Do You Pass or Fail?

2 Corinthians 13:1-10

May 1, 2005

 

Some colleges give an interesting option for certain classes. No letter grades are offered, simply two choices: pass or fail. If one does the expected work for the class and scores adequately on any type of evaluation, then he passes. If he neglects the class attendance and class work, he fails. Sometime everything rides on the success or failure in one or two tests during a semester. A bad-test-day can be costly.

 

The Apostle Paul brings the pass or fail schematic into our thinking about the Christian faith. It is certainly not that we provide some type of merit that enables us to pass the test for salvation. Rather, the passing or failing that he discusses has to do with the evidence of the reality or substance of our Christianity. Many people claim to be Christians that are not Christians. I was reading an article this week that referred to a recent George Barna poll of Christians. The dismal conclusion was that professing Christians did not appear to be much different, if any different, from their unbelieving counterparts when it comes to values involved in child training. I don't think that shocks any of us because we have two eyes to see what takes place all around us in the world. It appears that the salt is losing its savor and the light grows dimmer while the condition of the world about us grows increasingly anti-God. Professing Christians might rally for a political candidate or a pro-life effort but many lack the character to live as holy people in the day-to-day demands at home, at school, at work, or the community at large.

 

That's where Corinth seemed to have landed. They professed to be Christians-no question there. But they had been inching away from the gospel that Paul proclaimed among them in favor of following the popular teaching of "super apostles" that slipped into their midst. The more they followed the popular twists of the false apostles and rejected the authoritative teaching of Paul, the more they steered away from the centrality of a cross-centered gospel, godly character, and Christian distinction among a worldly atmosphere. It appears that Paul finally draws his intense defense and argument to a close. What it boiled down to is this: would the Corinthians pass or fail the test of true Christianity?

 

This same question confronts each of us. And I would say, that it does not necessarily come as a result of any perceptible movements away from the truth of Scripture, but rather testing and examination ought to characterize every Christian and every church. Such tests are not for purposes of tearing down but building up. They offer the means to evaluate our lives so that we make sure that we are in right relationship to God through Christ and that we are faithfully developing as a Christian church. To be sure, many people fear tests that call for personal examination of one's spiritual life and practice. Ignorance appears blissful, and preferable to the scrutiny of God's Word shining as a torchlight in the heart. But not so, when it comes to the difficulties and realities of life, and certainly, when it comes to the Day of Judgment before our Holy God. An unexamined life and unexamined church risk losing everything. Examination gives fresh perspective on our faith in Christ and new impetus in our obedience to Him. Do you pass or fail the test?

 

I. Test of church's character

 

Paul repeats two different Greek terms throughout this passage that have to do with testing and genuineness. He first speaks of the testimony of two or three witnesses, the Old Testament standard for legal decisions or accusations, to alert us that scrutiny is taking place. Then he speaks of the proof of Christ speaking in him. "Proof" translates the word dokimas, referring to something that passes examination, such as a coin or precious metal or certain types of cloth. Those precious metals passing the examiners' eyes were stamped with a "D" or Delta, so show they were approved as genuine. He repeats the words concerning tests in verse five, using yet another term, peirazo, meaning to try or examine someone in order to discover what kind of person he is. He also again uses the term dokimazo (the verb this time), calling for the Corinthians to examine themselves to see if there is proof of Christ within them. This follows in verse 6 by Paul declaring that he is not adokimos, disapproved or rejected after being examined. Further, he continues exhorting them by discussing how he prayed for them, and that the big issue is that even if Paul appears unapproved (I think he means by some of the nay-sayers in Corinth), he wanted them to do what was right before God (vv. 8-9).

 

Testing, examining, approving, being found genuine make up the focus of these ten verses as Paul brings his epistle to closure. He did not want to leave them hanging. They had to act on the truths that he had brought before them. Would they pass or fail the test of genuineness that he has set before them?

 

The first test called for has to do with the church's character. Would they really be a Christian church or just another religious group among many in the Roman Empire? What are the tests of a biblical church? The Belgic Confession of 1561 identifies the marks of a true church.

The marks by which the true Church is known are these: if the pure doctrine of the gospel is preached therein; if she maintains the pure administration of the sacraments as instituted by Christ; if church discipline is exercised in punishing of sin; in short, if all things are managed according to the pure Word of God, all things contrary thereto rejected, and Jesus Christ acknowledged as the only Head of the Church. Hereby the true Church may certainly be known, from which no man has a right to separate himself [Philip Schaff, The Creeds of Christendom, vol. III, 419-420].

 

But Corinth faltered at this point. While acknowledging Christ they failed to discipline one another regarding sin. All discipline is not punitive. Most, in fact, if done properly is not punitive but corrective and restorative in the form of admonishing, encouraging, instructing, etc. Yet the Corinthians failed by letting sin in varied fashion run rampant in the church. So, Paul upbraids them due to their neglect of discipline.

 

1. Administer discipline according to God's Word (v. 1)

 

He begins with a warning that he was coming to visit them for the third time, and it would not be a happy time for them if they had not dealt properly with their sin. Keep in mind that for the Apostle, the saving work of Christ included sanctification. He spoke of the love and sacrifice of Christ on behalf of the church "that He might sanctify her" (Eph. 5:26). But, as we noted in our study of 12:20-21, there appeared to be a question mark about the level of sanctification taking place! In fact, this eventually leads Paul to ask the serious question about whether or not Christ truly dwelled in them (v. 5).

 

The quotation from Deut. 19:15 indicates the standard for convicting someone of an accusation. There had to be two or three witnesses in agreement. Some suggest that Paul had in mind that he had already witnessed twice concerning the Corinthians by his previous visits, and now he was adding a third. However, as Philip Hughes points out, the Corinthians would have likely understood Paul's quotation in its original intent, that of two or more witnesses agreeing on a charge against someone. From this he posits that Paul wanted the Corinthians to know that he would be following the strict teaching of Scripture when it came to applying discipline to the individuals that continued in sin among the Corinthians. In other words, there would be no vendetta or vengefulness or off the cuff acts of discipline. All would be done judiciously and appropriately [NICNT, 475].

 

Can the church do any less than that and still maintain its integrity in the community? Without taking the time to outline each New Testament text regarding discipline, let me summarize it like this: (1) the health of the church requires discipline among the members; (2) the pattern of discipline outlined in Matthew 18:15-20 serves as the standard for every generation; (3) to neglect discipline is to defy the teaching of Christ and His apostles. As J.L. Dagg put it, "It has been remarked, that when discipline leaves a church, Christ goes with it" [quoted by Al Mohler in Mark Dever, editor, Polity, 56].

 

2. Administer discipline consistently and thoroughly (v. 2)

 

Paul uses military terminology to let the Corinthians know that for those who have not repented, he meant business with his visit: he would take no prisoners. "I will not spare anyone," that term comes from the implication of not sparing someone in battle. Why the sharp language? No doubt that is easy to guess by now. The Corinthians had made an absolute mess of their church! Their only hope to continue as a church would be to deal with the issues of sin that putrefied them in the nostrils of heaven. Carl Laney uses the analogy of festering infection for the church that neglects to discipline its members who have continued in patterns of sin. "As an infection weakens the body by destroying its defense mechanisms, so the church has been weakened by this ugly sore. The church has lost its power and effectiveness in serving as a vehicle for social, moral, and spiritual change. This illness is due, at least in part, to a neglect of church discipline" [Polity 47].

 

No doubt, this is never an easy issue within the church. We are in relationships with one another. We are all sinners and all dealing with the remaining vestiges of a nature bent on rebellion and selfishness. So, the idea of approaching another person to identify a particular sin and seek to hold that person accountable to correct it appears daunting. But if we, as brothers and sisters in Christ, fail to do this with one another, how will it get done? Keep in mind that matters of discipline should always be private, between one brother and another, or if not resolved, between one brother and two or three, until it must be brought to the church due to failure in resolving it. Discipline must always aim at correction and restoration; it must always be done in humility, realizing one's own propensity to fall prey to the same sin; it must be done in love and never wrath; it must contain the application of Scripture and the gospel rather than manipulation or mere reasoning.

 

3. Administer discipline as a display of divinely appointed authority (vv. 3-4)

 

The "super apostles" accused Paul of being a weak person. But the apostle gloried in his weaknesses, knowing that through them the power of Christ was displayed. The Corinthians, especially the "super apostles," arrogantly claimed to be more powerful Christians than Paul. They wanted to know if Christ truly spoke through the apostle. So Paul first shows them his weaknesses to let them know that his authority as an apostle did not derive from some innate power or ability. In this he identifies with the weakness of Christ at the cross. Geoff Thomas explains that this weakness included Christ's "weakness which came from the loneliness that he experienced... the weakness of the Father's abandonment... the weakness of his physical pain... also his life ebbing away" due to the load of our sin and guilt on Him

[http://users.aber.ac.uk/emk/ap/sermons/2cor57.htm].

 

"Yet He lives because of the power of God," and in that same resurrection power, Paul, in union with Christ, lived. Now that power was aimed at the Corinthians as the apostle made his visit. He had the divinely appointed task to call them to repentance, and if they did not respond, to exercise restorative discipline in the body. He would do so as one relying on the power of Christ and the delegated authority of Christ to His church. They wanted proof that Christ was speaking through Paul. When he came to them in the power of the Spirit to pronounce discipline among them, they would know that Christ had spoken. Paul does not hesitate to associate such displays of Christ's authority with acts of discipline in the church. The "keys of the kingdom" that Jesus describes in Matthew 18 represent the authority of the church in disciplining its members. John Calvin explained:

But the church binds him whom it excommunicates-not that it casts him into everlasting ruin and despair, but because it condemns his life and morals, and already warns him of his condemnation unless he should repent. It looses him when it receives him into communion, for it makes him a sharer of the unity which is in Christ Jesus [Polity 52].


II. Test of church's faith

 

The next test stands at the heart of the church and individual's life: the test of faith. Verse 5 stands as the pinnacle of the Apostle's piercing argument with the Corinthian church. They had tolerated sin, questioned his authority as an apostle, and thus called into question the apostolic gospel. They wanted to test him to see if Christ was really speaking in him. Now he turns the tables. "Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you-unless indeed you fail the test?"

 

1. Testing one's sphere of faith (v. 5)

 

He uses "faith" in an objective sense, the objective truth of the gospel. So the question is 'Is your faith and trust in the objective truth of the gospel of Jesus Christ alone, or is your faith in some lesser system of belief, maybe one espoused by the "super apostles" in Corinth?' The plural "yourselves," calls for the whole church to be involved in testing. Testing calls for discovery of a vital faith in the objective truth of the gospel-so trust in Jesus Christ as He is revealed in the gospel. The present imperative and emphatic use of "yourselves" in the Greek text, implies that testing is an ongoing process. We are prone to self-deceit. We can be easily manipulated and swayed by feelings or popular ideas. Testing brings us back to the basic realities of the gospel.

� Do we believe that Jesus Christ is indeed the Son of God, eternally existent, co-equal with the Father and the Spirit, born of the Virgin Mary as a genuine human being, yet one that never sinned?

� Do we believe that Jesus Christ bore our sin in His own body on the cross, and with that payment of His blood, satisfied God's righteous demand for justice on our behalf?

� Do we trust in the righteousness of Christ as He fulfilled the law on our behalf as our only merit before God?

� Do we believe that Jesus Christ is Lord, and therefore rules over our lives and owns our allegiance as King?

� Do we have any other savior or any other hope for eternity besides Christ alone?


Far too many slide into the comfort of being around Christians, hearing Christian teaching, and yet have never embraced the Christ revealed in the gospel. So Paul asks, "Are you in the faith?" Is the sphere of your whole life and thought and confidence grounded in the faith revealed in the gospel?

 

2. Examining the genuineness of one's subjective trust in Christ (v. 5)

 

But further, Paul returns to the same word he implied that the Corinthians used concerning him (dokimos): "examine yourselves!" Examination is not a bad thing. Some people don't want to be examined, primarily because they are afraid that they might discover huge fault-lines in their faith. Yet examination in every area of life has value. Just this week, Britain and France unveiled the jumbo Airbus A380, a massive double-decker jet that will eventually carry 800 passengers. A six-person crew and tons of equipment took the maiden flight. Would you have gladly signed up to be part of that first flight before the plane was tested? Of course not; you want to make sure that it will take off, fly, and land well before volunteering for a seat. Would you take a new drug for some ailment if it has never been tested before? We do value examinations!

 

Here Paul calls for the subjective examination. Have you put your trust in Jesus Christ, and if so, what evidence is there in your life that you are trusting Christ alone as your Lord and Savior? Here the focus is on whether or not the individual professing to be a Christian is truly a Christian.

� If so, his belief in Christ affects his behavior, priorities, and affections. He thinks differently than before Christ. He acts differently. His interests have been redirected so that there is a focus upon Jesus Christ and faithfulness to Him. His inclinations are toward Christ, so that even when he struggles with sin, he struggles with a view to wanting to be pleasing to Christ and to demonstrate love for Christ.

� If so, his belief indicates a new, distinctive bent in his life, away from the loves of his unregenerate life, and now being renewed by the transforming of the mind by the Word and the Spirit.

� If so, his belief demonstrates a loyalty and love for Christ above everything else.

� If so, belief expresses the willingness, if need be, to suffer for faith in Christ should that be called for. Your faith in Christ means everything to you.


Are we asking too much to call for personal examination to make sure that each of us is in Christ?

 

3. Proof positive: Jesus Christ is in you (vv. 5-6)

 

Paul gives the final clarification of his imperative call for examination: "or do you not recognize this about yourselves, that Jesus Christ is in you-unless indeed you fail the test?" How do you know that Jesus Christ is in you? The description offered in the Belgic Confession may help to clarify how our lives evidence the indwelling Christ:

With respect to those who are members of the Church, they may be knwn by the marks of Christians, namely, by faith; and when they have received Jesus Christ the only Saviour, they avoid sin, follow after righteousness, love the true God and their neighbor, neither turn aside to the right or left, and crucify the flesh with the works thereof. But this is not to be understood as if there did not remain in them great infirmities; but they fight against them through the Spirit all the days of their life, continually taking their refuge in the blood, death, passion, and obedience of our Lord Jesus Christ, in whom they have remission of sins through faith in him [Schaff, III, 420].

Or, perhaps Paul's description in Romans 8:12-17 will help:

� you have a distinct sense of obligation to live for Christ and die to the flesh (vv. 12-13);

� you sense and see evidence of the leadership of the Holy Spirit in your life (v. 14);

� you have the sense of belonging to the Lord, the spirit of adoption (v. 15);

� you have the witness of the Spirit within (v. 16);

� you willingly bear reproach for the name of Christ (v. 17).


While they are to recognize Christ in their own lives, Paul also wants them to recognize that he does not fail the test of faith as a true Christian (v. 6).

 

III. Test of church's practice

 

As strong as his question has been concerning the reality of their faith, the Apostle demonstrates his tender love for the Corinthians by praying for them.

 

1. No longer neglect doing right (vv. 7-8)

 

Wrongly or rightly, much of the Christian life gets boxed into rights and wrongs! While some overly press these areas into legalism, thinking that they gain merit for justification or sanctification by their actions, Paul had no such notion. He prayed for the Corinthians' faith in Christ to be evidenced by doing "no wrong," that is by turning away from sin; and that they do what is right by following after that which is good and pleasing in the sight of God. If you truly understand the truth of the gospel, it has the affect upon you of shunning evil and pursuing the good. Your senses sharpen in the ability to discern right and wrong. You approach it, not for merit or as a manipulative wedge to convince God to give you things, but simply because it pleases the Lord. No wonder John wrote, "If you know that He is righteous, you know that everyone also who practices righteousness is born of Him" (1 John 3:29). And he adds, "By this the children of God and the children of the devil are obvious: anyone who does not practice righteousness is not of God, nor the one who does not love his brother" (4:10).

 

2. No longer fragmented (v. 9)

 

Paul loved and valued the Corinthians, rejoicing when he saw them strong even when he felt himself to be weak. And so he prayed for these brethren "that you be made complete." The word used means to bind together broken bones or repair a broken net or fit together something that has been fragmented. A fragmented church is like a body with multiple broken bones that need to be mended and healed. Limping, hobbled and sidelined by disunity, the church needs healing when in this kind of condition. That can only happen through repentance, dying to self, and walking in humility before each other. That is the test of the church's true heartbeat. Each of us contributes to the unity and wholeness of the church; by the same token, each of us contributes to the church's disunity and infirmities if we neglect guarding our spiritual lives and obedience to Christ. Here is a prayer for action that brings them together, not under a smokescreen truce but in wholeness as those who value the church, as does Christ who died for the church to sanctify her.

 

3. No longer delaying action on obedience (v. 10)

 

One last warning, reminding the Corinthians of the apostolic authority that Paul will use among them, calls for action on obedience. He had sought to build them up in true apostolic fashion but they had recoiled at the Apostle's calls for repentance, humility, and obedience, as well as rejection of the false teachers among them. Now was time for action, even though the authoritative person remained absent. It's back to the "teacher out of the classroom" mentality. True maturity is evidenced when no one has to be present to scold and point out sins to repent of and obedience to practice; you just do it out of love for Christ because it is right.

 

So, as we've taken a few tests tonight, do you pass or fail? Is Jesus Christ in you? Then take every action to live as one indwelled by the living Lord! 

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