2 Corinthians Chapter Thirteen
2 Corinthians 13
Note: The following commentary covers chapters 12 and 13.
Nevertheless, though forced to speak of himself, the apostle would glory only in his infirmities. But he is, as it were, outside his natural work. His past life unfolds before his eyes. The Corinthians obliged him to think of things which he had left behind. After having ended his account, and declared that he would glory in his infirmities alone, there was one circumstance that recurred to him. Nothing can be more natural, more simple, than all these communications. Must he glory? It is but unprofitable. He would come to that of which a man-as in the flesh-could not glory. It was the sovereign power of God, in which the man had no part. It was a man in Christ of whom he spoke-such a one had been caught up to the third heaven, to paradise; in the body, or out of the body, he knew not. The body had no part in it. Of such a one he would glory.
That which exalted him on the earth he would put aside. That which took him up to heaven-that which gave him a portion there-that which he was "in Christ"-was his glory, the joy of his heart, the portion in which he readily would glory. Happy being! whose portion in Christ was such that, in thinking of it, he is content to forget all that could exalt him as man; as he says elsewhere as to his hope, "that I may win Christ." The man, the body, had no share in a power, to taste of which he had to be caught up into heaven; but of such a one he would glory. There, where God and His glory are everything, separated from his body as to any consciousness of being in it, he heard things which men in the body were not capable of entering into, and which it was not fitting that a mortal man should declare, which the mode of being of a man in the body could not admit. These things had made the deepest impression on the apostle; they strengthened him for the ministry; but he could not introduce them into the manner of understanding and communicating which belongs to man's condition here below.
But many practical lessons are connected with this marvellous favour shewn to the apostle. I say, marvellous; for in truth one feels what a ministry must his have been, whose strength, and whose way of seeing and judging, were drawn from such a position. What an extraordinary mission was that of this apostle! But he had it in an earthen vessel. Nothing amends the flesh. Once come back into the consciousness of his human existence on earth, the apostle's flesh would have taken advantage of the favour he had enjoyed to exalt him in his own eyes, to say, 'None have been in the third heaven but thou, Paul.' To be near God in the glory, as out of the body, does not puff up. All is Christ, and Christ is all: self is forgotten. To have been there is another thing. The presence of God makes us feel our nothingness. The flesh can avail itself of our having been in it, when we are no longer there. Alas! what is man? But God is watchful; in His grace He provided for the danger of His poor servant. To have taken him up to a fourth heaven-so to speak-would only have increased the danger. There is no way of amending the flesh; the presence of God silences it. It will boast of it as soon as it is no longer there. To walk safely, it must be held in check, such as it is. We have to reckon it dead; but it often requires to be bridled, that the heart be not drawn away from God by its means, and that it may neither impede our walk nor spoil our testimony. Paul received a thorn in the flesh, lest he should be puffed up on account of the abundant revelations which he had received. We know, by the epistle to the Galatians, that it was something which tended to make him contemptible in his preaching: a very intelligible counterpoise to these remarkable revelations.
God left this task to Satan, as He used him for the humiliation of Job. Whatever graces may be bestowed on us, we must go through the ordinary exercises of personal faith, in which the heart only walks safely when the flesh is bridled, and so practically nullified, that we are not conscious of it as active in us when we wish to be wholly given to God, and to think of Him and with Him according to our measure.
Three times (like the Lord with reference to the cup He was to drink) the apostle asks Him that the thorn may be taken away; but the divine life is fashioned in the putting off of self, and-imperfect as we are-this putting off as to practice that which, as to truth, if we look at our standing in Christ, we have put off, is wrought by our being made conscious of the humiliating unsuitableness of this flesh, which we like to gratify, to the presence of God and the service to which we are called. Happy for us when it is by way of prevention, and not by the humiliation of a fall, as was the case with Peter! The difference is plain. There it was self-confidence mingled with self-will in spite of the Lord's warnings. Here, though still the flesh, the occasion was the revelations which had been made to Paul. If we learn the tendency of the flesh in the presence of God, we come out of it humble, and we escape humiliation. But in general (and we may say in some respects with all) we have to experience the revelations that lift us up to God, whatever their measure may be, and we have to experience what the vessel is in which it is contained, by the pain it gives us through the sense of what it is-I do not say through falls.
God, in His government, knows how to unite suffering for Christ, and the discipline in the flesh, in the same circumstance; and this explains Hebrews 12:1-11. The apostle preached: if he was despised in his preaching it was truly for the Lord that he suffered; nevertheless the same thing disciplined the flesh, and prevented the apostle priding himself on the revelations he enjoyed, and the consequent power with which he unfolded the truth. In the presence of God, in the third heaven, he truly felt that man was nothing, and Christ everything. He must acquire the practical experience of the same thing below. The flesh must be annulled, where it is not a nullity, by the experimental sense of the evil which is in it, and must thus become consciously a nullity in the personal experience of that which it is. For what was the flesh of Paul-which only hindered him morally in his work, by drawing him away from God-except a troublesome companion in his work? The suppression of the flesh felt and judged was a most profitable exercise of the heart.
Observe here the blessed position of the apostle, as caught up into the third heaven. He could glory in such a one, because self was entirely lost in the things with which he was in relation He did not merely glory in the things, neither does he say "in myself." Self was completely lost sight of in the enjoyment of things that were unutterable by the man when he returned into the consciousness of self. He would glory in such a one; but in himself, looked at in flesh, he would not glory, save in his infirmities. On the other hand, is it not humiliating to think that he who had enjoyed such exaltation should have to go through the painful experience of what the flesh is, wicked, despicable, and selfish?
Observe also the difference between Christ and any man whatsoever. Christ could be on the mount in glory with Moses, and be owned as His Son by the Father Himself; and He can be on the plain in the presence of Satan and of the multitude; but, although the scenes are different, He is alike perfect in each. We find admirable affections in the apostles, and especially in Paul; we find works, as Jesus said, greater than His own; we find exercises of heart, and astonishing heights by grace; in a word we see a marvellous power developed by the Holy Ghost in this extraordinary servant of the Lord; but we do not find the evenness that was in Christ. He was the Son of man who was in heaven. Such as Paul arechords on which God strikes and on which He produces a wondrous music; but Christ is all the music itself.
Finally, observe that the humiliation needed to reduce the rebellious flesh to its nothingness is used by Christ to display His power in it. Thus humbled, we learn our dependence. All that is of us, all that constitutes self, is a hindrance; the infirmity is that in which it is put down, laid low, in which weakness is realised. The power of Christ is perfected in it. It is a general principle; humanly speaking, the cross was weakness. Death is the opposite of the strength of man. Nevertheless it is in it that the strength of Christ revealed itself. In it He accomplished His glorious work of salvation.
It is not sin in the flesh that is the subject here when infirmity is spoken of, but what is contrary to the strength of man. Christ never leant on human strength for a moment; He lived by the Father, who had sent Him. The power of the Holy Ghost alone was displayed in Him. Paul needed to have the flesh reduced to weakness, in order that there might not be in it the motion of sin which was natural to it. When the flesh was reduced to its true nothingness as far as good is concerned, and in a manifest way, then Christ could display His strength in it. That strength had its true character. Remark it well: that is always its character-strength made perfect in infirmity. The blessed apostle could glory in a man in Christ above, enjoying all this beatitude, these marvellous things which shut out self, so much were they above all we are. While enjoying them, he was not conscious of the existence of his body. When he was again conscious of it, that which he had heard could not be translated into those communications which had the body for their instrument, and human ears as the means of intelligence. He gloried in that man in Christ above. Here below he only gloried in Christ Himself, and in that infirmity which gave occasion for the power of Christ to rest on him, and which was the demonstration that this power was that of Christ, that Christ made him the vessel of its manifestation. But this nevertheless was realised by painful experiences. The first was the man in Christ, the second the power of Christ resting on the man. For the first the man as to flesh is nothing; as to the second it is judged and put down-turned to weakness, that we may learn, and Christ's power may be manifested. There is an impulse, an ineffable source of ministry on high. Strength comes in, on the humiliation of man as he is in this world, when the man is reduced to nothingness-his true value in divine things-and Christ unfolds in him that strength which could not associate itself with the strength of man, nor depend on it in any way whatsoever. If the instrument was weak, as they alleged, the power which had wrought must have been-not its power, but that of Christ.
Thus, as at the beginning of the epistle we had the true characteristics of the ministry in connection with the objects that gave it that character, so we have here its practical strength, and the source of that strength, in connection with the vessel in which the testimony was deposited, the way in which this ministry was exercised by bringing a mortal man into connection with the ineffable sources from which it flowed, and with the living, present, active energy of Christ, so that the man should be capable of it, and yet that he should not accomplish it in his own carnal strength-a thing moreover impossible in itself. 
Thus the apostle gloried in his sufferings and his infirmities. He had been obliged to speak as a fool; they who ought themselves to have proclaimed the excellence of his ministry had forced him to do it. It was among them that all the most striking proofs of an apostolic ministry had been given. If in anything they had been behind other churches with regard to proofs of his apostleship, it was in their not having contributed anything to his maintenance. He was coming again. This proof would still be wanting. He would spend himself for them, as a kind father; even although the more he loved, the less he should be loved. Would they say that he had kept up appearances by taking nothing himself, but that he knew how to indemnify himself by using Titus in order to receive from them? It was no such thing. They well knew that Titus had walked among them in the same spirit as the apostle. Sad work, when one who is above these wretched motives and ways of judging and estimating things, and full of these divine and glorious motives of Christ, is obliged to come down to those which occupy the selfish hearts of the people with whom he has to do-hearts that are on a level with the motives which animate and govern the world that surrounds them! But love must bear all things and must think for others, if one cannot think with them, not they with oneself.
Is it then that the apostle took the Corinthians for judges of his conduct? He spoke before God in Christ; and only feared lest, when he came, he should find many of those who professed the name of Christ like the world of iniquity that surrounded them; and that he should be humbled amongst them, and have to bewail many who had already sinned and had not repented of their misdeeds.
For the third time he was coming. Everything should be proved by the testimony of two or three witnesses; and this time he would not spare. The apostle says, "This is the third time I am coming"; yet he adds, "as if I were present the second time, and being absent now." This is, because he had been there once, was to have gone there on his way to Macedonia, was coming a second time, but did not on account of the state the Corinthians were in; but this third time he was coming, and he had told them beforehand; and he said beforehand, as if he had gone the second time, although now absent, that if he came again he would not spare.
He then puts an end to the question about his ministry by presenting an idea which ought to confound them utterly. If Christ had not spoken by him, Christ did not dwell in them. If Christ was in them, He must have spoken by the apostle, for he had been the means of their conversion. "Since," he says, "ye seek a proof that Christ speaketh in me, examine yourselves, whether ye be in the faith. Do ye not know yourselves, that Christ dwelleth in you, unless ye be reprobates?" and that they did not at all think. This was quite upsetting them, and turning their foolish and stupid opposition, their unbecoming contempt of the apostle, to their own confusion. What folly to allow themselves to be led away by a thought which, no doubt, exalted them in their own eyes; but which, by calling in question the apostleship of Paul, necessarily overturned, at the same time, their own Christianity!
From "which to you-ward is not weak" to the end of verse 4 is a parenthesis, referring to the character of his ministry, according to the principles brought forward in the previous chapter: weakness, and that which tended to contempt, on the side of man; power on God's part: even as Christ was crucified in weakness and was raised again by divine power. If the apostle himself was weak, it was in Christ; and he lived in Him, by the power of God, towards the Corinthians. Whatever might be the case with them, he trusted they should know that he was not reprobate; and he only prayed to God that they should do no evil, not in order that he should not be reprobate (that is, worthless in his ministry, for here he is speaking of ministry), but that they might do good even if he were reprobate. For he could do nothing against the truth, but for the truth. He was not master of the Corinthians for his own interest, but was content to be weak that they might be strong; for what he desired was their perfection. But he wrote, being absent, as he had said, in order that when present he might not be obliged to act with severity, according to the authority which the Lord had given him for edification, and not for destruction.
He had written what his heart, filled and guided by the Holy Ghost, impelled him to say; he had poured it all out; and now, wearied, so to speak, with the effort, he closes the epistle with a few brief sentences:-"Rejoice, be perfect, be of good comfort, be of one mind, live in peace." Happen what might, it was this which he desired for them; and that the God of love and of peace should be with them. He rests in this wish, exhorting them to salute one another with affection, as all the saints, including himself, saluted them; praying that the grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, might be with them all.
── John Darby《Synopsis of 2 Corinthians》
2 Corinthians 13
The apostle threatens obstinate offenders. (1-6) He prays for their reformation. (7-10) And ends the epistle with a salutation and blessing. (11-14)
Commentary on 2 Corinthians 13:1-6
(Read 2 Corinthians 13:1-6)
Though it is God's gracious method to bear long with sinners, yet he will not bear always; at length he will come, and will not spare those who remain obstinate and impenitent. Christ at his crucifixion, appeared as only a weak and helpless man, but his resurrection and life showed his Divine power. So the apostles, how mean and contemptible soever they appeared to the world, yet, as instruments, they manifested the power of God. Let them prove their tempers, conduct, and experience, as gold is assayed or proved by the touchstone. If they could prove themselves not to be reprobates, not to be rejected of Christ, he trusted they would know that he was not a reprobate, not disowned by Christ. They ought to know if Christ Jesus was in them, by the influences, graces, and indwelling of his Spirit, by his kingdom set up in their hearts. Let us question our own souls; either we are true Christians, or we are deceivers. Unless Christ be in us by his Spirit, and power of his love, our faith is dead, and we are yet disapproved by our Judge.
Commentary on 2 Corinthians 13:7-10
(Read 2 Corinthians 13:7-10)
The most desirable thing we can ask of God, for ourselves and our friends, is to be kept from sin, that we and they may not do evil. We have far more need to pray that we may not do evil, than that we may not suffer evil. The apostle not only desired that they might be kept from sin, but also that they might grow in grace, and increase in holiness. We are earnestly to pray to God for those we caution, that they may cease to do evil, and learn to do well; and we should be glad for others to be strong in the grace of Christ, though it may be the means of showing our own weakness. let us also pray that we may be enabled to make a proper use of all our talents.
Commentary on 2 Corinthians 13:11-14
(Read 2 Corinthians 13:11-14)
Here are several good exhortations. God is the Author of peace and Lover of concord; he hath loved us, and is willing to be at peace with us. And let it be our constant aim so to walk, that separation from our friends may be only for a time, and that we may meet in that happy world where parting will be unknown. He wishes that they may partake all the benefits which Christ of his free grace and favour has purchased; the Father out of his free love has purposed; and the Holy Ghost applies and bestows.
── Matthew Henry《Concise Commentary on 2 Corinthians》
2 Corinthians 13
 This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established.
I am coming this third time — He had been coming twice before, though he did not actually come.
 I told you before, and foretell you, as if I were present, the second time; and being absent now I write to them which heretofore have sinned, and to all other, that, if I come again, I will not spare:
All the rest — Who have since then sinned in any of these kinds.
I will not spare — I will severely punish them.
 For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you.
He was crucified through weakness — Through the impotence of human nature.
We also are weak with him — We appear weak and despicable by partaking of the same sufferings for his sake.
But we shall live with him — Being raised from the dead.
By the power of God in you — By that divine energy which is now in every believer, 2 Corinthians 13:5.
 Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?
Prove yourselves — Whether ye are such as can, or such as cannot, bear the test - This is the proper meaning of the word which we translate, reprobates. Know ye not yourselves, that Jesus Christ is in you - All Christian believers know this, by the witness and by the fruit of his Spirit. Some translate the words, Jesus Christ is among you; that is, in the church of Corinth; and understand them of the miraculous gifts and the power of Christ which attended the censures of the apostle.
 But I trust that ye shall know that we are not reprobates.
And I trust ye shall know — By proving yourselves, not by putting my authority to the proof.
 Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates.
I pray God that ye may do no evil — To give me occasion of showing my apostolical power. I do not desire to appear approved - By miraculously punishing you.
But that ye may do that which is good, though we should be as reprobates — Having no occasion to give that proof of our apostleship.
 For we can do nothing against the truth, but for the truth.
For we can do nothing against the truth — Neither against that which is just and right, nor against those who walk according to the truth of the gospel.
 For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection.
For we rejoice when we are weak — When we appear so, having no occasion to show our apostolic power.
And this we wish, even your perfection — In the faith that worketh by love.
 Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.
Be perfect — Aspire to the highest degree of holiness.
Be of good comfort — Filled with divine consolation.
Be of one mind — Desire, labour, pray for it, to the utmost degree that is possible.
 All the saints salute you.
The grace — Or favour.
Of our Lord Jesus Christ — By which alone we can come to the Father.
And the love of God — Manifested to you, and abiding in you.
And the communion — Or fellowship.
Of the Holy Ghost — In all his gifts and graces. It is with great reason that this comprehensive and instructive blessing is pronounced at the close of our solemn assemblies; and it is a very indecent thing to see so many quitting them, or getting into postures of remove, before this short sentence can be ended. How often have we heard this awful benediction pronounced! Let us study it more and more, that we may value it proportionably; that we may either deliver or receive it with a becoming reverence, with eyes and hearts lifted up to God, "who giveth the blessing out of Sion, and life for evermore."
── John Wesley《Explanatory Notes on 2 Corinthians》
Chapter 13. Final Exhortion
Two or Three
Every Matter Established By Testimony
I. Be Weak in Him and Live with Him
II. Examine Yourself
III. Final Greetings
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter Thirteen General Review
OBJECTIVES IN STUDYING THIS CHAPTER
1) To appreciate that a time must come when discipline can no longer be
2) To see the need for periodic self-examination in order to prove that
Christ does indeed dwell in us
3) To notice what will ensure that the God of love and peace will be
In this final chapter, Paul makes final comments in preparation for his
coming. This being the third time he is coming, there has been ample
opportunity for those in need of repentance to do so. Especially since
they seek proof of Christ speaking in him, he will not spare them on
this visit (1-4).
His desire, however, is for their faithfulness. He therefore
encourages them to engage in self-examination to prove whether or not
they are in the faith, and whether Christ is in them (5-6). His
earnest prayer is that they do no evil, but that which is honorable,
and to be made complete. It is in keeping with this that he has
written this epistle, and to avoid having to use sharpness when in
their presence (7-10).
Paul closes his epistle with exhortations designed to ensure that the
God of love and peace will be with them, some words of greetings, and a
benediction that includes all three Persons of the Godhead (11-14).
I. FINAL COMMENTS IN PREPARATION OF HIS COMING (1-10)
A. WARNING OF IMPENDING DISCIPLINE (1-4)
1. This will be his third visit, which will serve to verify their
true condition (1)
2. With this visit, he will not spare to exercise his authority
in Christ (2)
3. Since they seek proof of Christ speaking in him (3-4)
B. EXHORTATION TO SELF-EXAMINATION (5-6)
1. To prove whether or not they are in the faith (5)
2. His trust is that they will know that he is not disqualified
C. HIS DESIRE FOR THEIR FAITHFULNESS (7-9)
1. His prayer is that they do no evil, but that which is
2. Not for his sake, for even if he should seem disqualified, he
can do nothing against the truth (7-8)
3. He will gladly be weak if it means they are strong, for his
prayer is that they may be complete (9)
D. HIS PURPOSE IN WRITING THIS EPISTLE (10)
1. So that when present he does not need to use sharpness
2. Which is in keeping with the authority he has from the Lord
for their edification
II. CONCLUDING REMARKS (11-14)
A. FINAL EXHORTATIONS (11)
1. Become complete
2. Be of good comfort
3. Be of one mind
4. Live in peace
-- For then the God of love and peace will be with them
B. GREETINGS (12-13)
1. An admonition to greet one another with a holy kiss (12)
2. Greetings sent to them from the saints (13)
C. BENEDICTION (14)
1. The grace of the Lord Jesus Christ
2. The love of God
3. The communion of the Holy Spirit
-- Be with them all. Amen
REVIEW QUESTIONS FOR THE CHAPTER
1) What are the main points of this chapter?
- Final comments in preparation of his coming (1-10)
- Concluding Remarks (11-14)
2) What will be the significance of Paul's third visit to them? (1)
- Sufficient evidence will have been gathered to make a final
judgment ("By the word of two or three witnesses every word shall
3) What is Paul's warning should he come again? (2)
- "I will not spare"
4) What does Paul exhort them to do? (5)
- Examine themselves as to whether they are in faith
- Prove themselves
5) What was Paul's prayer for them? (7,9)
- That they do no wrong, but that which is honorable
- That they may be made complete
6) Why was Paul writing this epistle? (10)
- Lest being present he might have to use sharpness
7) In expressing farewell, what four exhortations does he leave with
- Become complete
- Be of good comfort
- Be of one mind
- Live in peace
8) Provided they heed these four exhortations, what blessing will they
- The God of love and peace will be with them
9) What final exhortation does he give to them? (12)
- To greet one another with a holy kiss
10) What three blessings does Paul pray for them as he closes this
- The grace of the Lord Jesus Christ
- The love of God
- The communion of the Holy Spirit
Examine Yourselves (13:5)
1. As Jeremiah lamented over the destruction of the city of
he called for the people to examine themselves and turn back to the
Lord - Lam 3:40-41
2. In teaching on the proper observance of the Lord's Supper, Paul
wrote that it was to be a time for self-examination - 1 Co 11:27-31
3. Paul later challenged the Corinthians to "examine yourselves as to
whether you are in the faith. Prove yourselves." - 2 Co 13:5
a. In doing so, he employs the present tense for the verbs "examine"
b. Indicating that such examination was to be an on-going activity!
4. This should naturally raise some important questions...
a. Why should we examine ourselves?
b. By what standard should we examine ourselves
c. What sort of questions should we be asking ourselves?
[In this lesson, I would like for us to focus our attention on this
call to "Examine Yourselves". As we do so, let's answer the questions
already raised, beginning with...]
I. WHY SHOULD WE EXAMINE OURSELVES?
A. TO DETERMINE WHETHER WE ARE IN THE FAITH...
1. Paul said, "Examine yourselves as to whether you are in the
a. The expression "in the faith" refers to being a faithful
b. Thus we are to examine whether or not we are remaining
faithful to the Lord!
2. We need to remember that the danger of drifting is ever
a. It is possible to drift away if we neglect our salvation
- cf. He 2:1-4
b. It is possible to develop an evil heart of unbelief - cf.
3. What our text implies, however, is that it is possible to KNOW
of one's standing before God
a. In fact, the Bible was written for this purpose, that we
b. One book in particular has this purpose in mind - 1 Jn 5:
13; 2:3; 3:14,24
B. TO DETERMINE IF JESUS CHRIST IS IN US...
1. Paul challenged the Corinthians to consider whether Jesus
Christ was in them
2. That Christ indwells the Christian is a wonderful thought
a. It was promised by Jesus Himself - Jn 14:21-23
b. It begins when we put Christ on in baptism - Ga 3:26-27
3. We may wonder at times "how" He indwells, but the key here
a. To know that He does!
b. To realize there are ways we can KNOW whether He does!
-- Which is why we need to periodically examine ourselves!
C. TO DETERMINE IF WE ARE DISQUALIFIED...
1. It is a given that Christ is in Christians, unless they have
2. What does "disqualified" mean?
a. Here is how some other translations read...
1) "ye be reprobates" (KJV, ASV)
2) "you fail the test" (NASV, NIV)
b. Literally, "not standing the test", and in the context it
refers to the test of...
1) Being in the faith
2) Having Christ in you
3. This verse is simply another among many that reveal that a
Christian can indeed fall away from grace!
a. Paul warned of falling from grace - cf. Ga 5:4
b. Peter likewise warned of falling from one's own
steadfastness - cf. 2 Pe 3:17
c. Jesus described what would happen to those branches who did
not bear fruit - Jn 15:1-2,6
-- Again, through self-examination one can KNOW what their true
D. TO DETERMINE IF WE REALLY KNOW OURSELVES...
1. As Paul calls for self-examination, he asks "Do you not know
a. We can easily fall into the trap of self-deception - e.g.,
b. The religion of such a person is "useless" - Ja 1:26
2. Only through periodic self-examination can we avoid deceiving
[So the need is ever present to "examine yourselves", to "prove
yourselves". That leads to the next question...]
II. BY WHAT STANDARD SHOULD WE EXAMINE OURSELVES?
A. NOT BY THE ESTIMATE OF SELF...
1. We cannot trust solely upon what we may think of ourselves
a. We are approved only if the Lord commends us - 2 Co 10:18
b. Therefore even though we might "think" we are right, we are
not the final arbitrator - cf. 1 Co 4:4
2. We can be wrong in our basic assumptions, which can lead to
wrong conclusions about ourselves
a. Paul had thought persecuting Christians was pleasing to God
- Ac 26:9-11
b. There will be many people at the Judgment who thought they
were pleasing God during their lifetime - Mt 7:21-23
-- We must therefore look for a standard outside of ourselves by
which to examine ourselves!
B. NOT BY THE ESTIMATE OF MEN...
1. We cannot compare ourselves with others, or trust their
a. To compare ourselves with others is unwise - 2 Co 10:12
b. The approval of others is a small thing - 1 Co 4:3
2. People are often wrong in their thoughts and evaluations
a. The majority will find themselves lost on the day of
judgment - Mt 7:13-14
b. Even many religious will be surprised - Mt 7:21-23
-- We must still look for yet another standard by which to
C. WE MUST TRY OURSELVES BY THE STANDARD OF GOD'S WORD...
1. Again, it is the commendation of the Lord that makes one
approved - 2 Co 10:18
2. It is the Lord who is the ultimate Judge - 1 Co 4:4; 2 Co 5:10
3. As the Lord Himself has said, we will be judged by His words
- Jn 12:48
[The only appropriate standard to use when we examine ourselves is the
Word of God. We cannot trust our feelings, or what others might say.
Finally, let me share some...]
III. QUESTIONS TO HELP
EXAMINE OURSELVES US
A. IS CHRIST IN ME...?
1. Have I put Him on in baptism? - Ga 3:27
2. Am I keeping His commandments? - Jn 14:21
B. ARE THE "MARKS" OF DISCIPLESHIP PRESENT IN MY LIFE...?
1. Am I abiding in His word? - Jn 8:31
2. Do I love my brethren like Christ loved me? - Jn 13:34-35;
1 Jn 3:14-19
3. Am I bearing fruit? - Jn 15:8
a. Such as the fruit of the Spirit - Ga 5:22-23
b. Such as the fruit of our lips in praising God - He 13:15
c. Such as the fruit of good works - cf. Ti 2:14; 3:8,14
C. DO I HAVE THE ATTITUDE OF THOSE WHO WERE TRUE DISCIPLES...?
1. Under inspiration, Paul wrote 2 Co 13:6; what was his frame
2. We can glean the mind of a true disciple from Ph 3:7-14
a. We read of his goal in life (7-11)
b. We read of his attitudes in attaining that goal (12-14)
3. We will ALL have this "frame of mind" if we are "in the faith"
and "Christ is in us" - cf. Ph 3:15-17
1. Other questions might be appropriate to ask when examining
ourselves, but I hope this illustrates how we need to use the Word
of God to "prove" ourselves
2. Consider the sad plight of those who are "reprobate",
"disqualified", who "fail the test"...
a. Paul describes some of them in Ph 3:18-19
b. Because they set their mind on earthly things, their end is
-- How much better to be like those described in Ph 3:20-21!
To ensure that you will not be "disqualified", then frequently "Examine
Yourselves" in the light of God's Word!
Two or Three Witnesses
Every Matter Established By Testimony
I. Be Weak in Him and Live with Him
1. Clear Away Sins
2. Strengthen Spiritual Life
3. Live with Him
1. Do Nothing Wrong
2. Do What Is Right
3. Be Perfect
III. Final Greetings
1. The Love of God
2. The Grace of Christ
3. The Fellowship of the Holy Spirit
－－ Chih-Hsin Chang《An Outline of The New Testament》