"Do ye look on things after the outward appearance?" In the mind of the apostle was, no doubt, the evident disposition of the community at Corinth to "attach undue weight to the outward accidents of those who claimed their allegiance rather than to that which was of the essence of all true apostolic ministry." Bold and forward men, who make great boasting and pretension, whose appearance and manners are taking, often do incomparable mischief in Christian Churches. So easily are people carried away with the "outward appearance." The Divine teaching on this subject is given in connection with Samuel's visit to the house of Jesse, for the selection and anointing of Jehovah's new king. Samuel looked on the stately figure of Eliab, Jesse's firstborn, and said to himself, "Surely the Lord's anointed is before him. But the Lord said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart." Plutarch says, "We ought to be candid enough to extol the merits of him Who speaks, but not suffer his address to lead into incaution; to regard his talents with pleasure, but investigate strictly the justness of his reasonings; not to be influenced by the authority of the speaker, but to scrutinize accurately the grounds of his argument; the orator's subject should be considered rather than his eloquence admired."
I. THE OUTWARD APPEARANCE OUGHT TO EXPRESS THE INWARD FACT. Outward and inward should be in perfect harmony. They should be related as are thought and word. A man's words should clearly, precisely, worthily, express to men his thought. And so his outward appearance should exactly correspond with his inward condition. Only then can a man be "sincere." We speak of a man as being "always the same." He can only be so if he will let what be really is find due expression in his life. The consciously sincere man makes no show. Without restraint he lets the life speak freely what message it pleases. The life of the Lord Jesus Christ is so sublimely attractive, because we feel that it was through and through true; and whatever were its appearances they were but manifestations of his life.
II. THE OUTWARD APPEARANCE IS OFTEN UNTRUE TO THE INWARD FACT. Of this the familiar illustration is taken from the usual description of the fruit grown near the Dead Sea, and called "apples of Sodom." Beautiful to all appearance, but dry and unpleasant to the taste. Hypocrisy is real "part acting," representing ourselves to be other than we are. It is a very subtle form of sin, especially in what are called "civilized times," when so much depends on "keeping up appearances." Illustrate in relation to house, dress, society; and show that it may even concern personal religion. The assumption and the show of piety are not always faithful transcripts of the heart's love and devotion. But sometimes the outward appearance is untrue by being below the reality. This seems to have been the case with St. Paul. His insignificant appearance, and his modesty and considerateness of manner, gave little indication of the force that was in him, or the bold and valiant defence of the truth which he could give upon occasion. So the outward appearance may be unworthy of the inward, without being wrongfully so; unworthy by reason of infirmity, and not of hypocrisy.
III. THEREFORE WE ARE ALWAYS BOUND TO TEST THE IMPRESSIONS MADE BY OUTWARD APPEARANCES. "Prove all things; hold fast that which is good." The testings can often be done
In order to find unworthy men out, and in order to esteem aright good men, we must go beyond their form, feature, and outward show, and we must know them. St. Paul will bear thoroughly knowing.—R.T.
2 Corinthians 10:16 - The gospel for the regions beyond.
"To preach the gospel in the regions beyond you" (comp. Romans 15:19-24). The apostle, filled with the true missionary spirit, was longing to be free from the care of Churches already founded, so that he might be free to go again upon his journeyings, and preach the gospel in Western Greece, in Rome, and even away in distant Spain. St. Paul was first and chiefly a missionary. The genius of the missionary is a Divine restlessness, a constant impulse forward into new spheres, a passion for finding some one else to whom the gospel message might be told. The men who settle down in Churches situated in heathen districts are ministers and pastors and clergymen; they cannot properly be called missionaries, since these are men who are always hearing a call from "regions beyond," saying, "Come over and help us."
I. MISSIONARY WORK AS HERALDING A MESSAGE, The word for "preaching" properly means "heralding"—going forth to make a royal proclamation. Explain the work of the Eastern herald. He would go through the land, and, wherever he could find people, deliver the king's message. We need a fuller and worthier impression of the gospel, as the royal proclamation of the King of kings, entrusted to us for delivery to "all the world," to "every creature."
II. HERALDING WORK AS TEMPORARY. It is done when the message is declared and delivered. The herald—as a herald—has no more to do there; he must pass on his way. There is abundant work left behind for others to do; but his is over. And we are told that the gospel heralds will not have gone all over the world when the kingdom shall come. So we need fear no lack of work for missionaries and heralds.
III. HERALD'S DUTY TO FIND REGIONS BEYOND. A glance at the map of our world will show what vast masses of mankind have never heard of the true God, the redeeming Son, and the eternal life. We rejoice that, especially in Africa and China, the Christian Church is showing that it keeps the true missionary idea, and is ever reaching out to "regions beyond."—R.T.
2 Corinthians 10:17 - Man's only true glorying.
"But he that glorieth, let him glory in the Lord." The apostle used the simpler and stronger word, "boasteth." Dean Plumptre complains of the besetting weakness for variation which characterized our English translators. And oftentimes force of utterance is gained by dwelling on a word, even at the peril of tautology. Reference is made, no doubt, to the boastings of this leader of the party at Corinth that was antagonistic to St. Paul, and also to the accusation which this man made against the apostle, that he was always boasting of his authority, his superior knowledge, and the great things he had done. St. Paul firmly urged the distinction between glorying in what a man is or in what a man has done, and glorying in what God has made a man to be and in what God has done by him. The first kind of boasting is wrong and dangerous. "Let him that thinketh he standeth take heed lest he fall." The other kind is right, is honouring to God, and may be our proper form of testifying for him. There is then a sin of boasting, against which we require to be duly warned. And there is a service of boasting which may, under certain circumstances, be our most effective mode of resisting evil and witnessing for God. On the whole, however, it may be fully urged that a man's life, rather than his lips, should do all his boastings for him. These distinctions may be further elaborated and illustrated.
I. GLORYING IN WHAT WE ARE IS ALWAYS A SIGN OF CHRISTIAN WEAKNESS. A man had better not even think about himself, but put all his effort into higher attainments in the Divine life. There is danger for us when we find that we have anything in ourselves to talk about or to glory in. All the finest and most delicate Christian graces are so fragile that they break with a touch, so sensitive that they fade if we only look on them. Do not even think about what you are; fill your thoughts with what you may be, what you may become, in the grace and strength of Christ. Christian progress stops as soon as we begin to boast. He that is satisfied with his attainments falls from the Christian ideal, which is this, "Not that I have already obtained, or am already made perfect; but I press on, if so be that I may apprehend that for which also I was apprehended by Christ Jesus" (Philippians 3:12, Revised. Version). Show the peril that lies in habits of introspection and self-examination with a view to finding subjects of self-satisfaction. And also of meetings in which Christians are encouraged to boast of religious feelings and experiences. The text suggests an altogether "more excellent way." "Let him that glorieth glory in the Lord."
II. GLORYING IN WHAT WE HAVE DONE PUTS CHRISTIAN HUMILITY IN PERIL. Because it directs men's thoughts to us, sets them upon praising us, and so lifts up our minds, gives us undue notions of our own superiority and excellence. When he gains the applause of an unthinking multitude, Nebuchadnezzar can forget himself, and, in uttermost pride, cast God wholly away, and say, "Is not this great Babylon, which I have builded?" Boastfulness of our doings is always perilous. God does not need it, since he knows all about it. And man does not need it, for he can see the doings well enough without our telling. "Let thine own works praise thee." Let thine enemies praise thee. Let thy friends praise thee. But if you would keep fresh the great grace of humility, never praise yourself.
III. GLORYING IN WHAT GOD HAS DONE FOR US AND BY US IS ALWAYS INSPIRING AND HEALTHY. Such was the glorying of the apostle, and such are the narratives of labour given us by great missionaries. All true records of our life work should lead men to say, "What hath God wrought?"—R.T.
2 Corinthians
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