2 Corinthians, 13:7-14
Bob Eckel · Aug 14, 2005
2 Corinthians (2004-05), No. 58
Holly Hills Bible Church
https://hollyhillsbiblechurch.org/teaching/messages/4826233141923

Transcribed from the recording by SermonAudio, so expect the occasional misheard word.

I challenged you last week when you left, and if you recall the challenge, it was to address this issue in verse 5. So let's open our Bibles to 2 Corinthians chapter 13. And in verse 5 it says, examine yourselves whether you're in the faith and prove yourselves. Know ye not yourselves how Jesus Christ is in you unless you are discredited or reprobates? We haven't looked at the second part of that verse, but we would like now to go back to the question I left you with at the end of last week, and that's how do we go about examining ourselves and proving ourselves? Anybody thought about that at all this week? What's this process all about? What's this yardstick we're to be using here?

Either nobody has examined it or... It's unworthy of any comment or it speaks for itself. Class has started now. Hi Jim. So Jim and Margaret and others who just walked in, we're reminding you of the parting words last week of inquiry and that's this process of examining ourselves and proving ourselves.

What's that look like? How do we go about doing this? I had two thoughts. I looked at that a little bit. Somebody did their homework. It's a very interesting verb. I thought it's very interesting. Just some observations. One is that there seems to be two verbs there. One is to test yourselves. If you are in faith, And then to examine your cells, that's the NASB. The KJV, let's see here, the KJV reads a little bit different. I don't know why. There's a particular reason that you only put the NAS up front.

Well, no, I mean, well, the interlinear Greek is there, too. The interlinear Greek says test, and then it says prove. Those are different Greek words, by the way, test and prove. So there are kind of two verbs there. One is to test yourself to see if you're in the faith, and then to prove yourself. So I kind of saw those as being, in a sense, two different things. One is the test, and then one was the proof.

So I didn't really come up with any conclusions. Are you going to go on any further with that thought? That's kind of like saying there's an apple and there's an orange, but... Last week we were just talking about kind of one particular thing. Yeah, we did kind of wrap them up together. I think they're very much related in context, are they not?

I mean, they're different Greek terms, but as you actually get into the understanding of these terms that they really are really resembling the same process. It's all wrapped up into kind of this self-judgment, if you will. So what does that look like? How does that happen? Well, I guess one of the big questions is just something that's for the first time.

Is it talking about position or condition? Is it talking about our position to test ourselves whether we're in shape? there's a, the punctuation is a little different. In the interlinear Greek, there's a comma here, and in the New American Standard, they put a semicolon there. And in my opinion, that's significant. And I couldn't resolve those differences in punctuation.

In other words, if there's a semicolon, test yourselves if you're in the faith. Let's just leave it at that and examine that for what that's worth. And then, oh, by the way, also examine yourselves. Now, if the comma is more correct, like the Interlunar Greek suggests, it says, test yourselves as you're in the faith and prove yourselves.

In other words, I think there's a... I mean, I don't want to overly interpret that, but I sense that in the Interlunar Greek, there's more of a continuum here, whereas in the New American Standards, perhaps consider yourself, first of all, testing yourself as if you're in the faith, and based on that, then examine yourself. Whereas the other is more of a continuum, and I may be overly dissecting these, but nevertheless we get two verbs in terms of examining.

Yeah, this is imperative. There's one faith and so it has to be, are you believing in that one true way of salvation, that one faith which is in Christ? Okay, Jean, do you think that we want to narrow it to that extent then? I mean, in other words, What does that mean to examine or test yourself to see if you're in the faith or in faith? I think there is the article there, in the faith. Are you really dependent on God? Are you really in trust and believing as Abraham believed God?

Good. Remember last week I did raise this issue that I thought that Schofield, I think more beautifully than anyone that I've ever read, describes faith. And what did we say that Schofield says? No, you have to remember all that, but what is faith? Define faith. Belief. Believing in things that God has revealed. Yeah, that's close. Schofield says, and I like this so much, and so I really kind of put it to heart. Schofield says, faith is believing what God has revealed. I mean, isn't that kind of, it's real simple, but isn't it so true? I mean, what was Abraham's faith based on? what God had revealed. What was David's faith based on? And look at us today, the privilege we have of having the Word of God proven true over the centuries and millennia. And all we're asking of anyone is, do we believe this is true? Okay, so return to the verse now.

If faith is believing what is revealed, what faith is Paul talking about here in terms of examining ourselves or testing ourselves? And I think, Gene, you're in the right direction, you know. The Lord Jesus Christ is more than the shed blood, is it not, in our sins being forgiven? I mean, Paul has spent a lot of time here in terms of defending the faith. And so what's that faith look like in terms of us testing ourselves? The truth, I think Gene is right.

That's what he's been talking about the whole chapter. But Margaret, personalize this. In terms of your examining yourself or testing yourself, see if you're in the faith. Tell me more what that means. Well, okay Jack, so how do you examine to determine whether you are or not?

You have fellowship one with another and with his son, the Lord. Fellowship's an important part of it, isn't it? And how do we maintain fellowship? Walking in the light is walking in the faith of what God has said and revealed to us. Alright, and what happens if you fall short of that?

You fall back into grace. Gene, pull up 1 John 1, 8 and 9. Let's just read those two verses right now. I think we're kind of on the right track now there a little bit. I mean, it's just not flippantly confessing our sins. But verse 8 really substantiates verse 9. If we say that we have no sin, we deceive ourselves and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. Alright, so there's that fellowship, is it not? When we sin, it's not His fellowship with us, it's ours with Him.

And the important thing about those two verses that I think founds us appropriately on the principle of what we're looking at in 2 Corinthians is the term truth. Look at this, if we say we have no sin, we deceive ourselves, and the truth is not in us.

What truth? Yeah, is there anything more important in the life of a believer than what is the truth? I honestly think that there's nothing that's more important than the truth. I mean, God's love, His grace, His righteousness, I mean, God Himself, but nevertheless, the truth is really the basis by which we walk in faith, is it not?

And I think that's kind of what Paul's kind of hinting at here. When we test ourselves to see if we're in the faith, what does that faith mean to us? And it means the truth of who we are in the Lord Jesus Christ. And that everything then is encompassed in that, whether we're walking in the faith. Because that faith says to me, I'm saved by grace, I walk by grace, I will eternally be in the presence of the Lord by grace. And when I fall short, it's because of my own sin nature. and I confess that, I remain in fellowship, and therefore the truth of the Word of God by faith is revealed." And our walk should reflect that.

And I think the testing of this, saying, how many good works have I done today, is not what Paul's all about here. I mean, unfortunately, Paul didn't give us a lot of detail what he meant here, but we've got to dissect this in a way that we can understand what it means for our day-to-day life.

Right? But this is not, gee, how am I doing today? Lord, have I done enough good things? As soon as you do that, you're in the flesh. You're not trying to please the flesh with knowing how many good works you did or did you do a good job. That's so true. And what is the response to that, Margaret, if we put that type of yardstick on this?

For me, I'm at a difficult time in my age and my life. Just recently I've been going through this because I don't want to live by, oh it's okay, it's me and the world tells you this is how you are at this age. I'm struggling daily with depression, with marriage, with life, with issues that I've never had to deal with. I can sit in my depression and pity pot, or I can keep examining myself daily. Where am I supposed to be today, Lord? I failed today. How am I going to get up tomorrow and live a better day tomorrow?

It's just, you can choose. That's that wheel. You can choose what you want to do, or you can live your life for Christ, or you can live your life and just say, oh well, this is how I'm going to be. I'm just going to depress the rest of my life. Well, thanks for sharing that. I think, you know, this concept... Go ahead, Jack.

I'm sorry. I was going to say that examine, you know, I don't know what that looks like in the Greek, but is that examine yourself with a view to approval? It means prove. And what does it... Let's carry that on now. We're going to test to see if we're in the faith. It means, I think, the relationship that we were just alluding to. And then we're going to examine or prove ourselves.

And that proof is what? Okay, that's right. And Vicki, what's the proof of this in your life now? You're testing yourself, am I in the faith? And then you've kind of reached a conclusion. And to prove you're in the faith, what's that translate to? And this is kind of my opinion, but I think it fits. What's that look like when we prove ourselves that we're in the faith? How do we feel? There's a term I'm looking for. Rest. How about rest? Isn't there a rest for the believer?

Keep in mind 1 John 1.9.

We don't flippantly use 1 John 1.9.

The 1 John 1.9 application is after the truth has been accepted for what it is. That's why we read verse 8. But there's a rest, Vicky, that comes through that. And you know, our circumstances, they're going to be surprises even yet this evening or tomorrow morning. And you know, that rest comes from what?

It comes from our citizenship. And our citizenship is that we're in heavenly places, positioned eternally there. And remember, God never tempts us beyond that that we're capable of responding to, right? And that sounds like a flippant statement too, but in reality, if our position is true, that can't be anything but true. So back to what is faith? It's believing what God has revealed. Isn't there a rest in that? Because when we believe what God has revealed, it's entirely dependent on His great grace extended to our day-to-day lives.

Then to say, to fail the test, we're dependent upon ourselves rather than upon Him. That's when we fail. Yeah, and William R. Newell and his commentary on Romans and how I guess we'll be getting to this in the next couple of years, but to have trusted in yourself or to be, I'm sorry, let me reverse that, to be disappointed with yourself is to have trusted in yourself, right? Becky, no disappointment. I mean, we're all playing to what you're saying. I mean, to some extent, one way or the other, I mean, but to be disappointed in how you're doing. You want to say that again so we can get that in the microphone?

The examination is not of our condition, but it is of our faith and our position in Christ, you might say. Yeah, Gene, and that translates into condition, doesn't it? Because when our position... You get the piece. But see, in a sense, examining ourselves is really relating our condition to our position. I think our walk relates to this. Paul is not pulling this out of the air someplace. Because what follows this? Look what follows this. Reprobation. Look at the second half of the verse.

It says, Or do you not recognize this about yourself, that Jesus Christ is in you, unless you indeed fail the test? Now, what's this failing the test stuff? And in your notes, I've given you two possibilities. Is what the Geneva's notes say is true? It says in context, quote, Paul indicates that they must either reverence his apostleship upon whose doctrine their faith is grounded, or they must condemn themselves of infidelity and must confess them not to be of Christ's body. Is that what we're talking about here?

And just parenthetically, if you look at Romans 1.28 and Titus 1.14-16, you see a similar use of the term reprobate.

These are people who are not of the Lord Jesus Christ. They're not members of the body of Christ. But then the contrast is another interpretation. This word is also used with reference to persons cast away or rejected because they failed to make use of the opportunities offered to them. they're counterfeits of sorts. In other words, you know, this is a falling short, if you will, not necessarily of, I mean, it's not a fact that these people are not believers. It's just that there's a falling short and they've been not availing themselves of the opportunities that are put before them.

And then I've given you a couple of verses, including, I think, what we're studying in context. So does anyone think that these are unbelievers who are being addressed by Paul as falling away or being, you know, what's said in the King James is, unless you are discredited. And we go on to the next verse, but I trust that you shall know that we are not discredited.

So is he talking about believers who have not grasped this and have not demonstrated this in their lives? Or are we talking about really charlatans, unbelievers who are part of the mix here? Anybody have any thoughts about this? No, I think he's talking to believers, his group of believers that he's been talking to all along about, you know, don't listen to politicians, don't believe what they're telling you. I think he's saying that's not who you are. You are not reprobate. You are not evil. Be who you are. You're a believer. Okay. Be a believer. I mean, understand that's who you are. recognize, that's your...

Okay, do you think what preceded that and that first could exist as we interpreted it if in fact he was dealing with unsaved people? Are we sure? Examine yourselves, whether you're in the faith, prove yourselves. Couldn't he potentially say, you may not be saved, that's your problem. No, I don't think he's talking about salvation. Does anybody think that's possible?

I think one of the keys is faith is preceded by that definite article. And so he's talking about the whole body of truth of scripture, which they were not adhering to. Correct. The whole body of truth. So he's addressing believers in terms of the whole body of truth, not just the narrow truth of the gospel. I don't think you could talk to an unbeliever like this. He wouldn't understand. I mean, it wouldn't be clear how it would work. Yeah, I agree, Wayne. They wouldn't even know what he was talking about.

Well, let's go back to page 10 a second. This issue of reprobation, I mean, it can be interpreted in a number of ways. It could indicate a reprobate or somebody who's failed. or somebody's been unapproved, and it comes from the Greek adokomos, which means to be rejected. And it's to be rejected on account of its own worthlessness.

So this could, in fact, be the walk, right? I mean, and it likely, I think, in context is the walk. It's not the fact that these people are counterfeits and unbelievers. But I think, you know, if you really wanted to be as broad as possible in the interpretation here, it could be people who are unsaved in the body. But I think in context, it's better looking at people who are failing the task of the faith, how it played out in their lives on a day-to-day basis.

Okay, go ahead. This tree is well-rooted. In looking at those two words, as I mentioned earlier, examining and approving, examining of the faith I think was, as we talked about, was excellent. And then the proving of one, if we are having peace, and if we are resting, and if we are abiding, I think is also very good. But I personally, I think it's okay to what does my walk look like right now?

And so we've kind of batted that around the past five minutes. We said, well, let's not be concerned because then it could be self-focused and it could cause pride. But also we've said, well, how are we doing with that? So we've kind of gone around that issue there about, you know, practically, how am I doing in a sense? You know what I'm saying?

I do. It's open for discussion here. Go back to Ephesians. Is this an example of Adamos here or Docomos? Okay, go ahead. I'm sorry. Ephesians, and this is something that I've often found out about. Ephesians 2.8.

And Ephesians 2.9 are similar, familiar verses to us. We probably grew up learning those verses.

So if we go to verse 10 though... Why don't you read 8 through 10 for us? For by grace we have been saved through faith, and that not of ourselves, it is the gift of God, not of works, lest any man should boast. And then 10. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. So there is, it says the word works, that God has created us in Christ for these works.

So I think to talk about the works of the Christian life isn't always legalism. Does that make sense? Sometimes we can think, as soon as we're going to talk about how am I doing in the works category, now I am beginning to edge toward the, I'm beginning to can be legalistic, how am I doing with this? Well, that doesn't always have to be the case. Is Paul legalistic? No, nobody would say that the Apostle Paul was a legalistic guy. But does Paul talk about a Christian life?

Absolutely. I think there's that. There's always some of that tension there for me. I think, and to come back to Corinthians, that we're examining, but then there's also the prudent. And is the prudent going to be given in the rest? and in the peace and in the abiding? Absolutely.

But is the proof also going to be in how someone sees the works that the Bible talks about in my life? Yeah, I think that is also included in the proving and I think it's okay to talk about that in the private context. Well, let me try this out on you here and let's see how it fits.

I'm not going to necessarily put this down because I think the neat thing about Ephesians is it's in Christ, right? In a sense, the work that's of the flesh is worthless, right? 1 Corinthians 3 truth, right? Wood, hay, and stubble, right? All right, let me just play this out, just a recent example, because recent examples are always telling.

Margaret and I decided this morning that we needed to go see a former neighbor of ours who's a believer in her early 90s, presumably. We're going to go take her out to lunch today. So am I examining that saying, gee, Bob, that's a wonderful thing you and Margaret are going to do. Take your time and take this lady out to lunch.

I mean, the issue is, you see what I mean? In other words, no, I'm going to do that anyway. And I don't have to share that with you. And if I'm examining myself, what do I say? Gee, that's a good thing to do today, Bob. I mean, the point is that we're just doing it. I don't need to think about that or take credit for it.

The motivation was an honest desire to see this woman and lift her up in the Lord Jesus Christ today. Maybe be lifted up by her too. It's a former neighbor and she's by herself in a nursing home. I mean, the point is, maybe it's just me, but maybe nobody else has this problem. there's this checklist of gaining approval before God. Because we're already accepted in the Beloved, we're already approved by the Lord, we can never add to that.

That's not the point. But the point is that it's not, it's, the Bible talks about it. And I think Paul's saying here, prove yourselves, prove yourselves, or are you of the reprimand? like this, examine the faith and improve your words, or are you like this? And again, I'm not legalistic.

But see, Paul, this is tough love, isn't it, that Paul's really giving to the church at Corinth? I mean, here's a church that's, I mean, truly reprobate from the most extended use of the term, right? And Paul is saying, I mean, examining your works, I mean, but keep in mind, and I think we've talked about this here before, I mean, we identify the big sins, don't we?

I mean, like adultery and murder and all these things, they have significant consequences. But how about vanity and pride and all these other things that are equally as hideous before God? I mean, you know, the lust of the eyes, lust of the flesh, and the pride of life, right? I mean, God hates those things. And I just want to be making sure we're careful in not trying to put some sort of an earthly, self-righteous yardstick on our works. And if we can go about this in a way...

Jim, I don't doubt what you're saying, and I think for the Church at Corinth, this may have been perfectly obvious what Paul was addressing. But in terms of our... not that we're so mature and so wonderful in terms of walking in grace, but I mean, the issue is, I agree, the Bible says a lot about works. but it's built on a foundation of faith in the Lord Jesus Christ, right?

Most of the epistles, like Ephesians, are the best example. Ultimately, the works follow the great positioning truths that precede it. Any other comments about this? This is really important, I think. It's so important that, and you said this, but I think that we understand, because I have so many friends who are so focused on their good works, But they don't have the foundation of understanding that those works have to come from Christ. And if that's not Christ living out in you, as he just read, the works that were before the beginning of time ordained for you by him, then they are a wood hanging shovel. And it's sad to me to see these people who, they're only focused on the works. That's all they're focused on. How many works can they get in this week? Really? They have their calendar.

I mean, this is an opinion of mine, so accept it as an opinion, but it's an opinion based on, humbly, what I think the Bible says. I think a life that's walked in good works is one that's witnessed and seen, but not necessarily acknowledged by the person who's walking in those shoes. To God be the glory, right? And Jim, I know you wouldn't disagree with that. I mean, but the issue is what I'm trying to ask the class to do is try to, let's put this on, try to understand what Paul is really saying in terms of the application to each and every one of us.

I think in context, as the church at Corinth, we can say pretty clearly that their works were exemplary of not the faith, right? These are works of the flesh. In fact, even I think some arrogance on their part in terms of what the truth really was for the body of Christ in Corinth. But, you know, these being reprobates, they're reprobates in the faith, presumably as believers, not as unbelievers.

And by the way, I think there's room to interpret the verse that there could be unbelievers here that this could apply to equally as well. I think in context, though, we're thinking that this is mostly a body of Christ that has fallen astray and is not walking in truth.

Any further discussion on this point? No, I mean, So I think we agree. The issue is, Jim, I think we need to go. You would definitely say we have to go about this in the right way, right? I mean, and that's a God-given way. That's not an earthly yardstick. We say, how are we doing today? I mean, you know, this is a side trip. Let's take side trips. We're out left field already, right?

I've been thinking this through. I'm just going to tell you what I've been On one end, you've got those that are super works-oriented, super legalistic, on one end of the spectrum. On the other end of the spectrum, those that are trying to off-balance this hyper-legalism, you've got some who don't even talk about works and won't even acknowledge where the Bible talks about works. And I don't think that's right either. We're not there. I don't think this class is. I'm not, I hope. But I'm trying to communicate that neither one of the spectrums are right.

So somewhere in the middle, there's coming to the scriptures and let the scriptures speak in for themselves. It talks about our positional truth and talks about conditional truth. And I'm searching, like everybody else is, to know what is that? How do we talk about the practical Christian life in light of our position? and not be legalistic. Finding that balance is not either end of the spectrum. If that makes any sense. That's what I'm kind of thinking through.

Your works lived out through your faith and you can share those works if you do not have the spiritual spirit within you. So the people that are up here or over here And you know, I think, a verse we all know so well, but we all with unveiled face beholding as in a mirror the glory of the Lord are changed into the same image, right? From glory to glory even by the Spirit. So that's a process of faith, is it not? This reflection of the person of the Lord Jesus Christ in our lives?

That doesn't come quickly, it doesn't come in many ways easy for us when we put an intellect to it. We need to put faith to it. And I really think works are extremely important, Jim. You know, that's what the world around us sees. In a sense, when we look at one another as believers, when I look at Doug, I want to see the Lord Jesus Christ being worked out in his life as much as I do in my own. But this judging ourselves as being in the faith, I think, reflects, though, the truth of the Lord Jesus Christ and everything he is in our lives. And works need to be part of that.

And James, of course, is very strong on works, but James also recognizes faith for what it's worth, right? Because if we're in the ocean being tossed around in every wave and wind that comes, in fact, we're really living two lives, and that's frustrating, you know, going between the flesh and the spirit and trying to get this all done for the Lord. Other thoughts on this? This is important, I think. This is not insignificant. I was thinking of two examples.

This last month, I was talking to a cousin of mine who had been frustrated in witnessing. And he said, everybody I talked to, they just seemed to turn off. And I know I'm not doing something right. And I've got to keep, you know. And of course, my brother related to him. Maybe the Holy Spirit needs to be working in those people's lives rather than you.

But then just yesterday, my nephew being here, was visiting with his uncle, another uncle. And he was just getting ready to leave. He went over there just because, you know, I'm from Kansas and I'm here to visit you. And no special thanks. And just getting ready to leave. his uncle started asking him questions about salvation and what he believed about God and all of this.

So there's the difference. He's got one that's out there trying to pump it out and the other one is just simply, and he's saying, oh boy, no. Lord, bring this out of me now because I've got a chance, you know. And so there's the difference in the works thing and motivation. I mean, just another example of that.

I mean, my son Clark, as you know, I've asked for your prayer. I want you to continue to pray for him in terms of this relationship he has with this young lady who's a Jehovah's Witness, you know. I mean, they argue about the faith. I mean, argue. I mean, Clark's screaming at her at times about the...

And, you know, he basically said to him, you know, this is not where you need to be here, son. This is not Perry Mason. This is not a courtroom here. But anyway, there's something about a life, you know, and it's amazing how a life says so much more. And keep in mind, and Hal has said this before, that the Lord Jesus Christ may only be seen or heard by somebody by looking at your life. And Jim, that's where that, examining yourself. Yeah. Yeah. Yeah.

Well, I was just thinking of a situation in my life, and the Lord brought in a believer in my life that's very negative about everything, and I'm thinking about how, I mean, nothing is right. He's trying to find a church, and I think his goal is to play the piano, I think, more than anything. He's got good confidence here now. It's like he is so negative, he just drives everybody away. He can't stay. He's a square dancer. He's joined about four or five different clubs. They don't do things exactly the way he wants, so he ostracizes himself from everybody. He is a believer.

But it's like, you know, I'd like to help him, but, you know, I've been trying to, you know, look, maybe I should have said something, you know, he was complaining, well, you know, there's those people, you know, I used to belong to their club. They don't even come say hi to me. And I'm, you know, two days later, I'm thinking, well, I should have said, have you gone to say hi to them? But, you know, I, you know, I wonder if, you know, how can I, I think I have to pray about it and have the Lord give me opportunities, but I'm not necessarily one to... I always come up with the right thing to say about two days later. I think a lot of us are there. Don't feel unique about that.

So let's conclude verses 5 and 6 to say that the reprobate here is likely a believer in the church who's fallen away from the truth and is not responding to the admonitions of what the body of Christ should be all about in Corinth. Let's turn now to verse 7.

Yes? Which one? Verse 5. You want to stay on that, Doug? Oh, okay. Okay. Oh, it does. Okay. Oh, she put it in as a key verse. That's wonderful. Well, good. You know, I was just, Hal and I were talking about this a few weeks ago, but you know, this, this section of second Corinthians between 10 and 13, I mean, you know, Paul's thorn in the flesh we go to a lot, right, because we reflect on that aspect of Paul's and our identification with our thorns if we have them and all that. But you know, this section of Scripture is so rich, but yet, you know, it doesn't probably get as much attention as other areas of the New Testament, and it's so deserving. And this verse alone, this verse 5, is a lot of meat. and we've obviously taken five minutes last week or 10 last week and now 20 or 30 today, so we're probably not going to get done today, but let's just go ahead and see how far we get. Verse 7, I have the amplified version here for you. It says, but I pray to God that you may do nothing wrong. Works, right?

Okay, not in order that we, meaning our teaching, may appear to be approved. I mean, Paul's doesn't want them not to be doing anything wrong because his teaching will look foolish if they did something wrong. I mean, that's not the motive here. But that you may continue doing what's right, though we may have seemed to have failed and to be unapproved. I mean, this verse is kind of complicated in a sense. I mean, there's lots of we's and me's and thee's and all this stuff.

So what's Paul really saying here? What's he mean by doing nothing wrong? How so? Why? What, in context, what are we talking about here? Now, I pray to God you do no evil or do nothing wrong. Well, he's been talking about the truth. All right. Well, not so much, but he's going to in the next verse. But it's all founded on truth, of course. I mean, we could jump ahead for a second, Margaret. I'm glad you brought that up. For we can do nothing against the truth but for the truth. I mean, now we're talking about the opposite of doing wrong things, right?

Because that's who they are in Christ. They're believers. And so, their position is they can't do anything. I mean, that's who they are. He's praying, I think he's saying to them, I'm praying that you'll be who you are in the truth, in the faith. And then he goes on to say, not because I don't want to be embarrassed.

Yeah, exactly. Paul's not saying, gee, my teaching is here. You guys have been hearing my teaching for a long time. If you don't start doing what's right there, and quit doing what's wrong, my teaching's going to look foolish. I mean, that's not the motive.

I mean, the verse itself says that. But he wants them to do right, and that's kalos, the Greek term which means honest. And I'm going to give you some choices here on the next page. Here's how that noun can be translated, to be honest, or actually, yeah, I guess it's a noun, the act of honesty, good, excellent in its nature and characteristics, and therefore well adapted to its ends. A second meaning could be beautiful to look at, shapely, magnificent.

Don't let your thoughts wander there. The third is beautiful by reason of purity of heart and life, and hence praiseworthy. The fourth is honorable, conferring honor. And the fifth is affecting the mind agreeably, comforting and confirming. Now those are all potential interpretations of this term.

What fits best? here, in terms of kalos, being honest. That ye should do that which is honest. What are we talking, are potentially several of them useful here? And if so, which ones? Don't be bashful, just speak out. I like that one, that fits. How about even honorable conferring honor? I mean, whose honor is it? To God be the glory, great things He hath done, right?

And it could even mean affecting the mind agreeably, couldn't it? I mean, if the Lord Jesus Christ is prevailing in our life, we have this comfort and confirmation that we're in His grace. I mean, not that we checkmark that, but there's a sense, there's a rest, there's a peace about what we're accomplishing here. Paul goes on to say, but we don't pray that we may appear approved by restraining you when you do evil, but that you should do what is right.

And who are they anyway, trying to please her anyway? Who are they? Meaning the church at Corinth. And this is kind of a redundant question. Who gets the glory and honor here? Absolutely. I mean, it's not pleasing Paul that they're interested in. to God be the glory, again, not to themselves.

And I should reflect a little bit on 2 Timothy 2.15.

Let's just turn there for a second because that's a frequently quoted verse and it's worthy of our meditation, I think. You know, the old legalistic way that I grew up in after I got saved was that, you know, you memorize the Word of God and then you meditate on it. My belief is the opposite is true. You meditate on the Word and then it becomes part of your memory. I mean, isn't that a better way to do it?

This is one of those verses, study to show thyself approved unto God, a workman, Jim, that needeth not, I'm reading the text here, needeth not to be ashamed, rightly dividing the word of truth. Notice how stacked that verse is with word and truth and workman, and I mean, that's again, one of these really stellar verses of the word of God. So that's really what Paul's asking them, look you guys in Corinth, look at the truth, look at the Word of God to see what it means to be approved. And don't be ashamed about that, believe it, let the grace pour through you and let your response be honest and true as the Word is said. So what they weren't doing is studying the Word of God and being approved unto what the Word of the Lord has really challenged him to be approved to.

So I think that that's potentially where Paul is going with this. Failed and unapproved, again, it's incapable of affording the proof of Christ speaking in us. Again, the reprobation here is not that we have unbelievers who are in the wrong place. I think likely we're talking about believers whose acts and works are not capable of being a proof of Christ speaking through them.

And that's how we reflect on one another's behavior, is it not? If we examine our brethren in the body and we see things, we kind of, the check mark is, is that the Lord Jesus Christ working through that life? Is that a expression of their faith that's really honest and true and not of themselves?

Gil says, and remember last week we used Gil for probably a wrong interpretation, at least we felt of the scripture. This time I think he's right on. The apostle chose rather to be looked upon as a poor, mean, and insignificant person than that they should sin and require the exercise of his chasing rod, whereby he would be seen to be what they called in question. So that's Gill's quote. I think he's right on here.

Paul doesn't want their behavior to be what he told them to be, and if it wasn't, he was going to come chasing them. That's not the spirit by which Paul's working here, and I think that's important to determine. Let's go on very quickly. Verse 8, For we can do nothing against the truth, but for the truth.

Romans 1.18 speaks to this, For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness. And that's true of believers too. God's view of unrighteousness and unholiness exists at all realms, in the body and outside. The difference for the body is we're accepted in the beloved. But unrighteousness and ungodliness, He judges.

And notice what I said here, and that's really something we reflected on about 10 minutes ago. Truth stands, for we can do nothing against the truth but for the truth. And that's not we in our self-righteousness, this is we as walking believers indwelled by the Holy Spirit to reveal the Lord Jesus Christ in us. And great verses, all that reflect the truth. I am the way, the truth, and the life. Nobody comes to the Father but by me. These verses all in John and 1 John. We actually read, Gene, you read 1 John 8 and 9 already here, so we've covered that. What we're talking about here is the source of life. That's right, Jeff. The source. It's all about source. Verse 9, for we rejoice when we ourselves are weak, but you are strong. This we also pray for, that you be made complete.

Again, because time is of the essence, and I'd like to kind of get this quickly done, is that the weakness is... I ask the question, is Paul talking about his spiritual weakness, his own spiritual weakness, or his weakness as an apostolic power here? You understand the difference? I mean, Paul could be reflecting on, you know, when I am weak, then I am strong kind of concept, Or he could be reflecting that I'm weak in terms of my ability to get the message across to you.

No, he's talking about his dependence on the Lord. When you're totally dependent, that means you're weak in yourself. And you're strong because it's his strength. That's right. Okay, I don't think Paul in any way is reflecting on this as his weakness as a teacher.

Although he may have felt at times inadequate in the test because look at the Church of Corinth. This is his third visit, right? anticipated to be his third visit. Strong is mighty in faith. Complete is a beautiful term in Scripture and it's really the restoration in the faith or being kind of established in the faith.

In 1 Corinthians 1.10, Now I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing and there be no divisions among you, but that ye be perfectly joined together in the same mind and in the same judgment." Boy, if that's not completeness played out, right? In the body.

Verse 10, for this reason I'm writing these things while absence of the one I'm present I need not use severity in accordance with the authority which the Lord gave me for building up and not for tearing down. These notes are all kind of self-explanatory. You've got the references there if you need them. I don't want to spend any more time there.

Let's talk about power and Paul's power. I'm asking the question to you today. Is that power of choice and liberty? Does it relate to physical and mental power? Is it Paul's power of authority or influence? and of right or privilege, or the power of rule or government, the power of him whose will and commands must be submitted to by others and obeyed." Which power is Paul speaking of here? The power which the Lord's given him. Authority, good. Influence and right, privilege. power of choice and liberty may apply indirectly, but I think probably the third choice is the best.

And then as we look at the closing of the book, and I'm not even going to put up the references for this, let's look at verse 11 down to the end. 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. I just have in the handout that, goodness, how's that for a series of requests, right? be perfect or complete, be of good comfort, be of one mind, live in peace. And is the next phrase conditional? By the way, if you're doing all those things and the God of love and peace shall be with you?

No, it's just a separate thought, but really certainly relates to the things that preceded. Because Paul knows that you can't be any of those things unless the Lord is in you. We don't have the ability to be to rejoice, to be made complete, be comfortable, all those things.

Verses 12 and 13, by the way, in some texts 12 and 13 are combined into one verse and verse 14 is verse 13. That gets a little confusing and I ran into that with commentaries and things this week. But greet one another with a holy kiss, all the saints greet you or rejoice with you, etc. What's a holy kiss?

I think I did. Here in your handout on page 19, Robertson's note says, in the Jewish synagogues where the sexes were separated. By the way, if anybody's been in a Jewish synagogue recently for a wedding or any kind of teaching at all, they're still separated in the Orthodox Jewish synagogues. In the Jewish synagogues where the sexes were separated, men kissed men and women women.

This apparently was a Christian custom early on also. It was still observed in the Coptic and Russian churches, or it says it is still observed when at least Robertson wrote his notes. It was brought because of charges made against the Christians by the pagans. In England, in 1250, Archbishop Walter of York introduced a pax board which was first kissed by the clergy and then passed around. And Robertson says, think of the germ theory of disease in that kissing tablet. Anyway, so I ask you to describe, what's a holy kiss? And I don't know, actually.

I'll let you go ahead and extend your thoughts there and describe what this is. And I think the last verse, I think, is, as Paul exemplifies many times, just such a rich verse. And let's just read that because I think it's got so much in it that relates to everything we are on the Lord Jesus Christ.

It says, the grace of the Lord Jesus Christ, notice where the grace comes from, and the love of God and the communion of the Holy Spirit be with you all. I mean, we could have a six-week study on verse 14. in terms of the grace of the Lord Jesus Christ, the love of God, and the communion, which is really, koinonia is the Greek term, which is an emphasis on fellowship. And keep in mind that the Holy Spirit has many tasks, and the predominant one is to reveal the Lord Jesus Christ within us, but that term fellowship really means a lot in the body, doesn't it? That we meet here on Sundays because we enjoy the presence of one another in terms of how that reflects the Lord Jesus Christ and who He is.

And that's Paul's challenge to the church at Corinth. And let me just say to conclude that this has been a tremendous book. And I think Hal, Jim, and I less meet perhaps over the next six weeks or so. We're going to go back to chapters three and four and look at those in a little bit more detail. But I think, and I underlined this and bulleted it, Paul has successfully defended the faith using tough love.

I think he's accomplished the task of letting Corinth know he loves them There's extensive grace, but yet they also need to pay attention to who they are in Christ and what he has for them each and every day of their lives. So let's close in prayer. Father, we're thankful for this book and everything you've shown us in it, and there's so much more, and that's what's so wonderful about your word, is that when we go back and look at this again, there'll be new truths and new revelations of the Lord Jesus Christ and all that he is. And we're thankful that, in fact, we do have an opportunity to live by faith. And that faith is believing what you've revealed and having the Lord Jesus Christ personified, exemplified, and a witness to the life we have in Him. In Jesus' name we pray. Amen.