2 Corinthians 13:5-10 urges the Corinthians to evaluate how well they’re obeying God, or not. As believers, they need to self-reflect and determine whether or not they’re following the Spirit or their flesh. Believers can fail in this life by not living by the Spirit and overcoming the world. When we live out our sinfulness, rather than live out Christ within us, we are failing to meet God’s purpose for our life, and may lose rewards at the Judgement Seat of Christ. Paul wishes for the Corinthians to examine themselves and repent of any sins before he arrives, so that he can encourage them rather than play the role of disciplinarian.
In 2 Corinthians 13:5-102 Corinthians 13:5-10 commentary, commentary Paul now moves from his warning of discipline to the beginning of encouragement. There is a way to avoid coming under his apostolic discipline. It is to repent. And the best way to find repentance is through self-reflection. Therefore, Paul admonishes them to: Test yourselves to see if you are in the faith; examine yourselves (v. 5a).
The Greek word translated Test is also rendered in other verses as “tempt.” Revelation 2:2Revelation 2:2 commentary uses the word in commending the church in Ephesus who “put to the test” men who claimed to be apostles, but who were false (as are these men whom Paul is addressing in 2 Corinthians). The idea is to challenge, to put on trial. The self-examination here is in lieu of a trial of two or three witnesses, a public examination Paul threatened in 2 Corinthians 13:12 Corinthians 13:1 commentary. The way to avoid the public examination to root out sin is to preempt it by applying self-examination and coming to repentance.
The “evidence” that would be used in such an examination is set forth at the end of the previous chapter in 2 Corinthians 12:20-212 Corinthians 12:20-21 commentary. It is the fruits of our choices. We can self-examine at any time and evaluate whether our choices are producing fruits of the Spirit or fruits of the flesh (Galatians 5:16-23Galatians 5:16-23 commentary).
To live “in Christ” is to walk in the Spirit. To walk in the Spirit is to fulfill the law (Romans 8:4Romans 8:4 commentary, commentaryGalatians 5:13-14Galatians 5:13-14 commentary). To fulfill the law is to love and serve others (Matthew 22:37-39Matthew 22:37-39 commentary). To walk “in Christ” is to recognize the weakness of self and rely instead on the strength of the Spirit.
This self-examination will help them to see themselves rather than just look at Paul and the other “false apostles.” Or do you not recognize this about yourselves, that Jesus Christ is in you—unless indeed you fail the test? (v. 5b).
Paul puts forth this self-examination challenge to prompt the Corinthians to embrace the true identity of who they really are, and to then live accordingly. They are new creations in Christ (2 Corinthians 5:172 Corinthians 5:17 commentary). By reminding them of who they are in Christ (Jesus Christ is in you), Paul is admonishing them to live up to Christ’s standard in their ethical behavior.
The phrase fail the test translates a Greek word with the root “adokimos.” This word is translated variously as:
Translators use “unapproved” to translate “adokimos” in verse 7. If we used the same translation in verse 5b, it would read, “Or do you not recognize this about yourselves, that Jesus Christ is in you—unless indeed you are unapproved?”
The context of this letter includes Paul stating in 2 Corinthians 5:9-102 Corinthians 5:9-10 commentary that all deeds of believers will be tested at Christ’s judgment, and rewards for deeds will be given for deeds, both good and bad. Good deeds are approved, bad deeds are not.
In 2 Timothy 2:152 Timothy 2:15 commentary, commentary Paul admonishes Timothy to live in such a way as to be “approved” which is a translation of “dokimos” (as opposed to “adokimos” which is “unapproved”). Timothy is clearly a believer. 2 Timothy 2:1-152 Timothy 2:1-15 commentary speaks of living life in such a manner as to gain good rewards from Christ at the judgment.
In Paul’s first letter he asserted that all deeds will be tested with fire at the judgement of Christ. If deeds burn up in His judgment fire, there will be loss. And if deeds remain, they will be like gold and precious stones that are refined; there will be rewards for those deeds (1 Corinthians 3:13-151 Corinthians 3:13-15 commentary).
In 1 Corinthians 9:271 Corinthians 9:27 commentary, commentary Paul also used the word “adokimos” (translated fail the test in v. 5). There he said he was buffeting his body, bringing it under discipline, that he might win the race of life and not be “disqualified” (“adokimos”). To be “disqualified” is to fail the test. In that case, the “test” would be a test whether one could finish the “race.”
Given the foregoing, the phrase fail the test in verse 5 could be translated “be disqualified” or “be unapproved.” To be “disqualified” in this context is to lose the race of life by not storing up good deeds that please Christ at His judgement. Paul indicates that to win the race of life and receive the crown of life, he intends to work tirelessly as a good steward of the apostolic charge Jesus gave him (1 Corinthians 9:24-171 Corinthians 9:24-17 commentary). Jesus called winning the race of life “overcoming,” as He overcame (Revelation 3:21Revelation 3:21 commentary).
The discipline Paul exercised to keep from being “disqualified” (“adokimos,” 1 Corinthians 9:271 Corinthians 9:27 commentary) could be described as walking in the faith so that he does not fail the test. At his life’s end, Paul said “in the future there is laid up for me the crown of righteousness” (2 Timothy 4:82 Timothy 4:8 commentary). He said this because he kept the faith and finished without faltering; he finished the race without being disqualified/unapproved.
In his letter of 2 Timothy, he admonishes his disciple Timothy (co-author of 2 Corinthians according to 2 Corinthians 1:12 Corinthians 1:1 commentary) to endure difficulty and hardship with courage so that he too can receive rewards for deeds done for Christ (2 Timothy 2:3-62 Timothy 2:3-6 commentary, 2:11-122:11-12 commentary).
This context would lead us to conclude that the test Paul admonishes the Corinthians to use in their self-examination is to see if they are walking according to faith in Jesus or according to faith in self. To walk in faith in Jesus requires walking in weakness (2 Corinthians 12:102 Corinthians 12:10 commentary). To walk in strength is to walk by faith in self—to walk in pride, apart from faith.
We can see in Habakkuk 2:4Habakkuk 2:4 commentary that pride is the opposite of faith. Pride is faith in self; it is self-strength. Paul quotes Habakkuk 2:4Habakkuk 2:4 commentary in the theme verses of Romans (Romans 1:16-17Romans 1:16-17 commentary). He also quotes it in Galatians 3:11Galatians 3:11 commentary. It is a primary theme in Paul’s writings. We find it again here. The test is to see whether they are in the faith. To be in the faith is to walk in self-weakness, trusting God instead of self. The question is whether they are walking by faith in Jesus (i.e. in weakness) or walking by faith in themselves (pride).
When believers walk in the pride of the flesh then they walk in the ways of the world. The Apostle John warns believers to not “love the world” (1 John 2:151 John 2:15 commentary). The Greek word translated “love” is “agape,” which is the love of choice. John admonishes believers not to choose to love the things in the world, and then lists some specific things believers should not choose to love:
“lust of the flesh”
“lust of the eyes”
“boastful pride of life”
The “boastful pride of life” is the opposite of “faith.” The “boastful pride of life” is faith in self. To be in the faith is to walk in the Spirit, trusting God’s ways are for our best. When believers walk in faith they produce the fruits of the Spirit. The test is straightforward: what is my life producing? To properly perform this test requires humility, i.e. the willingness to see reality as it is. Self-rationalization must be set aside and factuality embraced.
The question might be asked whether the diagnostic test is asking the Corinthians to examine whether they are, in actuality, believers in Jesus. This does not fit the context for many reasons. Foremost is the fact that being born again is solely a matter of faith apart from deeds (John 3:3John 3:3 commentary, 1616 commentary). All that is required to be born again is to have sufficient faith to look at Jesus on the cross, hoping to be delivered from the poisonous venom of sin (John 3:14-15John 3:14-15 commentary). It is Jesus’s work that pays for all our sins; He paid for all sins, past and future (Colossians 2:14Colossians 2:14 commentary). This is apart from the Law and apart from deeds, because none of us can keep the Law (Romans 3:21-23Romans 3:21-23 commentary).
Further, all who believe are made new creations in Christ (2 Corinthians 5:172 Corinthians 5:17 commentary). What God creates cannot be unmade by man.
However, even after we are made new creations in Christ, we still have our old natures. And our old natures still sin. John asserts this directly:
“If we say that we have no sin, we are deceiving ourselves and the truth is not in us.” (1 John 2:81 John 2:8 commentary)
John writes his letter of 1 John to believers (1 John 1:21 John 1:2 commentary, 77 commentary, 1212 commentary). And though believers are new creations in Christ, we still have sin because of our old nature. This sets up an ongoing contest within us of the sinful flesh versus the Spirit (Galatians 5:17Galatians 5:17 commentary). The flesh tries to get us to choose it, and the Spirit contends against the flesh. Our basic choice is which to serve: the flesh, which leads to death, or the Spirit, which leads to righteousness and life (Romans 6:16Romans 6:16 commentary).
Further, Paul addresses this letter of 2 Corinthians to “all the saints” in the region around Corinth (2 Corinthians 1:12 Corinthians 1:1 commentary). This message is for believers, those who are “in Christ” and made “new creations.” The primary purpose for which Paul writes the letter is to lead these believers to walk in faith rather than pride. To walk in the Spirit rather than the flesh. To walk in human weakness so they can be strong in Christ.
The choice is up to the Corinthians. So, Paul invites them to self-examine and exercise a wise choice to repent of their sins and choose to walk in righteousness. If they do not, then they will come under a church discipline trial based on the “testimony of two or three witnesses” (2 Corinthians 13:12 Corinthians 13:1 commentary).
Paul sets forth the choice to make it compelling for them to self-examine and repent. As he has previously stated, he dreads having to discipline them again. Paul is not asking them to do anything he doesn’t do himself: But I trust that you will realize that we ourselves do not fail the test (v. 6).
We see other instances of Paul writing about self-examination. In 1 Corinthians 4:31 Corinthians 4:3 commentary, commentary Paul says it is “a very small thing that I may be examined by you, or by any human court; in fact I do not even examine myself.” In this verse, the Greek word translated “examine” differs from the word translated test in vv. 5-6 and carries a sense of judgment; Paul does not judge himself. Paul next says:
“For I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord.” (1 Corinthians 4:41 Corinthians 4:4 commentary)
We see in this verse that Paul self-examines in the manner he speaks of here in vv. 4-5, as he says, “I am conscious of nothing against myself.” He has tested himself as he exhorts the Corinthians to do in verse 5 and has a good conscience that he is walking in the faith. However, he does not judge himself, or others. He leaves that to the Lord.
He said the same thing in his first letter. The Corinthians were apparently judging one another in part based on whether they followed Paul or Apollos (1 Corinthians 3:41 Corinthians 3:4 commentary). Paul exhorts them to instead focus on following Christ, for it is He who will judge our deeds at His judgment seat (1 Corinthians 3:13-151 Corinthians 3:13-15 commentary).
Paul said the same thing in this letter, noting that we will “all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad” (2 Corinthians 5:102 Corinthians 5:10 commentary). That is why we should make it our aim to please Him, whether in this life or the next (2 Corinthians 5:92 Corinthians 5:9 commentary).
We can take from this that while Paul is determined to discipline the Corinthians if they have not self-examined and repented, he is not taking the place of Christ in judgment. Rather, he is attempting to point their lives to Christ, that they might please Him, as He is the true judge.
Paul is pointing them to the reality of the presence of Christ in themselves, that they truly are in Christ, so they ought to live in the faith, consistent with their true identity. His trust, or hope, is after their own self-examination that they will not need to be disciplined and see in Paul the “proof of the Christ who speaks in me” (2 Corinthians 13:32 Corinthians 13:3 commentary) through the exercise of his apostolic authority.
If they will examine themselves and repent, then perhaps he will not have to come to Corinth with the severity of apostolic discipline, as he has warned. He adds: Now we pray to God that you do no wrong; not that we ourselves may appear approved, but that you may do what is right, even though we may appear unapproved (v. 7).
Paul’s prayer to do no wrong appeals to those in the church living in sin; Paul desires they repent. He hopes as many as possible will do what is right. To do what is right is to be in the faith (v. 5). Each believer is to do good deeds as unto the Lord, seeking to please Him and gain His reward rather than the approval and reward of men (2 Corinthians 5:9-102 Corinthians 5:9-10 commentary).
The root of the Greek word “dokimos” translated approved in verse 7 appears in six other verses in the New Testament. “Dokimos” is the opposite of “adokimos” translated fail the test in verse 5 and unapproved here in verse 7. The “a” added as a prefix in Greek means “not.” So “dokimos” is approved and “adokimos” is unapproved.
We can see from Paul’s writings that context determines who is approving what. Sometimes Paul speaks of approval of men and sometimes of God.
Romans 14:18Romans 14:18 commentary: “For he who in this way serves Christ is acceptable to God and approved by men.”
1 Corinthians 11:191 Corinthians 11:19 commentary: “For there must also be factions among you, so that those who are approved may become evident among you.”
This is in Paul’s first letter to Corinth, and those approved is inferred to refer to those approved in their walk, as in approved by Christ.
2 Corinthians 10:182 Corinthians 10:18 commentary: “For it is not he who commends himself that is approved, but he who the Lord commends.”
This is in the preamble to Paul’s direct defense of his apostolic integrity, and therefore serves as part of the nearby context.
It is clear here that Paul has in mind that the true and ultimate approval all believers should seek is that of the Lord, but that some people live for their own self-approval.
So, in verse 7 we must discern from context what approval Paul is speaking of when he says he desires that the Corinthians do no wrong, then clarifies that his desire for them to do no wrong is unrelated to whether Paul might appear approved. In saying this, Paul asserts that his motive is not for his own appearance of approval. His desire is simply that the Corinthians do what is right.
Therefore, it seems the best interpretation here is that Paul is speaking of whether he might appear approved before men due to the good behavior of the Corinthians. We know from 2 Corinthians 5:9-102 Corinthians 5:9-10 commentary that Paul does everything he does in order to gain the approval of Christ.
The idea seems to be that Paul is denying that his primary motive is to gain approval from the Corinthians as an apostle. He denies that there is any sense that he needs affirmation of his apostleship by having them do what is right. He has defended his apostleship, but only as a means to retain relational authority to point them to Christ. He is asserting that his motive is in no way tied to an idea like: “If the Apostle Paul has the Corinthians follow his bidding, that means the Apostle Paul is legitimate and therefore affirmed by men as an apostle.”
Paul’s concern is not his appearance before others—he already asserted that this entire dispute arose because of an overemphasis on appearances (2 Corinthians 10:72 Corinthians 10:7 commentary).
Paul’s desire is that the Corinthians do right for their own benefit. He desires they do right even if he may appear unapproved. This is consistent with his parental assertion in 2 Corinthians 12:152 Corinthians 12:15 commentary that “I will mostly gladly spend and be expended for your souls.” This appears to be similar to what Paul asserts in his letter to the Romans, that he would be willing to be “accursed” in order to see his Jewish brethren come to faith in Jesus (Romans 9:3Romans 9:3 commentary).
It also fits that Paul is saying he is not motivated by the approval of men for them to doright because he previously said that all he does is for the approval of God (2 Corinthians 5:9-102 Corinthians 5:9-10 commentary). He views God as his judge and knows God will judge his heart (1 Corinthians 4:4-51 Corinthians 4:4-5 commentary). Therefore, Paul would have no concern about appearances before men. Further, he would desire that the Corinthians do right because they will also be judged, and Paul desires them to be approved before Jesus.
Therefore, Paul’s point seems to be that his admonition that the Corinthians do what is right is not to bolster his own apostolic credibility, as in “you are making me look bad” but rather for their good, out of his parental care for them as their spiritual father. This ties back to his stated concern in 2 Corinthians 12:20-212 Corinthians 12:20-21 commentary. There he said he feared that when he comes to visit Corinth for the third time he might find fleshly behavior like “strife, jealousy” and “immorality and sensuality.”
Paul does not want to see them exhibiting this kind of self-destructive behavior. Rather, he desires that the Corinthians walk in faith, growing in Christ, that they might have a good report before the Lord (2 Corinthians 5:102 Corinthians 5:10 commentary, 13:513:5 commentary). He is trying to get them to live life through the lens that the real power is “Christ in you, the hope of glory” (Colossians 1:27Colossians 1:27 commentary).
Paul wants them to be strong in Christ by recognizing and setting aside the weakness of their flesh (2 Corinthians 12:102 Corinthians 12:10 commentary). That will lead them to do what is right because they know and live the truth of God’s word. Paul then adds: For we can do nothing against the truth, but only for the truth (v. 8).
We can certainly see that it hurts Paul to have his apostleship challenged. Particularly after he has suffered for them, sacrificed for them, and put their interest ahead of his own comfort. While Paul certainly wants to be vindicated before his opposition and before the believers in Corinth, that is secondary to his mission and desire to see the message of the gospel flourish in and through the church in Corinth. The gospel is the truth. Paul stands for the truth. Regardless of how he might feel, he can do nothing against the truth.
He is compelled as an apostle to follow Christ’s appointment to preach the truth, saying “woe is me if I do not preach the gospel” (1 Corinthians 9:161 Corinthians 9:16 commentary). The truth of his calling and identity was stated earlier in this letter:
“For the love of Christ controls us, having concluded this, that one died for all, therefore all died; and He died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf.” (2 Corinthians 5:14-152 Corinthians 5:14-15 commentary)
This is the truth. The truth is that Jesus “died for all, therefore all died.” That means that Paul is redeemed from sin through the power of Jesus just like these other saints in Corinth. Further, the truth is that Jesus died not only for us to be reborn as God’s children, but also “that they who live might no longer live for themselves.” Paul is proclaiming here that he is living this truth. He is living for them rather than for himself. In doing so, he is living “in the faith.” He is living out his identity “in Christ.”
If Paul comes to them in the power of his apostolic authority and tries them on the “testimony of two or three witnesses,” he will be seeking the truth (2 Corinthians 13:12 Corinthians 13:1 commentary). There will be no pretending everything is okay so no one will have hurt feelings, because Paul can do nothing against the truth.
Now Paul begins to wrap up the letter with prayer and encouragement, For we rejoice when we ourselves are weak but you are strong; this we also pray for, that you be made complete (v. 9).
Paul declares that he would rather be presented to them as weak (even unapproved by men) that they might be strong in Christ. This is what we also pray for, that you be made complete.
He will come to the Corinthians in apostolic power and discipline the unrepentant if required. He has warned them of that possibility (2 Corinthians 13:2-32 Corinthians 13:2-3 commentary). But he has expressed a strong preference for them to self-examine and repent on their own (2 Corinthians 10:22 Corinthians 10:2 commentary, 13:513:5 commentary). He desires them to pass the test of their self-examination, a test to see whether they are walking in the fleshliness of 2 Corinthians 12:20-212 Corinthians 12:20-21 commentary or the spirituality of walking “in the faith” to do what is right (2 Corinthians 13:52 Corinthians 13:5 commentary).
This is consistent with his prayer for them, that you may be made complete. The Greek word translated madecomplete is a comprehensive word. It carries with it the sense of equipping, restoration, and character. Paul wants them to be complete not only in their walk of faith, to do what is right. He also desires they have a proper relationship with one another in their common mission in the church.
To be made complete in their walk of faith would produce the opposite results of the fleshly characteristics which Paul worried he might find in them in 2 Corinthians 12:20-212 Corinthians 12:20-21 commentary. We can discern that to be made complete would have an expression of sanctification and self-governance that is both personal as well as corporate.
Personal self-governance would be to walk in a sanctified manner rather than sink to “impurity, immorality and sensuality” (2 Corinthians 12:212 Corinthians 12:21 commentary). Corporate self-governance would be to walk in a sanctified manner to build up the body rather than to seek to make oneself the center or to exploit others for perceived gain, as expressed in 2 Corinthians 12:202 Corinthians 12:20 commentary: “strife, jealousy, angry tempers, disputes, slanders, gossip, arrogance, disturbances.”
They are to function as the body of Christ, serving one another in love. As Paul wrote to the Ephesians, their goal should be “for the equipping of the saints for the work of service, to the building up of the body of Christ” (Ephesians 4:12Ephesians 4:12 commentary). This is what it looks like to walk “in the faith” (2 Corinthians 13:52 Corinthians 13:5 commentary). This is what it looks like to live out and experience the reality of being “in Christ.” This is the path to be made complete, to serve one another in love.
Paul again exhorts the Corinthians to clean up their mess before he arrives: For this reason I am writing these things while absent, so that when present I need not use severity, in accordance with the authority which the Lord gave me for building up and not for tearing down (v. 10).
Paul stated in 2 Corinthians 10:22 Corinthians 10:2 commentary his strong preference to not have to deal with the problem of sinful, fleshly behavior when he arrives. He really wants the Corinthians to deal with this and repent before he comes.
He expressed in 2 Corinthians 12:20-212 Corinthians 12:20-21 commentary a fear that when he comes, he might find them mired in sin, both personal as well as corporate.
He expressed earlier in this chapter that if required, he will prove his apostolic authority by putting them under church discipline (2 Corinthians 13:2-32 Corinthians 13:2-3 commentary).
Paul defends his writing these things while absent so that he will not have to use the severity of apostolic discipline. Earlier in this chapter he proclaimed that if he came and found the church in a state of sinfulness he would “not spare anyone” (2 Corinthians 13:22 Corinthians 13:2 commentary). He was determined to put them to the test in truth by the “testimony of two or three witnesses” (2 Corinthians 13:12 Corinthians 13:1 commentary).
Paul desires them to deal with their sin before he arrives so he will not have to use the authority which the Lord gave me for tearing down, but for building up. In speaking of tearing down, Paul is likely speaking of tearing down fortresses of wrong thinking, which leads to sinful behavior. He spoke of this in the preamble to the direct defense of his apostleship, addressing spiritual warfare against Satan’s wiles:
“We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ.” (2 Corinthians 10:52 Corinthians 10:5 commentary)
The business of “destroying speculations” is a part of his apostolic ministry. But he greatly desires to spend his time with the Corinthians in building up their knowledge and faith in Christ rather than having to spend time tearing down false thinking. Paul had limited time to spend, and did not want to plow ground that had already been plowed.
The Corinthian church had already gone through multiple rounds of repentance. The Corinthians had to deal with sexual immorality in the church called out by Paul in his first letter to Corinth (1 Corinthians 5:11 Corinthians 5:1 commentary). Paul deferred another visit to prevent even more sorrow, leaving them to deal with an episode of discipline for which we have no details (2 Corinthians 2:7-112 Corinthians 2:7-11 commentary).
Now Paul is writing to defend his apostleship because the congregation has come under the sway of false apostles who deal in deceit and who are exploiting the Corinthians for their own gain (2 Corinthians 11:132 Corinthians 11:13 commentary, 2020 commentary). He is urging them to repent again, so when he comes he can spend his time moving them toward being made complete in their faith, living out the reality of their true identity of being “in Christ.”
We can note in this that spiritual growth is a messy journey. Paul has challenged the Corinthians. He has noted that there are adverse consequences for sin—the judgment of Christ in the future (2 Corinthians 5:9-102 Corinthians 5:9-10 commentary) as well as a toxic and destructive culture in the community in the present (2 Corinthians 12:20-212 Corinthians 12:20-21 commentary). On a personal level, he has noted the self-destructive nature of sexual sin (2 Corinthians 6:182 Corinthians 6:18 commentary).
In Galatians, Paul notes that being “in Christ” gives us the power and freedom to choose (Galatians 5:13Galatians 5:13 commentary). Being “in Christ” means the resurrection power of Christ is within us, and us in Him (2 Corinthians 13:52 Corinthians 13:5 commentary). That gives us the power to overcome sin’s influence in our daily lives when we walk in faith (Romans 6:7Romans 6:7 commentary). But if we do not use that power, then we are walking in self rather than walking through the power of Christ in us. If we do not walk with Christ in us, then we live in a manner that is unapproved.
Overcoming sin is a daily challenge. Paul’s letter to the Corinthians makes that clear. He has asserted that the Corinthian believers are “saints” who are “in Christ” (2 Corinthians 1:12 Corinthians 1:1 commentary, 2121 commentary). They are an “epistle of Christ” (2 Corinthians 3:32 Corinthians 3:3 commentary). He makes it clear that they are believers when he exhorts them to not be “bound together with unbelievers” (2 Corinthians 6:142 Corinthians 6:14 commentary).
He has made clear that they are saints ministering to other saints in 2 Corinthians 8-92 Corinthians 8-9 commentary, commentary with regard to taking up an offering for the Judean saints in need. There is no indication at any point that there is any doubt that all the people to whom Paul writes in Corinth are anything other than “in Christ.”
Notwithstanding, they are all having to learn to set aside the sinful self and walk in the resurrection power of Jesus. They are all having to learn to walk “in the faith” (2 Corinthians 13:52 Corinthians 13:5 commentary). They are all having to learn to take “every thought captive to the obedience of Christ” (2 Corinthians 10:52 Corinthians 10:5 commentary). They are having to learn to live the reality that “Jesus Christ is in” them through a walk of faith (2 Corinthians 10:52 Corinthians 10:5 commentary).
Paul is hopeful that his visit will be for building up, to encourage the Corinthians to continue to grow in their walk of faith. They are already believers, so Paul wants them to mature.
Set to dark mode
2 Corinthians 13:5-10 meaning
In 2 Corinthians 13:5-102 Corinthians 13:5-10 commentary, commentary Paul now moves from his warning of discipline to the beginning of encouragement. There is a way to avoid coming under his apostolic discipline. It is to repent. And the best way to find repentance is through self-reflection. Therefore, Paul admonishes them to: Test yourselves to see if you are in the faith; examine yourselves (v. 5a).
The Greek word translated Test is also rendered in other verses as “tempt.” Revelation 2:2Revelation 2:2 commentary uses the word in commending the church in Ephesus who “put to the test” men who claimed to be apostles, but who were false (as are these men whom Paul is addressing in 2 Corinthians). The idea is to challenge, to put on trial. The self-examination here is in lieu of a trial of two or three witnesses, a public examination Paul threatened in 2 Corinthians 13:12 Corinthians 13:1 commentary. The way to avoid the public examination to root out sin is to preempt it by applying self-examination and coming to repentance.
The “evidence” that would be used in such an examination is set forth at the end of the previous chapter in 2 Corinthians 12:20-212 Corinthians 12:20-21 commentary. It is the fruits of our choices. We can self-examine at any time and evaluate whether our choices are producing fruits of the Spirit or fruits of the flesh (Galatians 5:16-23Galatians 5:16-23 commentary).
To live “in Christ” is to walk in the Spirit. To walk in the Spirit is to fulfill the law (Romans 8:4Romans 8:4 commentary, commentary Galatians 5:13-14Galatians 5:13-14 commentary). To fulfill the law is to love and serve others (Matthew 22:37-39Matthew 22:37-39 commentary). To walk “in Christ” is to recognize the weakness of self and rely instead on the strength of the Spirit.
This self-examination will help them to see themselves rather than just look at Paul and the other “false apostles.” Or do you not recognize this about yourselves, that Jesus Christ is in you—unless indeed you fail the test? (v. 5b).
Paul puts forth this self-examination challenge to prompt the Corinthians to embrace the true identity of who they really are, and to then live accordingly. They are new creations in Christ (2 Corinthians 5:172 Corinthians 5:17 commentary). By reminding them of who they are in Christ (Jesus Christ is in you), Paul is admonishing them to live up to Christ’s standard in their ethical behavior.
The phrase fail the test translates a Greek word with the root “adokimos.” This word is translated variously as:
Translators use “unapproved” to translate “adokimos” in verse 7. If we used the same translation in verse 5b, it would read, “Or do you not recognize this about yourselves, that Jesus Christ is in you—unless indeed you are unapproved?”
The context of this letter includes Paul stating in 2 Corinthians 5:9-102 Corinthians 5:9-10 commentary that all deeds of believers will be tested at Christ’s judgment, and rewards for deeds will be given for deeds, both good and bad. Good deeds are approved, bad deeds are not.
In 2 Timothy 2:152 Timothy 2:15 commentary, commentary Paul admonishes Timothy to live in such a way as to be “approved” which is a translation of “dokimos” (as opposed to “adokimos” which is “unapproved”). Timothy is clearly a believer. 2 Timothy 2:1-152 Timothy 2:1-15 commentary speaks of living life in such a manner as to gain good rewards from Christ at the judgment.
In Paul’s first letter he asserted that all deeds will be tested with fire at the judgement of Christ. If deeds burn up in His judgment fire, there will be loss. And if deeds remain, they will be like gold and precious stones that are refined; there will be rewards for those deeds (1 Corinthians 3:13-151 Corinthians 3:13-15 commentary).
In 1 Corinthians 9:271 Corinthians 9:27 commentary, commentary Paul also used the word “adokimos” (translated fail the test in v. 5). There he said he was buffeting his body, bringing it under discipline, that he might win the race of life and not be “disqualified” (“adokimos”). To be “disqualified” is to fail the test. In that case, the “test” would be a test whether one could finish the “race.”
Given the foregoing, the phrase fail the test in verse 5 could be translated “be disqualified” or “be unapproved.” To be “disqualified” in this context is to lose the race of life by not storing up good deeds that please Christ at His judgement. Paul indicates that to win the race of life and receive the crown of life, he intends to work tirelessly as a good steward of the apostolic charge Jesus gave him (1 Corinthians 9:24-171 Corinthians 9:24-17 commentary). Jesus called winning the race of life “overcoming,” as He overcame (Revelation 3:21Revelation 3:21 commentary).
The discipline Paul exercised to keep from being “disqualified” (“adokimos,” 1 Corinthians 9:271 Corinthians 9:27 commentary) could be described as walking in the faith so that he does not fail the test. At his life’s end, Paul said “in the future there is laid up for me the crown of righteousness” (2 Timothy 4:82 Timothy 4:8 commentary). He said this because he kept the faith and finished without faltering; he finished the race without being disqualified/unapproved.
In his letter of 2 Timothy, he admonishes his disciple Timothy (co-author of 2 Corinthians according to 2 Corinthians 1:12 Corinthians 1:1 commentary) to endure difficulty and hardship with courage so that he too can receive rewards for deeds done for Christ (2 Timothy 2:3-62 Timothy 2:3-6 commentary, 2:11-122:11-12 commentary).
This context would lead us to conclude that the test Paul admonishes the Corinthians to use in their self-examination is to see if they are walking according to faith in Jesus or according to faith in self. To walk in faith in Jesus requires walking in weakness (2 Corinthians 12:102 Corinthians 12:10 commentary). To walk in strength is to walk by faith in self—to walk in pride, apart from faith.
We can see in Habakkuk 2:4Habakkuk 2:4 commentary that pride is the opposite of faith. Pride is faith in self; it is self-strength. Paul quotes Habakkuk 2:4Habakkuk 2:4 commentary in the theme verses of Romans (Romans 1:16-17Romans 1:16-17 commentary). He also quotes it in Galatians 3:11Galatians 3:11 commentary. It is a primary theme in Paul’s writings. We find it again here. The test is to see whether they are in the faith. To be in the faith is to walk in self-weakness, trusting God instead of self. The question is whether they are walking by faith in Jesus (i.e. in weakness) or walking by faith in themselves (pride).
When believers walk in the pride of the flesh then they walk in the ways of the world. The Apostle John warns believers to not “love the world” (1 John 2:151 John 2:15 commentary). The Greek word translated “love” is “agape,” which is the love of choice. John admonishes believers not to choose to love the things in the world, and then lists some specific things believers should not choose to love:
The “boastful pride of life” is the opposite of “faith.” The “boastful pride of life” is faith in self. To be in the faith is to walk in the Spirit, trusting God’s ways are for our best. When believers walk in faith they produce the fruits of the Spirit. The test is straightforward: what is my life producing? To properly perform this test requires humility, i.e. the willingness to see reality as it is. Self-rationalization must be set aside and factuality embraced.
The question might be asked whether the diagnostic test is asking the Corinthians to examine whether they are, in actuality, believers in Jesus. This does not fit the context for many reasons. Foremost is the fact that being born again is solely a matter of faith apart from deeds (John 3:3John 3:3 commentary, 1616 commentary). All that is required to be born again is to have sufficient faith to look at Jesus on the cross, hoping to be delivered from the poisonous venom of sin (John 3:14-15John 3:14-15 commentary). It is Jesus’s work that pays for all our sins; He paid for all sins, past and future (Colossians 2:14Colossians 2:14 commentary). This is apart from the Law and apart from deeds, because none of us can keep the Law (Romans 3:21-23Romans 3:21-23 commentary).
Further, all who believe are made new creations in Christ (2 Corinthians 5:172 Corinthians 5:17 commentary). What God creates cannot be unmade by man.
However, even after we are made new creations in Christ, we still have our old natures. And our old natures still sin. John asserts this directly:
“If we say that we have no sin, we are deceiving ourselves and the truth is not in us.”
(1 John 2:81 John 2:8 commentary)
John writes his letter of 1 John to believers (1 John 1:21 John 1:2 commentary, 77 commentary, 1212 commentary). And though believers are new creations in Christ, we still have sin because of our old nature. This sets up an ongoing contest within us of the sinful flesh versus the Spirit (Galatians 5:17Galatians 5:17 commentary). The flesh tries to get us to choose it, and the Spirit contends against the flesh. Our basic choice is which to serve: the flesh, which leads to death, or the Spirit, which leads to righteousness and life (Romans 6:16Romans 6:16 commentary).
Further, Paul addresses this letter of 2 Corinthians to “all the saints” in the region around Corinth (2 Corinthians 1:12 Corinthians 1:1 commentary). This message is for believers, those who are “in Christ” and made “new creations.” The primary purpose for which Paul writes the letter is to lead these believers to walk in faith rather than pride. To walk in the Spirit rather than the flesh. To walk in human weakness so they can be strong in Christ.
The choice is up to the Corinthians. So, Paul invites them to self-examine and exercise a wise choice to repent of their sins and choose to walk in righteousness. If they do not, then they will come under a church discipline trial based on the “testimony of two or three witnesses” (2 Corinthians 13:12 Corinthians 13:1 commentary).
Paul sets forth the choice to make it compelling for them to self-examine and repent. As he has previously stated, he dreads having to discipline them again. Paul is not asking them to do anything he doesn’t do himself: But I trust that you will realize that we ourselves do not fail the test (v. 6).
We see other instances of Paul writing about self-examination. In 1 Corinthians 4:31 Corinthians 4:3 commentary, commentary Paul says it is “a very small thing that I may be examined by you, or by any human court; in fact I do not even examine myself.” In this verse, the Greek word translated “examine” differs from the word translated test in vv. 5-6 and carries a sense of judgment; Paul does not judge himself. Paul next says:
“For I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord.”
(1 Corinthians 4:41 Corinthians 4:4 commentary)
We see in this verse that Paul self-examines in the manner he speaks of here in vv. 4-5, as he says, “I am conscious of nothing against myself.” He has tested himself as he exhorts the Corinthians to do in verse 5 and has a good conscience that he is walking in the faith. However, he does not judge himself, or others. He leaves that to the Lord.
He said the same thing in his first letter. The Corinthians were apparently judging one another in part based on whether they followed Paul or Apollos (1 Corinthians 3:41 Corinthians 3:4 commentary). Paul exhorts them to instead focus on following Christ, for it is He who will judge our deeds at His judgment seat (1 Corinthians 3:13-151 Corinthians 3:13-15 commentary).
Paul said the same thing in this letter, noting that we will “all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad” (2 Corinthians 5:102 Corinthians 5:10 commentary). That is why we should make it our aim to please Him, whether in this life or the next (2 Corinthians 5:92 Corinthians 5:9 commentary).
We can take from this that while Paul is determined to discipline the Corinthians if they have not self-examined and repented, he is not taking the place of Christ in judgment. Rather, he is attempting to point their lives to Christ, that they might please Him, as He is the true judge.
Paul is pointing them to the reality of the presence of Christ in themselves, that they truly are in Christ, so they ought to live in the faith, consistent with their true identity. His trust, or hope, is after their own self-examination that they will not need to be disciplined and see in Paul the “proof of the Christ who speaks in me” (2 Corinthians 13:32 Corinthians 13:3 commentary) through the exercise of his apostolic authority.
If they will examine themselves and repent, then perhaps he will not have to come to Corinth with the severity of apostolic discipline, as he has warned. He adds: Now we pray to God that you do no wrong; not that we ourselves may appear approved, but that you may do what is right, even though we may appear unapproved (v. 7).
Paul’s prayer to do no wrong appeals to those in the church living in sin; Paul desires they repent. He hopes as many as possible will do what is right. To do what is right is to be in the faith (v. 5). Each believer is to do good deeds as unto the Lord, seeking to please Him and gain His reward rather than the approval and reward of men (2 Corinthians 5:9-102 Corinthians 5:9-10 commentary).
The root of the Greek word “dokimos” translated approved in verse 7 appears in six other verses in the New Testament. “Dokimos” is the opposite of “adokimos” translated fail the test in verse 5 and unapproved here in verse 7. The “a” added as a prefix in Greek means “not.” So “dokimos” is approved and “adokimos” is unapproved.
We can see from Paul’s writings that context determines who is approving what. Sometimes Paul speaks of approval of men and sometimes of God.
So, in verse 7 we must discern from context what approval Paul is speaking of when he says he desires that the Corinthians do no wrong, then clarifies that his desire for them to do no wrong is unrelated to whether Paul might appear approved. In saying this, Paul asserts that his motive is not for his own appearance of approval. His desire is simply that the Corinthians do what is right.
Therefore, it seems the best interpretation here is that Paul is speaking of whether he might appear approved before men due to the good behavior of the Corinthians. We know from 2 Corinthians 5:9-102 Corinthians 5:9-10 commentary that Paul does everything he does in order to gain the approval of Christ.
The idea seems to be that Paul is denying that his primary motive is to gain approval from the Corinthians as an apostle. He denies that there is any sense that he needs affirmation of his apostleship by having them do what is right. He has defended his apostleship, but only as a means to retain relational authority to point them to Christ. He is asserting that his motive is in no way tied to an idea like: “If the Apostle Paul has the Corinthians follow his bidding, that means the Apostle Paul is legitimate and therefore affirmed by men as an apostle.”
Paul’s concern is not his appearance before others—he already asserted that this entire dispute arose because of an overemphasis on appearances (2 Corinthians 10:72 Corinthians 10:7 commentary).
Paul’s desire is that the Corinthians do right for their own benefit. He desires they do right even if he may appear unapproved. This is consistent with his parental assertion in 2 Corinthians 12:152 Corinthians 12:15 commentary that “I will mostly gladly spend and be expended for your souls.” This appears to be similar to what Paul asserts in his letter to the Romans, that he would be willing to be “accursed” in order to see his Jewish brethren come to faith in Jesus (Romans 9:3Romans 9:3 commentary).
It also fits that Paul is saying he is not motivated by the approval of men for them to do right because he previously said that all he does is for the approval of God (2 Corinthians 5:9-102 Corinthians 5:9-10 commentary). He views God as his judge and knows God will judge his heart (1 Corinthians 4:4-51 Corinthians 4:4-5 commentary). Therefore, Paul would have no concern about appearances before men. Further, he would desire that the Corinthians do right because they will also be judged, and Paul desires them to be approved before Jesus.
Therefore, Paul’s point seems to be that his admonition that the Corinthians do what is right is not to bolster his own apostolic credibility, as in “you are making me look bad” but rather for their good, out of his parental care for them as their spiritual father. This ties back to his stated concern in 2 Corinthians 12:20-212 Corinthians 12:20-21 commentary. There he said he feared that when he comes to visit Corinth for the third time he might find fleshly behavior like “strife, jealousy” and “immorality and sensuality.”
Paul does not want to see them exhibiting this kind of self-destructive behavior. Rather, he desires that the Corinthians walk in faith, growing in Christ, that they might have a good report before the Lord (2 Corinthians 5:102 Corinthians 5:10 commentary, 13:513:5 commentary). He is trying to get them to live life through the lens that the real power is “Christ in you, the hope of glory” (Colossians 1:27Colossians 1:27 commentary).
Paul wants them to be strong in Christ by recognizing and setting aside the weakness of their flesh (2 Corinthians 12:102 Corinthians 12:10 commentary). That will lead them to do what is right because they know and live the truth of God’s word. Paul then adds: For we can do nothing against the truth, but only for the truth (v. 8).
We can certainly see that it hurts Paul to have his apostleship challenged. Particularly after he has suffered for them, sacrificed for them, and put their interest ahead of his own comfort. While Paul certainly wants to be vindicated before his opposition and before the believers in Corinth, that is secondary to his mission and desire to see the message of the gospel flourish in and through the church in Corinth. The gospel is the truth. Paul stands for the truth. Regardless of how he might feel, he can do nothing against the truth.
He is compelled as an apostle to follow Christ’s appointment to preach the truth, saying “woe is me if I do not preach the gospel” (1 Corinthians 9:161 Corinthians 9:16 commentary). The truth of his calling and identity was stated earlier in this letter:
“For the love of Christ controls us, having concluded this, that one died for all, therefore all died; and He died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf.”
(2 Corinthians 5:14-152 Corinthians 5:14-15 commentary)
This is the truth. The truth is that Jesus “died for all, therefore all died.” That means that Paul is redeemed from sin through the power of Jesus just like these other saints in Corinth. Further, the truth is that Jesus died not only for us to be reborn as God’s children, but also “that they who live might no longer live for themselves.” Paul is proclaiming here that he is living this truth. He is living for them rather than for himself. In doing so, he is living “in the faith.” He is living out his identity “in Christ.”
If Paul comes to them in the power of his apostolic authority and tries them on the “testimony of two or three witnesses,” he will be seeking the truth (2 Corinthians 13:12 Corinthians 13:1 commentary). There will be no pretending everything is okay so no one will have hurt feelings, because Paul can do nothing against the truth.
Now Paul begins to wrap up the letter with prayer and encouragement, For we rejoice when we ourselves are weak but you are strong; this we also pray for, that you be made complete (v. 9).
Paul declares that he would rather be presented to them as weak (even unapproved by men) that they might be strong in Christ. This is what we also pray for, that you be made complete.
He will come to the Corinthians in apostolic power and discipline the unrepentant if required. He has warned them of that possibility (2 Corinthians 13:2-32 Corinthians 13:2-3 commentary). But he has expressed a strong preference for them to self-examine and repent on their own (2 Corinthians 10:22 Corinthians 10:2 commentary, 13:513:5 commentary). He desires them to pass the test of their self-examination, a test to see whether they are walking in the fleshliness of 2 Corinthians 12:20-212 Corinthians 12:20-21 commentary or the spirituality of walking “in the faith” to do what is right (2 Corinthians 13:52 Corinthians 13:5 commentary).
This is consistent with his prayer for them, that you may be made complete. The Greek word translated made complete is a comprehensive word. It carries with it the sense of equipping, restoration, and character. Paul wants them to be complete not only in their walk of faith, to do what is right. He also desires they have a proper relationship with one another in their common mission in the church.
To be made complete in their walk of faith would produce the opposite results of the fleshly characteristics which Paul worried he might find in them in 2 Corinthians 12:20-212 Corinthians 12:20-21 commentary. We can discern that to be made complete would have an expression of sanctification and self-governance that is both personal as well as corporate.
Personal self-governance would be to walk in a sanctified manner rather than sink to “impurity, immorality and sensuality” (2 Corinthians 12:212 Corinthians 12:21 commentary). Corporate self-governance would be to walk in a sanctified manner to build up the body rather than to seek to make oneself the center or to exploit others for perceived gain, as expressed in 2 Corinthians 12:202 Corinthians 12:20 commentary: “strife, jealousy, angry tempers, disputes, slanders, gossip, arrogance, disturbances.”
They are to function as the body of Christ, serving one another in love. As Paul wrote to the Ephesians, their goal should be “for the equipping of the saints for the work of service, to the building up of the body of Christ” (Ephesians 4:12Ephesians 4:12 commentary). This is what it looks like to walk “in the faith” (2 Corinthians 13:52 Corinthians 13:5 commentary). This is what it looks like to live out and experience the reality of being “in Christ.” This is the path to be made complete, to serve one another in love.
Paul again exhorts the Corinthians to clean up their mess before he arrives: For this reason I am writing these things while absent, so that when present I need not use severity, in accordance with the authority which the Lord gave me for building up and not for tearing down (v. 10).
Paul defends his writing these things while absent so that he will not have to use the severity of apostolic discipline. Earlier in this chapter he proclaimed that if he came and found the church in a state of sinfulness he would “not spare anyone” (2 Corinthians 13:22 Corinthians 13:2 commentary). He was determined to put them to the test in truth by the “testimony of two or three witnesses” (2 Corinthians 13:12 Corinthians 13:1 commentary).
Paul desires them to deal with their sin before he arrives so he will not have to use the authority which the Lord gave me for tearing down, but for building up. In speaking of tearing down, Paul is likely speaking of tearing down fortresses of wrong thinking, which leads to sinful behavior. He spoke of this in the preamble to the direct defense of his apostleship, addressing spiritual warfare against Satan’s wiles:
“We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ.”
(2 Corinthians 10:52 Corinthians 10:5 commentary)
The business of “destroying speculations” is a part of his apostolic ministry. But he greatly desires to spend his time with the Corinthians in building up their knowledge and faith in Christ rather than having to spend time tearing down false thinking. Paul had limited time to spend, and did not want to plow ground that had already been plowed.
The Corinthian church had already gone through multiple rounds of repentance. The Corinthians had to deal with sexual immorality in the church called out by Paul in his first letter to Corinth (1 Corinthians 5:11 Corinthians 5:1 commentary). Paul deferred another visit to prevent even more sorrow, leaving them to deal with an episode of discipline for which we have no details (2 Corinthians 2:7-112 Corinthians 2:7-11 commentary).
Now Paul is writing to defend his apostleship because the congregation has come under the sway of false apostles who deal in deceit and who are exploiting the Corinthians for their own gain (2 Corinthians 11:132 Corinthians 11:13 commentary, 2020 commentary). He is urging them to repent again, so when he comes he can spend his time moving them toward being made complete in their faith, living out the reality of their true identity of being “in Christ.”
We can note in this that spiritual growth is a messy journey. Paul has challenged the Corinthians. He has noted that there are adverse consequences for sin—the judgment of Christ in the future (2 Corinthians 5:9-102 Corinthians 5:9-10 commentary) as well as a toxic and destructive culture in the community in the present (2 Corinthians 12:20-212 Corinthians 12:20-21 commentary). On a personal level, he has noted the self-destructive nature of sexual sin (2 Corinthians 6:182 Corinthians 6:18 commentary).
In Galatians, Paul notes that being “in Christ” gives us the power and freedom to choose (Galatians 5:13Galatians 5:13 commentary). Being “in Christ” means the resurrection power of Christ is within us, and us in Him (2 Corinthians 13:52 Corinthians 13:5 commentary). That gives us the power to overcome sin’s influence in our daily lives when we walk in faith (Romans 6:7Romans 6:7 commentary). But if we do not use that power, then we are walking in self rather than walking through the power of Christ in us. If we do not walk with Christ in us, then we live in a manner that is unapproved.
Overcoming sin is a daily challenge. Paul’s letter to the Corinthians makes that clear. He has asserted that the Corinthian believers are “saints” who are “in Christ” (2 Corinthians 1:12 Corinthians 1:1 commentary, 2121 commentary). They are an “epistle of Christ” (2 Corinthians 3:32 Corinthians 3:3 commentary). He makes it clear that they are believers when he exhorts them to not be “bound together with unbelievers” (2 Corinthians 6:142 Corinthians 6:14 commentary).
He has made clear that they are saints ministering to other saints in 2 Corinthians 8-92 Corinthians 8-9 commentary, commentary with regard to taking up an offering for the Judean saints in need. There is no indication at any point that there is any doubt that all the people to whom Paul writes in Corinth are anything other than “in Christ.”
Notwithstanding, they are all having to learn to set aside the sinful self and walk in the resurrection power of Jesus. They are all having to learn to walk “in the faith” (2 Corinthians 13:52 Corinthians 13:5 commentary). They are all having to learn to take “every thought captive to the obedience of Christ” (2 Corinthians 10:52 Corinthians 10:5 commentary). They are having to learn to live the reality that “Jesus Christ is in” them through a walk of faith (2 Corinthians 10:52 Corinthians 10:5 commentary).
Paul is hopeful that his visit will be for building up, to encourage the Corinthians to continue to grow in their walk of faith. They are already believers, so Paul wants them to mature.