TEST YOURSELVES TO SEE IF YOU ARE IN THE FAITH: Heautous peirazete (2PPAM) ei este (2PPAI) en te pistei: (Examine: Ps 17:3 26:2 119:59 139:23,24 La 3:40 Eze 18:28 Hag 1:5,7 1Co 11:28,31 Ga 6:4 Heb 4:1 12:15 1Jn 3:20,21 Rev 2:5 3:2,3) (in the faith: Col 1:23 2:7 1Ti 2:15 Tit 1:13 2:2 1Pe 5:9)

TWO APPROACHES
TO INTERPRETATION
OF 2CORINTHIANS 13:5

The more I have studied this passage, the more I have come to realize that it was not as "straightforward" as I had originally presumed. In simple terms, there are two schools of interpretation (but see S Lewis Johnson's "hybrid" interpretation which seems to overlap with #1 and #2):

(1) Paul is commanding the church to perform a self-examination to determine whether they were true believers, with the implication being that some might not be genuine believers. In other words this view holds that Paul is calling on his readers to examine their once-for-all justification

(2) Paul was speaking to believers only and not telling them to examine themselves for evidence of salvation but for evidence of their ongoing sanctification.  (See interpretation by Hampton Keathley which is representative of this approach).

Perry Brown (in his Bib Sac Article - What Is the Meaning of “Examine Yourselves” in 2 Corinthians 13:5? -Annual $50 fee [click] is required to view the entire article but will give you access to literally thousands of conservative articles) summarizes the two interpretations...

Those who affirm the eternal security of the believer in Christ generally hold one of two popular interpretations of 2 Corinthians 13:5.

(1) The Reformed view assumes that Paul was addressing the possibility that some in the Corinthian church were not genuine believers—even though they claimed to be—and that Paul challenged them to test whether they had ever truly been born again. Therefore today those who profess Christ as Savior should examine themselves to be sure they really are Christians. MacArthur represents this view.

Doubts about one’s salvation are not wrong so long as they are not nursed and allowed to become an obsession. Scripture encourages self-examination. Doubts must be confronted and dealt with honestly and biblically. In 2 Corinthians 13:5, Paul wrote, “Test 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?” That admonition is largely ignored—and often explained away—in the contemporary church. (John F. MacArthur Jr., The Gospel according to Jesus - Grand Rapids: Zondervan, 1988, 190. Two other times in this book MacArthur refers to this verse to support the view that Christians should examine themselves to determine the validity of their conversion)

Buswell also supports the Reformed view and applies this verse when the behavior of a professing believer does not evidence an obedient walk with Christ.

But my point is that so long as a professing Christian is in the state of carnality, no pastor, no Christian friend, has the slightest ground for holding that this carnal person has ever been regenerated. We are not to judge in the sense of pronouncing eternal destiny. God’s judgments are inscrutable. Nevertheless, it is a pastor’s duty to counsel such a person. “You do not give evidence of being in a regenerate state. You must remember Paul’s warning, ‘Examine yourselves whether you are in the faith; prove yourselves. Do you not know yourselves, that Jesus Christ is in you? You are not reprobate, are you?’ (2Corinthians 13:5).”  (James Oliver Buswell, A Systematic Theology of the Christian Religion, 2 vols. (Grand Rapids: Zondervan, 1962), 2:147)

(2) A second view of 2 Corinthians 13:5 is that Paul was not doubting the Corinthians’ salvation, but was calling them to examine the quality of their walk with Christ. In other words Paul was addressing their ongoing sanctification, not their once-for-all justification.

Hodges represents this interpretation.

Thus the statement, “Do you not know yourselves, that Jesus Christ is in you?” has no more to do with the question of salvation than the words “in the faith” [v. 5a ]. What Paul has described of his own experience shows that he is thinking of Jesus Christ being in himself, or in the Corinthians, in a dynamic, active and vital sense. In the language of the Apostle John this could be expressed in terms of the abiding life, where the disciple is in Christ, and Christ is in the disciple, in a dynamic, fruit-bearing relationship (see John 15:1-8; 14:19-24 ). (Zane C. Hodges, The Gospel under Siege - Dallas, TX: Viva, 1992, 112)

Lowery takes a similar position on this verse .

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. 1Cor 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. The words fail(ed) the test (2Cor 13:5, 6) and failed (2Cor 13:7 ) render the Greek word adokimoi (“disapproved”; cf. adokimos in 1Cor 9:27). (Walvoord, J. F., Zuck, R. B., et al: The Bible Knowledge Commentary. 1985. Victor or Logos or Wordsearch)

There are some variations on these two basic interpretations but this simple description is adequate for our purposes.

William MacDonald (who I highly respect) writes that...

Verse 5 is often misused to teach that we should look within ourselves for assurance of salvation, but this could lead to discouragement and doubt. Assurance of salvation comes first and foremost through the word of God. The moment we trust Christ we can know on the authority of the Bible that we have been born again. As time goes on, we do find other evidences of the new life—a new love for holiness, a new hatred of sin, love of the brethren, practical righteousness, obedience, and separation from the world. But Paul is not telling the Corinthians to engage in self-examination as a proof of their salvation. Rather he is asking them to find in their salvation a proof of his apostleship. There were only two possibilities: either Jesus Christ was in them, or they were disqualified, spurious. The word translated disqualified was used to describe metals which, when tested, were found to be false. So the Corinthians were either true believers, or they were disqualified by failure to pass the test. (Ed: I wish he had expounded on from what they were disqualified? As I explain below, the Greek word for "fail the test" is adokimos and is used in the NT to describe believers and unbelievers) (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson or Logos)

Hampton Keathley III favors the second interpretation and gives a fairly simple (easy to understand) explanation of the reasoning used by those who favor 2Cor 13:5 as a passage directed solely to believers...

Sometimes a passage like 2 Corinthians 13:5 is used to support the necessity of examining our works to prove our salvation. This is unfortunate because this is mere proof-texting and misses the context and the actual meaning and purpose of this passage in the argument of Paul in 2 Corinthians.

2 Corinthians 13:5 Put yourselves to the test to see if you are in the faith; examine yourselves! Or do you not recognize regarding yourselves that Jesus Christ is in you—unless, indeed, you fail the test!

MacArthur is an illustration of this. He writes:

“Doubts about one’s salvation are not wrong so long as they are not nursed and allowed to become an obsession. Scripture encourages self-examination. Doubts must be confronted and dealt with honestly and biblically.”

Then, after quoting 2 Corinthians 13:5 he concludes,

“That admonition is largely ignored—and often explained away—in the contemporary church.”11

But is this the correct interpretation of this passage? Is Paul calling these believers to examine themselves for the purpose of assurance of salvation? The context says no! The following are some reasons for this position:

(1) Again, as in 1 Corinthians, Paul affirmed his conviction they were saved. He does not question their salvation for a moment as is clear from the passages mentioned above.

(2) Even if Paul were telling them to examine themselves for assurance, he does not tell them to examine their works for assurance. In light of the plain teaching of Scripture, if anything needed to be examined, it would be the object of their faith. Had they truly trusted in Christ rather than in some system of works?

(3) He does tell them to examine themselves, but he had another purpose in mind according to the context of verses 2Co 13:3-7. Some were questioning the validity of the ministry of the apostle because of the influence of certain false teachers. Compare 2 Corinthians 11:1-12:21 where the apostle defends his ministry against their accusations. They were demanding proof in verse 3 that Christ was speaking through Paul. In verse 5 Paul shows them that the proof they were looking for was in themselves because he had been their father in the faith. (Assurance of Salvation) (Charles Hodge also adopts this approach - see 2Corinthians 13 Commentary)

Constable echoes Keathley writing that...

This verse may at first seem to be talking about gaining assurance of one’s salvation from his or her works. However this was not what Paul advocated here or anywhere else in his writings. Remember that he was writing to genuine believers (2Co 1:1, 21, 22; 3:2, 3; 6:14; 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. (2 Corinthians Commentary Notes)

William Kelly agrees with Keathley...

It helps greatly to the understanding of what follows to see that, whether marked externally or not, there is a parenthesis after the first clause of the third verse which runs through the fourth also; so that the connection of the first clause of verse 3 is really with verse 5. Since ye seek a proof of the Christ speaking in me, . . . . try your own selves whether ye be in the faith, prove your own selves."

It is a final notice of and answer to their unworthy questioning of Paul's apostleship. Did they demand a proof of Christ speaking in him? Were not they themselves proof enough? Had He not spoken to their souls in that servant of His who first caused His voice to be heard in Corinth? As surely as they were in the faith, which they did not at all question, he was an apostle — if not to others, assuredly to them. The many Corinthians who, hearing the apostle, believed on the Lord Jesus Christ, were the last who ought to gainsay the messenger if they appreciated the message and Him who sent the messenger. If they were reprobate, having confessed Christ in vain, there was no force in the appeal, which derives all its power from their confidence that Christ was in them as the fruit of the apostle's preaching.

This also shows how baseless is the too common abuse of the passage, as well as of 1Corinthians 11: 28, to sanction a doubting self-examination, as one often hears, not only in the practical history of souls, but in the teaching of doctrinal schools otherwise opposed. Here, say they, we are taught to search ourselves and see that we be not too confident: does not the apostle in the first Epistle to the Corinthians call on each habitually to examine or prove himself before partaking of the Lord's Supper? and does he not pursue that special call by the general exhortation in the second Epistle to examine or try themselves whether they be in the faith? The truth is that an examination of the context in each case dispels the error as to both — an error which strikes directly at the peace of the believer, if not also the truth of the gospel. For the gospel is sent by God, founded on the personal glory and the work of His Son, to bring the believer into communion with the Father and the Son in full liberty of heart and with a purged conscience. These misinterpretations, under cover of jealousy for holiness, tend immediately to plunge the soul into doubt through questions about itself. (2 Corinthians Commentary)

F B Hole...

Paul's authority as an apostle had however been questioned, and the Corinthians had very foolishly given ear to these questionings. They were the last persons who should have done so, or should have had any doubts as to whether Christ had spoken through him. Since they had entertained such doubts, some kind of answer was needed, and a very crushing one Paul was able to give. He had simply to say, "Examine yourselves, whether ye be in the faith." Since they were his converts, the fruit of his labour, they themselves were the proof — unless indeed they were reprobates, just worthless frauds. If they were but frauds then indeed Christ might not have spoken in Paul; but if they were true men He most certainly had.

Verse 5 has sometimes been taken apart from its context and turned into a plea for continual self-inspection, and even doubt as to one's own salvation. This is because the parenthesis extending from the middle of verse 3 (2Co 13:3) to the end of verse 4 (2Co 13:4) has not been noticed. If we connect the early part of verse 3 with verse 5 the sense is quite clear. There is again a touch of irony in Paul's words, for the doubts they had foolishly entertained as to Christ speaking in him really recoiled upon their own heads. If indeed Christ had not spoken in Paul then — since they had professed conversion under his speaking — Christ would not be found in them. But if Christ was indeed found in them it was conclusive proof that Christ had spoken in him.

(Ed: Notice how F B Hole "leaves open the door" for interpretation number one when he writes...) It is quite possible of course that in speaking thus the Apostle wished to convey to them the fact that he was not too sure of the genuineness of some of them, and thereby he desired to stir them up and exercise their consciences. At the same time he was quite confident as to the majority of them.

This is evident if we consider the parenthesis, the first words of which tell us that Christ had not been "weak" toward them but rather "mighty in you." Looking back to the work that had been wrought when first he came among them, Paul was full of confidence that the power of Christ had been in it. The whole path of Christ on earth had been characterized by a "weakness" which culminated in His crucifixion. Yet He is alive in resurrection by the power of God. Now that which marked the path of the great Master marked also the path of the servant, who was following in His life and way. Weakness also characterized the external life and service of the Apostle but under the surface the power of God was vitally present with him. (2 Corinthians Commentary)

Dr. S Lewis Johnson former professor at Dallas Theological Seminary offers somewhat of a "hybrid interpretation" that is not incompatible with interpretations (#1) and ( #2) above ...

The apostle now turns to the necessity of self-examination. He states in the fifth verse, “Test yourselves to see if you’re in the faith. Examine yourselves.” They had been testing him. He turns the table on them and twice and emphatically says, “Test yourselves.” He uses that word in the emphatic position twice, “Yourselves test,” “Test yourselves.”

Now in stating this it’s very plain why he says that. If they fail the test, they have no right to blame the apostle for anything. If they’re not believers, if they fail the test and they don’t even belong to the Lord, what right do they have to criticize an apostle of the Lord Jesus Christ?

And turning it on the other side, if they pass the test, how can they blame the apostle because the apostle is the one who brought them the knowledge that they claim that they have. So the apostle has them on the horns of a dilemma.

The irony is obvious, if they pass they cannot blame Paul,
if they fail they cannot blame Paul.

The fact that they are a Christian Assembly is testimony ultimately to the faithfulness and the authenticity of the preaching of the Apostle Paul. So if they fail, they cannot blame him. If they pass, they cannot blame the evangelist who brought them to the condition in which they are passing the test. (Ed: This interpretation is more in line with interpretation #2).

(Ed: Now Dr. Johnson seems to apply 2Cor 13:5 in a manner that is more in keeping with interpretation #1)

When we say, “Test ourselves or examine yourselves,” we’re saying something that we need in the United States of America, and in fact, in the Western world.

There are literally millions of professing Christians
who need to pay attention to this statement of the apostle.

They have entered into a shallow commitment to Christianity, they’ve joined the church, they’ve been baptized or they’ve done other things that might make them think that they are genuine believers in the Lord Jesus Christ. They’ve been encouraged to think that, by men who’ve not been careful to point out that there is more to becoming a Christian than subscribing to a statement.

They don’t hate sin.
They don’t love holiness.
They do not pray.
They do not study the word of God.
They do not walk humbly with God.
(Ed comment: Could Christ be in such individuals? I think not!)

These individuals, so many of them stand in the same danger in which the Corinthians stood. And the apostle’s words, “Test yourselves to see if your in the faith, examine yourselves,” are valid words that each of us should ponder. (The Place of Self-Examination - 2 Corinthians 13:1-14)

Let me digress for a moment. Keep in mind that while Scripture has only one true interpretation (regardless of the disagreements among scholars), Scripture can have a number of legitimate applications, and it is this latter aspect which the reader should not "jettison" (because he espouses interpretation #2) in regard to the truth taught in 2Corinthians 13:5. As I have studied numerous writers' interpretations of 2Cor 13:5, it seems clear that at least some of those writers object to anyone ever even questioning another person's justification. One of those writers (Zane Hodges) has gone so far as to say that if a person professes faith in Christ and then spends the remainder of their life in disobedience (and sin), they are still justified (and eternally secure) based on their original profession. This seems to be a deceptive and dangerous viewpoint, for if one carefully examines the NT, especially James 2, there is a clear association of one's works with one's faith (See related notes on assessing the genuineness of one's faith (Jas 2:14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26 - see study notes on Jas 2:14; 2:15; 2:16; 2:17; 2:18; 2:19; 2:20; 2:21; 2:22; 2:23; 2:24; 2:25; 2:26).

Without question, faith alone in Christ alone
is fully sufficient for salvation.

However, according to James, that faith in Christ which effects a genuine regeneration of the individual's spirit is a faith which shows itself to be real by the resulting God glorifying fruit or works. For more on this topic see the study of James chapter 2 referenced in the preceding paragraph. To say that one should not even apply Paul's admonition to test yourselves as to the authenticity of one's faith is in my humble opinion a potentially dangerous teaching. Why do I say that? Because Jesus teaches that there will be "many" (not few, not some, but many) who are deceived into thinking that they are genuinely born again, when in fact they are not. In one of the most sobering passages in all of Scripture Jesus unapologetically, unambivalently, unequivocally, irrevocably states the soul piercing truth that...

Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter.  Many (Don't miss this "quantization" by the omniscient Lord Who sees into every man's heart) will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’  And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.  (Mt 7:21-note, Mt 7:22, 23-note)

Comment: I propose that Paul's charge in 2Corinthians 13:5 lends itself to a fair and legitimate application to call others to take a personal spiritual inventory, and that, far from being judgmental or condemning, such an application of the text is in fact (when done with the right heart motive) one of the most loving, "Jesus-like" questions/warnings we can ever speak forth in this present life! To remain silent, when we have legitimate, Biblically-based reasons to question the veracity and authenticity of the salvation of a relative or acquaintance, is not only unloving but in light of Jesus' words, even unconscionable! We as believers are given the privilege to be salt and light in the midst of a spiritually corrupt, dead and dying world, and to not fulfill our calling, is tantamount to rank disobedience to our Master's command to...

Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you (note how "James-like" Jesus is, clearly linking being with doing! What we are and what we do are inseparably related  according to Jesus! It follows that the only way to assess the authenticity of a disciple is by what they do. E.g., take Judas who masqueraded as a "true" disciple!); and lo, I am with you always, even to the end of the age.” (Mt 28:19, 20)

Perry Brown who was quoted earlier has an interesting anecdotal story writing that...

...the passage (2Cor 13:5) raises the practical question of whether a Christian should periodically examine whether he or she is truly saved. For example a boy known to this writer was baptized at nine years of age. Over a decade later, after hearing an evangelist preach from 2 Corinthians 13:5, the boy expressed doubts about his salvation as a child. He then told this writer he trusted Christ as his Savior for the first time after listening to the evangelist preach on 2 Corinthians 13:5. But did the evangelist use this passage the way the apostle Paul meant it?

Comment: While I am not sure how the evangelist used the passage, the more important question is did the Spirit use the preaching of the truth in 2Corinthians 13:5 to bring about genuine regeneration? Brown seems to suggest that may have been the case. Assuming that it is the case, I would propose that while I agree that the most accurate interpretation of 2Corinthians 13:5 is interpretation #2 (which I had heretofore not fully appreciated), that interpretation does not exclude the application of the principle of testing of one's faith for authenticity. How else could one make the distinction John calls for in 1Jn 3:10 (where one "test" is whether one practices [present tense] righteousness as their general lifestyle)? As discussed above, James also is clearly calling for "testing" of one's faith in Jas 2:14-26. And as discussed elsewhere Jesus' warning in Mt 7:21, 22, 23 clearly shows the importance that one be absolutely sure that they are in the faith and that they are not deceived professors (like those in Titus 1:16). Clearly men can be deceived, thinking their faith is genuine, when it is not and the New Testament is filled with passages that warn of this deadly deception. For example study 1Cor 6:9, 10, 11, Gal 5:21, Eph 5:6, James 1:26, 1Jn 3:7, 8, 9)

Now let's look at the context for 2Cor 13:5: Keep in mind that in the last section of this second epistle to the church at Corinth (2Cor 10:1-13:14), Paul's aim is to defend his apostolic authority and ministry. As Criswell phrases it Paul "concludes with a vigorous defense of the legitimacy of his apostleship and a stern warning that he will deal personally with any troublemakers upon his arrival (Chap. 10-13)."

This is the third time I am coming to you. EVERY FACT IS TO BE CONFIRMED BY THE TESTIMONY OF TWO OR THREE WITNESSES. 2 I have previously said when present the second time, and though now absent I say in advance to those who have sinned in the past and to all the rest as well, that if I come again, I will not spare (treat leniently) anyone, 3 since you are seeking for proof of the Christ who speaks in me, and who is not weak toward you, but mighty in you. 4 For indeed He was crucified because of weakness, yet He lives because of the power (dunamis [word study] = in context supernatural/divinely dispensed inherent capability) of God. For we also are weak in Him, yet we shall live with Him because of the power (dunamis) of God directed toward you. (2Co 13:1, 2, 3, 4)

Comment: Notice Paul's testimony that "Christ...speaks in me" which emphasizes his personal assurance that Christ is indeed in him. He also assures the believers in Corinth that this same Christ is in them, as evidenced by His mighty power. This description prepares his readers for the strong warning in the present passage that they need to make sure that Christ (and His mighty power) is indeed in them! In view of the fact that Paul states that he will come again (2Co 13:2 is more accurately not "if" but "when" he comes) at which time he would not spare any who were continuing in sin, he commands his readers  to examine themselves to make sure every one of them was truly in the faith.

Scott Hafemann adds that "Like the prophets of the old covenant, Paul thus announces the coming judgment in advance in order to bring about the repentance of those who are truly God’s people (cf. 2Co 10:1, 2, 3, 4, 5, 6). He does so by calling the rebellious in Corinth “to examine” or “test themselves” to see if they are truly “in the faith” (2Co 13:5)." (Hafemann, Scott J. The NIV application commentary: 2 Corinthians, Zondervan Publishing House)

Henry Alford paraphrases Paul's logic...

"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." (The New Testament for English Readers)

Spurgeon referred to 2Cor 13:5 as...

a solemn text,
that we cannot preach too impressively,
or too frequently meditate.

The Corinthians were the critics of the apostles’ age. They took to themselves great credit for skill in learning and in language, and as most men do who are wise in their own esteem, they made a wrong use of their wisdom and learning—they began to criticize the apostle Paul. They criticized his style. “His letters,” say they, “are weighty and powerful, but his bodily presence is weak and his speech contemptible.” Nay, not content with that, they went so far as to deny his apostleship, and for once in his life, the apostle Paul found himself compelled to “become a fool in glorying; for,” says he, “you have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing.” The apostle wrote two letters to them; in both he is compelled to upbraid them while he defends himself, and when he had fully disarmed his opponents, and 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 you be in the faith. You have made me prove my apostleship; ‘prove your own selves.’ Use the powers which you have been so wrongfully exercising upon me for a little season upon your own characters.”...

...And here let me appeal to each person now present.

Do not tell me that you are an old church member; I am glad to hear it; but still, I beseech you, examine yourself, for a man may be a professor of religion thirty or forty years, and yet there may come a trial–day, when his religion shall snap after all and prove to be a rotten bough of the forest.

Tell me not you are a deacon: that you may be, and yet you may be damnably deceived.

Ay, and whisper not to me that you are a minister. My brethren in the ministry.—we may lay aside our cassocks (Ed: clerical clothing = an ankle-length robe worn by clerics) to wear belts of flame in hell; we may go from our pulpit, having preached to others what we never knew ourselves, and have to join the everlasting wailings of souls we have helped to delude.

May God save us from such a doom as that! But let no man fold his arms, and say,

“I need not examine myself;”

for there is not a man here, or anywhere, who has not good cause to test and try himself today. (Ed: Amen and Amen!) (Self-Examination)

Test yourselves - In context, this implies that they were testing the authenticity of Paul as an apostle (he did not fail the test 2Co 13:6) and failing to test themselves as to the authenticity of their conversion! In a sense the church at Corinth had put Paul to the test, a test to which he responded to in 2Co 11:16-12:6. Now it is their "turn for a test"!

Jamieson agrees writing that what Paul is saying is...

prove your own selves-This should be your first aim, rather than "seeking a proof of Christ speaking in me" (2Co 13:3).

David Guzik...

Paul asks the Corinthian Christians to consider a sobering question: “Am I really a Christian?” We are rightly concerned that every believer have the assurance of salvation, and know how to endure the attacks that come from Satan in this area. At the same time, we also understand that there are some who assume or presume them are Christians when they are not. It is a challenge to all (Ed: To all who call themselves "Christian"). (2 Corinthians 13 Commentary)

Yourselves - This pronoun is first in the Greek sentence emphasizing that the readers (including you and I) needed to focus not as much on others as on themselves (ourselves!). How tempting it is to "test" others in our church but blindly fail to see the need to test ourselves. Paul's admonition reminds one of Jesus' warning concerning judging in His Sermon on the Mount...

Do not judge (the present imperative with a negative implies this was taking place) lest you be judged. (Now Jesus amplifies His warning on why we had better be very careful when we judge!) For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you. And why do you look at the speck that is in your brother's eye, but do not notice the log that is in your own eye? Or how can you say to your brother, 'Let me take the speck out of your eye,' and behold, the log is in your own eye?" You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye. (Mt 7:1, 2-note, Mt 7:3, 4, 5-note)

Comment: This was my children's favorite verse when they were still at home. "Dad, the Bible says not to judge!" It is vitally important for the heath of the church to realize what Jesus is not saying in this passage. He is not saying judgment has no place in our homes (or in the church) but that such judgment must be carried out with pure hearts and motives and with due caution, for ultimately only God sees the heart, all the facts and all the circumstances behind the actions of others. John Wesley told the story of a man for whom initially he had little respect because he judged him to be guilty of a miserly and covetous heart. On one occasion when this man contributed only a pittance to what Wesley deemed a worthy charity, the famous preacher openly criticized him. Afterwards, the judged man went to Wesley privately and related that he had been living on parsnips and water for several weeks. He went on to explain  that before his conversion, he had run up a considerable amount of debt. Now, by skimping on everything and buying nothing for himself he was slowly paying off his creditors one at a time. The man went on to tell Wesley

Christ has made me an honest man, and so with all these debts to pay, I can give only a few offerings above my tithe. I must settle up with my worldly neighbors and show them what the grace of God can do in the heart of a man who was once dishonest.

Wow! Talk about a piercing Wesley's heart! Clearly convicted of his own judgmental spirit, the contrite Wesley apologized to the man, and sought his forgiveness (a good example for all of us to emulate, as we all fall into this easy trap of judging the actions, words and/or deeds of others).

From the context it is clear that Christ is warning us not to judge the motives behind the actions of others, because their motives are usually hidden from us. We must attempt to put the best reasonable interpretation upon what they say and do, and not judge their hearts, for such judgment belongs solely to the omnipotent God. However, we are called to judge doctrines and deeds.

David Guzik...

We are often very ready to examine and test others. But first, and always first, we must examine and test ourselves. “That was the trouble at Corinth. They criticized Paul and failed to examine themselves.” (Redpath) (2 Corinthians 13 Commentary)

C K Barrett introduces his comments on this verse noting that...

It seems clear that the Corinthians have been testing Paul and other claimants to apostolic status, and that Paul is at least in some-danger of being rejected, as a much less impressive missionary than others who have taken greater care to make their qualifications and merits known. He now replies that the Corinthians have been testing the wrong persons; they should test themselves.  (Barrett, C. K., Black's New Testament commentary: The Second Epistle to the Corinthians, Hendrickson Publishers, Peabody, MA, 1973)

Butler quips...

If these Corinthians want Paul to prove his calling, let them also prove their conversion. The believers in Corinth need to do some personal examining as well as examining of Paul. Can they prove they are believers? They need to prove it to themselves. In fact, all professing believers need to examine their own hearts to make sure they are actually believers and not pretenders. (Analytical Bible Expositor: I & II Corinthians)

It is worth noting that test (peirazo) is in the present imperative which is a command calling for continual attention. Interesting! A word of caution is in order here, for Paul is in no way attempting to undermine the doctrine of assurance of salvation or the doctrine of eternal security. He certainly is not implying that one can lose their salvation and that because of that possibility they need to continually be testing themselves to make sure they have not lost it! To the contrary, the old adage is true -- "Once saved, always saved!" (Assuming the initial salvation is genuine!)

Surely this command is not necessary for those who are in the modern evangelical church in America. If you believe that statement, then read Charles Colson's pithy words (circa 1990)

Pollsters tell us that 50 million Americans say they are born again. Evangelicals have come out of the closet in recent years, accompanied by a surge of Christian books, records, celebrities and candidates. No doubt about it, religion is up. But so are values unremittingly opposed to the truth of Christianity: One out of every two marriages shatters in divorce; one out of three pregnancies terminates in abortion. Homosexuality is no longer considered depravity, but an “alternative lifestyle.” Crime continues to soar—in “Christian” America there are 100 times more burglaries than in “pagan” Japan. That is the great paradox today: Sin abounds in the midst of unprecedented religiosity. If there are so many of us, why are we not affecting our world?

Comment: Excellent question, which in turn begs the corollary question "Are there really so many of us?" The answer would seem to be simple - either there are not truly so many (i.e., many profess Christ but do not truly possess Christ!) or there are so many whose "salt" is not very salty (Mt 5:13-note) and whose "lamp" is dirty, dimmed and/or hidden (cf Mt 5:14, 15, 16-note)!

Guzik writes that...

To (test) yourself, in fact, is to submit to the examination and scrutiny of Jesus Christ the Lord - and this never to fix attention on sin but on Christ - and to ask Him to reveal that which in you grieves His Spirit; to ask Him to give you grace that it might be put away and cleansed in His precious blood.” Self examination “takes the chill away from your soul, it takes the hardness away from your heart, it takes the shadows away from your life, it sets the prisoner free.” (Redpath) (2 Corinthians 13 Commentary)

Test (3985) (peirazo [word study] from the noun peira = test from peíro = perforate, pierce through to test durability of things) is a morally neutral word simply meaning “to test”. Whether the test is for a good (as it proved to be in Heb 11:17) or evil (Mt 4:1 "Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil") depends on the intent of the one giving the test and also on the response of the one tested.

J Vernon McGee applied this verse in his own family explaining first that...

This has nothing to do with free will or election or the security of the believer. Paul says we should examine ourselves to see whether we are in the faith or not. We should be willing to face up to this issue. I think two or three times a year we should do this.

When my daughter was just a little thing, she made a confession of her faith to her mother when they were back visiting her grandmother in Texas. She came in one day and said out of a clear sky that she wanted to accept Jesus as her Savior. My wife took her into the bedroom, she got down on her knees and accepted Christ. Regularly after that I would ask her about her relation to Christ. When she got into her teens, she asked, "Daddy, why do you keep asking me whether I am a Christian or not or whether I really trust in Jesus?" I told her, "I just want to make sure. After all, you are my offspring and I want to be sure." Now not only did I do that for her, I did it for myself also. I think every believer ought to do that.

(In his comments on James, Dr McGee adds) One of the greatest dangers for us preachers of the gospel is that we like to see people converted, and we are willing to accept a brazen and flippant yes from some individual who says, "Yes, I'll trust Jesus." However, it might be just an impertinent, impudent, and insolent nod of the head; it is so easy today to be as phony as a three-dollar bill.

(In his comments on 2Peter 1:9,10, Dr McGee reminds us) If you have the idea that you can live a careless life and still be a Christian and know it, you are wrong. It is impossible. You may be a Christian, but you sure won't know it. Many years ago a young preacher in Cannon Beach, Oregon, said to me one evening, "There are many Christians who believe in the security of the believer, but they do not have the assurance of their salvation." You see, the security of the believer is objective; the assurance of salvation is subjective.

(In comments on Deuteronomy 9) I believe that the believer is secure. But I also believe and preach the insecurity of the make-believer. There are a lot of make-believers. We need to search our hearts, every one of us (Ed: Our pray as David did - Ps 139:23-note, Ps 139:24-note).  

(In comments on the story of Simon in Acts 8:9, 10, 11, 12, 13, 14,1 5, 16, 17, 18, 19, 20, 21, 22, 23, 24) This man Simon had all the outward trappings. He answered that he did believe in Jesus, and so he was baptized. But it was not a genuine faith. (McGee, J V: Thru the Bible Commentary:  Thomas Nelson or Logos or Wordsearch) (Bolding and italics added)

Regarding whether or not his readers are in the faith, Criswell makes an important point noting that...

This verse is not intended to rob believers of the assurance and security of their salvation. It is, however, intended as a warning to those who would follow false teaching and adopt a life-style that is inconsistent with the message of reconciliation (cf. 2Co 12:20, 21). To persist in either activity is a cause for serious introspection and a testing to see whether or not one is truly "in the faith." (Criswell, W A. Believer's Study Bible: New King James Version. 1991. Thomas Nelson) (Bolding added)

The faith - Notice that in this context "the faith" is a specific phrase (definite article "the" plus "faith" - Click for more on phrase the faith) which is found some 38 times in the NASB, some instances referring to personal faith in Christ, saving faith which is exercised by the individual and which is necessary for salvation.

Bernard says the faith is "the objective Christian creed" (The Expositor's Greek Testament;) (In other words = What is believed. The objective body of truth believed or by which one is saved).

The faith - Acts 3:16; 6:7; 13:8; 14:22; 16:5; Rom 4:11f, 16; 14:22; 1 Cor 16:13; 2 Cor 13:5; Gal 1:23; 3:23; 6:10; Eph 1:15; 4:13; Phil 1:25, 27; Col 1:23; 1 Tim 1:2, 14; 3:9, 13; 4:1, 6; 5:8; 6:10, 21; 2 Tim 1:13; 2:18; 3:8; 4:7; Titus 1:1, 13; 3:15; Philemon 1:5; Jude 1:3; Rev 13:10 As you read the NT, remember that the specific meaning of this phrase the faith depends on the context (the text that goes with the text in question).

Faith (4102) (pistis [word study]) in most of it's NT uses refers to trust or belief. Pistis as it relates to God, it is the conviction that God exists and is the Creator and Ruler of all things well as the Provider and Bestower of eternal salvation through Christ. As faith or pistis relates to Christ it represents a genuine, strong (from the heart, not just the head) conviction or belief that Jesus is the Messiah, sinful man's Redeemer, the only One through Whom one can obtain eternal salvation and entrance into the Kingdom of Heaven (Jn 14:6, Acts 4:12). As noted, the present passage does not use pistis with this as the primary meaning, even though personal pistis is obviously necessary for one to be in the faith.

John Piper in his sermon on 1Cor 1:10 entitled "The Nature of the Unity We Seek" writes that...

Paul expects some disunity in the visible church (Ed: Piper is referring to the church at Corinth) because he knows that some of the professing Christians are not genuine. They are the ones who would fail the test in 2Corinthians 13:5, and whose faith proves “vain” according to 1 Corinthians 15:1 (see notes). (Bolding added)

KJV Study Bible...

The challenge is to ascertain if they be genuine believers or fakes. (Dobson, E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible Commentary: Nelson or Logos)

Albert Barnes...

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 [1Co 11:28]. (2 Corinthians 13 Commentary)

As noted earlier Zane Hodges is one of the writers who feels that Paul is not referring to the test and examination as an allusion to whether one is a genuine believer...

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? (Absolutely Free)

John Witmer in his review of Hodges' book "The Gospel Under Siege: A Study on Faith and Works" writes that one very significant problem/omission in Hodges' book is his...

failure to recognize that profession of faith can be less than saving faith. This fact is demonstrated in experience for one thing. Many Christians—perhaps even Hodges—were raised in godly Christian homes and “believed” the facts of the gospel long before they came to the point of saving faith in Christ. Certainly today many local congregations contain individuals who have “professed” to believe without ever exercising genuine saving faith in Jesus Christ and His redemptive death. This fact also is demonstrated in the Scriptures. The classic example is Judas Iscariot, who was numbered among the apostles and yet was identified by Jesus as “a devil” (Jn 6:70) and “the son of perdition” (Jn 17:12). Hodges himself refers to the “many antichrists” (1Jn 2:18) who are identified as “from the world” (1Jn 4:5). Yet they had at one time been associated with the apostles (1Jn 2:19) and had undoubtedly professed faith (Ed: cf the men in 2Pe 2:20, 21-note, 2Pe 2:22-note), which was subsequently shown to be not genuine. Paul challenged his readers, “Test yourselves to see if you are in the faith” (2Cor 13:5), a challenge which implies the possibility that some were not in the faith. (Ed: A "possibility" which Hodges dismisses in the preceding comment.) (Bibliotheca Sacra 140:557 Jan 83 p. 91)

The revered evangelical scholar Lewis Sperry Chafer has applied the principles of 2Cor 13:5 to the examination of the authenticity of one's faith writing for example...

God is either supreme, with all that such a statement implies, or He is not; and those who doubt His supremacy may well examine themselves to see whether they be in the faith at all (2Cor 13:5)....1Cor 15:1,2. “Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.” The Apostle is not implying that some of the Corinthian believers were lost for want of faith; rather it is that their faith has never been sufficient for salvation (cf. 2Cor 13:5). (The Eternal Security of the Believer Part 2. BSac 106:424. Oct 49 p400 -- Note only first page free - annual $50 fee [click here] is required to view the entire article but will give you access to literally thousands of excellent, generally conservative articles) (Bolding added)

...It may be a problem whether an individual has entered into saving grace through Christ—and here there is need of a clear apprehension of the Biblical evidence of so great a change (cf. 2Co 13:5; 1Jn 5:13)—but there could be no problem involved with respect to the essential truth that, until perfectly saved by the infinite work of God, the soul is perfectly lost. (The Saving Work of the Triune God --BSac 105:420. Oct 48 p389 - see note above)  (Bolding added)

Willard Aldrich (past president of Multnomah School of the Bible) wrote...

A doctrine of assurance that considers only the divine undertaking and promises for security to the neglect of the equally plain teaching concerning the changed life of the saved may lull the professing Christian to sleep, the sleep of death in a false security. Hence the solemn warning:

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 Cor 13:5).

No better illustration of the balance of truth between God’s affirmation of intention to keep His own and the human, practical proof that we are His own can be found than in John 10:27–28. The unequivocal statement of God’s purpose to keep His own is found in the words of Christ,

“I give unto them eternal life; and they shall never perish.”

But assurance that I am saved and shall be kept saved rests not only in faith in this statement of intention concerning His sheep but also in the realization that I am indeed one of His sheep. And here practical tests or characteristics of the sheep are cited:

“My sheep,” the Good Shepherd says, “hear My voice, and I know them, and they follow Me.”

(Safekeeping: What the Bible Teaches about Final Salvation -- BSac 113:451. July 56 p249 - Note only first page free - annual $50 fee [click here] is required to view the entire article but will give you access to literally thousands of excellent, generally conservative articles.) (Bolding added)

EXAMINE YOURSELVES!: hautous dokimazete (2PPAM):

Examine (1381)(dokimazo [word study]  from dokimos [word study] = tested, proved or approved, tried as metals by fire and thus purified from dechomai = to accept, receive) means to assay, to test, to prove, to put to the test, to make a trial of, to verify, to discern to approve. Dokimazo involves not only testing but determining the genuineness or value of an event or object. That which has been tested is demonstrated to be genuine and trustworthy. In the present usage, Paul is commanding his readers to put themselves to the test to determine the genuineness of their profession, the reality of their conversion.

The ore is not thrown into the fining pot—and this is the image which continually underlies the use of the word in the OT (Zech 13:9, Pr 8:10, 17:3, 27:21, Ps 65:10; Je 9:7...)—except in the expectation and belief that, whatever of dross may be found mingled with it, yet it is not all dross, but that some good metal, and better now than before, will come forth from the fiery trial (He 12:5-11, 2Macc 6:12-16). It is ever so with the proofs to which He who sits as a Refiner in His Church submits His own; His intention in these being ever, not indeed to find His saints pure gold (for that He knows they are not), but to make them such; to purge out their dross, never to make evident that they are all dross. As such, He is the Refiner of hearts ( "God...examines [dokimazo] our hearts" 1Th 2:4-note), Jer 9:20, Ps 16:4)." (See Trench's full discussion of dokimazo)

The main use of dokimazo in the NT is by Paul and he uses it six times in the letters to the Corinthians...

Paul's last use of dokimazo in his writings to the Corinthians is in the present passage, in which he uses the present imperative which is a command calling his readers to give continual attention.

David uses both verbs peirazo and dokimazo in his request of the Almighty, a request which perhaps gives us some insight into why David was referred to as a man after God's own heart (Acts 13:22)...

(David's incredible plea to God) Examine (Lxx = dokimazo = present imperative)  me, O LORD, and try (LXX = peirazo = present imperative) me; Test (LXX = puroo [word study] [heating precious metals red hot in order to refine them] = aorist imperative) my mind and my heart. (Ps 26:2-Spurgeon's full note)

Editorial comment: Do we (I) dare pray this prayer? On the other hand, considering the gold that comes from the furnace of affliction, do we dare not? (cf 1Pe 1:5, 1Pe 1:7)

Spurgeon's comment: The psalmist was so clear from the charge laid against him, that he submitted himself unconditionally to any form of examination which the Lord might see fit to employ. Examine me, O Lord. Look me through and through; make a minute survey; put me to the question, cross examine my evidence. And prove me. Put me again to trial; and see if I would follow such wicked designs as my enemies impute to me. Try my reins and my heart. Assay me as metals are assayed in the furnace, and do this to my most secret parts, where my affections hold their court; see, O God, whether or no I love murder, and treason, and deceit. All this is a very bold appeal, and made by a man like David, who feared the Lord exceedingly, it manifests a most solemn and complete conviction of innocence. The expressions here used should teach us the thoroughness of the divine judgment, and the necessity of being in all things profoundly sincere, lest we be found wanting at the last. Our enemies are severe with us with the severity of spite, and this a brave man endures without fear; but God's severity is that of unswerving right. Who shall stand against such a trial? The sweet singer says "Who can stand before his cold?" and we may well enquire, "Who can stand before the heat of his justice?"

The psalmist uses three words, examine, prove, try. These words are designed to include all the modes in which the reality of anything is tested; and they imply together that he wished the most thorough investigation to be made; he did not shrink from any test. Albert Barnes.

Examine -- prove -- try. As gold, by fire, is severed and parted from dross, so singleness of heart and true Christian simplicity is best seen and made most evident in troubles and afflictions. In prosperity every man will seem godly, but afflictions do draw out of the heart whatsoever is there, whether it be good or bad. Robert Cawdray.

Warren Wiersbe Comments: Integrity means that your life is whole, that your heart is not divided (Ed: See on site resource: Integrity - A Few Thoughts). Jesus said, "No one can serve two masters" (Mt. 6:24-note). That's integrity. Duplicity means trying to serve two masters. Our Lord also said that nobody can look in two directions at the same time. If your eye is single, then your body is full of light. But if your eye is double, watch out. The darkness is coming in (Mt. 6:22,23-note). If you look at the darkness and the light simultaneously, the darkness crowds out the light.

In Ps 25:21 (Spurgeon's note) David prayed: "Let integrity and uprightness preserve me, for I wait for You"; and in verse one of today's passage, "Vindicate me, O Lord, for I have walked in my integrity." When we do business with or are ministering to someone, we want that person to have integrity.

When we have integrity, David tells us, we don't have to be afraid of sliding. "I have walked in my integrity. I have also trusted in the Lord; I shall not slip" (Ps 26:1-Spurgeon's note). He also says, "My foot stands in an even place" (Ps 26:12-Spurgeon's note)). The word even means "a level place." David says, "I'm on the level because I have integrity. I have nothing in my heart against the Lord. I am not disobeying Him."

We also need not be afraid of testing. David writes, "Examine me, O Lord, and prove me; try my mind and my heart" (Ps 26:2). He says, in other words,

"Lord, I can go through the furnace. I can go through the X ray. Go ahead and test me. I'm not afraid."

When your life is whole before God and others, when you're practicing integrity, when you have a good conscience, you don't have to be afraid of the battle or the furnace or the X ray or the testing. God will see you through.

When you walk with integrity, you walk on solid ground. Never try to serve two masters. Always keep your heart undivided before the Lord. (Back to the Bible)

Albert Barnes...

Prove your own selves. The word here used (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 [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 responsibilities 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 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 murmuring; to submit to a long series of disappointments and distresses for Christ's 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 error 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.  (2 Corinthians 13 Commentary)

Bishop Hopkins wrote that...

If your state be good, searching into it will give you that comfort of it. If your state be bad, searching into it cannot make it worse; nay, it is the only way to make it better, for conversion begins with conviction.

Puritan Thomas Brooks describes the value of testing ourselves noting that...

The one on whom seed was sown on the rocky places...is the man who hears the word and immediately receives it with joy yet he has no firm root in himself, but is only temporary, and when affliction or persecution arises because of the word, immediately he falls away" (Mt 13:20, 21, Context: Mt 13:18, 19, 20, 21, 22, 23 cf Mk 4:2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, Lk 8:11, 12, 13, 14, 15).

4.2.7.1. Q: Do you have any inner discernment?
4.2.7.2. Q: Do you have His peace? (2Corinthians notes)

James Denney writes that...

The Corinthians, by their rebellious spirit, were putting Paul to the proof; in ver. 5 he reminds them sharply that it is their own standing as Christians which is in question, and not his. "Try yourselves," he says, with abrupt emphasis, "not me; try yourselves, if ye are in the faith; put yourselves to the proof; or know ye not as to your own selves, that Jesus Christ is in you?---unless, indeed, ye be reprobate." The meaning here is hardly open to doubt: the Apostle urges his readers individually to examine their Christian standing. "Let each," he virtually says, "put himself to the proof, and see whether he is in the faith." There is, indeed, a difficulty in the clause, "Or know ye not as to your own selves, that Jesus Christ is in you?---unless, indeed, ye be reprobate." This may be read either as a test, put into their hands to direct them in their self-scrutiny; or as an appeal to them after--or even before---the scrutiny has been made. The manner in which the alternative is introduced--"unless, indeed, ye are reprobates"---a manner plainly suggesting that the alternative in question is not to be assumed, is in favour of taking it in the sense of an appeal. After all, they are a Christian Church with Christ among them, and they cannot but know it. Paul, again, on his side cannot think that they are reprobate, and he hopes they will recognize that he is not, but on the contrary a genuine apostle, attested by God, and to acknowledged and obeyed by the Church. (Click to read his entire lengthy comment in The Expositor's Bible)

Warren Wiersbe writes that...

To begin with, Paul told the Corinthians that they should examine their hearts to see if they were really born again and members of the family of God. Do you have the witness of the Holy Spirit in your heart? (Ro 8:9, 16) Do you love the brethren? (1Jn 3:14) Do you practice righteousness? (1John 2:29; 3:9) Have you overcome the world so that you are living a life of godly separation? (1John 5:4) These are just a few of the tests we can apply to our own lives to be certain that we are the children of God.

In one of the churches I pastored, we had a teenager who was the center of every problem in the youth group. He was a gifted musician and a member of the church, but nevertheless he was a problem. One summer when he went off to our church youth camp, the youth leaders and church officers and I agreed together to pray for him daily. At one of the meetings, he got up and announced that he had been saved that week! His Christian profession up to that time had been counterfeit. He experienced a dramatic change in his life, and today he is serving the Lord faithfully.

No doubt many of the problems in the church at Corinth were caused by people who professed to be saved, but who had never repented and trusted Jesus Christ. Our churches are filled with such people today. Paul called such people reprobate, which means “counterfeit, discredited after a test.” Paul used this word again in 2Corinthians 13:6, 7, emphasizing the fact that it is important for a person to know for sure that he is saved and going to heaven (see 1 John 5:11, 12, 13). (Wiersbe, W: Bible Exposition Commentary - Old Testament. Victor or Wordsearch) (Bolding added)

OR DO YOU NOT RECOGNIZE THIS ABOUT YOURSELVES:  e ouk epiginoskete (2PPAI) hautous: (Recognize: 1Co 3:16 6:2,15,19 9:24 Jas 4:4)

Don’t you thoroughly know this about yourselves

Do you not recognize this about yourselves - This phrase in Greek expects an affirmative reply.

Recognize (1921) (epiginosko [word study] from epí = upon, an intensive which gives force of “fully” + ginosko = to know) (See also the discussion of the related noun epignosis) means to know fully, to know with certainty, to become thoroughly acquainted with or to know thoroughly. Epiginosko means to possess more or less definite information about, and can imply a degree of thoroughness. It speaks of full or added knowledge (see epignosis). Epiginosko also means to recognize a thing to be what it really is, to acknowledge, to understand

Vincent comments...

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?

MacArthur comments that...

The New Testament affirmation that people can know that they have been saved directly contradicts the teaching of the Roman Catholic Church. Rome officially holds that “no one can know with the certainty of faith, which cannot be subject to error, that he has obtained the grace of God”...Paul’s call for the Corinthians to examine themselves to see if they were truly saved would have been pointless if such knowledge were impossible to obtain. The apostle was confident that the majority of the Corinthians would find their faith genuine and experience the blessings of assurance... Those who did fail the test could also experience those blessings if they repented and exercised genuine faith in Christ.

But Paul, too, would benefit when the majority examined themselves and discovered their faith to be real. In fact, since they were the fruit of his ministry, it would prove that he was a genuine apostle. The Corinthians were caught on the horns of a dilemma, as D. A. Carson points out:

If the Corinthians declare they have failed the test, then doubtless Paul will be humiliated (cf. 2 Cor. 12:21); but in that case the Corinthians are in no position to point the finger at anyone. If on the other hand, they feel they have passed the test, then since Paul did all the initial evangelization among them he is the last person they are in a position to condemn. (From Triumphalism to Maturity [Grand Rapids: Baker, 1984], 179)

If they doubted Paul’s apostleship, they would have to doubt his message. But if they doubted his message, they would also have to doubt their own conversion. The most convincing proof of Paul’s apostleship was the Corinthians’ own transformed lives; if they were truly saved, then he had to be a true apostle. Paul knew the majority of the Corinthians were genuine believers and would therefore realize that he did not fail the test. (MacArthur, J: 2Corinthians. Chicago: Moody Press or Logos or Wordsearch)

Philip Hughes explains that...

The trouble-makers have been inciting the Corinthians to demand proof that Christ speaks in Paul. In other words, they have been impugning his apostolic authority. But Paul tells his readers that it is they themselves that they must examine and put to the proof. If such self-examination reveals that they have experience of the grace of God, then that alone is proof irrefutable that it is none other than Christ who speaks in Paul, for it was precisely through his ministry in Corinth that they received the gospel and passed from death to life.

He thus appeals to their self-knowledge, which of all knowledge is the most intimate and indisputable: if they know Jesus Christ to be in themselves, then they know, by simple logic, that He is in the one who proclaimed Jesus Christ to them.

The form of the question, "or do you not know yourselves, that Jesus Christ is in you?" is mildly ironical, and its tone indicates Paul's confidence that they do know quite certainly the indwelling presence of Christ in their lives.

The sole awful alternative to such certain knowledge is that they are reprobates—put to the proof and rejected as spurious.

This doubtless is always true of some within the Church;
but it cannot be true of the Church as a whole.

The very existence of the Church in Corinth testifies to the saving and transforming power of the gospel of Christ. The spiritual gifts and blessings they enjoy cannot be the experience of those who are reprobate. The Corinthian Christians are veritably Paul's epistle commendatory, addressed to the world at large (2Co 3:2); they are the seal of his apostleship in the Lord (1Cor. 9:2). The bar of their own consciences will substantiate the genuineness both of their own standing in Christ and of his authority as their apostle (cf. 2Co 4:2,5:11). (Paul's Second Epistle to the Corinthians: The English Text with Introduction, Exposition and Notes)

Henry Morris writes that...

Paul here reminds the Corinthians--and us--that it is quite possible for a man or woman to profess Christ and salvation, yet still be unsaved. They may even deceive themselves into thinking that such a profession has saved them. Therefore, we need to examine ourselves to prove ourselves. The sure proof is the realization that Christ is indwelling us, by the Holy Spirit, resulting in godly lives and glad acceptance of all the revealed Word of God, as inspired by the same Holy Spirit.

John Piper makes the important point that...

It is possible for true Christians, with genuine saving faith, to go through periods of time in which they do not have the full assurance of hope. John said in 1 John 5:13, “I write this to you who believe in the name of the Son of God, that you may know that you have eternal life.” In other words, the heart’s true allegiance to Christ and true union with Christ are not completely identical with strong feelings of assurance. Faith can be real when the feelings of assurance are weak.

But God commands us to be earnest and zealous in our pursuit of full assurance. Because that is where the joy and freedom and power are found.

Two Ways to Pursue Assurance

Now there are two ways to pursue assurance. One is by examining ourselves and seeing the evidences that the dominion of sin has been broken and that we have new desires and disciplines. This is what Peter meant when he said, “Therefore brethren, be the more zealous to confirm your call and election” (2 Peter 1:10). And what Paul meant when he said, “Test yourselves to see if you are in the faith. Prove yourselves. Or do you not know yourselves that Jesus Christ is in you? If you are not disqualified” (2 Corinthians 13:5).

Thomas Watson put it this way 350 years ago,

If a malefactor be in prison, how shall he know that his prince hath pardoned him? If a jailer come and knock off his chains and fetters, and lets him out of prison, then he may know he is pardoned; so how shall we know God hath pardoned us? If the fetters of sin be broken off, and we walk at liberty in the ways of God, this is a blessed sign we are pardoned. (A Puritan Golden Treasury, p. 25)

But there is another way to pursue assurance. And for people who are given to excessive self-examination and doubt this is surely the more hopeful path. The book of Hebrews puts it very simply like this: “Consider Jesus” (Hebrews 3:1). Or: “Look to Jesus the pioneer and perfecter of our faith” (Hebrews 12:2). In other words, do not dwell on yourself, dwell on what God has done in Jesus Christ.

There is a paradox here. For many people—most people, I think—the more we focus on the subjective inner workings of our own soul and the relative purity or impurity of our own attitudes and behavior, the more uncertain we become of our own assessment of our authenticity. Paradoxically the path to assurance is to shift our focus off of ourselves and onto God. Off of the subjective and onto the objective. (God Has Chosen Us in Him Before the Foundation of the Earth) (See another sermon by John Piper entitled Sealed by the Spirit to the Day of Redemption wherein he quotes 9 New Testament passages including 2Co 13:5 and notes that "All of these passages teach that the test of genuineness for the Christian is perseverance in faith and holiness of life. They warn us that the attempt to offer security apart from lasting faith and loving lives is perilous. We might succeed and give someone security at the price of destruction." Bolding added. Italics in the original.)

In another message Dr Piper quotes Paul in 2Co 11:2,3...

I feel a divine jealousy for you, for I betrothed you to Christ to present you as a pure bride to her one husband. But I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray from a sincere and pure devotion to Christ.

So at the end of the book (2Co 13:5) he calls them to test themselves:

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!

The Test of Genuine Faith - What is the test? What is the evidence that their faith is genuine? The answer of 2Co 7:10 would be: there is a path that leads to salvation and one that leads to death. The way to test your faith is to test which path you are on. The path that leads to salvation is not the path of sinless perfection (just as we saw last week, that’s not the test). It is the path of godly grief and genuine repentance. “Godly grief produces repentance that leads to salvation.” Are we grieved by our sin with a godly grief and do we turn from it—that is the test of our faith and the evidence that Christ is in us. 1. Godly regret is good. 2. Godly regret produces repentance. 3. And, therefore, godly regret leads to salvation. (Bolding added) (Take a moment to read Dr Piper's entire sermon - The Good End of Godly Regret)

In addressing the question of how one can be assured of their eternal security, Dr Piper asks...

What shall we do? How shall we know and enjoy and be assured of our eternal security? He 3:12, 13 give two answers: one more general and the other more specific.

First the general answer in He 3:12:

 “Take care, brethren, lest there should be in any one of you an evil, unbelieving heart, in falling away from the living God.”

The general answer is, “Take care!” or “Take heed!” or “Look!” In other words, don’t be careless or nonchalant or inattentive about the condition of your heart. Look at it.

As Paul says in 2 Corinthians 13:5, test yourselves to see if you are in the faith.

Or like Peter says in 2 Peter 1:10,

“Be diligent to confirm your election and your calling.”

Don’t coast or drift and take your perseverance in faith for granted. All kinds of alternative passions are making war on your soul every day to steal your faith and replace Christ with other treasures. Take care! Be on the look out! Be earnest! Be watchful over your heart. As Proverbs 4:23 says,

“Watch over your heart with all diligence, for from it flow the springs of life.”

That’s the answer of verse 12. Take heed!

Someone may ask, “Well, if I am a true partaker of Christ, as I believe I am, why do I have to take heed and be so vigilant, when you have said that I am eternally secure and can’t lose my standing in Christ?” I think the question assumes something that the New Testament says is not true. It assumes that God’s way for his chosen ones to get to heaven is without vigilance and watchfulness and self-assessment and diligent use of means. But in fact Jesus says, in Luke 13:24.

“Strive to enter by the narrow door; for many, I tell you, will seek to enter and will not be able.”

And Peter says,

“Be sober, be watchful, your adversary the devil prowls around like a roaring lion seeking someone to devour” (1Peter 5:8).

The truth is not that true Christians don’t have to be vigilant and watchful over their hearts; but that you can know you are a true Christian if you are vigilant and watchful over your heart.

It’s the cavalier Christians who need to be worried about their standing. It’s those who were baptized and walked an aisle or prayed a prayer and took communion and came to church, but do not love Jesus or count him their dearest treasure or bank their hope on him and look forward to seeing him and can say, “To live is Christ and to die is gain.” These are the self-assured ones who need to feel insecure (see Dt 29:19). They are people, often in the church, who treat their salvation like a vaccination. They got the vaccination years ago and assume all is well without giving any thought to the dangers of unbelief around them. They say, “I got inoculated against hell when I was eight days old—or six years old.” And so getting to heaven is not a matter of vigilance over their heart to keep it from becoming hard and unbelieving. It’s simply a matter of making sure that the inoculation happened. These are the ones that are in tremendous danger. (Read the full message Eternal Security Is a Community Project)

For another way we can test ourselves read Piper's sermon [especially toward the end of his message where he writes "Oh, what a warning to us all! Listen carefully and lay this to heart: Just as in the Old Testament you could be a circumcised, sacrifice-offering, outwardly law-abiding, physical child of Abraham and not a spiritual child of Abraham (Jn 8:39, 40, 41, 42, 43, 44; Ro 9:8), so in the New Testament church—so in Bethlehem—you can be a baptized, communion-taking, worship-attending, tithe-giving, doctrine-affirming church member and not be a child of God." [Ed comment: Woe!] (Read Piper's full message You Stand Fast Through Faith, So Do Not Become Proud, But Fear)

Piper adds that...

Whenever the Word of God is faithfully preached, you are given a standard by which to test yourselves. It may affirm the reality of Christ’s work in your life and send you rejoicing with new power. Or it may prick your conscience and send you to prayer and repentance. But God forbid that you should pigeonhole a message from Galatians as applicable only to unbelievers or only to your degree of blessing in heaven. It is written for the church and the issue is the continental divide between divine blessing and divine curse. (Read Christ Redeemed Us from the Curse of the Law)

THAT JESUS CHRIST IS IN YOU: hoti Iesous Christos en humin: (Jesus Christ: Jn 15:4 17:23,26 Gal 4:19 Eph 2:20, 21, 22 Eph 3:17 Col 1:27 Col 2:19 1Pe 2:4,5)

Cross references on Christ in the believer...

Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, “I will dwell in them and walk among them; And I will be their God, and they shall be My people. (2Corinthians 6:16)

“He who eats My flesh and drinks My blood abides in Me, and I in him. (John 6:56)

Jesus answered and said to him, “If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our abode with him.  (John 14:23)

“I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. (Gal 2:20-note)

In Galatians Paul has a parallel passage...

My children, with whom I am again in labor until Christ is formed in you (Ga 4:19).

In Romans Paul emphasizes that...

If Christ is in you, though the body is dead because of sin, yet the spirit is alive because of righteousness. (Ro 8:10-note)

That Jesus Christ is in you - Stated another way -- "that you are believers"  = Christ in believers and believers in Christ (see notes) reflects the union and oneness of covenant (the New Covenant in His blood - see topic The Oneness of Covenant and Why the New is Better).

Guzik notes that here Paul describes what we are to look for when we test and examine ourselves...

We are to see that Jesus Christ is in you. We are not to look for perfection, in ourselves or in others; but we should see real evidence of Jesus Christ in us.

John Piper spoke almost like a modern day "prophet" (in the sense of speaking forth, not speaking before it comes to pass and not in the sense of new revelation) to the evangelical church in America when he said..

I sometimes fear that we have so redefined conversion in terms of human decisions and have so removed any necessity of the experience of God’s Spirit, that many people think they are saved when in fact they only have Christian ideas in their head not spiritual power in their heart. (from How to Receive the Gift of the Holy Spirit) (Bolding added)

Comment: In other words, he fears the tragic and dangerous deception that many people are sitting in their same seat in church Sunday after Sunday and yet they have never allowed the Spirit of Christ to take His "seat" in their heart (cf Ro 8:9-note)!

Spurgeon asked...

Now, what is it to have Jesus Christ in you? The Roman Catholic hangs the cross on his bosom; true Christian carries the cross in his heart; and a cross inside the heart, my friends, is one of the sweetest cures for a cross on the back. If you have a cross in your heart - Christ crucified (1Co 1:23) in you, the hope of glory (Col 1:27-note) - all the cross of this world’s troubles will seem to you light enough, and you will easily be able to sustain it. Christ in the heart means Christ believed in, Christ beloved, Christ trusted, Christ espoused, Christ communed with, Christ as our daily food, and ourselves as the temple and palace wherein Jesus Christ daily walks.

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 See [Ro 8:10-note].

Jamieson has an interesting insight paraphrasing Paul as saying...

I need not speak much in proof of Christ being in me, your minister (2Co 13:3), for if ye try your own selves ye will see that Christ is also in you [Chrysostom], (Ro 8:10-note).  Finding Christ dwelling in yourselves...ye may well believe that He speaks in me, by whose ministry ye have received this faith [Estius]. To doubt it would be the sin of Israel, who, after so many miracles and experimental proofs of God's presence, still cried (Ex 17:7), "Is the Lord among us or not?" (Compare Mk 8:11).

Wesley...

All Christian believers know this, by the witness and by the fruit of his Spirit. (Wesley's Notes)

James Rosscup writes that...

Paul is concerned for those at Corinth, some of whom may prove to be “rejected” (adokimoi), not having Christ in them (2Cor 13:5, 6, 7). (The Overcomer of the Apocalypse - Grace Theological Journal 03:2 Fall 1982)

Richard Pratt explains that...

To encourage them further toward self-examination, Paul asked if they did not realize that Christ Jesus was in them. Christ's Spirit at work in the believer has certain effects of sanctification and faithfulness (Gal 5:22-note, Gal 5:23-note; 2Pet. 3:18-note). If the Corinthians' claims to faith were true, they were united to Christ, and the Holy Spirit was making the truth of their claims evident in their lives. But if the life of any believer showed no signs of the Spirit's activity, then the Spirit was not working in him and Christ was not indwelling him. Paul had already mentioned that the Corinthians were being tested. Their response to his instructions would prove whether their faith was genuine. (Holman New Testament Commentary – I & II Corinthians) (Bolding added)

UNLESS YOU FAIL THE TEST: ei meti adokimoi este. (2PPAI): (You fail the test: 2Co 13:6,7 Jer 6:30 Ro 1:28 2Ti 3:8 Titus 1:16 1Co 9:27 Heb 6:8)

“unless you are counterfeits” (KJV Bible Commentary)

"THE ALMOST
CHRISTIAN"
(see note)

Unless (ei meti) says Bernard (The Expositor's Greek Testament) writes that this phrase implies that it "is certainly not the case" (that the readers are "adokimos"). Clearly Bernard favors interpretation #2  adding that...

Their own consciousness of the power of Christ's grace is the best proof that his preaching to them was Divinely authorized; he "begat them in Christ Jesus" (1Cor 4:15) (See interpretation by Hampton Keathley representative of interpretative approach #2)

Brown comments that...

the two words ei meti are usually translated together as “unless indeed, unless perhaps.” The word meti is simply a longer and more intense form of the more common Greek negative mé. This last point is important. The specific combination of ei meti occurs only three times in the New Testament (Lk 9:13; 1Co 7:5; 2Co 13:5), and the insights one can gain from comparing these three passages are limited.

Brown goes on to comment that...

Thayer specifically says that this word combination in 2 Corinthians 13:5 is used ironically, that is, what is said is the opposite of what is meant. On the surface, then, Paul’s words might suggest that the Corinthians were not Christians, but the syntax of his sentence indicates he did not believe that was true at all. Other Bible commentators have also understood the irony and “unreality” of Paul’s statement in this passage. Bruce writes,

Rather than question if Christ is speaking in Paul, let them question if Christ is living in themselves—as, of course, he is, unless indeed they fail to meet the test: unless they are adokimoi, ‘counterfeit’ (which Paul does not believe they are).

Lenski notes that

ei meti implies that such a thing as the Corinthians being disproved or spurious cannot be possible.

(from What Is the Meaning of “Examine Yourselves” in 2 Corinthians 13:5? -Annual $50 fee [click] is required to view the entire article but will give you access to literally thousands of conservative articles)

Fail the test is translated with the pithy word "reprobate" in the King James Version, although some interpreters strongly object to the use of this rendering of adokimos in light of their belief that Paul was not addressing a "mixed" group at Corinth, but a church which was comprised solely of believers ("100%"!!!).

There are those who chaff at the possibility that there might have been unbelievers in the church at Corinth (forgetting that even the 12 disciples harbored one very good counterfeit unbeliever!) and thus they propose that those who "fail the test" are believers who will lose their eternal rewards. Beloved, Paul states nothing about eternal rewards in this passage and to postulate such a premise is to add to the text what is not present.

Fix’d is their everlasting state,
Could man repent, ’tis then too late.
There are no acts of pardon pass’d
In the cold grave, to which we haste;
But darkness, death, and long despair,
Reign in eternal silence there.”

Alford...

Reprobates, literally ''not abiding the proof,"; Worthless, -- i.e., in this case, "mere pretended Christians." (The New Testament for English Readers)

Guzik...

Paul knew there were some among the Corinthian Christians who were disqualified for eternal life and salvation. Their thinking was worldly because they were of the world, not of the Lord. This is a hard truth to confront, but it is better to know now than when it is too late! The word for disqualified is simply the negative of the word for test in this same passage. If we don’t examine ourselves and test ourselves now, we may find that we ultimately don’t pass the test and are disqualified.

Adam Clarke...

 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.  (2 Corinthians - Chapter 13)

Warren Wiersbe tells the story of one of the churches he pastored in which there was ...

a teenager who was the center of every problem in the youth group. He was a gifted musician and a member of the church, but nevertheless he was a problem. One summer when he went off to our church youth camp, the youth leaders and church officers and I agreed together to pray for him daily. At one of the meetings, he got up and announced that he had been saved that week! His Christian profession up to that time had been counterfeit. He experienced a dramatic change in his life, and today he is serving the Lord faithfully.

No doubt many of the problems in the church at Corinth were caused by people who professed to be saved, but who had never repented and trusted Jesus Christ. Our churches are filled with such people today. Paul called such people reprobate, which means “counterfeit, discredited after a test.” Paul used this word again in 2Corinthians 13:6, 7, emphasizing the fact that it is important for a person to know for sure that he is saved and going to heaven (see 1Jn 5:11, 12, 13). (Wiersbe, W: Bible Exposition Commentary - Old Testament. Victor or Wordsearch)

Tom Wells in his article "Misunderstandings of Grace" wrote that...

Many today seem to think that grace is unconnected with good works. A man once said from my pulpit, “My religion has nothing to do with good works.” At the time I took him to mean that his justification did not depend on good works. If that is what he meant he certainly was right, as I hope to show shortly. Later, however, I saw reason to think that he meant exactly what he said, though I hope I misjudged him.

The doctrine of the security of the believer is sometimes preached in a way that leaves a godly life as an option for the Christian. It is looked upon as a desirable option, to be sure, but an option nevertheless. No doubt many pastors who hold this idea do so to protect the freeness of justification. Many of them also are zealous to see their people become more holy, and they preach with that in mind.

But the effect of such preaching is often to harden people in their sins. Pulpits where this misunderstanding exists never ring with the words, “Examine yourselves to see whether you are in the faith” (2Co 13:5). They do not often sound the note of Peter, “Therefore, my brothers, be all the more eager to make your calling and election sure” (2Pe 1:10-note).

If a godly life does not necessarily go hand-in-hand with God’s salvation by grace, these texts are robbed of their force. After giving a long list of virtues that the Christian must eagerly pursue, Peter says, “Make your calling and election sure. For if you do these things, you will never fall, and you will receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ” (2Pe 1:10, 11-note).  (Misunderstandings of Grace - Reformation and Revival 03:1 Winter 1994)

Fail the test (96)(adokimos [word study] from a = without + dokimos [word study] = tested and thus reliable or acceptable) that which will not satisfy a test referring to that which is rejected after a trial or examination because it fails the test. It means to put to the test for the purpose of being approved, but failing to meet the requirements.

And just as they did not see fit (dokimazo) to acknowledge God any longer, God gave them over to a depraved (adokimos) mind, to do those things which are not proper. (Romans 1:28 -note)

Comment: "Depraved mind" is more literally a "disapproved mind" or a mind which is no mind and cannot discharge the functions of one, and most specifically a mind in which the divine distinctions of right and wrong are confused and lost, so that God’s condemnation cannot but fall on such an individual at the final judgment.

In Titus 1:16 (note) we again see the word adokimos describing unbelievers, those who masquerade as professors but not possessors of Christ...

Adam Clarke writes that these men are..."Adulterate; like bad coin, deficient both in the weight and goodness of the metal, and without the proper sterling stamp; and consequently not current. If they did a good work, they did not do it in the spirit in which it should be performed. They had the name of God’s people; but they were counterfeit. The prophet said; Reprobate silver shall men call them." (Ref)

Adokimos was used to describe a counterfeit coin that fell below the standard weight, the worthless money being called adokimos. The word also was used of counterfeits of various sorts. Adokimos was used to describe a cowardly soldier who failed the test in the hour of battle. Adokimos described a candidate for office who the citizens regarded as useless.  Finally a stone rejected by builders because of a flaw which made it unfit for construction, the rejected stone being clearly marked by a capital "A" (for adokimos) on it's surface.

It is as if these unsaved men in Titus 1:16 profess Christ but in actuality deny Him and in a figurative sense have a giant "A" stamped on their head and heart. They have failed the test and unless they come to true repentance and faith will be rejected by the Master Architect and are of no eternal value to Him in building His kingdom. This should break our hearts that men and women are so deceived. Doubtless they will be among the

Not everyone who says to Me, 'Lord, Lord,' (What is the implication? They will think that during their life they "passed the test"! And yet they are deceived.) will enter the kingdom of heaven; but he who does the will of My Father who is in heaven. Many will say to Me on that day, 'Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?' And then I will declare to them, 'I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.' (Mt 7:21-note, Mt 7:22, 23-note)

The man whose influence is ever towards that which is unclean and unholy and ungodly is like those in Titus 1:16 and thus of no use to God or to his fellow man no matter how externally pious or righteous or "religious" he might appear. A perfect example is that of the life of the great saint John Wesley who for many years professed to be a Christian and yet when he truly examined himself (being prompted to do so by the supernatural disposition of a group of Moravian believers) came to realize that he was not in the faith as illustrated by this brief excerpt from his sermon entitled The Almost Christian

Albert Barnes...

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.

Henry Morris explains that a reprobate is...

one who has failed a proof test. It does behoove anyone who is doubting and disobeying God's Word to examine carefully the reality of His professed conversion to Christ. Every professing Christian needs to "give diligence to make your calling and election sure" (2Pe 1:10-notes See also Morris' note - This divine call and election in no way are contingent on human effort, either to obtain salvation or to retain salvation. See notes on 1Pe 1:2-5. The addition of these Christian graces is the natural outgrowth of the divine nature of which we partake; if they are not being cultivated, there is cause for examining the reality of our professed faith to be sure that we truly are trusting in the person and work of the Lord Jesus Christ). (Defender's Study Bible)

Marvin Vincent on "reprobate"...

 An unfortunate translation. A reprobate is one abandoned to perdition. The word is kindred to the verb prove, and means disapproved on trial.

Easton's Dictionary defines reprobate as...

That which is rejected on account of its own worthlessness (Jer 6:30; Heb 6:8; Gr. adokimos, "rejected"). This word is also used with reference to persons cast away or rejected because they have failed to make use of opportunities offered them (1Co 9:27; 2Co 13:5, 6, 7).

The 1915 version of the International Standard Bible Encyclopedia has a longer definition of reprobate...

This word occurs in the English Bible in the following passages: Jer 6:30 (RV "refuse"); Ro 1:28KJV; 2Co 13:5,6,7; 2Ti 3:8KJV; Titus 1:16KJV. In all these cases the Greek has adokimos. The same Greek word, however, is found with other renderings in Isa 1:22KJV ("dross"); Pr 25:4KJV ("dross"); 1Co 9:27KJV ("castaway" RV). The primary meaning of adokimos is "not-received," "not-acknowledged." This is applied to precious metals or money, in the sense of "not-current," to which, however, the connotation "not-genuine" easily attaches itself. It is also applied to persons who do not or ought not to receive honor or recognition. This purely negative conception frequently passes over into the positive one of that which is or ought to be rejected, either by God or men. Of the above passages 1Co 9:27 uses the word in this meaning. Probably Ro1:28, "God gave them up unto a reprobate mind" must be explained on the same principle: the nous of the idolatrous heathen is permitted by God to fall into such extreme forms of evil as to meet with the universal rejection and reprobation of men. Wettstein's interpretation, "an unfit mind," i.e. incapable of properly performing its function of moral discrimination, has no linguistic warrant, and obliterates the wordplay between "they refused to have God in their knowledge (ouk edokimasan)," and "God gave them up to a reprobate (= unacknowledged, adokimos) mind." Even Titus 1:16, "unto every good work reprobate," affords no instance of the meaning unfit, but belongs to the following rubric.

The close phonetic resemblance and etymological affinity of dokimos to the verb dokimazo, "to try," "test," has caused the notion of "being tested," "tried," and its opposite of "being found wanting in the test" to associate itself more or less distinctly with the adjectives dokimos and adokimos. Thus the more complex meaning results of that which is acknowledged or rejected, because it has approved or not approved itself in testing. This connotation is present in 2Co 13:5,6,7; 2Ti 3:8; Titus 1:16; Heb 6:8KJV. In the first two of these passages the word is used of Christians who ostensibly were in the true faith, but either hypothetically or actually are represented as having failed to meet the test. "Reprobate unto every good work" (Titus 1:16) are they who by their life have disappointed the expectation of good works. The "reprobate (rejected) land" of Hebrews 6:8 is land that by bearing thorns and thistles has failed to meet the test of the husband man. It should be noticed, however, that adokimos, even in these cases, always retains the meaning of rejection because of failure in trial; compare in the last-named passage: "rejected and nigh unto cursing."  (Reprobate - International Standard Bible Encyclopedia)

John Piper in his book the Godward Life writes...

O how serious is this matter of authenticity in the Christian life! A decision for Christ is not nearly so crucial as a life for Christ. Only reality counts with God. So let us learn three lessons:

(1) "Test yourselves to see if you are in the faith; examine yourselves" (2Corinthians 13:5),

(2) "Enter by the narrow gate.... For the gate is narrow and the way is hard, that leads to life, and those who find it are few" (Matthew 7:13, 14, RSV), and

(3) "You will know them by their fruits!" (Matthew 7:16), which is not justification by works but the indispensable evidence of justification by faith.

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Torrey's Topic
Self-Examination

Self-Examination...

Enjoined 2Cor 13:5

Necessary before the communion  1Cor 11:28

Cause of difficulty in Jer 17:9

Should be engaged in

With holy awe Psalms 4:4

With diligent search Psalms 77:6, Lam 3:40

With prayer for divine searching Psalms 26:2 Psalms 139:23, 24

With purpose of amendment Psalms 119:59, Lam 3:40

Advantages of 1Cor 11:31 Gal 6:4 1John 3:20, 21, 22

Nave's Topical Bible adds these general Scriptures concerning self-examination - Job 13:23, Ps 19:12 Ps 26:2 Ps 119:59 Hag 1:7 Mat 26:22 Mark 14:19 1Co 11:27, 28, 31 Gal 6:3, 4, 5

Other passages:  Mt 7:5, Mt 25:7, Lk 6:42, 22:23, Acts 20:28

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"What Is the State of Your Soul, My Friend?" Examine yourselves, whether ye be in the faith; prove your own selves.—2 Cor. 13:5. One day, as Felix Neff was walking in a street in the city of Lausanne, he saw, at a distance, a man whom he took for one of his friends. He ran up behind him, tapped him on the shoulder before looking in his face, and asked him, "What is the state of your soul, my friend?" The stranger turned: Neff perceived his error, apologized, and went his way. About three or four years after, a person came to Neff, and accosted him, saying he was indebted to him for his inestimable kindness. Neff did not recognize the man, and begged he would explain. The stranger replied, "Have you forgotten an unknown person whose shoulder you touched in a street in Lausanne, and asked him, 'How do you find your soul?' It was I: your question led me to serious reflection, and now I find it is well with my soul." This proves what apparently small means may be blessed of God for the conversion of sinners, and how many opportunities for doing good we are continually letting slip, and which thus pass irrecoverably beyond our reach. One of the questions which every Christian should propose to himself on setting out on a journey is, "What opportunities shall I have to do good?" And one of the points on which he should examine himself on his return is, "What opportunities have I lost?"—James. (New Testament Illustrations)

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I love Sammy Tippitt's books on revival and holiness. Here is a brief excerpt from his book on Fire in Your Heart ...

There are many reasons people come into the church today without entering by the highway of holiness. Many seek a feeling rather than the Lord God Himself....

Two young people at the Communist Youth World Festival were converted instantly when they made this statement: "Ich glaube an Jesus" (I believe in Jesus). These two young lives were completely transformed when they made that statement. However, many people in Western Europe and the United States will say, "I believe in Jesus," but very little change, if any, is seen in their lives. What is the difference?

When those two East German you said, "I believe in Jesus," they knew they could lose their educational and economic opportunities in life. But they really believed in Jesus. They believed in His life, death, burial, and resurrection so much that they were willing to forsake all opportunities in this life in order to know Him and follow Him.

When someone in the West says, "I believe in Jesus, ' it can mean very little. It is usually socially and culturally acceptable to make the statement. But too often there is no repentance, no forsaking of the old life to follow the New-Life Giver, Jesus Christ.

The need in Western civilization is for holy men to proclaim Jesus Christ as both Lord and Savior. We need men who will not compromise but will call the nations to repentance. George Whitefield in 1739 said,

I love those that thunder out the word! The Christian world is in that deep sleep. Nothing but a loud voice can waken them out of it!

We need the courage, the commitment, and the message of the 18th century to again permeate the 20th-century church.

Historian J. C. Ryle listed seven characteristics of the messengers during the Great Awakening of the eighteenth century:

1. They taught the supremacy of Holy Scripture.

2. They preached the total corruption of human nature.

3. They taught that Christ's death upon the cross was the only satisfaction for man's sin.

4. They preached the doctrine of justification by faith.

5. They taught the universal necessity of heart conversion and new creation by the Holy Spirit.

6. They spoke of God's eternal hatred against sin and of God's love for sinners.

7. They preached that there was an inseparable connection between true faith and personal holiness. They never allowed for a moment that any church membership or religious profession was the least proof of a man being a Christian if he lived an ungodly life.

These awakeners continually cried,

"No fruit, no grace."

Jonathan Edwards believed that

every experience of God could be counterfeited except those with an insight into His holiness. (See his book "Religious Affections" discussed above)

An insight into the holiness of God will always produce a life-style of repentance. When one enters upon this highway called holiness, it does not mean that he is perfect. It does mean that he is walking down a road of change. Repentance means a change of heart or a change of mind. Throughout the Christian life we should be continually changed, or conformed, into the image of Jesus Christ.

The revival in parts of Eastern Europe is not a paradise where Christians have now struggle with sin. Revival makes the child of God more aware of the holiness of God, but it does not eliminate the sin problem.

Early in my Christian life a godly minister reached toward me and asked, "Do you se the blemishes on my hand?"

I told him that I could not.

He placed his had under a light and repeated the question. This time I could see them. Then as he began to move closer to the light, the blemishes became even more evident.

What a perfect example of the true nature of revival! As the light of the manifest glory of God shines in out hearts, we can see more clearly our blemishes. There is only one thing we can do. Repent. (From the chapter entitled Holiness - the root of His grace - Part 2)