Aside from this, however, no other sin of humanity seems so to arouse his righteous indignation as does wilful misrepresentation, conscious hypocrisy. “When ye pray, ye shall not be as hypocrites: for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have received their reward” (Matt. 6:5).
“Woe unto you, scribes and Pharisees, hypocrites! for ye tithe mint and anise and cummin, and have left undone the weightier matters of the law, justice, and mercy, and faith: but these ye ought to have done, and not to have left the other undone.... Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which outwardly appear beautiful, but inwardly are full of dead men’s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but inwardly ye are full of hypocrisy and iniquity” (Matt. 23:23, 27, 28).
Jesus recognized also how imperative is the need of a clear statement of thought and opinion, if one is to deal honorably and successfully with others. Not only does he condemn profanity in the taking of oaths, but he goes still farther than that. “Let your speech be, Yea, yea; Nay, nay; and whatsoever is more than these is of the evil one” (Matt. 5:37). Throughout his teachings we see how direct and clear are his own statements, so that it is impossible, if one considers those to whom he was speaking and the circumstances under which his words were uttered, to misunderstand his meaning.
Nevertheless, there seems to be equal evidence that he saw the need of suiting his words to the occasion and to the people with whom he was dealing, in order to secure the best effect for what he was saying. “If thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. But if he hear thee not, take with thee one or two more, that at the mouth of two witnesses or three every word may be established. And if he refuse to hear them, tell it unto the church: and if he refuse to hear the church also, let him be unto thee as the Gentile and the publican” (Matt. 18:15-17).
Observe the skill with which Jesus dealt with his questioners when they attempted to corner him in argument. When the chief priests and elders asked him by what authority he did those things, he responded by saying: “I also will ask you one question, which if ye tell me, I likewise will tell you by what authority I do these things. The baptism of John, whence was it? from heaven or from men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why then did ye not believe him? But if we shall say, From men; we fear the multitude; for all hold John as a prophet” (Matt. 21:23-26).
When the Pharisees inquire whether it is “lawful to give tribute unto Cæsar or not,” he shows them their Roman coins with the image and superscription of Cæsar and replies, “Render therefore unto Cæsar the things that are Cæsar’s; and unto God the things that are God’s” (Matt. 22:21).
With all of his insistence upon absolute uprightness and truth-telling and plainness of speech, we find no hint of a lack of courtesy or kindness, or of diplomacy in the best modern American sense of that much-abused word. The direct, truth-telling, open diplomacy that is imperative upon a democratic government like the United States, where it is impossible to have secret treaties or for any great length of time even confidential understandings between nations that are not public in their character, is quite in accord with the teachings of Jesus; whereas the secret treaties such as those that led to grave misunderstanding on the part of the United States when it entered the Great War are directly contrary to the spirit and practice of Jesus’ teachings. It is not sufficient to call such practice of a secret diplomacy “discreet,” which would be proper; but often, as in the cases mentioned, where vital interests of others are involved, such treaties lead to direct deception, and, in consequence, to injurious practices. Indeed, it is often because of the unjust nature of such treaties that the attempt is made to keep them secret.
In the farewell visit with his disciples just before his betrayal, Jesus showed them how throughout the period of their discipleship he had been gradually teaching them as they were able to understand. He had not taught them all his life principles to begin with, because they were not yet ready to receive all of the truth. And even in this last discourse, when he was rehearsing for the disciples the nature of his relations with them and their relations with the world, he still gave them to understand that only as they became equipped to receive the truth could all the truth be given them. “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth....” (John 16:12, 13).
In his final words to them he expressed his conviction that he had already so put his principles of life and action into the minds of men that through their gradual fruition in the future there would be given unto us a new earth, a new society, and he concluded: “These things have I spoken unto you, that in me ye may have peace. In the world ye have tribulation: but be of good cheer: I have overcome the world” (John 16:33). His task had been completed. He was confident that his principles in time would conquer and give the world peace.