by Richard Greenham
1. Hypocrites turn the inward side outward, while the godly turn the outward side inward. The hypocrite starts where the godly person ends, and the godly person starts where the hypocrite ends. The hypocrite makes grand displays from the outset; however, godliness progresses in holiness gradually, contending with a vast reservoir of sin which they must confront.
2. We shouldn't outwardly declare everything that is within. Instead, much like prudent merchants, we should keep some matters stored in our hearts, rather than being like bankrupts who spend everything immediately or showcase all their wares in their shop.
3. In Pharaoh, we see clear signs of hypocrisy: requesting relief from a particular affliction without acknowledging the sins that led to it. Many, when in distress, pray more for relief from pain than for the forgiveness of the sins causing the pain. As such, even when relieved, they aren't genuinely better off, as observed frequently. In contrast, if we are more distressed by our sin than its punishment, and would willingly bear the punishment if only the sin were removed, it is a sure sign that we'll live righteously if the hardships are lifted. Indeed, they either will be lifted or compensated with some spiritual grace.
4. The complacent peace of hypocrites shouldn't be gently soothed, but rather punctured by the sharp, two-edged sword of God's word, revealing the hidden corruptions of the heart.
5. The godly are often tempted to doubt their actions, fearing they might be hypocritical. However, for their comfort, they should understand that recognising their own potential hypocrisy proves they aren't true hypocrites. Such perceived hypocrisy isn't the blatant deceit seen in the wicked but a subtle taint from human nature that mingles in even the noblest deeds of the devout. It's impossible to entirely rid oneself of this flaw in life, but acknowledging and disliking it is both essential and achievable. The godly don't wish to appear better than they truly are, nor do they pretend to achieve what they haven't. Whenever they recognise a flaw within themselves, they lament it. This longing for genuine sincerity and aversion to concealed hypocrisy serves as a solid indication of their salvation and sanctification in Christ.
6. When individuals allow themselves to be deceived, there's a looming risk of them becoming hardened. We must remember that, with God's grace, sins are more easily addressed when they are new. However, if allowed to fester, these sins can overpower us.
7. Firstly, the hypocrite desires more to appear virtuous than to truly be so; such individuals loudly proclaim their righteousness.
Secondly, they prioritise external actions over sincere and meaningful intentions, as highlighted in Mat. 23:27.
Thirdly, they approach their salvation with complacency rather than the "fear and trembling" cited in Phil. 2:12. They neither resist their base desires nor actively seek spiritual renewal, neglecting continuous progress as encouraged in Phil. 3:13.
Fourthly, they lack a steadfast commitment to endure, being inconsistent in their deeds and not wholeheartedly dedicating themselves to the Lord, as suggested in Act. 11:23.
Fifthly, their emphasis is more on avoiding overt sins rather than confronting their underlying causes, oblivious to the internal tug-of-war between primal instincts and spiritual goals described in Rom. 7:24.
Sixthly, their motivations to act righteously stem from worldly incentives appealing to their personal desires, instead of being inspired by gratitude for God's mercy (Psalm 130:4; Rom. 12:1) or love for Christ (2 Cor. 5:14).
Seventhly, they're swayed more by the fear, admiration, and commendation from others than by God, prioritising their own benefits over the well-being of their peers.
Eighthly, they frequently mask their actions under the pretence of public endorsement and simulated goodwill. Historical examples include Absalom's hidden treachery and Roman politicians with their 'Leges Agrariae'.
Ninthly, they seek refuge in affiliations with influential figures who can shield and back them after misdemeanours.
Tenthly, they ally with reputable figures not for self-improvement but for public validation, much like Novatus and his public admissions.
Eleventhly, they cloak their actions with the facade of adhering to the law, even when motivated by malevolent intentions, reminiscent of Jezebel's unjust execution of Naboth or the actions of Persian leaders against Daniel.
Twelfthly, they veil their genuine motives beneath an appearance of religious zeal and devotion, comparable to the actions of Simeon and Levi with the Shechemites, or Jezebel's scheme of killing under a false religious pretence.
8. Hypocrisy manifests when sins are most concealed, leading to God's disapproval. Ignoring private transgressions ensures their eventual public revelation.
9. The Holy Ghost, referencing Ezech. 24:6, draws a comparison between hypocrites and a pot that visibly boils yet retains its impurities. Hosea, in his 7th chapter, likens them to a cake baked on one side while the other remains uncooked dough. Christ compares them to those who polish the outer surface of cups and plates, yet leave the inside uncleaned. A common metaphor for such individuals is a rough fabric with a delicate border.
10. When two gentlemen embark on a hunt, their intermingling hounds make identification challenging. Clarity arises once they part ways. Analogously, when secular and spiritual values overlap, discerning between their respective followers is intricate. However, adversity separates the genuine disciples of God from those propelled by materialistic cravings.
11. In natural individuals, we find these characteristics:
First, natural people judge others by their own standards. This was the case with Joseph's brothers. Similarly, the worldly often unfairly judge God's children because of their own ungodliness. Those who admonish in anger assume others do the same. When they attend the Church out of habit, they believe others do so for the same reason. Whenever we're inclined to think ill of others, we should ensure we're not guilty of the same and learn to abandon this habit. For such thinking is grievous; firstly, we falsely testify against our peers. Secondly, we oppose God's grace within them since, in our flawed state, we can't assess them rightly. The solution is to remove the flaws from our perspective and to think charitably of others.
Secondly, a natural person refrains from wrongdoing more out of fear of man than God. This will persist until the reverence for God is rooted within us. Esau, for instance, held back because his father's end was near. Many today are deterred from misdeeds by governance. As long as this is our primary restraint, we remain hypocrites, not reborn in spirit. To truly reform, one must acknowledge God's providence, entrust retribution to Him, and counteract malevolence with benevolence. This way, our deeds are driven by moral conviction, not mere dread.
Thirdly, an afflicted conscience is sin's punishment. The wicked flee even when unchased. Thus, whenever conscience gnaws at us, it indicates unresolved sins. Fearing men could stem from a lack of confidence in God's benevolent oversight, unforgiven sins, or guilt from wrongdoing – like Cain, who feared vengeance for murdering Abel. If we fear without having wronged, as Abraham feared Abimelech, it's due to a lack of trust in God, stemming from unforgiven sins. For fearing humans indicates a rift with the divine. To overcome this, we must embrace faith in Christ, ensuring sins are forgiven and trusting in His guidance. With this faith, we will not dread human opposition and will act justly, finding solace even when wronged for righteous actions.
12. Regarding behaviour, individuals first heed wicked advice, then enjoy such company, and eventually partake in their misdeeds. As they become fonder of these malevolent counsellors, they grow disdainful of virtuous advisors, even perceiving private or public counsel from ministers as borne out of malice. Such individuals close off and harden their hearts against constructive feedback, yet eagerly embrace anything that justifies their wrongs or targets others. This reveals that individuals are often architects of their own rigidity. When God's words fail to reform them, He leaves them to their devices, which might lead to greater stubbornness. This should prompt us to introspectively assess our affinity for truth over falsehood, and our regard for those offering genuine guidance against those pandering to our vices. Even a devout person might falter occasionally, but recognising these lapses is crucial to prevent an irreversible moral decline.
13. The first means to prevent hardness of heart is to fear it long in advance. If we succumb to it, then we lose all sensitivity and can't recognise it, making our situation perilous, akin to someone oblivious to a severe ailment they're suffering. If our hearts remain soft, then the word can influence us, and all adversities can lead to constructive outcomes. But once our hearts are hardened, these trials yield no fruit; they merely preview the eternal torments of hell. Pharaoh faced numerous severe plagues, but due to his hardened heart, he didn't benefit and met his downfall. In contrast, Job, still in God's grace, found purpose in his suffering and ultimately triumphed. Therefore, God's children fear heart-hardening more than any other affliction. They'd prefer to endure Job's misfortunes or the plagues of Egypt rather than a hardened heart. It's troubling when we fear worldly or physical punishments more than spiritual ones. This marks the distinction between the wicked and God's children: the former dread external sufferings, while spiritual punishments don't perturb them. In contrast, God's offspring primarily fear spiritual penalties and bear physical adversities, disturbed by them only as indicators of God's discontent. This is a solid metric for self-assessment.
The second remedy is a genuine longing for a compassionate heart, a yearning to be moved by the word. Like David, we should value understanding the word above worldly treasures, prioritising God's loving guidance over earthly aid. Worldly individuals passionately pursue material gains, feeling content upon acquisition. We shouldn't mimic them; instead, yearn for spiritual enlightenment, which will signify the presence of God's spirit within.
The third antidote to heart-hardening combines the aforementioned fear with a consistent effort to counteract it. Just as our nature perpetually craves worldly possessions, our spirit should continuously yearn for communion with God. Like a farmer, apprehensive about poor yields or failing crops, diligently preparing for adverse times, or a person, wary of declining health, seeking remedies, we too should be proactive against heart-hardening. As long as we resonate with God's word, get humbled by His warnings and find solace in His assurances, God is undoubtedly on our side. However, if we grow indifferent to His word, remain unaffected by His warnings or promises, we're in a precarious position. We should strive to imbibe His teachings in times of peace, to find comfort when spiritual guidance becomes scarce. Many prepare for physical famine like Joseph did in Egypt, but neglect stocking spiritual sustenance for times when divine words are inaccessible. If, due to weakness, we falter, and our spiritual light dims, leading our hearts towards hardening, recalling our prior engagements with God's word and our efforts to preserve it can be a potent recovery aid. David surely found solace in reflecting upon scriptures he'd previously studied during his gravest trials.
14. In the act of consuming food, the nourishment from the food is transformed into our essence, but in the spiritual nourishment of our souls, the dynamic is vastly different. When receiving the word and the Sacraments that feed the soul, they don't assume our characteristics; rather, we are transformed into their likeness. The folly prevalent in today's world, affecting not only the common populace but also the distinguished and learned, is the belief that they must impart vitality and essence to nourish the word, rather than allowing their wisdom to be sustained by the word's essence. Such individuals presume to educate the Lord.
The heart plays a pivotal role in this context. It's the primary arena for God's intervention and the main target of Satan's intrusions, hence its need for protection. This doesn't just apply to the likes of Esau, who harboured intentions of killing Jacob in his heart (Genesis 27:42), but also to Sarah, who laughed internally at the prospect of conception in her advanced age. Both Esau's mournful heart and Sarah's sceptical heart, along with all other hearts, require this spiritual remedy. Applying the healing touch to any part other than the heart will prove ineffective. If the ailment originates from the heart, as all sinful inclinations do, treating the exterior (hand, foot, face) is fruitless. Even if one area seems cured, another will manifest the ailment. This is because, unless the heart itself is purified and healed, it will continuously produce corrupt inclinations, affecting the entire being.
We can't be content with superficial healing. Many people mistakenly believe they can be cured by only lending an ear, and some don't even do that. It's not enough to merely understand with the mind; true wisdom needs to permeate the heart. Many might intellectually grasp spiritual concepts, articulating them proficiently, yet remain untouched at their core. As a result, they remain as susceptible to sinful inclinations and the associated torments as others. There's an imperative to heal the core of our being. If, as Saint James claims, the tongue is a vessel of countless sins, then the heart houses multitudes more. If one can spot a significant flaw in the external behaviours of another, as Christ suggests, then the internal heart contains far graver faults.