitude and longitude, and there may be rocks very close ahead. He goes down into the cabin, he searches the chart, he takes an inspection of the heavens, and then says, Hoist every sail, and go along as merrily as you please; I have discovered where we are; the water is deep, and there is a wide sea room. And how happy will it be with you if, after having searched yourself, you can say, I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him. And what if it should have a bad result? Better that you should find it out now than find it out too late.
III. Try and help you to carry the text into practice.
1. Begin with your public life. Are you dishonest? Can you swear? Are you given to drunkenness? etc. Make short work with yourself; there will be no need to go into any further tests. He that doeth these things hath no inheritance in the kingdom of God. And yet, Christian, despite thy many sins, canst thou say, By the grace of God I am what I am; but I seek to live a righteous, godly, and sober life, in the midst of a crooked and perverse generation. Remember, by thy works thou shalt be judged at last. Thy works cannot save thee, but they can prove that thou art saved; or if they be evil works, they can prove that thou art not saved at all.
2. How about your private life? Do you live without prayer, without searching the Scriptures? If so, I make short work of the matter; you are in the gall of bitterness, and in the bonds of iniquity. But if thou art right at heart, thou wilt be able to say, I could not live without prayer; I do love Gods Word; I love His people; I love His house. A good sign, Christian, a good sign for thee; if thou canst go through this test, thou mayest hope that all is well. (C. H. Spurgeon.)
Self-examination
I. What it is about ourselves which we have to examine.
1. Our principles. Let us ascertain whether they are according to the word of truth, or whether they arc the mere inventions of men, if they be not indeed the conjectures of our own unthinking minds.
2. Our feelings. Is the love of God and Christ indeed in us? This affection is the root of all others.
3. Our practice (Gal 6:4).
II. By what rules we are to conduct this very important investigation. There is no other standard than the Word of God; and this work of self-examination has perhaps been more marred by the overlooking of this circumstance than by anything else. The Word of God gives us the fruits of the Spirit, it gives us the works of the flesh. Take each list and see which contains the lineaments of your character. It presents to us various precepts which we are called upon to obey. Examine if they are the outlines of your everyday doings. But how is the examination to he conducted upon this high standard?
1. Deliberately.
2. Frequently, for we are constantly changing.
3. With a view to improvement. The man who examines himself merely to know that he is safe is a selfish man. When he goes further, and endeavours to know what as a saved being he is to do, he is pursuing a course which, while it will discover to him his defects, will at the same time point out the means of his further progress.
4. In reference to the world at large. How far are we setting before the world, by our example, the Christianity by which we think we are ourselves saved?
5. In reference to all the situations in which the providence of God may place us.
6. In reference to all the principles that we discuss. There is no principle deserving discussion if you do not think it worth your while afterwards to inquire how far you have made it useful. (J. Burnet.)
Self-examination
This verse has been made to sanction a doctrine of morbid self-scrutiny utterly at variance with the healthiness and reasonableness of the New Testament. Narcissus, becoming enamoured of his own beautiful image reflected in the silvery fountain, was changed into a flower; but what toadstool kind of transformation is likely to follow persistent brooding over the vision of sin disclosed in the turbid depths of our own heart? It will pay us much better to look up at a fairer vision. Self-vivisection is one of the worst forms of that illegal science. Still, self-acquaintance is a duty–a duty to be performed in a wise spirit, and we ought from time to time to assure ourselves of our heart, our character, our walk.
1. Examine yourselves: not your neighbours. The Corinthians had been busy in their criticisms on the apostle; he asks them for a while to turn the keen investigation upon themselves. One of the Puritans says: The windows of the soul should be like the windows of Solomons temple,broad inward. We are to watch ourselves, to judge ourselves, to condemn ourselves, far more severely than we do the Church or the world.
2. Examine yourselves: do not confuse yourself with others. Prove your own selves. The other day I saw two lads weighing themselves on a weighing-machine; they put the penny in the slot, and together got upon the scale. They thought to defraud the proprietor of the machine by their cleverness, two occupying the scale intended for one. But the result must have been very unsatisfactory to the astute youths. They knew their aggregate weight, but neither of them knew his personal weight. As I watched the lads, it struck me that in making our moral estimates we sometimes fall into a similar fallacy. We do not detach ourselves and seek to ascertain our personal merit; we ingeniously confuse ourselves with others. We are sons and daughters of parents who have passed into the skies. We do not isolate ourselves and prove our own selves. We shall at last be weighed in the balances one by one, and we had better weigh ourselves that way now.
3. Examine yourselves: know your real selves, not your seeming selves. We sometimes fancy that we know ourselves, when, in fact, we know only our seeming self. The Chinese are said to be fondest of the dress which most effectually conceals their true figure; and by a variety of sophistries we hide our real selves from ourselves. If we strictly examine our virtues, they may turn out no virtues at all. Zeal keenly tested proves to be temper; charity reveals itself as vaingloriousness; economy is disguised covetousness; courage is presumption; honesty is expediency with a fine name; conscientiousness is only the subtle working of self-will; contentment is really sloth; and amiability an easy-going disposition that lets things slide. We must not be content to note the surface.
4. Examine yourselves: your present selves, not your old selves. It is rather a common thing to judge ourselves by what we knew and felt and did in past years. A disastrous change has taken place, and taken place so gradually that we have failed to note it. Are we converted men and women now? Is the Divine fire burning still? Are our prayers availing to-day? Are our last works more than the first? These are the questions.
5. The grand test in self-examination is this: Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? One of the great perversions of the duty of self-examination is that we make it more a quest for the evil that is in us than a quest for the good. The miner does not look for the dust and dirt of the mine; he watches for the streak of gold. And we must not search our heart for the beast and the devil, but for the manifestations of the indwelling Christ. (W. L. Watkinson.)
Self-examination
I. Self-examination is a necessary duty belonging to every one in the Church, and requires much diligence in the performing of it.
1. It is a necessary duty, in regard of our comfort. What comfort in Christ, in His meritorious passion, in His triumphant resurrection and ascension, in His prevalent intercession, unless we know that by faith we are united to Him? It is necessary
(1) Because there are common graces. There is an acceptation of the law for an outward practice, without an affection to the lawgiver, or an esteem of the spirituality of the law itself.
(2) Because there are counterfeit graces. There is much false coin in the world. Good things may be imitated, when they are not rooted. The apostle speaks of a dead faith (Jam 2:26). There is a repentance unto life (Act 11:18) which supposeth a dead repentance.
(3) Because every man is in a state of grace or nature. There is a state of grace (Rom 5:1); a state of wrath (Eph 2:3). It is necessary, therefore, to inquire whose we are.
2. It is a duty that requires diligence and care. That which is of infinite consequence in the state of your souls ought not to be built upon sandy and slight foundations. It is called communing with a mans own heart (Psa 4:4). Not a slight glance and away: sweeping and looking with a candle (Luk 15:8), wherewith every cranny and chink is pried into.
(1) Diligence is requisite, because the work is difficult. It is no easy matter to be acquainted with ourselves. The judgment of man is corrupted, and misrepresents things. Where grace is small, and corruptions many, it must be hard to discern it, as it is for an eye to discern a small needle, especially if in the dust and rubbish. The roots of sin also lie deep, not easily to be found without good directions.
(2) Diligence is requisite, because man is naturally unwilling to this duty. Men are more willing to have their minds rove through all the parts of nature, than to busy themselves in self-reflection; would read any book or relation rather than the history of their own heart. We are nearest to ourselves physically, and furthest from our own selves morally. Men whose titles are cracked and unsure, are loth to have them tried before the Judge and come under the siftings of conscience. Ever since the fall we run counter to God. Satan is no mean instrument in this; he is said to blind the world that they might not know their state. This unwillingness ariseth–
(a) From carnal self-love. It is natural to man to think well of himself, and suffer his affections to bridle his judgment. Every man is his own flatterer, and so conceals himself from himself. Very few that are uncomely in body, or deformed in mind, but think themselves as handsome and honest as others. Every blackamore fancies himself to have a comely colour. And this self-love keeps men off from this work, for fear they should behold their own guilt, and their souls be stung with anguish.
(b) From presumption and security.
(3) Diligence is requisite, because man is hardly induced to continue in this work. That self-love which makes them unwilling to enter upon it, renders them unfit to make any progress in it. When we do begin it, how quickly do we faint in it! How soon are our first glances upon ourselves turned to a fixedness upon some slighter object!
(4) Diligence is requisite, because we are naturally apt to be deceived, and to delude ourselves. How many extend their hopes as far as their wishes, and these as far as a fond fancy and imagination!
(5) Diligence is necessary, because, to be deceived in this is the most stinging consideration. To drop into hell, when a man takes it for granted that he is in heaven, to dream of a crown on the head, when the fetters are upon the feet, will double the anguish.
(6) Diligence is necessary, because many have miscarried for want of it.
II. The use.
1. If this be our duty to examine ourselves, then the knowledge of our state is possible. If we are to examine ourselves, we may then know ourselves. Reflection and knowledge of self is a prerogative of a rational nature. We know that we have souls by the operations of them. We may know that we have grace by the effects of it. Grace chiefly lies in the will, and it discovers itself in actions. There can be no sufficient reason given why the understanding should not as well know the acts of the soul and will, as the acts of the sense, and the motions of the body. We know our particular passions and the exercises of them. There is no man that fears a danger or loves an amiable object but he knows his own acts about them, as well as the object of those acts. If a man have faith and love, why should he not be as able to know the acts of faith and love as to know the acts of his particular affections?
2. How foolish is the neglect of this duty!
III. Use of exhortation. It is our highest advantage to know what should become of our souls in eternity. I shall, lastly, give you some directions about this duty of self-examination.
1. Acquaint yourselves with those marks that are proper only to a true Christian. Overlook all those that are common with the hypocrite, such as outward profession, constant attendances, some affections in duties. Let us not judge ourselves by outward acts: a player is not a prince because he acts the part of a prince. But we must judge ourselves by what we are in our retirements, in our hearts. He only is a good man, and doth good, that doth it from a principle of goodness within, and not from fear of laws, or to gain a good opinion in the world. Grace is of that nature that it cannot possibly have any by-end. As it is the immediate birth of God, so it doth immediately respect God in its actings. Let us examine first the truth of grace, and afterwards the height of grace. A little of the coarsest gold is more valuable than much of the finest brass. See how the habitual frame and inclination of the heart stands. One sound and undeniable mark is better than a thousand disputable ones.
2. Let us make the Word of God only our rule in trials. This is the only impartial friend we can stick to, and therefore it ought to be made our main counsellor. It is safe for us to take that rule which God Himself will take.
3. Take not the first dictates of conscience. He that trusts his own heart is a fool (Pro 28:26), i.e., without a diligent inquisition it is not wisdom to do so; but he that walks wisely shall be delivered: he that makes a strict inquiry into it shall be delivered from its snares and his own fears. It is a searching, examining, proving our hearts that is required, not taking them at the first word. There may be gold at the top and dross at the bottom.
4. In all implore the assistance of the Spirit of God. Natural conscience is not enough in this case, there must be the influence of the Spirit. It is Gods Interpreter that can only show unto a man his righteousness (Job 33:23). The sun must give light before the glass can reflect the beams.
5. Let us take heed that while we examine our graces and find them, our hearts be not carried out to a resting upon them. We may draw some comfort from them, but must check the least inclination of founding our justification upon them. Graces are signs, not causes of justification.
6. In case we find ourselves not in such a condition as we desire, let us exercise direct acts of faith. (Bishop Hacket.)
Self-examination
Observe–
I. What is premised in the text. We are exhorted to examine ourselves. We may err in supposing–
1. Educational influence as synonymous with the faith.
2. In confounding a regard for, and an attendance on, religious services with being in the faith.
3. In mistaking inward emotions with being in the faith.
II. To what the text distinctly refers. Being in the faith, evidently, having the true faith of a disciple of Christ. Now if we are in the faith, then manifestly–
1. The faith of the gospel will be in us.
2. The experience of faith will be in us.
3. The signs of faith will be upon us.
III. The course the text enjoins. Examine yourselves, whether ye be in the faith. And–
1. Do this with earnestness of spirit.
2. Do this with the Word of God as your rule.
3. Do it in the spirit of prayer.
4. Do it from time to time.
IV. Some motives by which this course may be enjoined. We should regard it–
1. As a duty. We should regard it in reference–
2. To our comfort. It is for the comfort of the traveller to know he is in the right way; for the mariner to know his course of sailing is correct; for the heir to be sure that his title is unquestionably valid.
3. It is connected with our safety. (J. Burns, D. D.)
On being in the faith
To be in the faith therefore implies–
1. That we make an open confession of Christ, as the founder of the Christian religion, by union with His professed followers (Mat 10:32-33).
2. A sincere and hearty belief in the Lord Jesus Christ. The Corinthians, before they embraced Christianity, were idolaters. Paul wished them to examine and see if they had really renounced all dependence upon their idols, and were putting their trust in the living and true God alone, and in Jesus Christ whom He had sent. It is possible, too, to embrace Christianity from interested motives. Any new system will attract some admirers. The apostle, therefore, was afraid lest their faith should be insincere or superficial, and hence wished them to examine carefully into their motives and character.
3. The phrase in the faith means an actual participation in the blessings of Christianity.
(1) If Christ is in you, you are conscious of communion with Him.
(2) As your Lord and Master you admit Him, for instance, as the Lord of your faith, your Teacher, leaning not to your own understanding, but meekly sitting at His feet and saying, Lord, what I know not, teach Thou me.
(3) If you are in the faith, Christ is in you as your Sanctifier.
(4) As a Comforter. (C. Williams.)
Know ye not your own selves.—
Self-knowledge
The question, Know ye not, etc., is exceedingly impressive as addressed to the Corinthians. They prided themselves in the Greek philosophy, whose wisest precept was, Know thyself. Put to them, therefore, the question expressed–
1. Astonishment, in view of their real self-ignorance.
2. Irony, in view of their pretended self-knowledge. We do not know our own selves.
I. Physically. If men thoroughly understood the body and perfectly obeyed the laws of physical life, probably most would attain to the full threescore years and ten. How strange, nay, how sinful, is this ignorance! True, we excuse it by our reliance on medical science. And the excuse would be good if we employed physicians to keep us in health, rather than to aid us in sickness.
II. Intellectually. Many men practically ignore their intellectual faculties. Their only self-culture consists in taking care of the body. Some men never think at all. And even among those who recognise their intellectual nature, how strangely is it treated! Every man has his special intellectual gift, which often he does not discover till too late to develop and employ to profit.
III. Morally.
1. Self-knowledge here promotes comfort. Of the passions and emotions which belong to our moral nature, some are painful and some pleasurable, and our happiness depends upon quickening the play of the latter and diminishing the power of the former. The soul of man is a dwelling of many apartments. In it love may be supposed to have a fair banqueting hall–anger a dark cell; faith and hope to have glorified chambers looking heavenward, and the lower passions dungeons of gloom. And possessed of such a house, how foolish to practically ignore those loftier and lovelier pavilions of gladness–deliberately choosing to abide in the dungeons of envy, anger, impurity, rather than to sit at loves great banquet, or to recline in the pavilion where benevolence makes sweet music, or to ascend to the bright chamber of faith and hope, and look forth upon heaven from their open casements.
2. Our character depends upon it. It is marvellous how little most men know morally of themselves! And this, not because they cannot, but because they will not. They do not look carefully after those favourite or easily-besetting sins which colour, yea, constitute character. Reading himself wrongly, a man manages himself wrongly. Every man, possessed of a moral nature, whose development must be into immense growths either of good or evil, should understand it thoroughly, that the flowers and fruits of its culture may be good and glorious.
IV. Spiritually.
1. There are persons who think themselves Christian, but are not. Such self-deception is altogether unnecessary. Surely if there be anything made plain in the Bible, it is the evidence of true Christian character. A true Christian–
(1) Loves God. Believes in Christ–not merely with a speculative faith but with a loving trust as his Saviour.
(3) Sincerely repents of sin.
(4) Loves the duties of religion.
(5) Loves his brethren. And he knows that he hath passed from death unto life because he does so. Now these are the obvious evidences of regeneration. How strange, then, is it that men should be self-deceived!
2. There are some not thinking themselves Christians, who are yet real children of God. Sometimes this self-distrust arises from–
(1) A temperament constitutionally gloomy. The man who looks habitually on the dark side of everything, of course looks on the dark side of his religious character.
(2) Bodily infirmity. What the man wants to make him a hopeful and joyous Christian is bodily regimen and exercise, and not theological casuistry.
(3) An over-estimate of the particular manner or circumstances of conversion. They can indeed perceive a radical change in their own feelings and conduct; but the manner and manifestation of the change does not satisfy their conscience. As if it mattered how a blind mans eyes were opened! or with what instrumentality the drowning man was saved!
(4) Assuming false tests and standards of Christian character. They entertain extravagant notions of the effects even of regeneration. They have read the biographies of distinguished Christians, wherein it seems as if life were uninterrupted in its wrapt communion with God, but wherein there is no mention of faults and failings. And thus the humble man, finding his own experience so different, turns away in despair. Conclusion: The text appeals–
1. To the self-deceived. To be in the Church without piety is of all conditions the most dreadful. Not because false professors are more sinful than other men–though even this may be true, but because there is less hope of their conviction and conversion. Let us, then, be willing to know the very worst of our character and condition!
2. To the self-distrustful. Your trust for salvation is not in what you are, but what Christ is. If, with a penitent, and believing, and loving heart, you cast yourselves upon the Redeemer, then you know you are Christians! For He says you shall in no wise be cast out, and shall never perish! And thus, knowing your own selves, your place should be in Christs visible Church.
3. To the openly impenitent. In one sense, indeed, these men do know their own selves. They know that they are unconverted. They stand boldly in the ranks of rebellion against Jehovah. But Know ye not your own selves? that you are not beasts that perish, but immortal creatures! Two eternal worlds watch you and strive for you. Come to Christ Jesus for life.
4. To the Church. The text intimates that between the professing people of God and the world there is so little visible difference, that it is difficult to distinguish them. Surely, then, it is time for us to rise into higher frames and spheres of religious life! (C. Wadsworth, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. Examine yourselves, whether ye be in the faith] . Try yourselves; pierce your hearts; bore yourselves throughout; try yourselves by what I have written, and see whether ye retain the true faith of the Gospel.
Prove your own selves.] . Put yourselves to the test, as you would try gold or silver suspected of adulteration. No more take that for Gospel which is not so, than you would take adulterated money for sterling coin. This is a metaphor taken from testing or assaying adulterated metals.
Know ye not your own selves] Are ye not full of wisdom and understanding? And is it not as easy to find out a spurious faith as it is to detect a base coin? There is an assay and touchstone for both. If base metal be mixed with the pure you can readily detect it; and as easily may you know that you are in the faith as you can know that base metal is mixed with the pure. Does Jesus Christ dwell in you? You have his Spirit, his power, his mind, if ye be Christians; and the Spirit of Christ bears witness with your spirit that ye are the children of God. And this is the case except ye be reprobates; , base counterfeit coin; mongrel Christians. This metaphor holds excellently here. They had a Judaizing Christian among them; such, presumptively, was the false apostle: they had received his Judaico-Christian doctrine, and were what the prophet said of some of the Israelites in his time. Reprobate silver, adulterated coin, shall men call them, Jer 6:30. And thus, when they were brought to the test, they were found reprobate; that is, adulterated with this mixture of bad doctrine. There is no other kind of reprobation mentioned here than that which refers to the trial and rejection of adulterated coin; and, by way of metaphor, to the detection of false Christianity. This reprobation came of the people themselves: they, not God, adulterated the pure metal. Man pollutes himself; then God reprobates the polluted.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Examine yourselves: it is most commonly seen, that those who are most busy to desire or inquire after a proof of Christ in others, are tardiest in making an inquiry after Christs being in themselves. The apostle therefore calleth the censorious part of this church, who desired a proof of Christ in him, to examine themselves.
Whether ye be in the faith; whether they had any true faith; such as works by love, and purifies the heart. For he knew that they were baptized, and Christians in outward profession; nor is he blaming them for any apostacy from the doctrine of faith, only for an ill life, which evidenceth their faith not to be the faith of Gods elect, a faith of the operation of God, & c.
Prove your own selves: he doubleth the exhortation upon them, possibly for this end, to let them know, that if they found themselves in the faith, they could not reasonably doubt whether he himself was in the faith, or not, whom God had made the instrument to convert them.
Know ye not your own selves: he commends to them the knowledge of themselves, as being a far more desirable piece of knowledge than the knowledge of other men; as to what they are, or what their state is towards God.
How that Jesus Christ is in you, except ye be reprobates? In the inquiry after this, he bids them to inquire, whether Christ was in them, yea or no? The name of Christ was named upon them in their baptism, Christ had been preached to them; this the apostle knew; but all this might be, and yet Christ not dwell in their hearts by faith. This is the great point the apostle directs them to examine and prove themselves about, whether Christ was in them by a lively faith? Apprehended and applied as their Saviour, ruling and governing them as their Lord and King? He lets them know the importance of this inquiry, telling them that Jesus Christ must be in them, if they were not reprobates. But (some might say) how could the apostle conclude this? Though at present Christ was not in them, and they as yet were no more than formal professors, yet might not God open their eyes, and work in them afterwards a more full and effectual change?
Answer.
1. The apostle might be allowed to know more than ordinary ministers can know. He had before said: If our gospel be hid, it is hid to them that are lost.
2. When the gospel and the means of grace have been for some considerable time in a place, it is much to be feared, that those who have not in that time felt the saving power and effect of it upon their hearts, never shall. It is ordinarily observed, that where God blesseth the ministry of any to convert souls, their greatest harvest is in the first years of their ministry.
3. Some think, that the word should not be translated reprobates, but rather, not approved by God. If Christ be not in the soul by faith, it cannot be approved of God, because without faith it is impossible to please God. But we generally translate the word by reprobate, rejected, castaway, 1Co 9:27; 2Ti 3:8; Tit 1:16; Heb 6:8. It seemeth to signify persons given over by God to a stupidity of mind, &c. So as the apostle here useth a very close argument, to put them upon a search into their own hearts and states, to see if they could find Christ dwelling in them; for otherwise, (considering their long profession, and the revelation of Christ to them), it would be a ground of fear, that they were such as God had cast off for ever. However, as to their present state, they had no ground to conclude better, whatever mercy God might afterwards show them. Mens sitting and continuing long under the means of grace, and an outward profession, without a saving knowledge of Christ, and true savour of the truth, and a reformation of their lives according to the rules and directions of the gospel, is not indeed an infallible sign that he who formed them will never show them any favour; but it is a very great presumption that it will be so with such. Which should therefore strongly engage them to be very often and very seriously proving themselves, as to this thing, whether they be in Christ, and whether they have a true, saving faith?
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. ExamineGreek, “Try(make trial of) yourselves.”
prove your own selvesThisshould be your first aim, rather than “seeking a proof of Christspeaking in me” (2Co13:3).
your own selvesI neednot speak much in proof of Christ being in me, your minister (2Co13:3), for if ye try your own selves ye will see thatChrist is also in you [CHRYSOSTOM],(Ro 8:10). Finding Christdwelling in yourselves by faith, ye may well believe that He speaksin me, by whose ministry ye have received this faith [ESTIUS].To doubt it would be the sin of Israel, who, after so many miraclesand experimental proofs of God’s presence, still cried (Ex17:7), “Is the Lord among us or not?” (Compare Mr8:11).
except ye be reprobatesTheGreek softens the expression, “somewhatreprobates,” that is, not abiding the “proof“(alluding to the same word in the context); failing when tested.Image from metals (Jer 6:30;Dan 5:27; Rom 1:28).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Examine yourselves whether ye be in the faith,…. These words are to be considered in connection with 2Co 13:3 for seeing they sought and demanded a proof the voice and power of Christ in the apostle, he directs them to self examination, to look within themselves, to try, prove, and recognise their own souls; where if things were right, they would find a proof of Christ’s speaking in him, to them: he advises them to examine the state of their own souls, and see whether they were in the faith; either in the doctrine of faith, having a spiritual and experimental knowledge of it, true love and affection for it, an hearty belief of it, having felt the power of it upon their souls, and abode in it; whether, as the Syriac version reads it, , “ye stand in the faith”, firm and stable; or in the grace of faith, either of miracles, or that which is connected with salvation; and which if they were in it, and had it, is attended with good works; operates by love to Christ and to his people; by which souls go out of themselves to Christ, live upon him, receive from him, and give him all the glory of salvation: and if this was their case, he desires to know how they came by their faith; and suggests, that their light in the doctrine of the Gospel, and their faith in Christ Jesus, as well as the miraculous gifts many of them were possessed of, were through his ministry as the means; and this was a full proof of Christ’s speaking in him:
prove your own selves. Know ye not your own selves, how that Jesus Christ is in you; by which he means, that if they took a survey of things in their own souls, it would appear that Christ was in them; not as he is in all the world, filling heaven and earth with his presence; or as he is in every rational creature, as the Creator and author of the light of nature; but in a special and spiritual manner, by his Spirit and grace; the Father reveals him in his people, as the foundation of their hope of glory; he himself enters and takes possession of their hearts in conversion, communicates his grace, and manifests himself, and is formed there by his Spirit; his graces are implanted, his image is stamped, his Spirit is put within them, and he himself dwells by faith: and this upon inquiry would be found to be the case of the Corinthians,
except, says the apostle,
ye are reprobates; meaning not that they were so, as such may stand opposed to the elect of God; for persons may as yet neither be in the faith, nor Christ in them, and yet both be hereafter, and so not be left of God, or consigned to destruction; but that if they were not in the doctrine of, faith, then they were reprobate concerning it, or void of judgment in it; and if they had not the grace of faith, and Christ was not in them, then they were not genuine, but nominal professors, like “reprobate silver”, counterfeit coin; which when detected, would be “disapproved”, not only by God, but man, as this word also signifies, and so stands opposed to them that are “approved”, 2Co 13:7 or if they did not make such an examination, probation, and recognition of themselves, they would be without probation: or as the Arabic version, without experiment. The apostle hereby brings them into this dilemma, either that if upon examination they were found to be in the faith, and Christ in them, which blessings they enjoyed through his ministry, then they did not want a proof of Christ speaking in him; but if these things did not appear in them, then they were persons of no judgment in spiritual things, were not real Christians, but insignificant and useless persons.
Fuente: John Gill’s Exposition of the Entire Bible
Unless indeed ye be reprobate ( ). Paul challenged his opposers in Corinth to try () themselves, to test () themselves, whether they were “in the faith” ( ), a much more vital matter for them than trying to prove Paul a heretic. Such tests can be made, unless, alas, they are “reprobate” (, the very adjective that Paul held up before himself as a dreadful outcome to be avoided, 1Co 9:27).
Fuente: Robertson’s Word Pictures in the New Testament
Examine yourselves [ ] . Yourselves is emphatic. Instead of putting Christ to the test, test yourselves. Rev., try, is better than examine. Examination does not necessarily imply a practical test. It may be merely from curiosity. Trial implies a definite intent to ascertain their spiritual condition.
The faith, See on Act 6:7. In a believing attitude toward Christ.
Prove [] . As the result of trying.
Or know ye not, etc. Assuming that you thus prove yourselves, does not this test show you that Christ is in you as the result of your faith in him?
Reprobates [] . An unfortunate translation. A retrobate is one abandoned to perdition. The word is kindred to the verb prove [] , and means disapproved on trial See on Rom 1:28.
Fuente: Vincent’s Word Studies in the New Testament
1) “Examine yourselves,” (heautous periazete) “Test or examine yourselves,” Self-examination, in the light of or in harmony with the Word of God, is the best examination possible, 1Co 11:28; Gal 6:3-4.
2) “Whether ye be in the faith,” (ei este en te pistei) “whether (or not) you all are in the faith,” in harmony with the system of faith of Christ, 1Co 16:13; Jud 1:3; 2Ti 4:7; in accord with the body of Christian and church truth, rightly viewed and followed, 2Ti 2:15.
3) “Prove your own selves,” (heautous dokimazete) “prove or test yourselves,” as to what you believe and what you practice, 1Co 11:1-2; Rom 8:19; Gal 4:19; Mat 5:15-16; Mat 7:17; Mat 7:20; 1Jn 2:15-17; Joh 13:34-35. “Your being in the faith is evidence that I am,” Paul affirms.
4) “Know ye not your own selves,” (e ouk epiginoskete heautous) “or do you not know your own selves,” recognize or realize, 1Jn 3:24; Gal 2:20; Joh 15:4-5; Joh 15:23; Php_3:10-14.
5) “How that Jesus Christ is in you,” (hoti lesous Christos en humin) “that Jesus Christ exists (resides in you all),” as individuals, and as a church, 1Co 4:15; Col 1:27; Joh 17:23-24.
6) “Except ye be reprobates?” (ei meti adokimoi este) “If you are not counterfeits,” or reprobates, outcasts, have not been rejected of the Lord for blessings, Rev 2:5; had your candlestick removed, as a church, Rev 3:16; Rev 3:19.
Fuente: Garner-Howes Baptist Commentary
5. Try yourselves. He confirms, what he had stated previously — that Christ’s power showed itself openly in his ministry. For he makes them the judges of this matter, provided they descend, as it were, into themselves, and acknowledge what they had received from him. In the first place, as there is but one Christ, it must be of necessity, that the same Christ must dwell alike in minister and people. Now, dwelling in the people, how will he deny himself in the minister. (955) Farther, he had shown his power in Paul’s preaching, in such a manner that it could be no longer doubtful or obscure to the Corinthians, if they were not altogether stupid. (956) For, whence had they faith? whence had they Christ? whence, in fine, had they every thing? It is with good reason, therefore, that they are called to look into themselves, that they may discover there, what they despise as a thing unknown. Then only has a minister a true and well grounded assurance for the approbation of his doctrine, when he can appeal to the consciences of those whom he has taught, that, if they have any thing of Christ, and of sincere piety, they may be constrained to acknowledge his fidelity. We are now in possession of Paul’s object.
This passage, however, is deserving of particular observation on two accounts. For, in the first place, it shows the relation, (957) which subsists between the faith of the people, and the preaching of the minister — that the one is the mother, that produces and brings forth, and the other is the daughter, that ought not to forget her origin. (958) In the second place, it serves to prove the assurance of faith, as to which the Sorbonnic sophists have made us stagger, nay more, have altogether rooted out from the minds of men. They charge with rashness all that are persuaded that they are the members of Christ, and have Him remaining in them, for they bid us be satisfied with a “moral conjecture,” (959) as they call it — that is, with a mere opinion (960) so that our consciences remain constantly in suspense, and in a state of perplexity. But what does Paul say here? He declares, that all are reprobates, who doubt whether they profess Christ and are a part of His body. Let us, therefore, reckon that alone to be right faith, which leads us to repose in safety in the favor of God, with no wavering opinion, but with a firm and steadfast assurance.
Unless by any means you are reprobates. He gives them in a manner their choice, whether they would rather be reprobates, than give due testimony to his ministry; for he leaves them no alternative, but either to show respect to his Apostleship, or to allow that they are reprobates. For, unquestionably, their faith had been founded upon his doctrine, and they had no other Christ, than they had received from him, and no other gospel than what they had embraced, as delivered to them by him, so that it were vain for them to attempt to separate any part of their salvation from his praise.
(955) “ En la personne du Ministre;” — “In the person of the Minister.”
(956) “ Du tout stupides et abbrutis;” — “Altogether stupid and besotted.”
(957) “ La relation et correspondance mutuelle;” — “The relation and mutual correspondence.”
(958) “ Que ne doit point oublier le lieu d’ou elle a prins la naissance;” — “Which ought not to forget the place, from which she has taken her birth.”
(959) See Calvin on the Corinthians, vol. 1, p. 112.
(960) “ D’vne opinion et vn cuider;” — “With an opinion and an imagination.” — The Rhemish Translators, when commenting on this very passage, take occasion to oppose the idea of the attainableness of assurance of faith. “The Heretiques,” say they, “argue hereupon, that every one may know himself certainly to be in grace; where the Apostle speaketh expressly and onely of faith, the act whereof a man may know and feele to be in himself, because it is an act of understanding, though he cannot be assured that he hath his sinnes remitted, and that he is in all pointes in a state of grace and salvation; because euery man that is of the Catholike faith is not alwaies of good life and agreeable thereunto, nor the acts of our will so subject to understanding, that we can knowe certainely whether we be good or euill.” Dr. Fulke, in his Refutation of the errors of the Rhemish Doctors, (Loud. 1601,) p. 584, after furnishing suitable replies to the arguments thus advanced, concludes by remarking, that “our certeintie dependeth not upon our will or workes, but upon the promise of God through faith, that Christ is in us, and we in him, therefore we shall not misse of the performance of his promises.” — Ed.
Fuente: Calvin’s Complete Commentary
Butlers Comments
SECTION 2
Maturation Through Self-Examination (2Co. 13:5-10)
5 Examine yourselves, to see whether you are holding to your faith. Test yourselves. Do you not realize that Jesus Christ is in you?unless indeed you fail to meet the test! 61 hope you will find out that we have not failed. But we pray God that you may not do wrongnot that we may appear to have met the test, but that you may do what is right, though we may seem to have failed. 8For we cannot do anything against the truth, but only for the truth. 9For we are glad when we are weak and you are strong. What we pray for is your improvement. 10I write this while I am away from you, in order that when I come I may not have to be severe in my use of the authority which the Lord has given me for building up and not for tearing down.
2Co. 13:5 Checking Oneself: The whole purpose of preaching is to produce self-examination in the hearer. A major difficulty most preachers face is this very concept. Too often some of those who sit and listen to their preachers sermons believe the preacher is examining them. Resentment builds, and people are offended, and congregations are divided. And sometimes people, like some of the Corinthians, do not understand that preaching the apostolic word is intended to produce self-examination.
Socrates said, The unexamined life is not worth living. He also said, Know thyself. There is only one way a person can really examine self. That is by reading and believing the Bible. The prophet Jeremiah said, The heart is deceitful above all things, and desperately corrupt: who can understand it? I search the mind and try the heart, to give to every man according to his ways, says the Lord (Jer. 17:9). No human being can know his own heart, regardless of how often and how thoroughly he thinks he examines himself. Man is prone to self-deception. The apostle Paul verified the idea that human beings cannot accurately examine self when he wrote that he would not even judge himself because he would be an imperfect judge of himself. Paul contended that only the Lord could judge him (know him) perfectly (1Co. 4:3-5).
Yet, here is the same apostle telling the Corinthians to examine (Gr. peirazete test, try, prove) themselves to see if they are in (Gr. en, in) the faith. He repeats, Test yourselves (Gr. dokimazete, prove as the purity and worth of metals are proved in a crucible). Both Greek verbs are present tense, imperative mood. Literally translated they are apostolic commandments for Christians to go on or continually prove and test themselves to determine whether they are in the faith or not. The spiritual immaturity of these Corinthians which would make them vulnerable to false teachers made their standing in the faith tenuous, so Paul said they needed a theological check. The Bible is the living word of God, operative (Gr. energes, energized) and incisive (Gr. diiknoumenos, penetrating) exposing the soul and spirit, discerning (Gr. kritikos, critiquing) thoughts and intentions of the human heart (see Heb. 4:12-13).
It should appear altogether logical that if a person wants to test himself as to whether he is in the Christian faith or not he will compare his thinking and acting to the objective standard in which the Christian faith is delineated and documentedthe Bible (especially, the New Testament). This is what Paul is telling the Corinthians to do here. They are to examine themselves according to the truth of God which he had preached and written to them. The apostolic documents are the divinely sanctioned, objective standard, of the Christian faith. Paul is saying to the Corinthians what he said to the Galatians (Gal. 1:8-9). Any other gospel or other Jesus than that of apostolic preaching and writing is false and based on a false teachers subjective imaginations and arrogances.
Both of the Greek words Paul uses (peirazete and dokimazete) are words used to indicate a procedure by which something is tried, tested, submitted to examination in order to prove genuineness, reality, truth and factuality. Both words indicate a procedure by which something is compared with an objective standard to prove its conformity to the standard. If it passes the comparison with the objective standard, it is proved to be real and true.
Spiritually mature Christians take the Bible in hand, read it, believe it, and examine their thoughts and deeds according to what Christ and his apostles say in it. They do not lay the Bible aside, disregard it, and examine their thoughts according to what they, subjectively or wishfully, want the Lord to say. They are seeking the Lords will on every matter and circumstancenot their own will. They are determined to understand what Christ and the apostles actually say and write, according to what words mean, contextually, historically, grammatically.
Pooled human knowledge, sociologically accumulated mores, technological advancement, human autonomy, has no right to say the words of Christ and his apostles mean something different today just because the words were spoken and written some two thousands years ago. The words of the Bible mean what they meant as used by the writers and they mean the same thing today! In practice they may have to be applied to fit technological advances, but spiritually, morally, psychologically, philosophically their principles and standards of conduct remain the same, because they mean the same! The moral principles and doctrinal tenets of God are absolutethey never change. They are never to be altered. Gods word, the Bible, is a divine revelation in human language, a perfect, absolute, unalterable benchmark or touchstone (standard) by which any human being may examine himself to see if he is in the Christian faith or not.
But the huge majority of the world (including many religious people) want to examine the human heart by subjective standards. They want to rewrite the Bible to conform it to subjectivism. That is simply a cop-out (a smoke-screen) designed to usurp Gods sovereignty and enthrone mans!
2Co. 13:6-8 Comparing With Others: It is very important to notice the order of Pauls statements in these next verses. First the Corinthians are to examine themselves (by the word Paul preached to them) to see if they have received Gods grace. Second, if they have become Christians (by receiving the Gospel invitation through faith and obedience), then Christ is in them. That is the promise of the objective standard the word of God. They need no subjective, emotional experience to assure them that Christ is in them if they pass the examination. Parenthetically, Paul hopes his ministry has not failed to bring them into Christ. Third, if they have received the Gospel, are in Gods grace and in Christ (which they can know by examining themselves according to the objective standard), Paul prays they will not do wrong (Gr. kakon, evil) but that they will do right (Gr. kalon, good). This is what Paul wants for the Corinthians, even if they have judged (subjectively is the only way they could have made such a judgment) Paul to be a failure. Paul is not saying a person has to be right or good to qualify for the grace of God or to become a Christian. But he is saying that after a person has become a Christian, by the grace of God, he should continually examine himself according to Gods objective standard of good and right and continue to strive for it by the power of Christ which is in him. We belong to God by grace. But that does not mean grace is to be taken for granted! The inexpressible unsearchable, infinite grace of God extended to sinners through faith in Jesus Christ should lead such sinners to constant self-examination and mental submission to Gods direction as to what is good. Surrender of the mind to Gods objective standard of good will result in the Christian doing deeds which his word says are good.
Paul is trying to point out that even if the Corinthians considered him a failure, that would not justify the Corinthians from refusing to examine themselves by the Gospel of Christ which he preached (proved authentic by objective demonstration of miracles). Men do faileven apostles (e.g. Peter in Gal. 2:11)God never fails. His standards never vary! His grace never disappears! If a person has received Gods grace by faith in Christ, he must move steadily toward the good of God no matter what other men may do!
While it may appear to the Corinthians that Paul was a failure he avers that his every word and action toward them was motivated by his desire to do the truth. He testifies that he would never knowingly do anything against (Gr. kata, opposite, beyond) the truth. He morally and conscientiously, always wanted to be for the truth. If he failed, it was not because he was against the truth. Even when he was persecuting Christians, he believed he was doing God a service and standing for the truth.
The person who is for the truth, even though ignorant of what the truth is, can become a follower of Jesus! But those who have no intention of doing what is true because it displeases them, even if they know what the truth is, can never become Christians no matter how orthodox their behavior! There are such people. God knows that no human being can be perfect, but any one whose desire is to know the truth and have the truth and do the truth will come under his grace where there is no condemnation (see Rom. 7:21 to Rom. 8:8).
2Co. 13:9-10 Correction the Objective: The goal of all the visits, the letters, the sending of co-workers to Corinth was to get them to mend their ways. It was spiritual maturation, or, as Paul puts it, for building up and not for tearing down.
The Greek word katartisin (2Co. 13:9) is translated improvement, but it literally means, set in order again or restore or repair. It is the same word which is translated mend your ways in 2Co. 13:11. In other words, Paul urged the Corinthians to return to their newlywed status with Christ. They needed to restore their marriage to Jesus and renounce any and all relationships to the false teachers who would enslave them to legalism. Paul used this same Greek word in 1Co. 1:10 where it is translated united. Our relationship to Christ needs constant repair or restoration or rejoining. The apostle hoped this letter would repair their relationship to Christ. If it did not, he would have to use his apostolic authority, severely (Gr. apotomos, sharply, curtly, cuttingly, abruptly).
Does apostolic authority wielded curtly edify (build up)? It did in the first century! Check the book of Acts. After the experience with Ananias and Sapphira (Act. 5:1-42), great fear came upon the whole church, and upon all who heard of these things . . . and more than ever believers were added to the Lord, multitudes both of men and women. Pauls curtness with the Corinthians, Galatians, and others was one of his apostolic methods to save vulnerable babes in Christ from the wolves in sheeps clothing (false teachers). Jesus spoke curtly with Pharisees to try to save their souls. Jesus wrote curt letters to the seven churches of Asia Minor (see Revelation ch. 23). The prophets of the Old Testament spoke curtly to an idolatrous nation of Israel and saved a remnant to bring the Messiah into the world. Gods word, the church, Christians are dealing with eternal matterswith heaven and hellforever. All the severity necessary to restore or mend a persons marriage to Christ will receive glad thanks as the eons roll by in heaven! It may not be appreciated here, where too often our perspective is limited by the desire for ease and comfort for the flesh, but no discipline is pleasurable for the momentit yields its peaceable fruit unto righteousness over the long-haul, (see Heb. 12:11). Paul was a man who cared for peoples eternal blessedness. He was willing to sacrifice their momentary displeasure with his apostolic curtness for their salvation! Are we???
Maturing Christians should be able to handle curtness from the word of God. If life consisted only of pleasantries and flatteries and inanities there would be no spiritual growth. The life that leads to spiritual growth must be salted with the fires of warnings, chastenings, corrections, severities and even curtness if necessary.
Appleburys Comments
Problems Settled In The Light of Truth
Scripture
2Co. 13:5-10. Try your own selves, whether ye are in the faith; prove your own selves. Or know ye not as to your own selves, that Jesus Christ is in you? unless indeed ye be reprobate. 6 But I hope that ye shall know that we are not reprobate. 7 Now we pray to God that ye do no evil; not that we may appear approved, but that ye may do that which is honorable, though we be as reprobate. 8 For we can do nothing against the truth, but for the truth. 9 For we rejoice, when we are weak, and ye are strong: this we also pray for even your perfecting. 10 For this cause I write these things while absent, that I may not when present deal sharply, according to the authority which the Lord gave me for building up, and not for casting down.
Comments
Try your own selves.The Corinthians had been wanting Paul to prove to them that Christ had spoken through him. He had given them adequate proof of it, reminding them that he would again demonstrate it when he arrived on his third visit. He also reminded them that it was their responsibility to put themselves to the test with regard to their own faith and to determine, by testing it, whether or not they were living a life of faith in Christ. Such a test could only be carried out in the light of the authoritative message of the gospel that had been delivered to them by Christs apostle. It couldnt be done by measuring themselves by the standards of the false teachers who measured themselves by themselves and compared themselves with themselves, and were without understanding (2Co. 10:12).
Paul was recommending to the Corinthians an exercise by which every Christian should continually check his relation to the Lord. Only a diligent study of the Word and a sincere effort to put into practice can assure one that he is living in harmony with the true faith in the Lord Jesus Christ.
prove your own selves.Paul had written in his first letter that a man was to prove himself in the light of the meaning of the loaf and cup in the Lords supper. He was to determine what there was in his life that met the approval of Christ. The bread represented the body of Christ and the true relation of each member of that body to Christ the Head. The content of the cup symbolized the blood of Christ which was the means of blotting out all sin. No better place could be found for the Corinthians to examine their own lives than at the Lords table as they meditated on the meaning of the death of Christ for their salvation.
Or know ye not as to your own selves, that Jesus Christ is in you?Paul did not hesitate to declare that Christ lived in him because he had been crucified with Christ. See Gal. 2:20. He also made it very clear that those who belong to Jesus Christ have crucified the flesha symbol of sinful conductwith its passions and longing desires for things that are evil. See Gal. 5:24. He had written to the Corinthians in his first letter to remind them that their bodies were temples of the Holy Spirit which was in them which they had from God. They did not belong to themselves, for they were bought with the price of the blood of Christ. Therefore, Paul urged them to glorify God in the body. See 1Co. 6:19-20. If they were actually glorifying God in the things that they were doing, they could be sure that Christ was in them. If the test which he had directed them to make proved otherwise, they could know that the Lord did not approve their conduct. Had they failed by the standard of measurement which the Lord had given them through His faithful apostle?
But I hope that ye shall know that we are not reprobate.Since the test of their faith and the presence of Christ in them depended upon the standard of the gospel which Paul preached, he hoped that they would know that he and all the apostles through whom Christ had spoken were not rejected by the Lord. This, of course, was something that the super-apostles had insinuated, if indeed they had not openly declared it. Since they were ministers of Satan, nothing they said could possibly be used by the Corinthians to test their relationship to Christ.
Now we pray to God.The earnestness of Paul as he thought of the tragic fate of those who were about to reject the gospel of Christ led him to express his views in his prayer to God that they do no evil. His concern was not for himself nor for what the false teachers might say about him. He did not want to be guilty of joining with them in false teaching that he might merely appear to be approved by Christ. His concern was that they, as his children in the gospel, might do the thing that was right before the Lord even though false teachers might attempt to discredit him and show that he did not have the approval of the Lord.
For we can do nothing against the truth, but for the truth.As an apostle of Christ, Paul spoke the truth. And as one who had been crucified with Christ and had committed himself wholeheartedly to the Lord, he acted in accord with the truth.
For we rejoice, when we are weak.It did not matter to Paul that false teachers were calling him weak. He had gladly admitted it, because the secret of his life was to be found in the power of Christ who had raised him from death in trespasses and sin to the place where he could truthfully say that Christ lived in him. He did not make void the grace of God. Although he could rejoice in his own weakness, Paul rejoiced that his children in the gospel were strong. Their strength, too, depended upon their relation to Christ. It depended upon their being in the faith; upon their living by the standard of the gospel; upon their putting on the whole armor of God, that they might withstand the crafty work of the devil through his ministers who had fashioned themselves into ministers of righteousness.
even your perfecting.Paul uses this interesting term again in verse eleven. He had used it in 1Co. 1:10. See Studies in First Corinthians on the various usages of the term.
In this context, Paul is urging them to settle their problems, to get rid of their sinful practices, to rearrange their lives that they might be in harmony with the truth of Christ as delivered to them by His inspired apostle.
For this cause I write these things while absent.Once again Paul called their attention to his purpose in writing this epistle. What he said to them about sin and its punishment was no idle threat. It did, however, give them an opportunity to correct their ways and avoid the punishment which would otherwise be meted out to them through the authority which the Lord had given to Paul.
They had joined with Paul in punishing, according to his instructions, the one who had been guilty of immoral conduct. That had meant delivering the guilty one to Satan for the destruction of the flesh, with the fond hope that the spirit might be saved in the day of the Lord Jesus. Paul was hoping and praying that it might not be necessary to again use his authority against sinners in their midst who refused to repent.
Fuente: College Press Bible Study Textbook Series
(5) Examine yourselves, whether ye be in the faith; prove your own selves.The position of yourselves in the Greek (before the verb in both clauses) shows that that is the word on which stress is emphatically laid, and the thought grows out of what had been said in 2Co. 13:3 : You seek a test of my power. Apply a test to yourselves. Try yourselves whether you are living and moving in that faith in Christ which you profess (the objective and subjective senses of faith melting into one without any formal distinction). Subject yourselves to the scrutiny of your own conscience. The latter word had been used in a like sense in 1Co. 11:28. So far as we can distinguish between it and the Greek for examine, the one suggests the idea of a special test, the other a general scrutiny.
How that Jesus Christ is in you, except ye be reprobates?On the last word see Notes on Rom. 1:28; 1Co. 9:27. Here its exact meaning is defined by the context as that of failing to pass the scrutiny to which he calls them: Christ is in you (the central thought of the Apostles teaching; Gal. 1:16; Eph. 2:22; Eph. 3:17; Col. 1:27), unless the sentence, after an impartial scrutiny by yourselves, or by a judge gifted with spiritual discernment, is that there are no tokens of His presence. The ideas which Calvinistic theology has attached to the word reprobate are, it need hardly be said, foreign to the true meaning of the word, both here and elsewhere.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Examine prove your own selves As above stated the prove here refers back to the proof of 2Co 13:3. They should prove or probe, or put to prob -ation, their own genuineness to decide that they were not re- prob -ates. Reprobates are those that cannot bear the probe, proof, or test, but are thereby condemned. The word must be entirely cleared of the Calvinistic doctrine of “reprobation,” according to which God is made eternally to decree that some men shall be wicked, and then damned for the wickedness he has decreed. It simply means men who profess to be Christians, or other good things, but who, when tested, are dis- proved to be such.
Whether in the faith Look into your own consciousness, and scrutinize whether you are in possession of the faith which justifies, which unites to Christ, and which finally saves.
Your own selves Not so much somebody else as your own selves. And leave not the proving to be done by somebody else, but perform it yourselves, and for yourselves.
Know ye not Very emphatic, as putting a point of infinite importance to be realized.
Christ is in you By his Spirit animating and actuating you; and by the witness of his Spirit testifying to and assuring you. Hereby you have a sure test.
Except ye be reprobates Either an animating, witnessing Christ is in you, or ye are test-condemned, proved by the experiment to be spurious, reprobates.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Try your own selves, whether you are in the faith; prove your own selves. Or know you not as to your own selves, that Jesus Christ is in you? unless indeed you are reprobate (failing the test).’
But he does not want to have to act as depicted in 2Co 13:4 so he pleads with them to consider themselves. Let them test themselves as to whether they are in the true faith. Let them examine whether Christ is truly within them, is in their very selves, (not just said to be manifested among them). Are they new creatures in Christ? (2Co 5:17) Are they experiencing His weakness as well as His power? Are they dying as well as living? (2Co 4:10-11). For unless they are ‘reprobate (tested and rejected) this will be true. They will be experiencing His weakness as well as His power, and will then recognise that the same is true in Paul.
They have challenged him as to whether Christ speaks in him. Well let them also challenge themselves as to whether Christ is truly at work in them. When Christ came how did He walk among men. Was it in weakness or in power? (It was, of course, in both, as with Paul). Was He humble and lowly and open to persecution and hardship? Or did He stride the world like an impregnable Colossus as Satan had suggested to Him? Was His power not manifested in weakness? Was His saving work not accomplished through weakness? Did they not first receive Him as the crucified One (1Co 2:2). That is how the power of God worked, and does work. (Had it been written he could have pointed them to Php 2:5-11). And that is how it will continue to work. So all must constantly come to Christ’s power through His cross (Gal 2:20). If they do not experience the cross daily, they can know nothing of His power (2Co 4:11). (Woe betide the church that has the manifested power but not the manifested cross). Let them then see that this is precisely what is true of Paul. That is his proof that Christ speaks in him.
Fuente: Commentary Series on the Bible by Peter Pett
Paul appeals to his readers to stand approved of Christ:
v. 5. Examine yourselves whether ye be in the faith; prove your own selves. Know ye not your own selves how that Jesus Christ is in you, except ye be reprobates?
v. 6. But I trust that ye shall know that we are not reprobates.
v. 7. Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates.
v. 8. For we can do nothing against the truth, but for the truth.
v. 9. For we are glad when we are weak and ye are strong; and this also we wish, even your perfection.
v. 10. Therefore I write these things being absent, lest, being present, I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction. In opposition to the thought presented in v. 3, according to which the Corinthians desired a proof of Christ in him, the apostle here brings the demand that they should direct their examination to their own selves. Instead of paying attention to insinuations and suspicions concerning him: Yourselves put to the test; begin your examination at home before criticizing others. And he advises them to devote their attention especially to that one point whether they are in the faith; to that end they should examine themselves. For from all appearances one was almost tempted to conclude that their faith was a mere figment of their imagination, a condition which was, in turn, due to their deliberately deceiving themselves. That was turning the tables with a vengeance, but this was necessary, for desperate situations require desperate measures. And he follows up this thrust with another, equally strong: Or do you not know for your own selves that Christ Jesus is in you, unless, indeed, you are unapproved? If they actually are believers, then they must have experienced the power of Christ in their hearts, and this consciousness of the power of Christ’s grace is the best proof for Paul’s divine mission. But, of course, if they will not stand the test here suggested, then they are unapproved, reprobate. The apostle’s words are searching, yet incidentally appealing; he is not trying to terrorize their consciences nor to fill their hearts with doubt and despair, his purpose being rather to confirm the weak and wavering in their faith, to enkindle the dying ember of their belief to a glowing flame.
For his own person Paul confidently asserts: I hope that you shall know we are not unapproved. He is ready cheerfully to submit to any test of his faith as well as of his apostolic authority. Those among them that had Jesus Christ in their hearts would not hesitate a moment about recognizing His voice and power in the apostle, through whose preaching they had come to the knowledge of the truth. If they were not reprobate, they would know without further argument that he was not reprobate, but that he had the full authority of Christ, also to punish all disobedience.
But that Paul would rather be spared such a proof of his power he states in the form of a prayer: But we pray to God that you do no evil, not in order that we might appear approved, but that you may do the right, the honorable thing, even though we appear unapproved. He wants them to be guilty of nothing that is morally bad, of nothing that would not stand the searching eye of God. But his motive in making this wish is not that his ministry should stand forth in the glory of its success, that he profit by the contrast offered by their reprobate state, but that they might in all things do that which is right and good, even though he in that case would be unapproved, having no opportunity to show the extent of his authority. Their edification, their salvation was the aim of his ministry.
Two reasons he gives for the unselfishness of his prayer for them. He says in the first place: For we can do nothing against the truth, but for the truth. He cannot and will not exhibit any apostolic authority if the facts in the case show that the Corinthians have shown proper repentance. He must at all times stand for the truth; he must absolve and comfort those that showed obedience to the Gospel. It is a principle which finds its application at all times that the servants, the ministers, of Christ must stand for the truth and suffer all, even death, rather than permit falsehood to reign. In the second place, Paul is so entirely disinterested in his prayer, because their moral growth is a real joy to him: For we rejoice when we are weak and you are strong; and this we pray for, your complete restoration, your perfection. He would be glad in not being compelled to use his authority, to appear weak, in this case; it would please him highly if they would show the proper strength in repenting; that is what he desired and prayed for, their restoration to that condition which was required by the will of God, that they would accept his admonitions, put aside all enmity and evil, and prove themselves true children of their heavenly Father.
That was the real object of his letter, as he says in conclusion: For this reason I write these things while I am absent, lest, when present, I must deal severely according to the authority which the Lord gave me for building up and not for destroying. It was not at all a pleasure for him to deal roughly, rigorously, with them, as he would be forced to do in case they refused to heed the instructions of this letter. Far rather would he see them accept his admonitions now, before his arrival, and regulate their congregational affairs properly. For then only would the object of his ministry, the aim of his authority, be properly realized, since their edification, their spiritual confirmation and growth, and not their spiritual harm, was the reason why he labored so assiduously. This object of church discipline should be kept in mind at all times, lest we become guilty of legalistic practices.
Fuente: The Popular Commentary on the Bible by Kretzmann
2Co 13:5. Examine yourselves, &c. “Instead therefore of your sitting in judgment, and passing unrighteous censures upon us, as though there were no proof of Christ’s speaking in me, (2Co 13:3.) or in my dear associates, look into your own hearts and ways, and bring them to the touchstone of the word of God; and, in carefully comparing them withthat infallible standard, make close inquiry whether ye yourselves have believed to the saving of your souls, and have a real and evident interest in Christ, through faith in him: pursue the diligent search, by divine assistance, till you have brought this important point to an issue, and have the clearest proof in yourselves, whether you be sincere believers, and whether faith be the governing principle in your own hearts, or not: What! are ye strangers to the transactions that have passed between God and your own souls, and to your own state and condition, way and walk before him, as some of you seem to be, by your contentions and disorders, and various provocations, and by your unworthy treatment of me, and of the gospel of Christ, as delivered in my ministry? It is a sin and a shame for you to be ignorant how things are with you: and, as you are professors of Christianity, do not you know that Jesus Christ, the only Saviour, dwells in your hearts by faith, with powerful influence and dominion there? You surely, in the light of the Spirit, may arrive at some satisfaction about this; unless, after all your high pretences, and flourishing gifts, there be something very disallowable ( ) and much amiss in you; or you be really disapproved of God, as hypocrites.” Prove your own selves, ( ) is a metaphor taken from the trying of metals by the touchstone, or some other way, to prove whether they be good and pure, or not; and so signifies such a trial of persons and things as may shew, or prove, whether they be genuine or spurious, in order to their being allowed of or rejected: and, with a beautiful correspondence hereunto, the Apostle speaks in this, and the two next verses, of persons being ( or ) approved, or not approved, (which is harshly rendered reprobate) as found to be so upon examination or trial. See the introduction to this chapter, where another view of the passage is given, consonant to the sentiment of some of the best critics.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 13:5 . Now he brings the readers to themselves. Instead of wishing to put to the proof Christ (in Paul), they should try themselves ( , to put to the test, and that by comparison of their Christian state with what they ought to be), prove themselves ( ). Oecumenius and Theophylact correctly estimate the force of the twice emphatically prefixed ; , however, is not, any more than in 1Co 11:8 , equivalent to (Rckert); but what Paul had previously said by , . ., he once more sums up, and that with a glance back to 2Co 13:3 , emphatically by the one word .
] dependent on , not on : whether ye are in the faith , whether ye find yourselves in the fides salvifica (not to be taken of faith in miracles, as Chrysostom would have it), which is the fundamental condition of all Christian character and life. The stands opposed to mere nominal Christianit.
. . .] not ground of the obligation to prove themselves the more strictly (“si id sentitis, bene tractate tantum hospitem,” Grotius, comp. Osiander, Maier, and others); for the already presupposes the self-trial, not the converse (Hofmann). On the contrary, Paul lays hold of the readers by their Christian sense of honour , that they should not be afraid of this trial of themselves. Or does not this proving of yourselves lead you to the knowledge of yourselves, that Christ is in you? Are you then so totally devoid of the Christian character, that that self-trial has not the holy result of your discerning in yourselves what is withal the necessary consequence [399] of the : that Christ is in you (by means of the Holy Spirit) present and active? Comp. Gal 2:20 ; Eph 3:17 . The construction . . is not a case of attraction, since in . . . , is not the subject (see on Gal 4:11 ), but defines more precisely ( that, namely ). And the full name has solemn emphasi.
] After this a mark of interrogation is not to be repeated, but a period to be placed. That Christ is in you, you will perceive, if you are not perchance ( , comp. 1Co 7:5 ) spurious Christians. In such, no doubt, Christ is not! Rom 8:9 f. To attach it merely to the predicated clause itself ( . . . . ) as a limitation (Hofmann), is at variance with the very , that follows in 2Co 13:6 , in keeping with which that exception . . . is to be included under the . . . attached to . . In the serves (like forte ) “incertius pronuntiandae rei,” Ellendt, Lex. Soph. I. p. 496. According to Ewald, . depends on , and . is to be a parenthesis a construction which is harsh and the less necessary, seeing that, according to the usual connection, the thoughtful glance in the back to is retained.
[399] The . and the are not equivalent, but are related to each other as cause and effect. Comp. Weiss, bibl. Theol . p. 348.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2047
SELF-EXAMINATION RECOMMENDED
2Co 13:5. Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?
IT is generally, perhaps always, found, that they who are most forward to censure others, have most need of personal reformation. So it certainly was with those who laboured to injure the character, and undermine the influence, of the Apostle Paul. Whilst they accused him as a weak, ignorant impostor, pretending to a heavenly commission which he had never received, they were in reality no other than ministers of Satan, scattering the flocks which they pretended to feed. Hence they constrained the Apostle to declare, that his forbearance towards them had a limit, and that their defiance of him, if further persisted in, would terminate ere long in their own confusion. To prevent so painful an issue, he entreated them to examine themselves as to their spirit and conduct; and to beware lest, after all their boastings, they should be disapproved of their God at last.
But it is not to persons only who are so circumstanced that the exhortation ought to be addressed: it is of universal importance; and highly proper for our consideration at all times.
Let us then consider,
I.
The duty to which we are here called
Self-examination is a duty incumbent upon all. But, instead of entering generally into the subject, we will confine our attention to two things:
1.
The point more especially suggested for our inquiry
[The great question for every man to have settled in his mind and conscience is, whether he be in the faith, or whether he be yet in unbelief? To ascertain this point, we should ask ourselves, whether we have ever come to Christ as sinners, pleading for mercy solely through the blood of his cross, and desiring to be found in him, accepted altogether through his meritorious death and passion? Yet, not content with this, we should prosecute the inquiry further, and ask, whether we be daily living by faith in the Lord Jesus, and receiving every thing out of his fulness? Nor must we rest, even though we should receive a favourable testimony from our consciences in this matter: we must examine yet farther the fruits of our faith, and see whether it produce such a life as proves it to be the faith of Gods elect? If our self-examination proceed not thus far, it will leave us as much under the power of self-deceit, as if we took no pains at all to investigate our state. These are the points which are of vital interest to every true Christian; and by them must the truth of our profession, and the safety of our state, be determined.]
2.
The manner of conducting that inquiry
[The words, prove your own selves, are not a mere repetition: they are intended to mark more particularly the care and accuracy with which the investigation should be made. The Apostle refers to the trying of metals, in order to find what measure of alloy or dross may be in them. Not to mention the care exercised by the refiner, we all know what care is taken in reference to gold, even when there are but a few pieces of golden coin to be received. We subject it to the closest inspection; we mark its colour, its sound, and, if there be any doubt, its size and weight, that we may not be deceived by counterfeits under the appearance of standard coin. Shall we then take so much pains about things of little value, and neglect the soul which is of more value than ten thousand worlds? Should not rather our care increase in proportion to the loss which we may possibly sustain? This then is the manner in which we should inquire into the concerns of our souls, and more especially into that on which beyond all others the welfare of our souls depends.]
To impress the more deeply on our minds this duty, the Apostle suggests,
II.
The importance of discharging it with all diligence
We ought to know our own selves
[Each other we cannot know; seeing that both the best and the worst of every man is hid from human observation, and can be appreciated only by Him who searcheth the heart. But with ourselves we may be, and ought to be, acquainted. God has given to us an understanding, that we may know the quality of our actions; a memory, that we may trace them to their proper source; and a conscience, that we may pass sentence on ourselves according to our true character. Ignorance of ourselves is the worst of all ignorance: we may be ignorant of every thing else, and yet come to God in Christ Jesus with acceptance: but if we are ignorant of ourselves, we must of necessity be unhumbled and impenitent, and consequently objects of Gods utter abhorrence. The very manner in which the Apostle asks the question, Know ye not your own selves? shews, that self-ignorance is a just ground for self-reproach.]
Whatever we may think of ourselves, if Christ be not in us, we are reprobates
[The term reprobates conveys a much harsher idea than is contained in the original. The Apostle, having bidden us prove our own selves as metals are tried and proved, tells us that, if in the issue we be found without Christ, we shall be regarded by our God as base metal, or as dross: we shall be disapproved, and rejected [Note: Jer 6:30.]. And this is the very truth of God. If Christ dwell in our hearts by faith, it is well: but if he be not in us, by his Spirit, by his influence, by his grace, we are mere counterfeits, and no better; we may pass current here, if I may so say, but we shall be detected and discarded in the great day of account And is this a truth unknown to us? Has not God expressly said, that Christ is our life, and that, If any man have not the Spirit of Christ, he is none of his? How comes it then that this sentiment is ever doubted for one moment? Beloved brethren, neither the truth itself, nor its bearing on your own state before God, ought to be unknown to any of you. You ought to have the experience of it in your souls, and the evidence of it in your lives: nor should you ever cease to examine and prove yourselves till you are assured, on truly scriptural grounds, that Christ has indeed been formed in you [Note: Gal 4:19.], and that you are so joined to him as to be one spirit with him [Note: 1Co 6:17.].]
Permit me, in conclusion, to urge upon you this duty, from two important considerations: Consider,
1.
The danger of self-deception
[The great mass of mankind deceive their own souls: the generality perform not this duty at all: and, of those who do, few carry it to a due extent. It is not sufficient to inquire into our external conduct: we must inquire into the life of faith upon the Son of God, and see how far that is realized in us. That, if we be tolerably right in external matters, we are apt to take for granted: but we must make that, above all, the subject of our diligent inquiry; because, if Christ be not in us, there is nothing in us that can ever be approved of by our God O what a fearful thing will it be to be found dross at the last! Remember, Not he that commendeth himself is approved, but he whom the Lord commendeth [Note: 2Co 10:18.].]
2.
The comfort of a self-approving conscience
St. Paul felt this in a very high degree [Note: 2Co 1:12.]; and we also may enjoy it, if it be not our own fault. Some deride the idea of marks and evidences, and maintain that the Christian has no need of paying any attention to them. But, how we are to examine and prove ourselves without them, is beyond their power to inform us, and of mine to conceive. We must bring ourselves to the test of Gods word: and if, from a diligent comparison of ourselves with the commands of God and the examples of his holy Apostles, we find that our experience is such as is required of us in the Gospel, then may we rejoice both in the retrospect of our past lives, and in the prospect of the future judgment: if our heart condemn us, God is greater than our hearts, and knoweth all things: but if our heart condemn us not, then have we confidence towards God [Note: 1Jn 3:20-21.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(5) Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? (6) But I trust that ye shall know that we are not reprobates. (7) Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates. (8) For we can do nothing against the truth, but for the truth. (9) For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection. (10) Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction. (11) Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you. (12) Greet one another with a holy kiss. (13) All the saints salute you.
I pass over everything of a private nature, which took place between Paul and the Church of Corinth, to attend wholly to such as concern the Church of God in all ages. What the Apostle saith of proving themselves and examining themselves, by way of ascertaining the reality of their Christian calling, is an employment suited to the Church of Christ, and to every member of Christ’s body in every generation. The only caution to be observed in doing this, is, to form our conclusions by the Lord’s standard, and not our own. Most are apt to err in their calculations for want of attending to this grand distinction. Our safety is in Christ, not in ourselves. And, hence I draw my conclusions of happiness in the Spirit’s testimony from what I am to Christ, and Christ to me, and not from what I feel of those things. It may be at times, from various causes, my joys in those things are not at hand, but the things themselves are the same. Therefore, the unerring standard in proving ourselves is: God’s manifestation of his love of his people in Christ, and not their sense of this love. There will be, there must be; a continual fluctuation between hope and fear, while men are looking to a somewhat within, instead of always looking off self unto Christ. It is his putting away sin by the sacrifice of himself, which is the sole cause of our salvation; our apprehension of Him, and his finished work by faith, is the effect. While believers prove themselves by this standard, they never fail to discover the state of grace in which they stand, and rejoice in hope of the glory of God. Rom 5:1 .
Reader! do not overlook with what sweet affection Paul closeth up the subject, however sharply he had found occasion to speak to the Corinthians, in a way of reproof: Finally, brethren, farewell! It is not the happiness of all faithful ministers, to be favored with an opportunity of a personal interview with their people, when taking an everlasting farewell upon earth of them; but, whether, in person, or by letter, nothing can be more suited than what Paul hath here said: Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you! What could Paul say, what ought he to have said beyond these precious things? Perfect (as he saith elsewhere) in Christ Jesus, Col 1:28 . All perfection is in Him. And his people have no perfection but in Him. All their acceptance, justification, sanctification; grace here, glory forever; all, and every portion is in Him, from Him, by Him. And, oh! what endless, uninterrupted comfort must arise in the soul, through the Spirit, from such views, and such a consciousness of perfection in Christ? One mind, one heart, one desire, one object, would mark the Church forever, when thus established. And very sure must be His presence among them; and in them, as the sun, in the centre of the world, diffusing life and light in every direction, where these blessings are found; because God, as the God of love and peace, who is Himself love, and the sole author and giver of love and peace to his people, cannot but be the fountain from whence the streams flow, and to whom they tend, and in whom they centre. The God of love and peace be with you!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
5 Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?
Ver. 5. Examine yourselves ] The final trial of our eternal estate doth immediately and solely appertain to the court of heaven. Indeed the disquisitive part belongs to us, the decisive to God.
Prove your own selves ] Redouble your diligence in this most needful but much neglected duty of self-examination; an error here is easy and dangerous; hence the precept is doubled; so Zep 2:1 . Excutite vos, iterumque excutite, as Tremellius renders it, Fan yourselves, yea, fan yourselves. He doubleth his phrase, as it were his files. Men are as loth to review their actions, and read the blurred writing of their hearts, as school boys are to parse their lessons and false Latins they have made; the eyes also of their minds are as ill set as those of their bodies, so that they see nothing inwards, though these windows of the soul should be like the windows of Solomon’s temple, broad inward, 1Ki 6:4 : and men should try themselves thoroughly, for God will; as, though scholars will not scan their verses, their master will. “Let every man therefore prove his own work,”Gal 6:4Gal 6:4 ; so shall he save God a labour, and put the devil out of office. Whereas, sparing a little pains at first doubleth it in the end, as he that will not cast up his books, his books will cast up him at length.
Know ye not your own selves? ] Nosce teipsum, Know thyself, say the heathens, came down from heaven; sure it is none can ascend to heaven unless he know himself.
Except ye be reprobates? ] Gr. counterfeits, adulterine. Every soul is either the spouse of Christ, or the devil’s strumpet.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5. ] “You want to prove Christ speaking in me; if you necessitate this proof, it will be given. But I will tell you whom rather to prove . Prove YOURSELVES; there let your attention be concentrated, if you will apply tests.” Notice the prominently emphatic : so Chrys., ib.: , , .
.] ‘Whether you maintain your Christian place and standing in Christ, which will be shewn by the power of Christ’s Spirit present and ener. gizing among you.’
. , ] for the construction see reff. and Winer, edn. 6, 66. 5. 1. a.
, unless indeed see reff.
, ‘ not abiding the proof ,’ worthless, i.e. in this case, ‘mere pretended Christians.’
Fuente: Henry Alford’s Greek Testament
2Co 13:5 . . . .: try your own selves ( generally has a sinister sense in the N.T. = “to tempt,” as at 1Co 7:5 ; 1Co 10:9 , Gal 6:1 , 1Th 3:5 ; but see reff.) whether ye be in the Faith, sc. , the objective Christian Creed ( cf. 1Co 16:13 ); prove your own selves ( goes back to of 2Co 13:3 ; cf. also at the end of this verse). Or know ye not as to your own selves that Jesus Christ is in you? ( cf. Rom 8:10 , Gal 4:19 ) unless indeed, sc. , which is certainly not the case (for cf. Luk 9:13 , 1Co 7:5 ) ye are reprobate . is that which will not satisfy a test, and so = reprobus . Their own consciousness of the power of Christ’s grace is the best proof that his preaching to them was Divinely authorised; he “begat them in Christ Jesus” (1Co 4:15 ).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 2Co 13:5-10
5Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you-unless indeed you fail the test? 6But I trust that you will realize that we ourselves do not fail the test. 7Now we pray to God that you do no wrong; not that we ourselves may appear approved, but that you may do what is right, even though we may appear unapproved. 8For we can do nothing against the truth, but only for the truth. 9For we rejoice when we ourselves are weak but you are strong; this we also pray for, that you be made complete. 10For this reason I am writing these things while absent, so that when present I need not use severity, in accordance with the authority which the Lord gave me for building up and not for tearing down.
2Co 13:5 “Test yourselves” This is a present active imperative. This is the word peiraz, which means “to test with a view toward destruction.” See full note at 1Co 3:13. They had tested Paul; now they must be tested themselves!
“if” This is a first class conditional sentence, which is assumed to be true. Paul is not doubting their faith, but challenging them to wake up!
“the faith” The Greek term “faith” (pistis) is translated into English by three terms: faith, believe, or trust. See Special Topic at 1Co 2:4. Faith is used in three senses in the NT: (1) as personal acceptance of Jesus as the Christ of God; (2) as faithfully living for Him; and (3) as a body of truths about Him (cf. 2Co 13:3; Gal 1:23; Gal 3:23-25). Mature Christianity involves all three senses.
“examine yourselves” Paul repeats his command (i.e., another present active imperative), but uses the other term (i.e., dokimaz) for testing, which implies to test with a view toward approval. See Special Topic at 1Co 3:13.
“recognize” This is the Greek term epignisk (i.e., present active indicative), which usually denotes experiential full knowledge.
“Jesus Christ is in you” As 2Co 13:4 focused on the corporate aspect, this phrase (using the same preposition and plural pronoun) may refer to a more individual aspect. Christ is surely among His people, but also in each of His people! The ministries of Jesus and the Spirit are so closely linked that often the Spirit is called the Spirit of Christ (cf. Rom 8:9; 1Pe 1:11). Jesus is even said to indwell believers (cf. Joh 14:23; Rom 8:10; Col 1:27. Also notice Mat 28:20). See SPECIAL TOPIC: JESUS AND THE SPIRIT at 2Co 3:17.
“unless indeed you fail the test” This phrase is parallel to “if you are in the faith” in 2Co 13:5. Paul has asserted in several ways (i.e., first class conditional sentence in 2Co 13:5 and the use of dokimaz) that he believes his readers are believers, but not all of them. There is a contingent of false teachers who do not know Christ (see SPECIAL TOPIC: APOSTASY (APHISTMI) at 1Co 6:9). This clause relates to them.
This clause does not relate to sinful believers because Paul addresses them in 2Co 12:20-21. They need to repent, but the false teachers need Christ (cf Matthew 7).
Paul used this very same term in 1Co 9:27 as the reason why he struggled to keep himself under God’s control. Paul did not want to be “disqualified” or rejected. Believers are challenged to check up on themselves (cf. Php 2:12).
2Co 13:6 Paul is asserting that he and his helpers have passed the test (i.e., not counterfeits, adokimos, cf. 2Co 13:7), especially in relation to the church at Corinth. If they have the indwelling Christ, then Paul’s ministry was effective.
2Co 13:7 In a sense a strong, orthodox Corinthian church would affirm Paul’s leadership and Apostolic credentials. He is more concerned that they do what is right and appropriate because of God and the gospel, not just to show Paul’s credentials or affirm his leadership (cf. 2Co 13:9).
“approved. . .unapproved” Paul continues this word play on dokimos and adokimos.
2Co 13:8 The truth in this context refers to the gospel as a person (i.e., Jesus the Messiah), as a message (i.e., the gospel about Jesus), and as a lifestyle (i.e., emulation of Jesus’ life).
SPECIAL TOPIC: “TRUTH” IN PAUL’S WRITINGS
2Co 13:9 “we rejoice when we ourselves are weak but you are strong” This is Paul’s paradox. He knows that spiritual power is released through human weakness (cf. 2Co 12:10; 2Co 13:4). Therefore, he wants to remain weak. However, for the Corinthian church to be strong, she too, must become weak. This is so opposite of the way people evaluate life. The false teachers have asserted strength through education, lineage, experience, but Paul asserts strength through Christ’s example (cf. 2Co 13:4).
“that you be made complete” The noun form of this term is found only here in the NT. The verb means “to knit together.” Paul used the verb form in 1Co 1:10, which calls on the Corinthian church to end its factious divisions. Now at the end of 2 Corinthians he returns to this mandate (i.e., unity which will result in spiritual adequacies).
Louw and Nida, Greek-English Lexicon of the New Testament, vol. 1, p. 680, asserts that artios (i.e., complete, adequate, fully equipped for the assigned task), with all its different prepositional compounds (i.e., epi and kata), are all synonyms (cf. Luk 6:40; 2Co 13:9; 2Co 13:11; Eph 4:12; 2Ti 3:17).
Paul wants a functioning, unified, loving church in Corinth (cf. 2Co 13:11). For this to occur there must be forgiveness, reconciliation, and church discipline (cf. Gal 6:1).
2Co 13:10 Paul did not want to make another painful visit to Corinth (cf. 2Co 2:3-4). He did not want to come wrapped in his Apostolic authority, but in parental love. However, the response of the church determined how he must act.
“with the authority which the Lord gave me” This exact phrase appears in 2Co 10:8. This Apostolic authority, whether in personal presence or from afar (cf. 1Co 5:4), has Christ’s authority (cf. 2Co 12:19; 2Co 13:3). This authority was given to Paul in the Damascus road encounter (cf. Acts 9, 22, 26).
“building up” See Special Topic: Edify at 1Co 8:1.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Examine = Try. In Joh 6:6, prove,
whether = if. App-118.
faith. Greek. pistis. App-160.
Know. Greek. epiginosko. App-132.
Jesus Christ. App-98.
except = if (Greek. ei. App-118) . . . not (Greek. me, App-106) in some respect (Greek. tis).
reprobates. Greek. adokimos. See Rom 1:28.
Fuente: Companion Bible Notes, Appendices and Graphics
5.] You want to prove Christ speaking in me;-if you necessitate this proof, it will be given. But I will tell you whom rather to prove. Prove YOURSELVES; there let your attention be concentrated, if you will apply tests. Notice the prominently emphatic : so Chrys., ib.: , , .
.] Whether you maintain your Christian place and standing in Christ, which will be shewn by the power of Christs Spirit present and ener. gizing among you.
. , ] for the construction see reff. and Winer, edn. 6, 66. 5. 1. a.
, unless indeed see reff.
, not abiding the proof, worthless,-i.e. in this case, mere pretended Christians.
Fuente: The Greek Testament
2Co 13:5. , your own selves) not Paul. If you examine yourselves, you will perceive what we are. Where there are true teachers and true learners, we may judge from the feeling of the one party concerning the other, what is the character of that other.- , in the faith) and therefore in Christ.-, prove) The milder admonition [, prove] is subjoined to the severer word [, lit. tempt, make trial of] test [Engl. Vers., examine yourselves]: if you are in the faith, prove yourselves to be so;[92] , if, is used as presently after in .-) an, the second part of a disjunctive interrogation; i.e., you can truly prove yourselves: for Jesus Christ is in you, and you know Him to be in you. [In fact, any one may test himself, whether he be in the faith or not; no man can prove himself, and search out his own true character unless he be a believer.-V. g.]-, do you perceive?) an emphatic compound.-, how that) the grounds upon which.-, Jesus) not only a sense [perception] of Christ, but Jesus Christ Himself, [as is evident from the addition of the proper name, Jesus; comp. 2Ti 4:22.-V. g.]- , unless somewhat) So , ch. 2Co 3:1; , somewhat, softens the language.-, reprobate) in a passive and active sense; for the conjugate is considered to be in a reciprocal sense.
[92] Engl. V. and Tischend. and Lachm. connect with , Examine yourselves whether ye be in the faith.-ED.
Fuente: Gnomon of the New Testament
2Co 13:5
2Co 13:5
Try your own selves, whether ye are in the faith; prove your own selves.-They had demanded proof that Paul was an apostle. He had furnished it, and he now admonishes them to try themselves so as to make sure that they are in the faith. He had already said unto them: If any man thinketh himself to be a prophet, or spiritual, let him take knowledge of the things which I write unto you, that they are the commandment of the Lord. (1Co 14:37). That is, they were to test their lives, with an earnest desire to conform themselves unto its directions. To be in the faith is to be faithful to the Lord.
Or know ye not as to your own selves, that Jesus Christ is in you? unless indeed ye be reprobate.-Jesus Christ was in them if they did his will; and he was in them unless they had turned away from the faith and become reprobates.
Fuente: Old and New Testaments Restoration Commentary
Examine: Psa 17:3, Psa 26:2, Psa 119:59, Psa 139:23, Psa 139:24, Lam 3:40, Eze 18:28, Hag 1:5, Hag 1:7, 1Co 11:28, 1Co 11:31, Gal 6:4, Heb 4:1, Heb 12:15, 1Jo 3:20, 1Jo 3:21, Rev 2:5, Rev 3:2, Rev 3:3
in the faith: Col 1:23, Col 2:7, 1Ti 2:15, Tit 1:13, Tit 2:2, 1Pe 5:9
Know: 1Co 3:16, 1Co 6:2, 1Co 6:15, 1Co 6:19, 1Co 9:24, Jam 4:4
Jesus Christ: 2Co 6:16, Joh 6:56, Joh 14:23, Joh 15:4, Joh 17:23, Joh 17:26, Rom 8:10, Gal 2:20, Gal 4:19, Eph 2:20-22, Eph 3:17, Col 1:27, Col 2:19, 1Pe 2:4, 1Pe 2:5
reprobates: 2Co 13:6, 2Co 13:7, Jer 6:30, Rom 1:28, 2Ti 3:8, Tit 1:16, 1Co 9:27, Heb 6:8
Reciprocal: Psa 4:4 – commune Pro 16:25 – General Son 7:12 – let us see Joh 14:17 – shall Joh 14:20 – ye in Rom 6:3 – Know 1Co 9:3 – them 1Co 11:19 – which 2Co 12:2 – in Christ Jam 1:25 – looketh 2Pe 1:8 – in you
Fuente: The Treasury of Scripture Knowledge
PERSONAL EXPERIENCE
Examine yourselves, prove your own selves.
2Co 13:5
Nothing unusual in this advice, but something very remarkable in purpose for which it is given by St. Paul. He is appealing to their personal experience for proof of the truth of their new faith. He thus states two great truths: that there ought to be in every one of us a proof of the truth of our religion; and that we may obtain this proof for ourselves. Have we such proof? St. Paul tells us that if we examine ourselves we shall find Christ in usa remarkable expression.
I. What are the features of Christ that should reproduce themselves in every true Christian? Christ will show Himself as
(a) The obedient Son of God.
(b) The absolutely true and perfect brother of every man.
(c) The Perfect Manperfect in His holiness.
II. Is Christ thus living in us?
(a) Have we ever had even one thought of loving obedience to God?
(b) Have we ever felt in our hearts a thought of love to our fellow-men?
(c) Have we ever felt in our hearts a hatred of evil for its own sake?
III. If we find these beginnings, that is the proof of our faith which lies within the reach of every one of us. You cannot prove logically the articles of your belief concerning Him, but experience will teach you that there is such a Saviour. Thus may we gain evidence for our faith, and be evidences of it to others. So lives still on earth, in the lives of His servants, the ever-living Christ. Then can we say, I know in Whom I have believed.
Archbishop Magee.
Illustration
The truth in which you find yourself is far greater than you, and extends far beyond your ken. You are tentatively feeling your own little way, by gradual experiment, into harmony with the eternal truth which embraces all things. But then, if so, your own experiments can cover but a tiny corner of the vast truth, a passing moment in an endless movement. That is all that you can personally and experimentally verify. But if your own experiment stands; if you are convinced by trusting what supported and ennobled, and are sure that it is a reality to which you have by faith committed yourselfthen you will trust the truth, in which you are, for all that which is out of your sight and beyond your verification. You will say: I have found Christ true in me, for me; therefore I am sure that He is the same in the heart of those perplexities which I cannot solve any more than you. I have no answer to give you in face of all kinds of dark enigmas. I have to leave them as black and terrible as they are to you. I cannot tell what Christ is at behind them. Only I know that He works on a scale which I cannot follow. He takes in a whole series of generations to work through one problem; a long sequence of centuries to disclose a secret. He takes long views. I can only take short ones. How can I pretend or presume to say what He is doing? Only day by day I win through experience a deeper and deeper assurance that I am co-operating through Him with the very truth in things. He meets me at every turn with renewals of confidence. I am at one with the secret, somehow, which holds the world together. Whenever I trust Him He practically answers. That is enough for me. The truth is one. And I am in the truth. Some day I shall know all that it means. For the present I am content to know that I shall know hereafter.
Fuente: Church Pulpit Commentary
2Co 13:5. Examine is from PEIRAZO, which Thayer defines, “to try, make trial of, test,” and he explains it in this passage to mean, “for the purpose of ascertaining his quality, or what he thinks, or how he will behave himself.” Paul’s purpose for the examination is to see if the Corinthians are in the faith; whether they could still be regarded as faithful disciples. DOKIMAZO is the word for prove, and it has virtually the same meaning as the word just explained, and it doubtless is used for the sake of emphasis. Reprobates Is from ADOKIMOS, and the first of Thayer’s definition is, “Not standing the test, not approved.” The most significant thought is that having Christ in one, and being a reprobate are two opposite conditions, and a man cannot possess both at the same time. The exhortation of the verse is for each man to make this self examination to ascertain what his true condition is.
Fuente: Combined Bible Commentary
2Co 13:5. Try your own selves:Ye talk of trying me, but ye do well to try your own selves,whether ye be in the faithor are Christians in name only;prove your own selves. What?[1] know ye not your own selves, that Jesus Christ is in you?dwelling in you to very different results than I hear to be snowing themselves,unless, indeed, ye be reprobate. The word means disapproved on trial, rejected, and so, Christians only in name, of whom Christ will say, I never knew you,
[1] as in 1Co 14:36.
Fuente: A Popular Commentary on the New Testament
Here the apostle advises the Corinthians, instead of inquiring after the proof of Christ in him, to examine whether they were in Christ themselves; intimating to us, that such are usually most backward to examine the state of their own souls, who are forward to enquire into the spiritual state and condition of others. “You seek a proof of Christ in me, says the apostle: Oh, rather prove and examine yourselves.”
Where note, 1. A duty expressed; Examine yourselves; prove yourselves: The word is a metaphor taken from goldsmiths, who with great exactness try their gold; the truth of it by the touchstone, the weight of it by the scale, and the purity of it by the fire. And the repetition of the command, Examine yourselves; prove yourselves; implies the great backwardness that is in men’s natures to perform this duty, the great necessity of the duty, and the great diligence and frequency to be used in performing of the duty.
Learn hence, That self-examination is an excellent, a necessary and important duty, belonging to every one in the church, and requires great diligence and faithfulness in the performing of it. ‘Tis necessary, in regard of our comforts, and also in regard of our graces; for there are counterfeit graces, as well as real; and common graces, as well as saving; and ’tis a duty that requires diligence and frequency, because the work is difficult, because the heart is backward, because we are apt to be deceived, and willing to be deceived; because many have miscarried without is, and many perish by a negligent performance of it: Therefore examine yourselves; prove yourselves.
Note, 2. The subject-matter of our examination, whether ye be in the faith; that is, whether ye be converted to the Christian faith, whether the faith of Christ be in you, whether the pinciple of faith be in your consciences, whether the practice of faith be in your lives, whether your faith be the parent and principle of obedience, working love, and working by love.
Note, 3. The enforcement or motive to this duty, Except ye be reprobates; that is, counterfeit, adulterate, unsound, and insincere Christians, unaccepted of God, and not owned by him. As reprobate silver has no worth or fitness in it for trading, so such Christians as, upon examination are not found to have the grace of faith in them, more precious than gold, are unapproved of God, and rejected by him.
Note, 4. When the apostle expostulates with them, and says, Know ye not your ownselves? it implies both the folly and unreasonableness of the neglect of the duty, and also the possibility and easiness of knowing whether Christ be in us, or not, upon a due and diligent inquiry, whether we have experienced the quickening and transforming power of Christ in our hearts and lives.
Finally, So great is the benefit, and so sweet the comfort, which flows to us by examinations and self-acquaintance, that it will abundantly recompence our care and diligence, in the frequent and faithful discharge of it.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 5 Paul challenges them to test themselves as Christians, just as they had tested him as an apostle. Jesus would be in them if they were obedient ( John 1423 ). To be reprobate, they would have to fail the test ( Jer 6:30 ).
Fuente: Gary Hampton Commentary on Selected Books
2Co 13:5-6. Examine yourselves, &c. You examine and try me, but let me admonish you to turn the search into your own hearts, that ye may know, with certainty, whether ye be in the faith Whether ye possess true and saving faith in Christ and his gospel, and are therefore true Christians. For if, on a strict inquiry, you find that you are, you will therein find a proof of my being a true apostle, as it is by means of my ministry that you are become such. Prove your own selves Whether ye be such as can, or such as cannot, bear the test, as the word implies. Know ye not your own selves By your own sense and feeling; that Jesus Christ is in you By the enlightening, quickening, and sanctifying influences of the Spirit of truth and grace; is in you the hope of glory, Col 1:27; dwelleth in your hearts by faith, Eph 3:17; so that you are vitally united to him, have in you the mind that was in him, and walk as he walked. All true Christian believers know this by the witness and fruits of Christs Spirit, see Joh 14:20; Rom 8:9-16. Some translate the words, Jesus Christ is among you; that is, in the church of Corinth; and understand them of the miraculous gifts, and the power of Christ which attended the censures of the apostle. Except ye be reprobates , persons disapproved, or mere nominal Christians; and such as, whatever your gifts may be, will be finally rejected, as reprobate silver, that will not stand the touchstone. The reader will easily observe that this word, here rendered reprobates, and which, as has been observed, properly means persons disapproved, has no relation here, or anywhere else in Scripture, to any decree of God absolutely and unconditionally excluding a part of mankind from a capacity of salvation; but only denotes those who, through the rejection or abuse of divine grace, continue to render themselves unfit to be approved of God as his people, either now or at the day of judgment. Thus they who, when they knew God, did not glorify him as God, but changed his truth into a lie, and worshipped the creature more than the Creator, are said (Rom 1:21-28) to be given up by God, , to a reprobate mind, which prompted them to do those things which God could not approve of, but abhor; and they who resisted the truth, through the corruption of their minds, are styled , that is, reprobates concerning the faith, 2Ti 3:8; that is, men whose faith cannot be owned or approved of by God. They also are in Scripture, as to their manners, styled reprobates, whose minds and consciences are defiled; so that though in words they profess to know God, yet in works they deny him, being abominable, disobedient, and to every good work , reprobates, that is, void, not of judgment only to discern, but of affection to approve of it, Tit 1:16. Thus that earth is styled , reprobate, or rejected, which, after all the showers which fall upon it, brings forth only thorns and briers, Heb 6:8; and that silver, , reprobate silver, which, being falsely stamped or coined, will not be received, but rejected, Pro 25:4; Isa 1:22. And in this sense St. Paul saith, he kept under his body, lest while he preached to others, he himself should be , disowned and rejected by God, 1Co 9:27. Whitby. But I trust, &c. But whatever be the case of any of you, I hope ye shall soon know that we are not reprobates Are not disapproved of God, have not lost our evidence of the divine presence and favour.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Try your own selves, whether ye are in the faith; prove your own selves. Or know ye not as to your own selves, that Jesus Christ is in you? unless indeed ye be reprobate.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 5
Reprobates; sinners guilty and condemned.
Fuente: Abbott’s Illustrated New Testament
13:5 {2} Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?
(2) He confirms that which he spoke about the power of God appearing in his ministry, and he gathers by the mutual relation between the people’s faith and the minister’s preaching, that they must either reverence his apostleship, upon whose doctrine their faith is grounded, or they must condemn themselves of infidelity, and must confess themselves not to be of Christ’s body.
Fuente: Geneva Bible Notes
In anticipation of Paul’s judgment he called on his Christian readers to examine themselves to make sure every one of them was walking in the faith. Testing themselves would preclude him having to discipline them (cf. 1Co 11:31). Paul believed that Jesus Christ was working in each one of them unless they failed this test. In that case there was some doubt whether they were walking in the faith. Paul himself claimed to be walking in the faith.
This verse may at first seem to be talking about gaining assurance of one’s salvation from his or her works. [Note: See John F. MacArthur Jr., The Gospel According to Jesus, p. 190; idem, Faith Works, pp. 162-63; and Wiersbe, 1:679.] However this was not what Paul advocated here or anywhere else in his writings. He was writing to genuine believers (2Co 1:1; 2Co 1:21-22; 2Co 3:2-3; 2Co 6:14; 2Co 8:9). He told them to examine their works to gain assurance that they were experiencing sanctification, that they were walking in obedience to the faith.
"Paul’s question is usually construed with regard to positional justification: were they Christians or not? But it more likely concerned practical sanctification: did they demonstrate that they were in the faith (cf. 1Co 16:13) and that Christ was in them by their obeying His will. To stand the test was to do what was right. To fail was to be disobedient and therefore subject to God’s discipline." [Note: Lowery, pp. 586-87. Cf. Barnett, pp. 607-8; and V. P. Furnish, II Corinthians, p. 577.]
"After twelve chapters in which Paul takes their Christianity for granted, can he only now be asking them to make sure they are born again?" [Note: Zane C. Hodges, Absolutely Free! p. 200.]
"Fail the test" translates the Greek word adokimos (disqualified) which everywhere else in the New Testament refers to Christians (cf. 1Co 9:27).
"In 2Co 13:3 Paul indicates that some of the Corinthians were seeking proof (dokimen) that Christ was speaking in Paul. Then in 2Co 13:5 Paul turns the tables on them and challenges them to prove themselves (dokimazo). What some of the Corinthians questioned was not Paul’s salvation. It was his sanctification. They questioned whether he was a true spokesman and apostle of Christ. Likewise, when he turned the tables he questioned their sanctification, not their salvation." [Note: Bob Wilkin, "Test Yourselves to See If You Are in the Faith: Assurance Based on Our Works? 2 Corinthians 13:5," Grace Evangelical Society News 4:10 (October 1990):2.]
". . . even though Paul asked the Corinthians to examine their objective standing in Christ, his remarks are structured in such a way that he knew there was no possibility they were still unregenerate. He asked them to examine themselves, not because he doubted their salvation, but because he was absolutely sure of their salvation, and that assurance formed an undeniable foundation for his appeal in 2Co 13:5 b and 6. Paul’s jolting challenge in 2Co 13:5 a is best understood when placed in the context of his self-defense in the entire letter. . . .
"The logic of Paul’s argument is compelling: If the Corinthians wanted proof of whether Paul’s ministry was from Christ, they must look at themselves, not him, because Paul had ministered the gospel to them (Act 18:1-11; 1Co 2:1-5)." [Note: Perry C. Brown, "What Is the Meaning of ’Examine Yourselves’ in 2 Corinthians 13:5?" Bibliotheca Sacra 154:614 (April-June 1997):181. Cf. also Bruce, pp. 253-54; Lenski, p. 1333; Tasker, pp. 188-89; Harris, p. 403; Hughes, p. 481; Barrett, p. 338; and Martin, p. 457.]
"Nowhere in the Bible is a Christian asked to examine either his faith or his life to find out if he is a Christian. He is told only to look outside of himself to Christ alone for his assurance that he is a Christian. The Christian is, however, often told to examine his faith and life to see if he is walking in fellowship and in conformity to God’s commands." [Note: Joseph C. Dillow, The Reign of the Servant Kings, p. 288. Cf. pp. 299-300. His twelfth and thirteenth chapters on faith and assurance, pp. 271-91, and self-examination and faith, pp. 293-310, are helpful.]
"Instead of a threat, Paul’s challenge in 2Co 13:5 is a sobering reminder about the true mark of a Christian’s ministry. The barometer of Paul’s ministry was people-the believers in Corinth, as well as those in Ephesus, Philippi, and other cities where he ministered. Eternally redeemed people were the proof of his apostolic authenticity and of God’s presence in his life." [Note: Brown, p. 188.]