counterbalanced by the fact that the hj'pocrlte recog- nises at least a divine law and judgment; lie is still alive to the consciousness of the incongruity of his state of mind and heart with this divine law ; but yet hypoc- risy, as a permanent untruthfulness, as a systematic de- ceit, as a life in dissimulation, must gradually annihilate all sense of its own condition. Thus, in the issue, pub- licans and harlots are nearer to the kingdom of heaven than Pharisees. — Herzog, Real-Encyklop. xix, G-43 S(i. See HvrocniTE.
Hypocrite (Greek v7roKpiTij(f) signifies one who ftiyns to be what he is not; who puts on a false person, like actors in tragedies and comedies. It is generally applied to those who assume appearances of a virtue without possessing it in reality. Our Saviour accused the Pharisees of hypocrisy. Hypocrisy is vain and fool- ish, and, though intended to cheat others, is, in truth, de- ceiving ourselves. No man would flatter or dissemble if he thought that he was seen and discovered. AU his hypocrisy, however, is open to tlie eye of God, from whom nothing can be hid. The ways of man are before the eyes of the Lord, and he seeth all his doings ; there is no darkness nor shadow of death where the workers of iniquity may hide themselves. Whoever dissembles, and seems to be what he is not, thinks that he ought to possess such a quality as he pretends to; for to countcv- feit and dissemble is to assume the appearance of some real excellence. But it is best for a man to be in reality what he would seem to be. It is difficult to personate and act a false part long, because, where truth does not exist, nature will endeavor to return, and make a discovery. Truth carries its own light and evidence with it, and not only commends us to every man's con- science, but to God, the searcher of our hearts. Hence sincerity is the truest wisdom, for integritj^ has many advantages over all the artfid ways of dissimulation and deceit. On the contrary, a dissembler must be always upon his guard, lest he contradict his own pretences. He acts an unnatural part, and puts a continual force and restraint upon himself. Truth alwaj's lies upper- most, and wiU be apt to make its appearance; but he who acts sincerely has an easy task, and needs not invent pretences before, or excuses after, for what he says or does. Insincerity is difficult to manage; for a liar will be apt to contradict at one time what he said at another. Truth is always consistent with itself, needs nothing to assist it, and is always near at hand ; but a lie is troub- lesome ; it sets a man's invention upon the rack, and is frequently the occasion of many more. Truth and sin- cerity in our words and actions will carry us through the world, when all the arts of cunning and deceit shall fail and deceive us. In the day when God shall judge the secrets of men by Jesus Christ, plainness and sinceri- ty will appear the most perfect beauty; the craftiness of men, who lie in wait to deceive, will be stripped of all its colors ; all specious pretences, all the methods of de- ceit, will then be disclosed before men and angels, and no artifice to conceal the deformity of iniquity can there take place. Then the ill-designing men of this world shall wdth shame be convinced that the upright simplic- ity which they despised was the truest wisdom, and that those dissembling and dishonest arts which they so high- ly esteemed were in reality the greatest folly.
Hypocrites have been divided into four sorts: 1. The icorldly hypocrite, who makes a profession of religion, and pretends to be religious merely from worldly con- siderations (Matt, xxiii, 5) ; 2. The Icyal hypocrite, v.'ho relinquishes his vicious practices in order thereby to merit heaven, while at the same time he has no real love to God (Rom. x, 3) ; 3. The evangelical hypocrite, whose religion is nothing more than a bare conviction of sin ; who rejoices under the idea that Christ died for him, and yet has no desire to live a holy life (Matt, xiii, 20 ; 2 Pet. ii, 20) ; 4. The enthusiastic hypocrite, who has an imaginary sight of his sin and of Christ ; talks of re- markable impulses and high feelings ; and thinks him- self very wise and good Avhile he lives in the most scan-
HYPONOIA
450
HYRCANUS
dalous practices (Matt. xiii. 39; 2 Cor.xi, 14).— Robinson, Theol Dictionary ; Buck, Theol. Dictionary ; Wanier, System of Morality, iii, 323; Grove, Moral Philosophy, ii.253; {iiimm, Essays on Hypocrisy (1825); Ellis, /S>//- Deceiver discovered (1731) ; Edwards, Works (see Index). See HYi'OcnisY.
Hyponoia (uirovoia, under sense), a term applied to the hid Jen ?neaninr/ supposed by some to underlie the lan- guage (jf Scripture. If by this is understood a significa- tioirtotally different from the plain statements, the the- ory is to be condemned as savoring of mysticism (q.v.); but if it is only intended to designate the collateral and ulterior appUcation of language which has likewise a more obvious or Uteral import, it may be received to a limited degree. See Double Sekse. The Scriptures themselves authorize such a view of the deeper signifi- cance of Holy Writ, especially of prophecies, -whicli nec- essarily await their fulfilment in order to their comjjlete elucidf.tion (1 Pet. i, 11); and the apostle John accord- ingly invites his readers to the close examination of his symbols, mider which, for prudential considerations, was couched a somewhat enigmatical allusion (Rev. xiii, 18). See Interpretation. To infer from this, however, that the sacred writers were not themselves aware of the meaning of what they uttered or penned is to take an unwortliy and false view of their intelligent instru- mentality (Sticr, Words of Jesus, i, 432 sq., Am. ed.). See Inspiration.