The first of these principles to be enumerated is "TRUTH," taking the
word in its most comprehensive sense.
In the light of our modern social studies every one must concede that
truth is the greatest social virtue, and a lie the greatest social
sin. It may well have been the case in barbarous times that fear was
the binding force that held society together and that caused its
different members to function; but there can be no doubt that in
modern society, both economic and political, confidence is the chief
essential factor to any effective functioning. It is a commonplace
among business men that modern business rests upon credit, and that
credit depends absolutely upon the confidence that men will live up
to their contracts, and that a man's word, however given, must be
kept literally and rigidly. Trickery and deception may win temporary
gains, but no great permanent business can be built except on the
basis of fair dealing. Good measure and the qualities represented by
strict accuracy in the maintenance of standards are all required if a
business is to succeed. Even advertising is now conducted with strict
regard for truth. In politics, too, as well as in business, truth
pays in the long run, as even the diplomats are beginning to concede.
Truth, too, means seeing straight as well as talking straight.
There is perhaps no more striking characteristic of Jesus' mental
attitude toward truth than his clarity of vision, the keenness of
his insight into the real meanings of things. He did not believe in
"cleansing the outside of the cup or of the platter and leaving the
inside untouched." He did not think that a courteous manner and fair
promises revealed the character of a man. "As a man thinketh in his
heart, so is he." He did not believe in long prayers that recite the
virtues of the petitioners. God looks into the heart as Jesus did and
sees the man as he is.
Moreover, in his interpretation of the law he was not content with
the mere word. He must understand the purpose and significance of
the law. Life and life's activities were with him not matters of
form; they were matters of purpose and intent. When criticised for
violation of the law regarding the Sabbath Day, he recognized to the
full the sanctity of the day, but claimed that the purpose and not
the form of the deed determined its sanctity. "The Sabbath was made
for man and not man for the Sabbath." If the purpose of one's acts
is the uplift of humanity or the bringing of comfort to a suffering
soul, the deed is good, the Sabbath is not broken. These traits
of Jesus show clarity of mental vision and mental integrity, the
ultimate essence of truth. He does not necessarily condemn the moral
integrity of those who keep the letter of the law in good faith, not
seeing its spirit; but he does say that they do not know the truth.
* * * * *
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.