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2Co_13:5. Now he brings the readers to themselves. Instead of wishing to put to the proof Christ (in Paul), they should try themselves ( πειράζειν , to put to the test, and that by comparison of their Christian state with what they ought to be), prove themselves ( δοκιμάζειν ). Oecumenius and Theophylact correctly estimate the force of the twice emphatically prefixed ἑαυτούς ; δοκιμάζειν , however, is not, any more than in 1Co_11:8, equivalent to δόκιμον ποιεῖν (Rückert); but what Paul had previously said by πειράζετε , εἰ ἐστὲ ἐν τ . π ., he once more sums up, and that with a glance back to 2Co_13:3, emphatically by the one word δοκιμάζετε .
εἰ ἐστὲ ἐν τῇ πίστει ] dependent on πειράζετε , not on δοκιμάζετε : whether ye are in the faith, whether ye find yourselves in the fides salvifica (not to be taken of faith in miracles, as Chrysostom would have it), which is the fundamental condition of all Christian character and life. The εἶναι ἐν τῇ πίστει stands opposed to mere nominal Christianit.
ἤ οὐκ ἐπιγινώσκετε κ . τ . λ .] not ground of the obligation to prove themselves the more strictly (“si id sentitis, bene tractate tantum hospitem,” Grotius, comp. Osiander, Maier, and others); for the ἐπιγινώσκειν already presupposes the self-trial, not the converse (Hofmann). On the contrary, Paul lays hold of the readers by their Christian sense of honour, that they should not be afraid of this trial of themselves. Or does not this proving of yourselves lead you to the knowledge of yourselves, that Christ is in you? Are you then so totally devoid of the Christian character, that that self-trial has not the holy result of your discerning in yourselves what is withal the necessary consequence[399] of the εἶναι ἐν τῇ πίστει : that Christ is in you (by means of the Holy Spirit) present and active? Comp. Gal_2:20; Eph_3:17. The construction ἙΑΥΤΟῪς ὍΤΙ Ἰ . Χ . ἘΝ ὙΜῖΝ ἘΣΤΙΝ is not a case of attraction, since in ὍΤΙ Κ . Τ . Λ ., is not the subject (see on Gal_4:11), but ὍΤΙ defines more precisely (that, namely). And the full name Ἰησοῦς Χριστός has solemn emphasi.
ΕἸ ΜΉΤΙ ἈΔΌΚΙΜΟΊ ἘΣΤΕ ] After this a mark of interrogation is not to be repeated, but a period to be placed. That Christ is in you, you will perceive, if you are not perchance ( ΕἸ ΜΉΤΙ , comp. 1Co_7:5) spurious Christians. In such, no doubt, Christ is not! Rom_8:9 f. To attach it merely to the predicated clause itself ( Ἰ . Χ . ἘΝ ὙΜ . Ἐ .) as a limitation (Hofmann), is at variance with the very ΓΝΏΣΕΣΘΕ , ὍΤΙ that follows in 2Co_13:6, in keeping with which that exception ΕἸ ΜΉΤΙ Κ . Τ . Λ . is to be included under the ὍΤΙ Κ . Τ . Λ . attached to ἘΠΙΓΙΝΏΣΚ . ἙΑΥΤΟΎς . In ΕἸ ΜΉΤΙ the ΤΙ serves (like forte) “incertius pronuntiandae rei,” Ellendt, Lex. Soph. I. p. 496. According to Ewald, εἰ μήτι ἀδ . ἐστε depends on ΔΟΚΙΜΆΖΕΤΕ , and Ἢ Οὐ ἘΠΙΓΙΝΏΣΚ .… ἘΝ ὙΜῖΝ ἘΣΤΙΝ is to be a parenthesis—a construction which is harsh and the less necessary, seeing that, according to the usual connection, the thoughtful glance in the ἈΔΌΚΙΜΟΊ ἘΣΤΕ back to ἙΑΥΤΟῪς ΔΟΚΙΜΆΖΕΤΕ is retained.
[399] The εἶναι ἐν τ . πίστει and the Χριστὸς ἐν ὑμῖν are not equivalent, but are related to each other as cause and effect. Comp. Weiss, bibl. Theol. p. 348.