A Lie Never Justifiable Part 2

one of the first lessons in which the Mandingo women instruct their children is _the practice of truth_." The only consolation of a mother whose son had been murdered, "was the reflection that the poor boy, in the course of his blameless life, _had never told a lie_."[6] Richard Burton is alone among modern travelers in considering lying natural to all primitive or savage peoples. Carl Bock, like other travelers, testifies to the unvarying truthfulness of the Dyaks in Borneo,[7] and another observant traveler tells of the disgrace that attaches to a lie in that land, as shown by the "lying heaps" of sticks or stones along the roadside here and there. "Each heap is in remembrance of some man who has told a stupendous lie, or failed in carrying out an engagement; and every pa.s.ser-by takes a stick or a stone to add to the acc.u.mulation, saying at the time he does it, 'For So-and-so's lying heap.' It goes on for generations, until they sometimes forget who it was that told the lie, but, notwithstanding that, they continue throwing the stones."[8]

What a blocking of the paths of civilization there would be if a "lying heap" were piled up wherever a lie had been told, or a promise had been broken, by a child of civilization!

[Footnote 1: Denham, and Palgrave, cited in _Cycl. of Des. Social_., V., 30,31.]

[Footnote 2: See Morgan's _League of the Iroquois_, p. 335; also Schoolcraft, and Keating, on the Chippewas, cited in _Cycl. of Descrip. Sociol_., VI., 30.]

[Footnote 3: Snow, cited in _Ibid_.]

[Footnote 4: Kolben, and Barrow, cited in _Cycl. of Descrip. Sociol_., IV., 25.]

[Footnote 5: _Cycl. of Descrip. Sociol_., IV., 26.]

[Footnote 6: _Cycl. of Descrip. Social_., IV., 27.]

[Footnote 7: _Head Hunters of Borneo_, p. 209. See also Boyle, cited in Spencer's _Cycl. of Descrip. Social_., III., 35.]

[Footnote 8: St. John's _Life in the Forests of the Far East_, I., 88 f.]

The Veddahs of Ceylon, one of the most primitive of peoples, "are proverbially truthful."[1] The natives of Java are peculiarly free from the vice of lying, except in those districts which have had most intercourse with Europeans.[2]

[Footnote 1: Bailey, cited in Spencer's _Cycl. of Descrip. Social_., III., 32.]

[Footnote 2: Earl, and Raffles, cited in _Ibid_., p. 35.]

It is found, in fact, that in all the ages, the world over, primitive man's highest ideal conception of deity has been that of a G.o.d who could not tolerate a lie; and his loftiest standard of human action has included the readiness to refuse to tell a lie under any inducement, or in any peril, whether it be to a friend or to an enemy.

This is the teaching of ethnic conceptions on the subject. The lie would seem to be a product of civilization, or an outgrowth of the spirit of trade and barter, rather than a natural impulse of primitive man. It appeared in full flower and fruitage in olden time among the commercial Phoenicians, so prominently that "Punic faith" became a synonym of falsehood in social dealings.

Yet it is in the face of facts like these that a writer like Professor Fowler baldly claims, in support of the same presupposed theory as that of Lecky, that "it is probably owing mainly to the development of commerce, and to the consequent necessity, in many cases, of absolute truthfulness, that veracity has come to take the prominent position which it now occupies among the virtues; though the keen sense of honor, engendered by chivalry, may have had something to do in bringing about the same result."[1]

[Footnote 1: _Principles of Morality_, II., 220.]

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 ill.u.s.trated 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 G.o.d'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 G.o.d 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, G.o.d 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; t.i.tus 1:2; Heb. 6:18; 1 John 5:7.]

[Footnote 5: John 8:44.]

While the human servants of G.o.d, 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 G.o.d's sight. The idea of the Bible record is that G.o.d is true, though every man were a liar.[1] G.o.d 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 "G.o.d dealt well with the midwives;... and ... because the midwives feared G.o.d,... he made them houses."[2] Here it is plain that G.o.d commended their fear of him, not their lying in behalf of his people, and that it was "because the midwives feared G.o.d" not because they lied, "that he made them houses." It was their choice of the Lord above the G.o.ds 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 G.o.d of Israel rather than the G.o.ds of Canaan; and because of her trust she put herself, with all her heathen habits of mind and conduct, at the disposal of the G.o.d 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 G.o.ds 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 G.o.d 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 G.o.ds of her people. It was the faith that prompted her to this decision that G.o.d 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 G.o.d.[1] But here clearly the narrative shows no lie, nor false statement, made or approved. Samuel, as judge and prophet, was G.o.d'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 G.o.d 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 that time before those kings.[1] Herbert Spencer actually cites this incident as an ill.u.s.tration of the example set before the people of Israel, by their G.o.d, of lying as a means of accomplis.h.i.+ng a desired end.[2] But just look at the story as it stands!

[Footnote 1: 1 Kings 22: 1-23; 2 Chron. 18: 1-34.]

[Footnote 2: _The Inductions of Ethics_, p. 158.]

Four hundred of Ahab's prophets were ready to tell him that a campaign which he wanted to enter upon would be successful. Micaiah, an honest prophet of the Lord, was sent for at Jehoshaphat's request, and was urged by the messenger to prophesy to the same effect as Ahab's prophets. Micaiah replied that he should give the Lord's message, whether it was agreeable or not to Ahab. He came, and at first he spoke satirically as if he agreed with the other prophets in deeming the campaign a hopeful one. It was as though he said to the king, You want me to aid you in your plans, not to give you counsel from the Lord; therefore I will say, as your prophets have said, Go ahead, and have success. It was evident, however, to Ahab, that the prophet's words were not to be taken literally, but were a rebuke to him in Oriental style, and therefore he told the prophet to give him the Lord's message plainly. Then the prophet gave a parable, or a message in Oriental guise, showing that these four hundred prophets of Ahab were speaking falsely, as if inspired by a lying spirit, and that, if Ahab followed their counsel, he would go to his ruin.

To cite this parable as a proof of Jehovah's commendation of lying is an absurdity. Jehovah's prophet Micaiah was there before the king, telling the simple truth to the king. And, in order to meet effectively the claim of the false prophets that they were inspired, he related, as it were, a vision, or a parable, in which he declared that he had seen preparations making in heaven for their inspiring by a lying spirit. This was, as every Oriental would understand it, a parliamentary way of calling the four hundred prophets a pack of liars; and the event proved that all of them were liars, and that Micaiah alone, as Jehovah's prophet, was a truth-teller. What folly could be greater than the attempt to count this public charge against the lying prophets as an item of evidence in proof of the Lord's responsibility for their lying--which the Lord's prophet took this method of exposing and rebuking!

There are, indeed, various instances in the Bible story of lies told by men who were in favor with G.o.d, where there is no ground for claiming that those lies had approval with G.o.d. The men of the Bible story are shown as men, with the sins and follies and weaknesses of men. Their conduct is to be judged by the principles enunciated in the Bible, and their character is to be estimated by the relation which they sustained toward G.o.d in spite of their human infirmities.

Abraham is called the father of the faithful,[1] and he was known as the friend of G.o.d.[2] But he indulged in the vice of concubinage,[3]

in accordance with the loose morals of his day and of his surroundings; and when he was down in Egypt he lied through his distrust of G.o.d, apparently thinking that there was such a thing as a "lie of necessity," and he brought upon himself the rebuke of an Egyptian king because of his lying.[4] But it would be folly to claim that G.o.d approved of concubinage or of lying, because a man whom he was saving was guilty of either of these vices. Isaac also lied,[5]

and so did Jacob;[6] but it was not because of their lies that these men had favor with G.o.d. David was a man after G.o.d's own heart[7] in his fidelity of spirit to G.o.d as the only true G.o.d, in contrast with the G.o.ds of the nations round about Israel; but David lied,[8] as David committed adultery.[9] It would hardly be claimed, however, that either his adultery or his lying in itself made David a man after G.o.d's own heart. So all along the Bible narrative, down to the time when Ananias and Sapphira, prominent among the early Christians, lied unto G.o.d concerning their very gifts into his treasury, and were struck dead as a rebuke of their lying.[10]

[Footnote 1: Josh. 24:3; Isa. 51: 2; Matt. 3: 9; Rom. 4:12; Gal. 3:9]