III.

BIBLE TEACHINGS.

In looking at the Bible for light in such an investigation as this, it is important to bear in mind that the Bible is not a collection of specific rules of conduct, but rather a book of principles illustrated in historic facts, and in precepts based on those principles,—announced or presupposed. The question, therefore, is not, Does the Bible authoritatively draw a line separating the truth from a lie, and making the truth to be always right, and a lie to be always wrong? but it is, Does the Bible evidently recognize an unvarying and ever-existing distinction between a truth and a lie, and does the whole sweep of its teachings go to show that in God's sight a lie, as by its nature opposed to the truth and the right, is always wrong?

The Bible opens with a picture of the first pair in Paradise, to whom God tells the simple truth, and to whom the enemy of man tells a lie; and it shows the ruin of mankind wrought by that lie, and the author of the lie punished because of its telling.[1] The Bible closes with a picture of Paradise, into which are gathered the lovers and doers of truth, and from which is excluded "every one that loveth and doeth a lie;"[2] while "all liars" are to have their part "in the lake that burneth with fire and brimstone; which is the second death."[3] In the Old Testament and in the New, God is represented as himself the Truth, to whom, by his very nature, the doing or the speaking of a lie is impossible,[4] while Satan is represented as a liar and as the "father of lies."[5]

[Footnote 1: Gen. 2, 3.]

[Footnote 2: Rev. 22.]

[Footnote 3: Rev. 21: 5-8.]

[Footnote 4: Psa. 31:5; 146:6; John 14:6; Num. 23:19; 1 Sam. 15:29;
Titus 1:2; Heb. 6:18; 1 John 5:7.]

[Footnote 5: John 8:44.]

While the human servants of God, as represented in the Bible narrative, are in many instances guilty of lying, their lies are clearly contrary to the great principle, in the light of which the Bible itself is written, that a lie is always wrong, and that it cannot have justification in God's sight. The idea of the Bible record is that God is true, though every man were a liar.[1] God is uniformly represented as opposed to lies and to liars, and a lie in his sight is spoken of as a lie unto him, or as a lie against him. In the few cases where the Bible narrative has been thought by some to indicate an approval by the Lord of a lie, that was told, as it were, in his interest, an examination of the facts will show that they offer no exception to the rule that, by the Bible standard, a lie is never justifiable.

[Footnote 1: Rom. 3:4.]

Take, for example, the case of the Hebrew midwives, who lied to the officials of Pharaoh, when they were commanded to kill every Hebrew male child;[1] and of whom it is said that "God dealt well with the midwives;… and … because the midwives feared God,… he made them houses."[2] Here it is plain that God commended their fear of him, not their lying in behalf of his people, and that it was "because the midwives feared God" not because they lied, "that he made them houses." It was their choice of the Lord above the gods and rulers of Egypt that won them the approval of the Lord, even though they were sinners in being liars; as in an earlier day it was the approval of Jacob's high estimate of the birthright, and not the deceits practiced by him on Esau and his father Isaac, that the Lord showed in confirming a blessing to Jacob.[3]

[Footnote 1: Exod. 1: 15-19.]

[Footnote 2: Exod. I: 20, 21.]

[Footnote 3: Gen. 25: 27-34; 27; 1-40; 28: 1-22]

So, also, in the narrative of Rahab, the Canaanitish young woman, who concealed the Israelitish spies sent into her land by Joshua, and lied about them to her countrymen, and who was commended by the Lord for her faith in this transaction.[1] Rahab was a harlot by profession and a liar by practice. When the Hebrew spies entered Jericho, they went to her house as a place of common resort. Rahab, on learning who they were, expressed her readiness, sinner as she was, to trust the God of Israel rather than the gods of Canaan; and because of her trust she put herself, with all her heathen habits of mind and conduct, at the disposal of the God of Israel, and she lied, as she had been accustomed to lie, to her own people, as a means of securing safety to her Hebrew visitors. Because of her faith, which was shown in this way, but not necessarily because of her way of showing her faith, the Lord approved of her spirit in choosing his service rather than the service of the gods of her people. The record of her approval is, "By faith Rahab the harlot perished not with them that were disobedient, having received the spies with peace."[2]

[Footnote 1: Josh. 2: 1-21.]

[Footnote 2: Heb. II: 31.]

It would be quite as fair to claim that God approved of Rahab's harlotry, in this case, as to claim that he approved of her lying. Rahab was a harlot and a liar, and she was ready to practice in both these lines in the service of the spies. She was not to be commended for either of those vices; but she was to be commended in that, with all her vices, she was yet ready to give herself just as she was, and with her ways as they were, to Jehovah's side, in the crisis hour of conflict between him and the gods of her people. It was the faith that prompted her to this decision that God commended; and "by faith" she was preserved from destruction when her people perished.

Another case that has been thought to imply a divine approval of an untrue statement, is that of Samuel, when he went to Bethlehem to anoint David as Saul's successor on the throne of Israel, and, at the Lord's command, said he had come to offer a sacrifice to God.[1] But here clearly the narrative shows no lie, nor false statement, made or approved. Samuel, as judge and prophet, was God's representative in Israel. He was accustomed to go from place to place in the line of his official ministry, including the offering at times of sacrifices of communion.[2] When, on this occasion, the Lord told Samuel of his purpose of designating a son of Jesse to succeed Saul on the throne, and desired him to go to Bethlehem for further instructions, Samuel was unnecessarily alarmed, and said, in his fear, "How can I go? if Saul hear it, he will kill me." The Lord's simple answer was, "Take an heifer with thee, and say, I am come to sacrifice to the Lord. And call Jesse to the sacrifice, and I will shew thee what thou shalt do: and thou shalt anoint unto me him whom I name unto thee."

[Footnote 1: 1 Sam. 16: 1-3.]

[Footnote 2: 1 Sam. 7: 15-17; 9: 22-24; 11: 14,15; 20:29.]

In other words, the Lord said to Samuel, I want you to go to Bethlehem as my representative, and offer a sacrifice there. Say this fearlessly. In due time I will give you other directions; but do not borrow trouble on account of them. Do your duty step by step. Speak out the plain truth as to all that the authorities of Bethlehem have any right to know; and do not fear any harm through my subsequent private revelations to you. In these directions of the Lord there is no countenance of the slightest swerving from the truth by Samuel; nor is there an authorized concealment of any fact that those to whom Samuel was sent had any claim to know.

Still another Bible incident that has been a cause of confusion to those who did not see how God could approve lying, and a cause of rejoicing to those who wanted to find evidence of his justification of that practice, is the story of the prophet Micaiah, saying before Jehoshaphat and Ahab that the Lord had put a lying spirit into the mouths of all the false prophets who were at