In the children’s fable, “The Emperor’s New Clothes,” the monarch’s clothing is invisible, entirely a figment of his imagination. The emperor’s self-image has no basis in truth. He walks about as if clothed in the finest raiment, but in reality, he exposes his true condition—nakedness.

Similarly, self-righteousness is a difficult sin to recognize because it is more often a matter of attitude rather than action. It is complacency in its worst form because it involves seeing oneself as more virtuous than others, despite the reality of a deficient spiritual condition.

The original covering cherub, Helel, who became the adversary, Satan the Devil, first introduced this lie out of his rebellious attitude toward God. Regarding him, Ezekiel writes, “Your heart was lifted up because of your beauty; you corrupted your wisdom for the sake of your splendor” (Ezekiel 28:17). In his own eyes, he became greater and more righteous than his Creator. In the same way, being righteous in our own eyes spiritually exposes our sin to God. This Bible study will analyze this dangerous impediment to overcoming.

1. Does a self-righteous person see his sin for what it is? Job 32:1-2; 33:9.

Comment: Job’s three friends cannot convince him of his unrighteousness, not merely because he is righteous in his own evaluation, but also because their arguments had no effect on him. He seems determined to hold to his own opinion of himself despite all their reasoning. He needed God to reveal his secret and presumptuous sins (Psalm 19:12-13).

God inspires Isaiah to warn Israel that all their “righteousnesses are like filthy rags” (Isaiah 64:6), since their sinful attitudes polluted their deeds. Their impure motives tainted all their prayers, sacrifices, offerings, and praises, which God deeply detested. Like the Laodiceans (Revelation 3:17), they could not see their true condition.

2. What are some manifestations and characteristics of self-righteousness? Matthew 6:1-2, 5, 16.

Comment: The kind of Pharisee Jesus criticizes stands and prays—common in and of itself—but really wants to be noticed. “With himself” refers to his attitude rather than to his position. He is praying to or for himself rather than by himself. Though his conduct may be as good as he claims, the problem is not his actions but his self-righteous attitude. We can see an indication of this in ourselves when we think others do not live up to our standards. It sometimes shows up as correcting, judging, and complaining about others (see Matthew 7:1-5; John 8:3-9; II Corinthians 10:12).

3. Does everyone have at least some problem with self-righteousness? Job 29:1-25; Luke 18:9-14.

Comment: It is essential to realize that self-righteousness is “the me in me”! Constantly using oneself as an example of how to do something right often reveals self-centeredness, a root of self-righteousness (notice the use of “I,” “me,” and “my” in these passages). Also, being described as “holier-than-thou” or a “goody-goody,” not for righteousness but for a superior attitude—and maybe for hypocrisy—suggests self-righteousness. The fact is, all have sinned in this way (Romans 3:9-12, 23). James 3:13-18 points out that the proud, self-righteous attitude derives from sources described as “earthly, sensual, demonic,” not from “the wisdom that is from above.”

4. Does self-righteousness sometimes manifest itself outwardly as righteousness? II Samuel 15:1-6.

Comment: Absalom appears virtuous, but in truth, he has far less wisdom and understanding than his father, David. In the New Testament, the Pharisees are infamous for deceiving the people into thinking their self-righteousness is righteousness (Matthew 23:23-28; compare II Timothy 3:1-5 for the nature of those living in the end time). Though they follow the letter of the law with great pride, they lack the wisdom to apply the law properly. True wisdom is the right use of spiritual knowledge, and without it, they do not understand the spirit of the law. Even obeying the letter of God’s law for reasons of pride and personal gain cannot prevent self-righteousness. Conversely, our good deeds should be a light (Matthew 5:14-16), and a light makes no noise unless something is wrong with it.

5. How does self-righteousness compare with true righteousness? Romans 3:19-26.

Comment: Paul says that a righteous relationship with God comes through faith in Jesus Christ to all who submit to God’s righteousness. Submission requires obedience. All have sinned and fall short of His glory, but by grace through Christ, God has put us into a righteous relationship with Him. “For by His grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast” (Ephesians 2:8-9).

In his writings, Paul contrasts the righteousness that is God’s gift to faithful people in Jesus Christ with self-righteousness, which is “from the law” and “in the flesh” (see Romans 10:1-5; Philippians 3:3-9). In this sense, self-righteousness is formal conformity to legal requirements rooted in one’s human nature rather than in the faith of Christ. True righteousness is a humble relationship between man and God and between man and man that promotes well-being and peace. Since God Himself is the standard of righteousness, He defines righteous action. In contrast, self-righteousness rejects God, the righteous standard, in favor of oneself.

Because it is self-centered, self-righteousness destroys unity in a relationship. Because righteousness is God-centered, a righteous person submits to and conforms to the demands and obligations of His will, producing a right relationship. This right relationship will unify us in the church and in God’s Kingdom.