Lucas 12:1

DISCOURSE: 1524
CAUTION AGAINST HYPOCRISY

Lucas 12:1. In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his Disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.

RARELY, if ever, can we find a greater instance of fidelity than in the history before us. Our Lord had been dining with a Pharisee, and, even whilst he was at dinner, he upbraided the whole sect of Pharisees, and accused them of the vilest hypocrisy. This might have been thought by some a breach of hospitality; but a sense of his duty to God was paramount to every other consideration. The Pharisee had begun with expressing his wonder that our Lord had not washed his hands before he sat down to meat; for among the Pharisees this ceremony had been magnified into a religious observance. This superstition our Lord had not chosen to sanction: and as among the Pharisees it was accompanied with a scandalous neglect of internal purity, he exposed the folly of it, and condemned in the severest terms all who substituted such a rite in the place of vital godliness. His reproofs, as might be expected, greatly irritated his indignant hearers: yet no sooner had an immense multitude assembled at the door, than he went out to them, and, in the presence of them all, enjoined his Disciples above all things to beware of that grand feature of the Pharisaic character, hypocrisy [Note: See chap. 11:37 to the end. πρῶτον in the text, seems better to be construed with προσέχετε].

This caution, so boldly and so strongly given, deserves our attention, no less than that of the Disciples to whom it was spoken. We propose, therefore,

I. To consider the evil against which our Lord cautioned them—

The nature of hypocrisy is far from being generally understood. Many would suppose, that conduct which was notoriously evil, would, from its notoriety, be exempt from the charge of hypocrisy; and that there could be no hypocrisy, where the person was not conscious that he was deceiving others. But that term, according to the Scripture use of it, is very extensive: and under it may be included many different forms or degrees of hypocrisy.

1. That which is known both to ourselves and others—

[Hypocrisy consists in acting contrary to our professions: and this we may do in such an open and shameless way as to manifest clearly to others, no less than to ourselves, that we are dissemblers with God.
How is it with the great mass of those who disregard religion? Do they cast off the Christian name also? Do they not rather account themselves Christians; and would they not be highly offended if their claim to that title were disputed? Yet have they in reality as little of Christianity in their hearts and lives as the very heathen: and there is reason to believe, that they would have lived precisely as they have, if they had all the while known Christianity to be a fable; and that they would continue to live in the very same state, if now for the first time they should learn that our religion were founded in imposture. To them we may safely apply those words of the Apostle, “They profess that they know God, but in works deny him, being abominable, and disobedient, and unto every good work reprobate [Note: Tito 1:16.].”

It is precisely the same with many also who profess a high regard for religion. They are strenuous advocates for decorum, and are very observant of outward forms; but are as far from any thing like vital godliness as the most profane — — — They may impose upon a few ignorant people, who have not an idea what religion is: but persons of the least education, who think at all for themselves, see that all those forms are a mere farce, if unaccompanied with the affections of the heart; and these formalists themselves know, and feel, and, amongst each other, will acknowledge them to be so. Of such persons St. Paul says, that “they have a form of godliness, but deny the power thereof; that, like Jannes and Jambres, (two great opposers of Moses,) they resist the truth, being men of corrupt minds, reprobate concerning the faith; and that their folly shall be manifest unto all men, as theirs also was [Note: 2 Timóteo 3:5.].”

Thus is the hypocrisy of many covered with so thin a veil, that every one of the smallest penetration may discover it: and if their professions be treated with respect, it is merely from a desire which every one feels to make the way to heaven as easy as possible, and to lower the standard of religion to his own attainments.]

2. That which, though hid from others, is known to ourselves—

[It is no uncommon thing for persons to embrace certain religious principles, without ever attending to their sanctifying efficacy. Such were Judas, and Ananias, and Sapphira: these did actually impose on others; they were considered by all as sound converts: but could Judas be ignorant that he was a thief? or Ananias and Sapphira that they were liars? So it is then with many professors of religion, who pass for real Christians at this time: their exterior appearance is that of sanctity; but one is dishonest, another is addicted to falsehood, another gives way to lewd desires and practices, another is under the dominion of his evil tempers. Now, notwithstanding the esteem in which they may be held, must not these persons, to say the least, have many secret misgivings, or rather, if they consider at all, must they not know that their hearts are not right with God? We may see the character of such persons drawn to the life by the Apostle Paul: all their high professions and evil practices are exhibited in contrast with each other, and stand as a monument of the wickedness and deceit-fulness of the human heart [Note: Romanos 2:17.]

3. That which, though hid from ourselves, is known to God.

[It is but too possible for persons to “seem to be religious,” and to think themselves so, at the very time that they are under the influence of some habitual evil, which proves that they“deceive their own selves, and that their religion is vain [Note: Tiago 1:26.].” The characteristic mark of the true Christian is sincerity: he is “an Israelite indeed, and without guile [Note: João 1:47.];” attending to all the commandments equally, without partiality, and without hypocrisy [Note: 1 Timóteo 5:21.Tiago 3:17.]. But the persons we refer to are partial in every part of their duty. Their repentance is partial: they mourn, not so much for sin, as for the consequences of their sin; nor yet for the consequences, as they respect God and his honour, but only as they respect themselves and their happiness. Even in relation to themselves, they are not grieved that sin has denied their consciences, and hardened their hearts, but only that it has injured their character, or brought guilt and misery upon their souls. Their faith also is partial: it has respect to Christ as a Priest to atone for them, but not as a King to rule over them: it receives Christ for righteousness, but not for sanctification. Moreover, whilst they profess to trust in God for spiritual blessings, they cannot stay themselves upon him for temporal things, but are as ready to sink under their trials, as if they knew not from whence they came, and to give way to despondency as if they had no God to flee unto. Their love too is partial: it is confined to those of their own sect and party, and knows little of that expansive benevolence which was so exemplified in the Lord Jesus, when he laid down his life for the whole world, not excepting even his bitterest enemies. Moreover, their zeal is also partial: it is ardent in some things; in one it is violent against superstition and forms of man’s appointment; and in another it exclaims against schisms, and heresies, and divisions: but it finds no scope for exercise in things which would bear upon their own peculiar habits: it is active enough in things that gratify their feelings, and that tend to exalt their character, but slow to engage in any thing that appears humiliating and self-denying. In a word, the hypocrite is neither uniform nor unreserved in any part of his obedience; but betrays his insincerity, whenever his interests, his habits, or his passions are to be sacrificed to God.]

Seeing then that hypocrisy is so extensive an evil, and that our Lord judged it necessary to caution his own immediate Disciples against it, we proceed,

II.

To enforce his caution—

But what words can be sufficient for this purpose? What arguments can we use to impress upon your minds the necessity of being ever on your guard against so great an evil? Consider,

1. Its subtile nature—

[We are told that “Satan can transform himself into an angel of light, and his ministers appear as ministers of righteousness [Note: 2 Coríntios 11:13; 2 Coríntios 11:15.]:” from whence we may infer, that there is no person in whom hypocrisy may not find an asylum, nor any act wherein it may not have scope for exercise. It is the continual aim of Satan to infuse it into us, and by means of it to defile our very best actions. The pretexts too under which it can hide itself are innumerable. There is not any form which it cannot assume: and sanctity itself is its appropriate garb. What need have we then to watch against a principle which finds so easy admission into the heart, yet is so hard to be detected, and so difficult to be expelled! Let not any of us imagine that we are out of its reach; nor be too confident that we are free from its influence. Surely we should have a godly jealousy over ourselves in relation to it, and not only “search and try ourselves,” but pray that “God himself would search and try us, in order to see if there be any wicked way in us, and to lead us in the way everlasting [Note: Salmos 139:23.].” Let us never forget that“there is a generation that are pure in their own eyes, whilst yet they are not washed from their filthiness [Note: Provérbios 30:12.];” and that there are many who “have a name to live, but are really dead” before God [Note: Apocalipse 3:1.]

2. Its defiling influence—

[As “leaven,” a very small measure of it will soon “leaven the whole lump.” It not only debases the act with which it is more immediately connected, but renders the whole soul abominable in the sight of God. We may profess ourselves the Lord’s people [Note: Isaías 48:1.] — — — and take delight in his ways [Note: Ezequiel 33:31.] — — — and seem most exemplary in our conduct [Note: Isaías 58:2.] — — — and yet have it all rendered vain and worthless by means of this accursed principle. What a painful thought is this, that we may be apprehending ourselves most holy and most exemplary, and yet, after all, may be found to have deceived our own souls! But so it is:“A man may think himself to be something, and yet in the sight of God be nothing but an hypocrite and self-deceiver [Note: Gálatas 6:3.].” Let us then spare no pains to purge out the old leaven, that we may be a new lump: and, as the Jews at their passover were indefatigable in their exertions to banish leaven from their houses, so let us, now that Christ our Passover is sacrificed for us, labour to banish it from our hearts, and to keep the feast with the unleavened bread of sincerity and truth [Note: 1 Coríntios 5:6.].”]

3. Its fatal effects—

[Awful indeed are the denunciations of God’s wrath against hypocrites, insomuch that to “have our portion with them” is to be exposed to his heaviest indignation [Note: Mateus 24:51.]. Nor is it gross hypocrisy only, such as is manifest to all, that so provokes his displeasure; but that also which is the most secret and refined: “the hypocrites in heart heap up wrath,” and that too whilst they are flattering themselves perhaps, and expecting an accumulated weight of glory [Note: Jó 36:13.]. And oh how fearful will be their disappointment! How distressing too will it be to their more upright friends, to miss them in the regions of bliss, and to find that, after all their professions of godliness, they were not counted worthy of the kingdom of heaven [Note: Jó 20:4.]! Consider these things beforehand. Consider that your state will be fixed by Him, “whose eyes are as a flame of fire,” who “searcheth the heart, and trieth the reins,” and who will give to every man according to his works: and know assuredly, that whatever be now thought of your state, you will then stand or fall, according to your real character [Note: 1 Timóteo 5:24.].

If you are disposed to ask, What shall I do to avoid this doom, I would suggest to you a few words of]

Advice—
1.

Be not too confident of your own integrity—

[However unconscious we may be of our latent hypocrisy, it is well to be diffident of ourselves. Even Paul himself cultivated this kind of humility, choosing rather to cast himself on the mercy of his God, than to place too great a reliance on his own integrity [Note: 1 Coríntios 4:3.]. We say not, that you may not rejoice in the testimony of a good conscience; for this the Apostle did [Note: 2 Coríntios 1:12.]: but we recommend it to you to “rejoice with trembling:” for we are sure that such a frame of mind is most favourable to a discovery of our real principles, and most conducive to our ultimate salvation.]

2. Commit yourselves to the care of your gracious God and Saviour—

[To whom can you look for succour, but to that blessed Saviour, who has promised to “keep the feet of his saints?” He alone can “put truth in your inward parts,” and keep you “sincere and without offence unto the day of Christ.” Yet, however preserved by his grace, you will need to be washed continually in the fountain of his blood. Sprinkle yourselves then continually with his precious blood: from thence derive all your hope and peace; and doubt not but that he will both “keep you from falling, and present you faultless before the presence of his glory with exceeding joy [Note: Jude, ver. 24.]”