Matthew 23:25-28

For ye make clean the outside of the cup.

Moral ablution

By this allusion to the cup and platter the Saviour taught that it is necessary to cleanse the heart first, that the external conduct might be pure.

I. Why must we cleanse ourselves from sin?

1. Because it renders us injurious to our fellow-men.

2. Because it hinders prayer.

3. Because it renders us offensive to God.

4. Because it is destructive to ourselves.

II. How may we cleanse ourselves from sin?

1. Not by merely desiring to be cleansed.

2. Not by external reformations.

3. Not by scrupulous attention to religious ordinances.

4. Not by mere repentance.

5. But by faith in the only cleansing element-the precious blood of Jesus.

III. When may we cleanse ourselves from sin? Now!

1. Delay increases the difficulty.

2. The present the only time of which we are sure.

3. God’s commands brook no delay, etc. (A. Tucker.)

Hypocrisy contradictory

Hypocrites are like pictures on canvas, they show fairest at farthest. A hypocrite’s profession is in folio, but his sincerity is so abridged that it is contained in decimo-sexto, nothing in the world to speak of. A hypocrite is like the Sicilian Etna, flaming at the mouth when it hath snow at the foot. Their mouths talk hotly, but their feet walk coldly. The nightingale hath a sweet voice, but a lean carcase; a voice, and nothing else but a voice: and so have all hypocrites. (Adams.)

Hypocrisy deceptive

As a thick wood that giveth great shadow doth delight the eyes of the beholders greatly with the variety of flourishing trees and pleasant plants, so that it seemeth to be ordained only for pleasure’s sake, and yet within is full of poisonous serpents, ravening wolves, and other wild beasts; even so a hypocrite, when outwardly he seemeth holy and to be well furnished with all sorts of virtues, doth please well the eyes of his beholders; but within him there lurketh pride, envy, covetousness, and all manner of wickedness, like wild and cruel beasts wandering in the wood of his heart. (Cawdray.)

Whited sepulchres:-Appearances not always to be trusted

Hypocrites seem as glow-worms, to have both light and heat; but touch them and they have neither. The Egyptian temples were beautiful on the outside, when within ye should find nothing but some serpent or crocodile. Apothecaries’ boxes oft have goodly titles when yet they hold not one dram of any good drug. A certain stranger coming on embassage unto the senators of Rome, and colouring his hoary hair and pale cheeks with vermilion hue, a grave senator espying the deceit stood up and said, “What sincerity are we to expect from this man’s hands, whose locks, and looks, and lips, do lie?” Think the same of-all painted hypocrites. These we may compare(as Lucian doth his Grecians) to a fair gilt bossed book; look within it, and there is the tragedy of Thyestes; or perhaps Arrius’ Thalya; the name of a muse, the matter heresy; or Conradus Vorstius’ book-monster that hath De Deo in the front, but atheism and blasphemy in the text. (J. Trapp.)

False appearances

If yon go into a churchyard some snowy day, when the snow has been falling thick enough to cover every monument and tombstone, how beautiful and white does everything appear! But remove the snow, dig down beneath, and you find rottenness and putrefaction-dead men’s bones and all uncleanness. How like that churchyard on such a day is the mere professor-fair outside, sinful, unholy within! The grass grows green upon the sides of a mountain that holds a volcano in its bowels. (T. Guthrie, D. D.)

Emblem of hypocrisy

A very capital painter in London exhibited a piece representing a friar habited in his canonicals. View the painting at a distance, and you would think the friar to be in a praying attitude. His hands are clasped together, and held horizontally to his breast; his eyes meekly demissed like those of the publican in the gospel, and the good man appears to be quite absorbed in humble adoration and devout recollection. But take a nearer survey, and the deception vanishes. The book which seemed to be before him is discovered to be a punch-bowl into which the rascal is all the while, in reality, only squeezing a lemon. How lively a representation of a hypocrite! (G. S. Bowes.)

There is a spice of hypocrisy in us all. (S. Rutherford.)

The hypocrite-the man that stole the livery of heaven to serve the devil in. (R. Pollok.)

The hypocrite takes a partial Christ

The hypocrite maps out the road to Zion, knows it well, has sounded with plummet the depths of the promises, can talk about them. But he has accepted a two-parts Christ; there is perhaps a little pet sin, snugly tucked up in a warm corner of his heart, that he is unwilling to part with. Christ is his Priest, his Prophet, but he will not have Him as his King.

Hypocrisy sometimes difficult to discover

Formality frequently takes its dwelling near the chambers of integrity, and so assumes its name; the soul not suspecting that hell should make so near an approach to heaven. A rotten post, though covered with gold, is more fit to be burned in the fire than for the building of a fabric. The dial of our faces does not infallibly show the time of day in our hearts; the humblest looks may enamel the former, while unbounded pride covers the latter. Unclean spirits may inhabit the chamber when they look not out at the window. (Archbishop Secker.)

Posthumous testimony to the great and good

I. A serious charge.

1. A too late recognition of goodness which, when living, was ignored or persecuted.

2. A pretended veneration of the characters of the pious dead.

3. In truth a signalizing of their own goodness.

II. A false defence.

1. Their character belied their profession-persecutors of Jesus would hardly have been defenders of Isaiah, etc.

2. Betrayed great ignorance of their own character.

III. A solemn verdict.

1. Pronounced guilty of the righteous blood shed by their party.

2. Hypocrites for pretending a veneration for departed worth while they persecuted living goodness.

Tombs

Tombs are the clothes of the dead: a grave is but a plain suit, and a rich monument is one embroidered. Tombs ought, in some sort, to be proportioned, not to the wealth, but deserts of the party interred. Yet may we see some rich man of mean worth loaden under a tomb big enough for a prince to bear. There were officers appointed in the Grecian games who always, by public authority, did pluck down the statues erected to the victors if they exceeded the true symmetry and proportion of their bodies. The shortest, plainest, and truest epitaphs are the best. Mr. Camden, in his “Remains,” presents us with examples of great men who had little epitaphs. And when once I asked a witty gentleman what epitaph was fitted to be written on Mr. Camden’s tomb, “Let it be,” said he, “Camden’s Remains.” I say also, “the plainest; “ for except the sense lie above ground, few will trouble themselves to dig for it. Lastly, it must be “true;” not, as in some monuments where the red veins in the marble may seem to blush at the falsehoods written on it. He was a witty man that first taught a stone to speak; but he was a wicked man that taught it first to lie. (N. Rogers.)

God searches the heart

Momus, the heathen god of ridicule, complained that Jupiter had not made a window in the human breast, so that it might be seen what was passing within. To an omniscient God no window is needed, every thought, and wish, and intention being perfectly discerned.

Garnished tombs

The tombs of saints in Egypt are held in great veneration. They are covered with a circular building in the form of a cupola, and are regularly whitewashed, repaired, rebuilt, and decorated, as was the case with the Jews. In the larger tombs lamps are kept constantly burning, as amongst the Romanists, and no Christian is allowed to enter. At Pera the tablets are all upright, and surmounted with turbans, tarbooshes, or flowers. The dignity of the person in the grave is displayed by the kind of turban at the top of the stone. Most were of white marble, and many richly gilt and ornamented. They are about the size of our railway mile-posts, and are as thick on the ground as nine-pins. The flowers denote females. Some are painted green, these were descendants of Mahomet. (Gadsby.)

Whitened sepulchres

In the plains of Sahrai-Sirwan Rawlinson noticed many whitewashed obelisks placed on any elevations which occurred conveniently, some rising to the height of fifteen feet, a modern example of “whitened sepulchres.” The custom of “garnishing the sepulchres” prevails more or less throughout Persia.

Outward purification must begin within

I. It is a characteristic of fallen men that they are apt to content themselves with cleansing the outside. They are at greater pains to seem pure than to be pure.

II. Though outward purity is desirable, and even measurably praiseworthy, yet, if it be not the fruit of a purified heart, it is unreliable and comparatively valueless. For the welfare of this life it is better that one should be winning than repulsive, moral than immoral. It is better to have a washed outside than to have both outside and inside filthy. If outside only it is unreliable; has no inherent permanency.

III. A cleansed heart is a sure producer of genuine and permanent purity of life. Learn:

1. That God estimates character by the state of the heart.

2. That man has a corrupt heart, and is therefore loathsome in God’s sight.

3. That to have God’s favour man must be cleansed, and that to be effectual it must begin in his heart.

4. That there is such a thing as being effectually cleansed and rendered acceptable to the Holy One. (T. Williston.)

Deception deceived

So it ever comes to pass that we are punished for deceiving others by being ourselves deceived. Our success secures our delusion. When an act which is properly an indication of some good motive is repeatedly performed in the sight of those who cannot see the heart, they take for granted the motive and give us the credit of it-provided only the act be of the class which it is the fashion of the day and place to applaud as religious. We are assumed to be what, at first, we know we are not. But in time this knowledge fades away; we accept as the independently formed judgment of others that which really rested upon our own successful deception; we come to consider our conduct as in itself sufficient proof of the motive which is universally assumed to be its source. We move in a circle of hypocrisy, and it becomes difficult to decide whether we are the authors or the victims of the delusion. We are, in fact, both. (J. C. Coghlan, D. D.)