The leaven of the Pharisees, which is hypocrisy
Hypocrisy
I. THE HYPOCRITE’S CHARACTER.
1. A hypocrite may be known by the fact that his speech and his actions are contrary to one another. As Jesus says, “They say and they do not.” Talk is easy, but walk is hard; speech any man may attain unto, but act is difficult. We must have grace within to make our life holy; but lip-piety needs no grace.
2. The next mark of a hypocrite is, that whenever he does right it is that he may be seen of men. To him virtue in the dark is almost a vice; he can never detect any beauty in virtue, unless she has a thousand eyes to look upon her, and then she is something indeed. The true Christian, like the nightingale, sings in the night; but the hypocrite has all his songs in the day, when he can be seen and heard of men.
3. Hypocrite, love titles, and honours, and respect from men. There was another evidence of an hypocrite which was equally good, namely, that he strained at a gnat and swallowed a camel. Always suspect yourself when you are more careful about little than about great things.
4. These people neglected all the inward part of religion, and only observed the outward. As our Saviour said, they “made clean the outside of the cup and platter, but within they were full of extortion and excess.” There are many books which are excellently bound, but there is nothing within them; and there are many persona that have a very fine spiritual exterior, but there is nothing whatever in the heart.
5. You may know a hypocrite by another sign. His religion depends upon the place, or upon the time of day. He rises at seven o’clock perhaps, and you will find him religious for a quarter of an hour; for he is, as the boy said, “saying his prayers to himself” in the first part of the morning. Well, then you find him pretty pious for another half-hour, for there is family prayer; but when the business begins, and he is talking to his men, I won’t guarantee that you will be able to admire him. If one of his servants has been doing something a little amiss, you will find him perhaps using angry and unworthy language. You will find him, too, if he gets a customer whom he thinks to be rather green, not quite pious, for he will be taking him in.
6. There is another sign of the hypocrite, and now the lash will fall on my own back, and on most of us too. Hypocrites, and other people besides hypocrites, are generally severe with others, and very lenient with themselves. Have you ever heard a hypocrite describe himself? I describe him thus--“You are a mean, beggarly fellow.” “No,” says he, “I am not; I am economical.” I say to him, “You are dishonest, you are a thief.” “No,” says he, “I am only cute and sharp for the times.” “Well, but,” I say to him, “you are proud and conceited.” “Oh!” says he, “I have only a proper and manly respect.” “Ay, but you are a fawning, cringing fellow.” “No,” says he, “I am all things to all men.” Somehow or other he will make vice look like a virtue in himself, but he will deal by the reverse rule with others. Show him a Christian who is really humble, and he says, “I hate his fawning ways.” Tell him there is one who is very courageous for Christ; “Oh! he is impudent,” says he. Show him one who is liberal, doing what he can for his Master’s service, spending, and being spent for Him; “Rash and imprudent,” says he, “extravagant; the man does not know what he is about.” You may point out a virtue, and the hypocrite shall at once say it is a vice.
II. And now we are going to CAST UP THE HYPOCRITE’S ACCOUNT FOR HIM. Now, sir, bring us your ledger, and let us have a look at it. You are a hypocrite. Well, what is on the profit side? A good deal, I must confess. Here is, first of all, credit and honour. The next advantage is the ease which you enjoy. And, besides that, there are the honours you have received. That is the profit side of your account. Now turn to the other, and take note of what there is against you. In the first place, I see a black item down here. Home of the people of the world do not think quite as much of you as you imagine. The poor widow does not give you much of a character. You will have to be very careful, sir, or your base deeds will come out. The very first item I see down here is a fear that your hypocrisy will be discovered. It would take you only half as much trouble to be an honest man as it does to be a deceiver. A man who is in the habit of speaking truth need not mind how he opens his mouth, nor where; but a man who lies should be very careful, and have a very good memory, and recollect all he has ever said before, lest he should trip himself. But I see something worse than this; here is constant disquietude of conscience; hypocrites may seem as if they were at ease, but they cannot really be. The Christian who is true to God, and is really His child, can sometimes say, “I know that Jesus has taken away my sin.” Assurance, vouchsafed to him by the Spirit, calms his fears, and he can rest in Christ. But the highest presumption to which the hypocrite can attain brings no such calm as that which is breathed upon the Christian by the lips of assurance. He can go to his bed, nay, he can go to his tomb in peace, but the hypocrite is afraid of a shadow, and fleeth when no man pursueth. And last of all, Mr. Hypocrite, I see an item here which you usually forget; it is this--that, despite of your profession, God abhors you, and if there is one man more than another who stinks in the nostrils of Jehovah, it is such as thou art--thou miserable pretender. Death shall find thee out, and hell shall be thy doom, for the hope of the hypocrite is as the spider’s web, soon swept away; and where is he when God taketh away his hope? This, then, is the casting up of the hypocrite’s account, and there is a deficit of an infinite amount.
III. Now for the matter of the CURE OF THE HYPOCRITE. The thought of a present Deity, if it were fully realized, would preserve us from sin; always looking on me, ever regarding me. We think we are doing many things in secret, but there is nothing concealed from Him with whom we have to do. And the day is coming when all the sins that we have committed shall be read and published. (C. H. Spurgeon.)
How is hypocrisy discoverable and curable?
The words naturally yield you this doctrine: Hypocrisy is a dangerous leaven, which ministers and people are chiefly and especially to beware of, and acquit themselves from. Hence you have a chapter of woes against it (Matthew 23:1-39.). And it is represented as that which renders odious to the Lord, and defiles, His choicest ordinances, and our best duties, if it cleave to them (Isaiah 1:11-12; Isaiah 66:3); and puts God to sad complaints and exprobations of such a people (Hosea 6:4).
I. WHAT HYPOCRISY IS. Much of the nature of a thing is many times discovered in its name; the name is a brief description. The word “ hypocrite” properly signifies an actor or stage-player, a personator of other men in their speech, habit, and action. The Hebrew word signifieth both “a wicked man” and a “deceiver.” And it is observed that those whom David, the devoutest man, called “wicked,” Solomon, the wisest man, calls “fools,” and Job, the most upright man, calls “hypocrites”: all is but one and the same thing under divers names. Hypocrisy, then, is but a feigning of virtue and piety, which it seems to put on, and vice and impiety, which it conceals and would seem to put off. It is indeed vice in a vizor; the face is vice, but virtue is the vizor. The form and nature of it is imitation: the ends are vainglory, to be seen of men, or some gain or carnal respects.
II. How IS HYPOCRIST RESEMBLED BY LEAVEN? Briefly thus:
1. Leaven is hardly discerned from good dough by the sight. And as hardly is hypocrisy distinguished from piety.
2. Leaven is very spreading. And so hypocrisy does a great deal of mischief; it spreads over all the man, and all his duties, parts, performances: and leavens all.
3. Leaven is of a sour taste and ungrateful smell. So is hypocrisy to God’s man.
4. Leaven is of a swelling nature: it extends and puffs up the dough. So hypocrisy is all for the praise of men.
III. WHY IS IT CALLED “THE LEAVEN OF THE PHARISEES”? Because they were leavened with it to purpose; they were exact and super-eminent in this devilish art of personating and counterfeiting to the life.
IV. WHEREIN IS THIS LEAVEN OF HYPOCRISY SO DANGEROUS THAT MINISTERS AND PEOPLE OUGHT FIRSTLY, CHIEFLY, TO BEWARE OF IT? There is great danger of it, and great danger by it.
1. There is great danger of it.
(1) For we have the ground of the matter in ourselves. “Hearts deceitful above all things and desperately wicked; who can know thy wickedness? I the Lord search the heart, I try the reins,” &c. (Jeremiah 17:9-10). As if none beside the Lord knew the bottomless depths and deceits of the heart!
(2) The devil watcheth night and day to set fire to this tow.
(3) And that we may not be secure, there are before our eyes and in our view dreadful examples. Balaam, a great prophet; Judas, an apostle familiar with Christ; Saul, Jehu, Herod, and Agrippa, famous kings.
2. And there is great danger by it.”
(1) The loss of all that,, is done. Christ will say, as to that young man, “Yet lackest thou one thing (Luke 18:22), sincerity: wouldest thou have heaven too? Why then didst thou all things for the “praise of men? Thou hast thy reward,” and art overpaid. “Depart from Me, ye that work iniquity” (Matthew 7:23).
(2) Frustrating of hopes, great hopes, hopes of glory and heaven, and escaping eternal misery. All these hopes must “perish “ to the “hypocrite” Job 8:13); perish like a ship at the very mouth of the haven; perish while they are crying, “Lord, Lord”; perish into everlasting horror and eternal despair.
(3) Full detection and manifesting of them in the sight and face of all the world.
(4) And in hell the hypocrite shall be beaten with many stripes. For he knew his Master’s will, and pretended he was doing it, and yet did it not. (A. Bromhall.)
The leaven of hypocrisy
I. SOME WAYS IN WHICH THIS HYPOCRISY WORKS AND IS SHOWN.
1. Hypocrisy works in the bias of the mind. There is a secret end and aim with those in whom it works, apart from the glory of God. Self is always uppermost, even in religious acts and outward worship.
2. Hypocrisy shows itself in a resting in duties. Those in whom it thus works are satisfied to please self and others in them; they do not seek Christ in them; they go on in duties, but it is a bondage to them; their duties leave no savour on them; they are strict to a fault whilst engaged in them, and shame some gracious souls, who have not the self-command they show; but out of their duties they are light and frothy; there is nothing resting upon their spirits. View them at home, you see little or no difference between them and those who make no profession.
3. Hypocrisy shows itself in Weariness of religion. Many, with all their outward zeal, are secretly weary of religious duties; they get nothing in them; they go away as they came, unwatered and unrefreshed; their inward spring seems dried up; Christ’s yoke is often grievous to them. This is a far gone stage of the disease; it is the heart departing from the Lord. They slave and drudge on at duties, but are nothing bettered by them; they rather grow worse; their spiritual appetite seems departing. But for shame, many would give in at this stage, and walk no more as the open followers of Jesus.
4. Once more: hypocrisy works much in prayer, open and private. It regards choice of expression and fitting words mere than the workings of desires in the heart, though the utterances are unconnected and broken. It depends on mental help more than spiritual assistance,
II. THE KINDS OF CHRISTIANS WHO ARE MOST PRONE TO THIS SIN, AND WHO OUGHT, THEREFORE, TO BE MOST ON THEIR GUARD AGAINST IT.
1. Christians whose avocations bring them much into the world should guard against this sin.
2. Persons that are naturally crafty and subtle have great reason to watch against hypocrisy in their religious acts.
3. Those have great reason to guard against this sin who have been brought comfortably and calmly into peace with God, who have not been under great terrors of conscience, nor laid long, if at all, under a broken law--those who have come to Christ on the first motions of godly sorrow, and found peace with God. It too often happens that those who have been so gently dealt with do not value the blessing aright; they do not see what it cost the Son of God to procure.
4. Those who are naturally superstitious have need to be on the watch. It is a great advantage to Satan to meet with a superstitious person under the power of religion; he will improve his advantage, and try to work upon their superstition, to bring them into bondage, and to make them hypocrites in numberless ways. He will try to give them too high an esteem for externals, to deaden, if possible, the power of religion in their souls. He will give them needless torment about little matters which in themselves are of no consequence or value, but he will try and magnify them in their eyes, and seek to persuade them to believe that much depends on them. They will be often led to believe that a scrupulous conscience is a tender one, whereas the two things are totally different; and a man may have a very scrupulous conscience in religious matters that yet never hated sin or loved God.
III. THE DANGER OF GIVING WAY TO THIS SIN, AND LETTING IT GAIN GROUND. This will also lead me to say a few words by way of caution how to prevent this.
1. It is a hateful sin in the sight of God. All hypocrisy is deception; and God is a God of truth, and loves truth, and will have those who worship Him “ worship Him in spirit and in truth.”
2. Hypocrisy is a very deceiving sin. Hypocrites go on in duties, because the most of their religion lies in duties. Thus their duties deceive them. They judge well of themselves, because of their duties: but God judges of them by the state of their hearts.
3. Hypocrisy is a very dangerous sin. It works, as the Saviour says, like leaven; it spreads over and taints, if unresisted and unchecked, all the healthy actings of the soul. It will, in the end, wear out all the sincere principles from which a professor once acted, and make him a confirmed hypocrite. There is danger of God giving up any who go on in this sin to a “reprobate mind”; not all at once, but little by little, their spiritual strength will wax less and less, till it dries up altogether. They may be given up secretly to some corruption which will eat as a canker. Their souls will wither, because by their sin they cut themselves off from Christ.
4. But now, not to discourage any, it is good to have hypocrisy discovered; the honest soul will be glad to know the worst, and never rest till he does. It is a bad sign to rest satisfied under uneasy feelings, hoping for a change, but without being stirred up to seek it. It is good to be severe with oneself, to sound our own hearts to the bottom, to beg of God and men to search and try us. It is only in this way--and that not now and then, or when pressed in conscience, but habitually--that hypocrisy will be kept under. (H. M. Baker.)
Different kinds of hypocrites
1. The worldly hypocrite, who professes godliness from worldly motives.
2. The legal hypocrite, who resigns his vicious practices to win heaven, but has no love to God.
3. The evangelical hypocrite, whose religion is an acknowledgment of sin, but with no desire to lead a godly life.
4. The enthusiastic hypocrite, who has an imaginary notion of the Saviour, and relies on impulses and feelings, and yet clings to vicious deeds. (Van Doren.)
Hypocrites in all ages
Cain in the first age; Canaan in the second; Ishmael in the third; Esau in the fourth; Saul among the prophets; Judas among the apostles; Nicholas among the deacons; Ananias among the early Christians. (Van Doren.)
Profession without possession
To profess a faith which you have net is to make yourself a deceptive trader, who pretends to be carrying on a very large business, while he has no stock, no capital, and is only obtaining credit on false pretences, and so is a thief. To make a profession, without having a possession, is to be a cloud without rain--a river-bed choked up with dry stones, but utterly without water; it is to be a mere play-actor, strutting about for an hour with the name and garments of a king, to be exchanged, behind the scenes, for the garb of poverty, and the character of shame; it is to be a rotten tree, green on the outside, but inwardly, as John Bunyan pithily puts it, “only fit to be tinder for the devil’s tinder box.” Be ye warned against fair pretensions where there is nothing to back them up. Above all things, eschew hypocrisy; stand aside from all mere pretence. Profess not to be what you are not, lest in that day when God comes to search the secrets of all hearts, you shall be condemned as reprobate silver, and consumed like dross. (C. H. Spurgeon.)
Hypocrisy a common danger
An old English writer says:--“The Emperor Frederick III., when one said unto him he would go and find some place where no hypocrite inhabited, told him he must travel, then, far enough beyond the Sauromatae or the frozen ocean; for yet, when he came there, he should find a hypocrite if he found himself there. And it is true that every man is a hypocrite. Hypocrisy is lesson that every man readily takes in. All are not fit for the wars; learning must have the picked and choicest wits; arts must have leisure and pains; but all sorts are apt enough, and thrive in the mystery of dissimulation.
Pharisaic hypocrisy
That which was the disease of the Pharisee was the disease of the time. Our Lord calls that disease “hypocrisy.” We have a reasonable horror of the name. We consider that it is applicable only to the worst men in the worst times. There is good excuse for that opinion; yet it may rob us of the force of our Lord’s warning--we may put it at a dangerous distance from ourselves. The hypocrite is the man who acts a part; there is no more evil significance in the word than that. And oh! how easy it is to be a hypocrite if that is his characteristic; how difficult it is not to be one! Do you not know with what terrible quickness a child becomes an actor or actress? Do you not know what we do to cultivate the acting talent, the acting habit in them? Do you not know what a number of social influences and contrivances are at work to convince men and women that it is their business to be masquers, that their skill is to be shown in the devising of masks? To strike at the root of this hypocrisy, to point out the remedy, this is the work which we ask from the King of men, from Him who knows what is in man. Jesus struck at the root of all social hypocrisy, of all personal hypocrisy, in Palestine, when He traced it to the religion which prevailed there. Then He pointed out the remedy in this sentence of everlasting might: “For there is nothing covered that shall not be revealed, neither Lid that shall not be known.” The religion of the Pharisees consisted in a series of attempts to please, flatter, and bribe the Ruler of the earth. If He could be persuaded not to look too curiously into the acts of His servants, not to probe the secrets of their hearts; if He could be induced to accept a compensation for this evil, on certain conditions to tolerate that; if His commandments could be shown to bear different constructions for different persons; if cases might be imagined to which they did not apply, or applied with various qualifications and mitigations; if the creature could succeed in keeping the Creator at a distance from him, so that his secrets should not be brought to the light; their religion had realized its highest objects. Such a religion was leavening the chosen people, as it was under other aspects, with the most dissimilar professions under heathen forms of worship, leavening the old Roman Empire. The priests and lawyers in Jerusalem, the Pontifiex and the Augur in Rome, were alike acting a part. They rehearsed their parts in private; they performed them in public. The Pharisees were at once the consummate practisers of the art and the most systematic instructors in it. But what if the Ruler of the earth could not be flattered or bribed? What if everything that is covered must be revealed, if everything that is hidden must be known? What if the very act of the Creator is to reveal, if He is bringing all things to light, if He hates darkness? There is the whole question. Is it a God of light you serve, or a God of darkness? Acting hypocrisy is an impossible kind of service with the first, the only suitable one with the second. (F. D. Maurice, M. A.)
Hypocrisy
Grace is the Christian’s new nature, and hypocrisy is the art that counterfeits it. The hypocrite affects the innocence of the dove to hide the cunning of the serpent. By the hypocrite good men are oft deceived, for “Goodness thinks no ill where no ill seems.” The hypocrite, like Judas, may salute Christ, but it is to betray Him. The hypocrite’s life is a falsehood to heaven and to earth. The hypocrite gives his tongue to virtue, but his heart to vice. If there be “the head of gold,” there are also “the feet of miry clay.” Hypocrisy is the homage which vice pays to virtue. The more plausible hypocrisy is before men, the more detestable it is to God. The
hypocrite serves Satan, and from Satan receives his reward. The religious hypocrite is at best a man of dark deeds, though clad in garments of light. He may approach the portals of heaven, but he does not enter. A hypocrite was discovered at a royal supper, but the king rejected him from the banquet. Man esteems him hateful, because he seems not what he is; and God hates him, because he is not what he seems. The Christian’s heart oft speaks without the tongue, but the hypocrite’s tongue always speaks without the heart. The hypocrite, like a bird of prey, although his course be towards heaven, yet is always looking and longing for something upon earth. The Christian gives to God the fruit of his labours; the hypocrite gives to God the fruit of his lips. The hypocrite is led by ostentation, and not by a sanctified conscience. Hypocrites may be “Christians in the skin, but they are demons in the core”; “their rhetoric may be pretty, their logic witty, but their practice is naughty.” Hypocrisy is insulting to the virtuous, and cruel to the poor and afflicted. For he who hides his vices by hypocrisy, suspects the virtues of others to be hypocrisy. And the poor and afflicted remain poor and afflicted, because the sin of the hypocrite closed the hand of charity, and in consequence thereof genuine sorrow is oft suspected in place of being relieved. An impostor who asks for alms is a hypocrite in the lower grade. Hypocrisy may prevail in morals as well as in creed. Some men are hypocritical in both. Hypocrisy shall be detected, as in the case of Saul (1 Samuel 15:14), Gehazi (2 Kings 5:26), Judas Matthew 26:50), Ananias (Acts 5:3), Simon Magus (Acts 8:20-21). Hypocrisy may be seen in the history of Jacob (Genesis 27:20), Pharaoh (Exodus 8:28-29), Balaam (Numbers 23:10), Absalom 2 Samuel 15:7), Hazael (2 Kings 8:12-13). Samaritans (Ezra 4:2), Herod (Matthew 2:8), High Priest (Matthew 26:65), Pilate Matthew 27:24). Let the hypocrite tremble lest he perish by his own hypocrisy, for God is the God of Truth, Christ is the Word of Truth, and the Holy Ghost is the Spirit of Truth. “The hope of the hypocrite shall be as the spider’s web” (Job 8:13-14). He is unwise who decries religion because some professing to be religious are hypocrites. None would take the pains to counterfeit pearls, if true ones were not of value. Men would not personate piety were it not of itself a noble quality. We best show our abhorrence of hypocrisy by holding the truth free from hypocrisy. (Van Doren.)