The Bible’s attitude toward deception and falsehood can be confusing because it appears to be a universal occurrence, even by people that we would least expect. Sometimes, the author presents the facts in a way that points to the condemnation of the deceiver, while at other times, the narrator moves right through the events being told with the deceivers and liars with no condemnation. In these instances, the deception appears to be a necessary and legitimate tactic.  We have recently looked at lies told in the first book of the Old Testament (Genesis) and their prevalence in human nature.  As the book of beginnings, it tells us where it originated and that lies are so common in all areas of life.  It seems that no one can boast of never having lied. This time, I would like to focus on the Old Testament prophets that the authors protect as justified.  The prophet is not accused of lying as that would call into question his identity as a prophet of God. Yet, presented on the pages of the text as speaking true oracles from God, they consciously and deliberately misled people with half-truths, ambiguity, and concealment of important information. Because of this practice of the prophets and others, even God, we are attempting to evaluate the definition of lies or whether some occasions may justify its need.
We are not attempting to justify lies, but as is common among human beings, it is so universally committed in one degree or another, and the attitudes taken by human beings are very different. Some of us rate certain sins as worse and more despicable than others, but more than that, some are so quick to condemn lies in others while doing the same thing. If, in fact, a lie is the intent to deceive, then there is an array of scenarios that include outright speaking falsehood, withholding the truth, fabricating a story of half-truths. or leaving a false impression without saying a word.  However, if we accept this definition of intent, we should tread carefully before accusing someone else. In fact, we should be very cautious when accusing anyone of anything.  In the case of lies, if we do not know the heart’s intent, we may mistake a change of mind for a lie, absent-mindedness for a lie, or reporting what was heard from another for a lie, etc. Other elements of human error can be added to the list when writing.  Debaters will go back to an article written by their opponent years ago to show some inconsistency, not realizing that what was believed then has changed.  The point is that humans may speak falsehood without there being any intent to deceive. I have been wrong about things or had plans to do a thing and then changed my mind. It may be wise to convey that change to avoid problems in such cases, but that may not be possible.   But, even if we fail to convey the change, this in no wise proves that someone has lied.
While there are a variety of views and attitudes about lying, many of us would characterize it as not only sinful but harmful. They undermine the basis of trust between people, which is required for the proper functioning of the smaller unit of family and the broader context of society.  While we may aggressively speak against it, it would seem that no one would like to be entirely barred from lying for specific needs, if necessary, according to one’s own discretion.  How convenient but hypocritical!  On the one hand, we might prefer a world where there were no lies, and we would want the option to use it when we deem necessary or helpful without censure and criticism.
In the following blogs, we will share some of the lies told in the Old Testament, especially by the prophets. Nothing has been written in advance; these are fresh “fresh off the press,” and I solicit your feedback as we go through this together.