(2) Let us look, for another thing, at the language of our Lord Jesus Christ about the scribes and the Pharisees. Eight times over in one chapter we find Him denouncing them as "hypocrites," in words of almost fearful severity.--"Ye serpents, ye generation of vipers," He says, "How can ye escape the damnation of hell?" (Matt. xxiii. 33.) What may we learn from these tremendously strong expressions? How is it that our gracious and merciful Saviour used such cutting words about people who at any rate were more moral and decent than the publicans and harlots? It is meant to teach us the exceeding abominableness of false profession and mere outward religion in God's sight. Open profligacy and wilful obedience to fleshly lusts are no doubt ruinous sins, if not given up. But there seems nothing which is so displeasing to Christ as hypocrisy and unreality.
(3) Let us look, for another thing, at the startling fact, that there is hardly a grace in the character of a true Christian of which you will not find a counterfeit described in the Word of God. There is not a feature in a believer's countenance of which there is not an imitation. Give me your attention, and I will show you this in a few particulars.
Is there not an unreal _repentance_? Beyond doubt there is. Saul and Ahab, and Herod, and Judas Iscariot had many feelings of sorrow about sin. But they never really repented unto salvation.
Is there not an unreal _faith_? Beyond doubt there is. It is written of Simon Magus, at Samaria, that he "believed," and yet his heart was not right in the sight of God. It is even written of the devils that they "believe and tremble." (Acts viii. 13; James ii. 19.)
Is there not an unreal _holiness_? Beyond doubt there is. Joash, king of Judah, became to all appearance very holy and good, so long as Jehoiada the priest lived. But as soon as he died the religion of Joash died at the same time. (2 Chron. xxiv. 2.)--Judas Iscariot's outward life was as correct as that of any of the apostles up to the time that he betrayed his Master. There was nothing suspicious about him. Yet in reality he was "a thief" and a traitor. (John xii. 6.)
Is there not an unreal _love and charity_? Beyond doubt there is. There is a love which consists in words and tender expressions, and a great show of affection, and calling other people "dear brethren," while the heart does not love at all. It is not for nothing that St. John says, "Let us not love in word, neither in tongue, but in deed and in truth." It was not without cause that St. Paul said: "Let love be without dissimulation." (1 John iii. 18; Rom. xii. 19.)
Is there not an unreal _humility_? Beyond doubt there is. There is a pretended lowliness of demeanour, which often covers over a very proud heart. St. Paul warns us against a "voluntary humility," and speaks of "things which had a show of wisdom in will-worship and humility." (Col. ii. 18, 23.)
Is there not unreal _praying_? Beyond doubt there is. Our Lord denounces it as one of the special sins of the Pharisees--that for a "pretence they made long prayers." (Matt. xxiii. 14.) He does not charge them with not praying, or with praying too shortly. Their sin lay in this, that their prayers were not real.
Is there not unreal _worship_? Beyond doubt there is. Our Lord says of the Jews: "This people draw nigh to Me with their mouths, and honour Me with their lips, but their heart is far from Me." (Matt. xv. 8.) They had plenty of formal services in their temples and their synagogues. But the fatal defect about them was want of reality and want of heart.
Is there not unreal _talking_ about religion? Beyond doubt there is. Ezekiel describes some professing Jews who talked and spoke like God's people "while their hearts went after their covetousness." (Ezek. xxxiii. 31.) St. Paul tells us that we may "speak with the tongue of men and angels," and yet be no better than sounding brass and a tinkling cymbal. (1 Cor. xiii. 1.)
What shall we say to these things? To say the least they ought to set us thinking. To my own mind they seem to lead to only one conclusion. They show clearly the immense importance which Scripture attaches to reality in religion. They show clearly what need we have to take heed lest our Christianity turn out to be merely nominal, formal, unreal, and base.
The subject is of deep importance in every age. There has never been a time, since the Church of Christ was founded, when there has not been a vast amount of unreality and mere nominal religion among professing Christians. I am sure it is the case in the present day. Wherever I turn my eyes I see abundant cause for the warning,--"Beware of base metal in religion. Be genuine. Be thorough. Be real. Be true."