For the mind is dyed (or stained) by its thoughts." "Phantazesthai" and "phantasiai" are the words--and they suggest something between thoughts and imaginations--mental pictures would be very near it. The third group whom Jesus warned, the most notorious of all, was the Pharisee class. They played at religion--tithed mint and anise and cumin, and forgot judgement and mercy and faith (Matt. 23:23). Jesus said that the Pharisee was never quite sure whether the creature he was looking at was a camel or a mosquito--he got them mixed (Matt. 23:24). Once we realize what this tremendous irony means, we are better able to grasp his thought. The Pharisee was living in a world that was not the real one--it was a highly artificial one, picturesque and charming no doubt, but dangerous. For, after all, we do live in the real world--there is only one world, however many we may invent; and to live in any other is danger. Blindness, that is partial and uneven, lands a man in peril whenever he tries to come downstairs or to cross the street--he steps on the doorstep that is not there and misses the real one. He is involved in false appearances at every turn. And so it is in the moral world--there is one real, however many unreals there are, and to trust to the unreal is to come to grief on the real. "The beginning of a man's doom," wrote Carlyle, "is that vision be withdrawn from him." "Thou blind Pharisee!" (Matt. 23:26). The cup is clean enough without; it is septic and poisonous within--and from which side of it do you drink, outside or inside? (Matt. 23:25). As we study the teaching of Jesus here, we see anew the profundity of the saying attributed to him in the Fourth Gospel, "The truth shall make you free" (John 8:32). The man with astigmatism, or myopia, or whatever else it is, must get the glasses that will show him the real world, and he is safe, and free to go and come as he pleases. See the real in the moral sphere, and the first great peril is gone. Nothing need be said at this point of the Pharisee who used righteousness and long prayers as a screen for villainy. Probably his doom was that in the end he came to think his righteousness and his prayers real, and to reckon them as credit with a God, who did not see through them any more than he did himself. It is a mistake to over-emphasize here the devouring of widow' houses by the Pharisee (Matt. 23:14), for it was no peculiar weakness of his; publicans and unjust judges did the same. Only the publican and the unjust judge told themselves no lies about it. The Pharisee lied--lying to oneself or lying to another, which is the worse? The more dangerous probably is lying to oneself, though the two practices generally will go together in the long run. The worst forms of lying, then, are lying to oneself and lying about God; and the Pharisee combined them, and told himself that, once God's proper dues of prayer and tithe were paid, his treatment of the widow and her house was correct.