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SELF-EXAMINATION RECOMMENDED
IT is generally, perhaps always, found, that they who are most forward to censure others, have most need of personal reformation. So it certainly was with those who laboured to injure the character, and undermine the influence, of the Apostle Paul. Whilst they accused him as a weak, ignorant impostor, pretending to a heavenly commission which he had never received, they were in reality no other than ministers of Satan, scattering the flocks which they pretended to feed. Hence they constrained the Apostle to declare, that his forbearance towards them had a limit, and that their defiance of him, if further persisted in, would terminate ere long in their own confusion. To prevent so painful an issue, he entreated them to examine themselves as to their spirit and conduct; and to beware lest, after all their boastings, they should be disapproved of their God at last.
But it is not to persons only who are so circumstanced that the exhortation ought to be addressed: it is of universal importance; and highly proper for our consideration at all times.
Let us then consider,
I. The duty to which we are here called—
Self-examination is a duty incumbent upon all. — — — But, instead of entering generally into the subject, we will confine our attention to two things:
1. The point more especially suggested for our inquiry—
[The great question for every man to have settled in his mind and conscience is, whether he be in the faith, or whether he be yet in unbelief? To ascertain this point, we should ask ourselves, whether we have ever come to Christ as sinners, pleading for mercy solely through the blood of his cross, and “desiring to be found in him,” accepted altogether through his meritorious death and passion? Yet, not content with this, we should prosecute the inquiry further, and ask, whether we be daily living by faith in the Lord Jesus, and receiving every thing out of his fulness? Nor must we rest, even though we should receive a favourable testimony from our consciences in this matter: we must examine yet farther the fruits of our faith, and see whether it produce such a life as proves it to be “the faith of God’s elect?” If our self-examination proceed not thus far, it will leave us as much under the power of self-deceit, as if we took no pains at all to investigate our state. These are the points which are of vital interest to every true Christian; and by them must the truth of our profession, and the safety of our state, be determined.]
2. The manner of conducting that inquiry—
[The words, “prove your own selves,” are not a mere repetition: they are intended to mark more particularly the care and accuracy with which the investigation should be made. The Apostle refers to the trying of metals, in order to find what measure of alloy or dross may be in them. Not to mention the care exercised by the refiner, we all know what care is taken in reference to gold, even when there are but a few pieces of golden coin to be received. We subject it to the closest inspection; we mark its colour, its sound, and, if there be any doubt, its size and weight, that we may not be deceived by counterfeits under the appearance of standard coin. Shall we then take so much pains about things of little value, and neglect the soul which is of more value than ten thousand worlds? Should not rather our care increase in proportion to the loss which we may possibly sustain? This then is the manner in which we should inquire into the concerns of our souls, and more especially into that on which beyond all others the welfare of our souls depends.]
To impress the more deeply on our minds this duty, the Apostle suggests,
II. The importance of discharging it with all diligence—
We ought to know our own selves—
[Each other we cannot know; seeing that both the best and the worst of every man is hid from human observation, and can be appreciated only by Him who searcheth the heart. But with “ourselves” we may be, and ought to be, acquainted. God has given to us an understanding, that we may know the quality of our actions; a memory, that we may trace them to their proper source; and a conscience, that we may pass sentence on ourselves according to our true character. Ignorance of ourselves is the worst of all ignorance: we may be ignorant of every thing else, and yet come to God in Christ Jesus with acceptance: but if we are ignorant of ourselves, we must of necessity be unhumbled and impenitent, and consequently objects of God’s utter abhorrence. The very manner in which the Apostle asks the question, “Know ye not your own selves?” shews, that self-ignorance is a just ground for self-reproach.]
Whatever we may think of ourselves, “if Christ be not in us, we are reprobates”—
[The term “reprobates” conveys a much harsher idea than is contained in the original. The Apostle, having bidden us prove our own selves as metals are tried and proved, tells us that, if in the issue we be found without Christ, we shall be regarded by our God as base metal, or as dross: we shall be disapproved, and rejected [Note: Jer_6:30.]. And this is the very truth of God. If “Christ dwell in our hearts by faith,” it is well: but if he be not in us, by his Spirit, by his influence, by his grace, we are mere counterfeits, and no better; we may pass current here, if I may so say, but we shall be detected and discarded in the great day of account — — — And is this a truth unknown to us? Has not God expressly said, that “Christ is our life,” and that, “If any man have not the Spirit of Christ, he is none of his?” How comes it then that this sentiment is ever doubted for one moment? Beloved brethren, neither the truth itself, nor its bearing on your own state before God, ought to be unknown to any of you. You ought to have the experience of it in your souls, and the evidence of it in your lives: nor should you ever cease to examine and prove yourselves till you are assured, on truly scriptural grounds, that “Christ has indeed been formed in you [Note: Gal_4:19.],” and that you are so “joined to him as to be one spirit with him [Note: 1Co_6:17.].”]
Permit me, in conclusion, to urge upon you this duty, from two important considerations: Consider,
1. The danger of self-deception—
[The great mass of mankind deceive their own souls: the generality perform not this duty at all: and, of those who do, few carry it to a due extent. It is not sufficient to inquire into our external conduct: we must inquire into the life of faith upon the Son of God, and see how far that is realized in us. That, if we be tolerably right in external matters, we are apt to take for granted: but we must make that, above all, the subject of our diligent inquiry; because, if Christ be not in us, there is nothing in us that can ever be approved of by our God — — — O what a fearful thing will it be to be found dross at the last! — — — Remember, “Not he that commendeth himself is approved, but he whom the Lord commendeth [Note: 2Co_10:18.].”]
2. The comfort of a self-approving conscience—
St. Paul felt this in a very high degree [Note: 2Co_1:12.]; and we also may enjoy it, if it be not our own fault. Some deride the idea of marks and evidences, and maintain that the Christian has no need of paying any attention to them. But, how we are to “examine and prove ourselves” without them, is beyond their power to inform us, and of mine to conceive. We must bring ourselves to the test of God’s word: and if, from a diligent comparison of ourselves with the commands of God and the examples of his holy Apostles, we find that our experience is such as is required of us in the Gospel, then may we rejoice both in the retrospect of our past lives, and in the prospect of the future judgment: “if our heart condemn us, God is greater than our hearts, and knoweth all things: but if our heart condemn us not, then have we confidence towards God [Note: 1Jn_3:20-21.].”]