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What Christian writers said, from about AD 70 to 1938.
415 passages · 69 writers · 16 centuries
This page holds 415 passages from 69 writers, dated AD 70 to 1938: 130 state a position on lying and 285 mention it in passing, in lists of sins, in commentary on the commandments, or in accounts of biblical figures. Augustine, Matthew Henry, Aquinas, Calvin, and Hodge supply 84 of the 130 statements. Augustine and Aquinas say that every lie is a sin, and Calvin says a lie told for a good end is still a fault, while Chrysostom (386) and Cassian (425) defend deceit used for a good end and Hodge says a mother may mislead a murderer who is pursuing her child. Augustine and Aquinas both separate withholding the truth from stating a falsehood. Of the 130 statements, 61 are by Protestant-tagged writers, 53 by early church writers, and 15 by Catholic writers (Anselm, Voragine, and Aquinas, the last dated 1265); the only Orthodox statement is from Philaret of Moscow (1839).
8 passages · 5 writers · 300s to 1800s
Writers define a lie by the intent to deceive, by speech that differs from the speaker's mind, or by the falsehood alone, and they discuss whether honest error counts.
He is deceived who thinks what he says to be true, and therefore says it, because he thinks it true. … But whosoever thinks it to be false, and asserts it as true, he lies.
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 85
Wherefore, that man lies, who has one thing in his mind and utters another in words, or by signs of whatever kind. Whence also the heart of him who lies is said to be double; that is, there is a double thought: the one, of that thing which he either knows or thinks to be true and does not produce; the other, of that thing which he produces instead thereof, knowing or thinking it to be false. Whence it comes to pass, that he may say a false thing and yet not lie, if he thinks it to be so as he says although it be not so; and, that he may say a true thing, and yet lie, if he thinks it to be false and utters it for true, although in reality it be so as he utters it. For from the sense of his own mind, not from the verity or falsity of the things themselves, is he to be judged to lie or not to lie.
Augustine of Hippo, On Lying 3
No one, of course, is to be condemned as a liar who says what is false, believing it to be true, because such an one does not consciously deceive, but rather is himself deceived. And, on the same principle, a man is not to be accused of lying, though he may sometimes be open to the charge of rashness, if through carelessness he takes up what is false and holds it as true; but, on the other hand, the man who says what is true, believing it to be false, is, so far as his own consciousness is concerned, a liar. For in saying what he does not believe, he says what to his own conscience is false, even though it should in fact be true; nor is the man in any sense free from lying who with his mouth speaks the truth without knowing it, but in his heart wills to tell a lie.
Augustine of Hippo, The Enchiridion 18
However, the essential notion of a lie is taken from formal falsehood, from the fact namely, that a person intends to say what is false; wherefore also the word "mendacium" [lie] is derived from its being in opposition to the "mind." Consequently if one says what is false, thinking it to be true, it is false materially, but not formally, because the falseness is beside the intention of the speaker so that it is not a perfect lie, since what is beside the speaker's intention is accidental for which reason it cannot be a specific difference. If, on the other hand, one utters' falsehood formally, through having the will to deceive, even if what one says be true, yet inasmuch as this is a voluntary and moral act, it contains falseness essentially and truth accidentally, and attains the specific nature of a lie.
Thomas Aquinas, Summa Theologica II-II.Q110.A1
But Secondly, it does not suffice that I do not know the falsity; for to make me a true speaker, tis necessary I know the truth of what I affirm. Nay, if the thing were never so true, yet if I knew it not to be so, its truth will not secure me from being a liar: and therefore, whoever endeavors to have that received for a certainty, which himself knows not to be so, offends against truth.
Richard Allestree, The Government of the Tongue 6
Eph 4:25. Lying is when one speaks that for truth which he knows to be false. A liar is most opposite to the God of truth. … He that will lie in his trade shall lie in hell.
Thomas Watson, A Body of Divinity 3.10
(II.) Truth in words is opposed to dissembling. The heart and tongue should go together, as the dial goes exactly with the sun. To speak fair to one's face, and not to mean what one speaks, is no better than a lie. … Falsehood in friendship is a lie.
Thomas Watson, A Body of Divinity 3.10
Intention to deceive, therefore, is an element in the idea of falsehood. But even this is not always culpable.
Charles Hodge, Systematic Theology III.19.13
8 passages · 4 writers · 300s to 1700s
Writers ask whether a joke, a story, or a figure that says one thing and means another is a lie, and answer by asking whether the speaker means to mislead the hearer.
But now though it be a fiction, yet it is no falsehood. Why? Because the fiction has some further signification, it deceives thee not. It requires only one to understand it, and does not lead any one into error.
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 41
Who in this point differ from the fallacious, that all the fallacious seek to mislead; but not every one who utters falsehood, wishes to mislead; for both mimes and comedies and many poems are full of falsehoods, rather with the purpose of delighting than of misleading, and almost all those who jest utter falsehood. But he is rightly called fallacious, whose purpose is, that somebody should be deceived.
Augustine of Hippo, Two Books of Soliloquies 4
2. Setting aside, therefore, jokes, which have never been accounted lies, seeing they bear with them in the tone of voice, and in the very mood of the joker a most evident indication that he means no deceit, although the thing he utters be not true: touching which kind of discourse, whether it be meet to be used by perfect minds, is another question which we have not at this time taken in hand to clear; but setting jokes apart, the first point to be attended to, is, that a person should not be thought to lie, who lieth not.
Augustine of Hippo, On Lying 2
“But He Himself feigned that He would go further,” hath put that very word in which liars too greatly delight, that they may with impunity lie: as if every thing that is feigned is a lie, whereas in a truthful way, for the sake of signifying one thing by another, so many things use to be feigned. If then there had been no other thing that Jesus signified, in that He feigned to be going further, with reason might it be judged to be a lie: but then if it be rightly understood and referred to that which He willed to signify, it is a mystery.
Augustine of Hippo, Against Lying 28
He asked, namely, as if not knowing that which in any wise He knew. And He did on this account feign that He knew not, that He might signify somewhat else by that His seeming ignorance: and since this signification was truthful, it was assuredly not a lie.
Augustine of Hippo, Against Lying 27
Accordingly a jocose lie, from the very genus of the action, is of a nature to deceive; although in the intention of the speaker it is not told to deceive, nor does it deceive by the way it is told.
Thomas Aquinas, Summa Theologica II-II.Q110.A3
Still, as insincerity of any kind is a sort of falsehood, the difficulty is not yet removed; more especially as this example is adduced by many to prove that they are at liberty to tell lies. But I reply, that Christ might without falsehood have pretended what is here mentioned, in the same manner that he gave himself out to be a stranger passing along the road; for there was the same reason for both.
John Calvin, Harmony of the Evangelists 1.48
Truth is too valuable a thing to be sold for a jest, and so is the reputation of our neighbour. By lying and slandering in jest men learn themselves, and teach others, to lie and slander in earnest; and a false report, raised in mirth, may be spread in malice; besides, if a man may tell a lie to make himself merry, why not to make himself rich, and so truth quite perishes, and men teach their tongues to tell lies, Jer. ix. 5 .
Matthew Henry, Commentary on Proverbs 26.14
9 passages · 7 writers · 300s to 1800s
Writers divide on whether a lie is ever permitted when it saves a life, helps a neighbor, or heals the sick.
But, my admirable and excellent Sir, this is the very reason why I took the precaution of saying that it was a good thing to employ this kind of deceit, not only in war, and in dealing with enemies, but also in peace, and in dealing with our dearest friends. For as a proof that it is beneficial not only to the deceivers, but also to those who are deceived; if you go to any of the physicians and ask them how they relieve their patients from disease, they will tell you that they do not depend upon their professional skill alone, but sometimes conduct the sick to health by availing themselves of deceit, and blending the assistance which they derive from it with their art. For when the waywardness of the patient and the obstinacy of the complaint baffle the counsels of the physicians, it is then necessary to put on the mask of deceit in order that, as on the stage, they may be able to hide what really takes place.
John Chrysostom, Treatise Concerning the Christian Priesthood 3
Do you mean to say, that whoever utters a lie from a sense of duty is to be blamed, and whoever does the same on the ground of expediency is to be approved? I beseech you, consider that the man who thinks this may lie whenever he thinks fit, because this involves the whole important question whether to say what is false be at any time the duty of a good man, especially of a Christian man, to whom it has been said, “Let your yea be yea, and your nay, nay, lest ye fall into condemnation,” and who believes the Psalmist’s word, “Thou wilt destroy all them that speak lies.”
Augustine of Hippo, Letters of St. Augustin 1.81
Now every man who lies commits an injustice; and if any man thinks that a lie is ever useful, he must think that injustice is sometimes useful. For no liar keeps faith in the matter about which he lies. … Either, then, injustice is sometimes useful (which is impossible), or a lie is never useful.
Augustine of Hippo, On Christian Doctrine 1.36
The question is this: whether at any time it can become the duty of a good man to tell a lie? For some go so far as to contend that there are occasions on which it is a good and pious work to commit perjury even, and to say what is false about matters that relate to the worship of God, and about the very nature of God Himself. To me, however, it seems certain that every lie is a sin, though it makes a great difference with what intention and on what subject one lies. For the sin of the man who tells a lie to help another is not so heinous as that of the man who tells a lie to injure another; and the man who by his lying puts a traveller on the wrong road, does not do so much harm as the man who by false or misleading representations distorts the whole course of a life.
Augustine of Hippo, The Enchiridion 18
And so we ought to regard a lie and to employ it as if its nature were that of hellebore; which is useful if taken when some deadly disease is threatening, but if taken without being required by some great danger is the cause of immediate death. For so also we read that holy men and those most approved by God employed lying, so as not only to incur no guilt of sin from it, but even to attain the greatest goodness; and if deceit could confer glory on them, what on the other hand would the truth have brought them but condemnation?
John Cassian, The Conferences of John Cassian. Part II. Containing Conferences XI-XVII 8.17
Now a lie is evil in respect of its genus, since it is an action bearing on undue matter. … Therefore every lie is a sin, as also Augustine declares (Contra Mend. i).
Thomas Aquinas, Summa Theologica II-II.Q110.A3
As to the falsehood, we must admit that though it was done for a good purpose, it was not free from fault. For those who hold what is called a dutiful lie to be altogether excusable, do not sufficiently consider how precious truth is in the sight of God.
John Calvin, Commentary on Joshua 2.1
David probably supposed, like many other persons, that a lie is quite excusable which is told for the sole purpose of saving the speaker's life. But what is essentially sinful, can never, from circumstances, change its immoral character; and David had to repent of this vice of lying (Ps 119:29).
Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible First Samuel 21
The obligation to speak the truth is a very solemn one; and when the choice is left a man to tell a lie or lose his money, he had better let his money go. On the other hand, if a mother sees a murderer in pursuit of her child, she has a perfect right to mislead him by any means in her power, because the general obligation to speak the truth is merged or lost, for the time being, in the higher obligation.
Charles Hodge, Systematic Theology III.19.13
8 passages · 5 writers · 400s to 1800s
Writers apply the rule that evil may not be done so that good may come, and ask whether stratagems against enemies are an exception.
A thing which thou seest how the Apostle detesteth. For what else is, “Let us lie, that we may bring heretic liars to the truth,” but, “Let us do evil that good may come?” Or, is a lie sometimes good, or sometimes a lie not evil?
Augustine of Hippo, Against Lying 1
Reply to Objection 3: As stated above ( Q[40], A[3] ), it is lawful for a soldier, or a general to lay ambushes in a just war, by prudently concealing what he has a mind to do, but not by means of fraudulent falsehoods, since we should keep faith even with a foe, as Tully says (De offic. iii, 29). Hence it is lawful for an advocate, in defending his case, prudently to conceal whatever might hinder its happy issue, but it is unlawful for him to employ any kind of falsehood.
Thomas Aquinas, Summa Theologica II-II.Q71.A3
Reply to Objection 4: A lie is sinful not only because it injures one's neighbor, but also on account of its inordinateness, as stated above in this Article. Now it is not allowed to make use of anything inordinate in order to ward off injury or defects from another: as neither is it lawful to steal in order to give an alms, except perhaps in a case of necessity when all things are common. Therefore it is not lawful to tell a lie in order to deliver another from any danger whatever.
Thomas Aquinas, Summa Theologica II-II.Q110.A3
Why does it not rather occur to his mind, that a foul blot would stain the hallowed adoption of God, when it seemed to owe its accomplishment to a lie? For although it tended to a right end, it was not lawful to attain that end, through this oblique course.
John Calvin, Commentary on Genesis 27.1
Their falsehood cannot be justified, nor ought it to be drawn into a precedent. We must not do evil that good may come. Had they owned their country but renounced the idolatries of it, resigning the possession of it to Israel and themselves to the God of Israel, we have reason to think Joshua would have been directed by the oracle of God to spare their lives, and they needed not to have made these pretensions. It is observable that when they had once said, We have come from a far country ( v. 6 ), they found themselves necessitated to say it again ( v. 9 ), and to say what was utterly false concerning their bread, their bottles, and their clothes ( v. 12, 13 ), for one lie is an inlet to another, and that to a third, and so on.
Matthew Henry, Commentary on Joshua 9.2
The stratagem here used, we are sure, was lawful and good; God himself appointed it, and we have no reason to think but that the like is lawful and good in other wars. Here was no league broken, no treaty of peace, that the advantage was gained; no, these are sacred things, and not to be jested with, nor used to serve a turn; truth, when once it is plighted, becomes a debt even to the enemy. But in this stratagem here was no untruth told; nothing was concealed but their own counsels, which no enemy ever pretended a right to be entrusted with; nothing was dissembled, nothing counterfeited but a retreat, which was no natural or necessary indication at all of their inability to maintain their onset, or of any design not to renew it.
Matthew Henry, Commentary on Joshua 8.2
Your principles are false and your arguings fallacious, and will it excuse you to say, It is for God? " No, for a good intention will not justify, much less will it sanctify, a bad word or action. God's truth needs not our lie, nor God's cause either our sinful policies or our sinful passions. … Pious frauds (as they call them) are impious cheats; and devout persecutions are horrid profanations of the name of God, as theirs who hated their brethren, and cast them out, saying, Let the Lord be glorified, Isa. lxvi. 5; John xvi. 2 .
Matthew Henry, Commentary on Job 13.1
This brought up the question whether it was allowable to commit a fraud for a good end; in other words, whether the intention determined the character of the act. Augustine took the negative of the question, and argued that a lie was always a lie, and always wicked that it was not lawful to tell a falsehood for any purpose whatever.
Charles Hodge, Systematic Theology III.19.13
8 passages · 4 writers · 400s to 1800s
Writers separate keeping the truth back from saying what is false, and they judge reserved or ambiguous speech differently.
For in general we hide truths not by telling a lie, but by holding our peace. For the Lord lied not when He said, “I have many things to say unto you, but ye cannot bear them now.” He held His peace from true things, not spoke false things; for the hearing of which truths He judged them to be less fit. But if He had not indicated this same to them, that is, that they were not able to bear the things which He was unwilling to speak, He would indeed hide nevertheless somewhat of truth but that this may be rightly done we should peradventure not know, or not have so great an example to confirm us. Whence, they who assert that it is sometimes meet to lie, do not conveniently mention that Abraham did this concerning Sarah, whom he said to be his sister.
Augustine of Hippo, Against Lying 23
Somewhat therefore of truth he left untold, not told aught of falsehood, when he left wife untold, and told of sister. This also did his son Isaac: for him too we know to have gotten a wife near of kin. It is not then a lie, when by silence a true thing is kept back, but when by speech a false thing is put forward.
Augustine of Hippo, Against Lying 23
I answer that, It is one thing to withhold the truth, and another to utter a falsehood. The former is lawful sometimes, for a man is not bound to divulge all truth, but only such as the judge can and must require of him according to the order of justice; as, for instance, when the accused is already disgraced through the commission of some crime, or certain indications of his guilt have already been discovered, or again when his guilt is already more or less proven.
Thomas Aquinas, Summa Theologica II-II.Q69.A2
This he speaks of justly, and yet tenderly; he does not call him a liar and cheat, but tells him he had done deeds that ought not to be done. Note, Equivocation and dissimulation, however they may be palliated, are very bad things, and by no means to be admitted in any case.
Matthew Henry, Commentary on Genesis 20.3
He did not bid her deny her country, nor tell a lie to conceal her parentage; if he had told her to do so, she must not have done it. But he only told her not to proclaim her country. All truths are not to be spoken at all times, though an untruth is not to be spoken at any time.
Matthew Henry, Commentary on Esther 2.1
The above-mentioned doctrine of mental reservation. It was taught that a man might innocently swear he did not do a certain thing, provided he said to himself, not audibly to others, “I mean I did not do it ten years ago.” All these different kinds of lying, though referred to different heads by the Jesuit teachers, belong properly to the class of pernicious falsehoods, such as the law of God utterly condemns.
Charles Hodge, Systematic Theology III.19.13
This he says is unlawful, because it is “simpliciter mendacium.” It is true these theologians make serious modifications of this rule. It is only of reservation “proprie mentalis,” that is, when the true meaning of the speaker cannot be detected, that this condemnation is pronounced. If it be possible, from the circumstances of the mode of expression, to know what he means, the rule does not always apply. There are cases in which it is allowable to permit a man to deceive himself.
Charles Hodge, Systematic Theology III.19.13
Intentional deception in his case is not morally a falsehood. Although the Romanist theologians lay down the rule that a mendacium is never lawful, and although they define mendacium as stated above, yet they teach that if a confessor is asked whether he knows a fact confided to him in the confessional, he is at liberty to answer, No; meaning that he does not know it scientia communicabili. That is, he is authorized, according to their own definition of the word, to tell a downright falsehood. He may be right to reply to the question, Whether he knows a fact communicated to him in his character of confessor, by saying, “I am not at liberty to answer;” but it is hard to see how he could be justified in a direct falsehood.“Confessarius interrogatus a tyranno an Titius confessus sit homicidium, respondere potest et debet: ‘nescio;’ quia confessarius id nescit scientia communicabili.
Charles Hodge, Systematic Theology III.19.13
8 passages · 6 writers · 300s to 1900s
Writers rank lies by motive, harm, and subject, and ask which are grave and which are slight.
Sarah lied, because she was ashamed of laughing: the serpent lied, tempting man to disobey and change to a divine existence. Falsehoods differ widely according to their motives.
Gregory of Nyssa, Against Eunomius 3.10
In these eight kinds, however, a man sins less when he tells a lie, in proportion as he emerges to the eighth: more, in proportion as he di verges to the first. But whoso shall think there is any sort of lie that is not sin, will deceive himself foully, while he deems himself honest as a deceiver of other men.
Augustine of Hippo, On Lying 42
I answer that, A mortal sin is, properly speaking, one that is contrary to charity whereby the soul lives in union with God, as stated above ( Q[24], A[12] ; Q[35], A[3] ). Now a lie may be contrary to charity in three ways: first, in itself; secondly, in respect of the evil intended; thirdly, accidentally. A lie may be in itself contrary to charity by reason of its false signification. For if this be about divine things, it is contrary to the charity of God, whose truth one hides or corrupts by such a lie; so that a lie of this kind is opposed not only to the virtue of charity, but also to the virtues of faith and religion: wherefore it is a most grievous and a mortal sin.
Thomas Aquinas, Summa Theologica II-II.Q110.A4
Secondly, lies may be divided with respect to their nature as sins, and with regard to those things that aggravate or diminish the sin of lying, on the part of the end intended. Now the sin of lying is aggravated, if by lying a person intends to injure another, and this is called a "mischievous" lie, while the sin of lying is diminished if it be directed to some good---either of pleasure and then it is a "jocose" lie, or of usefulness, and then we have the "officious" lie, whereby it is intended to help another person, or to save him from being injured.
Thomas Aquinas, Summa Theologica II-II.Q110.A2
But this assertion is unreasonable. … Wherefore an officious or a jocose lie is not a mortal sin in perfect men, except perhaps accidentally on account of scandal.
Thomas Aquinas, Summa Theologica II-II.Q110.A4
3. The next degree is not much short of it; what it wants is rather of invention than malice: for he that will so adopt another’s lie, shows he would willingly have been its proper Father. It does indeed differ no more than the maker of adulterate wares, does from the vendor of them: and certainly there cannot be a more ignominious trade, than the being Hucksters to such vile Merchandize. Neither is the sin less that the baseness: we find the Lover of a lie ranked in an equal form of guilt with the Maker, Rev. 21. And surely he must be presumed to love it, that can descend to be the broker to it, help it to pass current in the world.
Richard Allestree, The Government of the Tongue 6
The second class, called “mendacia officiosa,” includes all falsehoods uttered for a good object. Such as those told the sick by their attendants, to comfort or encourage them; those told by detectives for the discovery of crimes; or those which are designed to prevent evil or secure good for ourselves or others. All such falsehoods are pronounced by Romanists to be venial sins, mere peccadilloes.Dens, ut supra, vol. iv. N. 242, p. 307.
Charles Hodge, Systematic Theology III.19.13
It was a shrewd idea to make Saul betray himself by the way in which he took David’s absence; but a lie is a lie, and cannot be justified, though it may be palliated, by the straits of the liar. At the same time it is fair to remember the extremity of David’s danger and the morality of his age, in estimating, not the nature of his action, but the extent of his guilt in doing it.
Alexander Maclaren, Deuteronomy, Joshua, Judges, Ruth, First and Second Samuel, First Kings, and Second Kings Chapters I to VII 1.5.13
10 passages · 8 writers · 300s to 1800s
Catechisms and commentaries read the command against false witness as forbidding perjury in court, slander, and lying of every kind.
For if false witness by falsehood is injurious to him against whom it is spoken, and deceives him in whose presence it is spoken, we must therefore never speak falsely, because falsehood always deceives or injures. Therefore he is not a just man who, even without inflicting injury, speaks in idle discourse. Nor indeed is it lawful for him to flatter, for flattery is pernicious and deceitful; but he will everywhere guard the truth.
Lactantius, The Divine Institutes 8.60
For the law of God is above all laws; it forbids even those things which are esteemed lawful, that it may fulfil justice. It is a part of the same law not to utter false witness, and this also itself has a wider meaning.
Lactantius, The Divine Institutes 8.60
6. On the other hand, those who say that we must never lie, plead much more strongly, using first the Divine authority, because in the very Decalogue it is written “Thou shall not bear false witness;” under which general term it comprises all lying: for whoso utters any thing bears witness to his own mind. But lest any should contend that not every lie is to be called false witness, what will he say to that which is written, “The mouth that lieth slayeth the soul:” and lest any should suppose that this may be understood with the exception of some liars, let him read in another place, “Thou wilt destroy all that speak leasing.” Whence with His own lips the Lord saith, “Let your communication be yea, yea; nay, nay; for whatsoever is more than these cometh of evil.” Hence the Apostle also in giving precept for the putting off of the old man, under which name all sins are understood, says straightway, “Wherefore putting away lying, speak ye truth.”
Augustine of Hippo, On Lying 6
The eighth commandment is that thou shalt not bear false witness against thy neighbour. In this commandment is forbidden that no man shall lie wittingly, for whoso lieth doth against this commandment. And also that he forswear not him in judgment, ne make no leasings to annoy ne grieve another, nor he ought not to missay ne speak evil of others in intention to impair his good name and fame, for it is deadly sin.
Jacobus de Voragine, The Golden Legend 25
You shall not bear false witness against your neighbour. What is this? We should fear and love God so that we do not lie about our neighbour, betray him, slander him, or give him a bad reputation, but defend him, speak well of him, and put the best construction on everything.
Martin Luther, Luther's Small Catechism 10
A. That I never give false testimony against anyone, twist no one’s words, not gossip or slander, nor join in condemning anyone rashly or without a hearing. 1 Rather, I should avoid, under penalty of God’s wrath, 2 every kind of lying and deceit as the very works of the devil; and, in court and everywhere else, I should love the truth, speak it candidly, and openly acknowledge it.
Reformed Churches, Heidelberg Catechism 111
Q. 78. What is forbidden in the ninth commandment? A. The ninth commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own or our neighbor’s good name.
Westminster Assembly, Westminster Shorter Catechism 78
597. What is forbidden by the ninth commandment? False witness against our neighbor, and all lying.
Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 597–601
There are two classes of sins which the ninth commandment forbids. The first is, all forms of detraction; everything which is unjustly or unnecessarily injurious to our neighbour’s good name; and the second, all violations of the laws of truth. This latter, indeed, includes the former.
Charles Hodge, Systematic Theology III.19.13
The slanderer, however, does bear false witness against his neighbour. He does it in the ears of the public, and not in those of a jury. The offence includes the elements of malice and falsehood against which the command is specially directed. The circulation of false reports, “tale-bearing,” as it is called in Scripture, is indicative of the same state of mind, and comes under the same condemnation.
Charles Hodge, Systematic Theology III.19.13
8 passages · 7 writers · 100s to 1900s
Writers treat a false oath as a lie that also misuses God's name, and some ask whether it is worse than a lie told without an oath.
Therefore, persuaded always that God is everywhere, and fearing not to speak the truth, and knowing that it is unworthy of him to lie, he is satisfied with the divine consciousness and his own alone And so he lies not, nor does aught contrary to his compacts. And so he swears not even when asked for his oath; nor does he ever deny, so as to speak falsehood, though he should die by tortures.
Clement of Alexandria, The Stromata, or Miscellanies 7.8
Do you think that even if death, which in this case was feared without reason, were certainly imminent, a Christian might use the name of his Lord to confirm a lie, and call his God to be witness to a falsehood? For assuredly a Christian, if urged by the menace of instant death to perjure himself by false testimony, ought to fear the loss of honour more than the loss of life.
Augustine of Hippo, Letters of St. Augustin 1.113
Cleanse thy tongue from falsehood, because “a mouth which tells lies destroys the soul”: cleanse it from detraction, from swearing, and from perjury.
Sulpitius Severus, The Doubtful Letters of Sulpitius Severus 2.10
Hence falsehood directly annuls the end of an oath: and for this reason, that perversity in swearing, which is called perjury, takes its species chiefly from falsehood. Consequently falsehood is essential to perjury.
Thomas Aquinas, Summa Theologica II-II.Q98.A1
Since, however, that which is formal in anything is of greater importance than that which is material, he that swears to a falsehood thinking it true is not so much of a perjurer as he that swears to the truth thinking it false. For Augustine says (De Verb. Apost. Jacobi; Serm. clxxx): "It depends how the assertion proceeds from the mind, for the tongue is not guilty except the mind be guilty."
Thomas Aquinas, Summa Theologica II-II.Q98.A1
37. But your speech shall be, Yes, yes; No, no Christ now prescribes, in the second place, a remedy; which is, that men act towards each other sincerely and honestly: for then simplicity of speech will have quite as much weight as an oath has among those who are not sincere. Now, this is certainly the best way of correcting faults, to point out the sources from which they spring. Whence comes the great propensity to swearing, but from the great falsehood, the numerous impositions, the unsteady and light conduct, so that hardly any thing is believed? Fairness and honesty in our words are, therefore, demanded by Christ, that there may be no longer any occasion for an oath.
John Calvin, Harmony of the Evangelists 5.48
To a lie: You shall not swear falsely. It is bad to tell a lie, but it is much worse to swear it.
Matthew Henry, Commentary on Leviticus 19.2
And oaths increase the evil from which they come, by confirming the notion that there is no sin in a lie unless it is sworn to.
Alexander Maclaren, Ezekiel, Daniel and the Minor Prophets; and Matthew Chaps. I to VIII 2.25
7 passages · 5 writers · 300s to 1800s
Writers disagree on whether the deceptions of Rahab, the Hebrew midwives, Abraham, and other biblical figures were lies, were sins, or were rewarded for other reasons.
But a man on whom necessity imposes the responsibility of lying is bound to use very great care, and to use falsehood as he would a stimulant or a medicine, and strictly to preserve its measure, and not go beyond the bounds observed by Judith in her dealings with Holofernes, whom she overcame by the wisdom with which she dissembled her words. He should act like Esther who changed the purpose of Artaxerxes by having so long concealed the truth as to her race; and still more the patriarch Jacob who, as we read, obtained the blessing of his father by artifice and falsehood. From all this it is evident that if we speak falsely with any other object than that of obtaining by it some great good, we shall be judged as the enemies of him who said, I am the truth.”
Rufinus of Aquileia, Life and Works of Rufinus with Jerome's Apology Against Rufinus 12.1.19
32. But, as for that which is written, that God did good to the Hebrew midwives, and to Rahab the harlot of Jericho, this was not because they lied, but because they were merciful to God’s people. That therefore which was rewarded in them was, not their deceit, but their benevolence; benignity of mind, not iniquity of lying.
Augustine of Hippo, Against Lying 32
But where there is no call of the utmost necessity present, there a lie should be most carefully avoided as if it were something deadly: just as we said of a cup of hellebore which is indeed useful if it is only taken in the last resort when a deadly and inevitable disease is threatening, while if it is taken when the body is in a state of sound and rude health, its deadly properties at once go to find out the vital parts. And this was clearly shown of Rahab of Jericho, and the patriarch Jacob; the former of whom could only escape death by means of this remedy, while the latter could not secure the blessing of the first-born without it. For God is not only the Judge and inspector of our words and actions, but He also looks into their purpose and aim.
John Cassian, The Conferences of John Cassian. Part II. Containing Conferences XI-XVII 8.17
For who could count up almost all the patriarchs and numberless saints, some of whom for the preservation of life, others out of desire for a blessing, others out of pity, others to conceal some secret, others out of zeal for God, others in searching for the truth, became, so to speak, patrons of lying? And as all cannot be enumerated, so all ought not to be altogether passed over. For piety forced the blessed Joseph to raise a false charge against his brethren even with an oath by the life of the king, saying: “Ye are spies: to see the nakedness of the land are ye come;” and below: “send,” says he, “one of you, and bring your brothers hither: but ye shall be kept here until your words are made manifest whether ye speak the truth or no: but if not, by the life of Pharaoh, ye are spies.” For if he had not out of pity alarmed them by this lie, he would not have been able to see again his father and his brother, nor to preserve them in their great danger of starvation, nor to free the conscience of his brethren from the guilt of selling him.
John Cassian, The Conferences of John Cassian. Part II. Containing Conferences XI-XVII 8.25
Rahab also does wrong when she falsely declares that the messengers were gone, and yet the principal action was agreeable to God, because the bad mixed up with the good was not imputed. On the whole, it was the will of God that the spies should be delivered, but he did not approve of saving their life by falsehood.
John Calvin, Commentary on Joshua 2.1
Wherefore, although he did not lie in words, yet with respect to the matter of fact, his dissimulation was a lie, by implication. He had, however, no other intention than to declare that he had not dealt fraudulently with Abimelech; but that, in an affair of great anxiety, he had caught at an indirect method of escape from death, by the pretext of his previous relationship to his wife.
John Calvin, Commentary on Genesis 20.1
The statement absolved him from the charge of direct and absolute falsehood, but he had told a moral untruth because there was an intention to deceive (compare Ge 12:11-13). "Honesty is always the best policy." Abraham's life would have been as well protected without the fraud as with it: and what shame to himself, what distrust to God, what dishonor to religion might have been prevented! "Let us speak truth every man to his neighbor" [Zec 8:16; Eph 4:25].
Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible Genesis 20
8 passages · 5 writers · 300s to 1600s
Writers disagree on whether the conduct of Peter and Paul in Galatians 2 and Acts 21 was pretense, and on whether "all things to all men" permits deception.
11. We have learned, therefore, that through fear of the Jews both Peter and Paul alike pretended that they observed the precepts of the law. How could Paul have the assurance and effrontery to reprove in another what he had done himself? I at least, or, I should rather say, others before me, have given such explanation of the matter as they deemed best, not defending the use of falsehood in the interest of religion, as you charge them with doing, but teaching the honourable exercise of a wise discretion; seeking both to show the wisdom of the apostles, and to restrain the shameless blasphemies of Porphyry, who says that Peter and Paul quarrelled with each other in childish rivalry, and affirms that Paul had been inflamed with envy on account of the excellences of Peter, and had written boastfully of things which he either had not done, or, if he did them, had done with inexcusable presumption, reproving in another that which he himself had done.
Jerome, Letters of St. Augustin 1.74
Paul telling a falsehood and purifying himself after the manner of the Jews to meet the needs of those whom he usefully deceived did not sin the same as Judas for the requirement of his treachery putting on a kind and affable look.
Gregory of Nyssa, Against Eunomius 3.10
To find there the defence of falsehood undertaken, whether by you, a man of such weight, or by any author (if it is the writing of another), causes me, I must confess, great sorrow, until at least those things which decide my opinion in the matter are refuted, if indeed they admit of refutation. For it seems to me that most disastrous consequences must follow upon our be lieving that anything false is found in the sacred books: that is to say, that the men by whom the Scripture has been given to us, and committed to writing, did put down in these books anything false.
Augustine of Hippo, Letters of St. Augustin 1.28
Peter’s simulation therefore is not to be compared to Paul’s liberty. And while we ought to love Peter for that he willingly received correction, we must not bolster up lying even by the authority of Paul, who both recalled Peter to the right path in the presence of them all, lest the Gentiles through him should be compelled to judaize; and bare witness to his own preaching, that whereas he was accounted hostile to the traditions of the fathers in that he would not impose them on the Gentiles, he did not despise to celebrate them himself according to the custom of his fathers, and therein sufficiently showed that this has remained in them at the Coming of Christ; that neither to the Jews they are pernicious, nor to the Gentiles necessary, nor henceforth to any of mankind means of salvation.
Augustine of Hippo, On Lying 8
8. For this reason, from the books of the New Testament, except the figurative pre-significations used by our Lord, if thou consider the life and manners of the Saints, their actions and sayings, nothing of the kind can be produced which should provoke to imitation of lying. For the simulation of Peter and Barnabas is not only recorded, but also reproved and corrected.
Augustine of Hippo, On Lying 8
43. So great blindness, moreover, hath occupied men’s minds, that to them it is too little if we pronounce some lies not to be sins; but they must needs pronounce it to be sin in some things if we refuse to lie: and to such a pass have they been brought by defending lying, that even that first kind which is of all the most abominably wicked they pronounce to have been used by the Apostle Paul. For in the Epistle to the Galatians, written as it was, like the rest, for doctrine of religion and piety, they say that he has told a lie, in the passage where he says concerning Peter and Barnabas, “When I saw that they walked not uprightly according to the truth of the Gospel.” For, while they wish to defend Peter from error, and from that pravity of way into which he had fallen; the very way of religion in which is salvation for all men, they by breaking and mincing the authority of the Scriptures do endeavor themselves to overthrow.
Augustine of Hippo, On Lying 43
Instructed by which examples, the blessed Apostle James also, and all the chief princes of the primitive Church urged the Apostle Paul in consequence of the weakness of feeble persons to condescend to a fictitious arrangement and insisted on his purifying himself according to the requirements of the law, and shaving his head and paying his vows, as they thought that the present harm which would come from this hypocrisy was of no account, but had regard rather to the gain which would result from his still continued preaching. … For then we may rightly and pardonably acquiesce in the wrong of a lie, when, as we said, a greater harm depends on telling the truth, and when the good which results to us from speaking the truth cannot counterbalance the harm which will be caused by it.
John Cassian, The Conferences of John Cassian. Part II. Containing Conferences XI-XVII 8.20
Thus when Peter dissembled, St. Paul tells us that the other Jews, and even Barnabas also was carried away with his dissimulation. … So that such have a more accumulative guilt, for they do not only commit, but patronize the fault
Richard Allestree, The Government of the Tongue 7
6 passages · 3 writers · 400s to 1800s
Writers ask whether a lie told to defend religion, to catch heretics, or to bring someone to the truth can ever be justified.
17. Wherefore, though there be indeed many ways in which latent heretics may be sought out, without vituperating the catholic faith or praising heretical impiety, yet if there were no other way at all of drawing out heretical impiety from its caverns, but that the catholic tongue should deviate from the straight path of truth; more tolerable were it that that should be hid, than that this should be precipitated; more tolerable that the foxes should lurk in their pits unseen, than for the sake of catching them the huntsmen should fall into the pit of blasphemy; more tolerable that the perfidy of Priscillianists should be covered with the veil of truth, than that the faith of catholics, lest it should of lying Priscillianists be praised, should of believing catholics be denied.
Augustine of Hippo, Against Lying 17
Whence it is gathered, that it is more pernicious, or to speak more mildly, that it is more perilous for Catholics to lie that they may catch heretics, than for heretics to lie that they may not be found out by Catholics. Because, whoso believes Catholics when they tell a lie to tempt people, is either made or confirmed a heretic; but whoso believes heretics when they tell a lie to conceal themselves, doth not cease to be a Catholic.
Augustine of Hippo, Against Lying 4
For if they suspect that even in the catholic doctrines themselves we speak lyingly, that we may conceal I know not what other thing which we think true; of course to one suspecting the like thou shalt say, I did this then only to catch thee: but what wilt thou answer when he says, Whence then do I know whether thou art not doing it even now, lest thou be caught by me? … And so while that which is aimed at by means of the lie, is that faith may be taught, the thing which is brought about is, rather, that there shall be no having faith in any man. For if we speak even against God when we tell a lie, what so great evil will people be able to discover in any lie, that, as though it were a most wretched thing, we should be bound in every way to eschew it?
Augustine of Hippo, Against Lying 7
No lie is of the truth; frauds and impostures then are very unfit means to support and propagate the truth. I suppose it had been better with the state of religion if they had never been used. The result of them appears in the infidelity of our age; the detection of ancient pious frauds and wiles has almost run our age into atheism and irreligion; but the greatest actors and sufferers for the Christian revelation would assure us that no lie is of the truth.
Matthew Henry, Commentary on First John 2.6
But a lie for God is against God, and carries the sentence of death in itself.
George MacDonald, Unspoken Sermons 7
To say on the authority of the Bible that God does a thing no honourable man would do, is to lie against God; to say that it is therefore right, is to lie against the very spirit of God. To uphold a lie for God’s sake is to be against God, not for him. God cannot be lied for.
George MacDonald, Unspoken Sermons 7
7 passages · 5 writers · 400s to 1700s
Writers trace lying to the serpent and the devil, citing John 8:44, and describe the liar as taking his character from him.
For thou, it may be, art a liar, because thou utterest a lie; but thou art not its father. For if thou hast got what thou sayest from the devil, and hast believed the devil, thou art a liar, but not the father of the lie. But he, because he got not elsewhere the lie wherewith in serpent-form he slew man as if by poison, is the father of lies just as God is Father of truth. Withdraw, then, from the father of lies: make haste to the Father of truth; embrace the truth, that you may enter into liberty.
Augustine of Hippo, Lectures or Tractates on the Gospel According to St. John 43
But that which I intend is only what is enjoined us by the apostle, — namely, in all things to “speak the truth in love,” Eph. iv. 15. … And sin entered into the world by and with a long train of lies; and ever since, the whole world, and everything in it, is filled with them; which represents him and his nature who is the father of lies and liars.
John Owen, Pneumatologia 5.1
Lying is such a sin, which the depravation of nature in youth is prone to exert itself by, and that on sundry reasons, not now to be inquired into: “They go astray from the womb, speaking lies.” The first inducement of our nature unto sin was by a lie, and we fell in Adam by giving credit thereunto; and there is in every sin a particular lie.
John Owen, Pneumatologia 3.6
Indeed, it is of all other sins the most Diabolical, it being a conjunction of two of Satan’s most essential properties, Malice and Lying. We know tis his peculiar title to be the Accuser of the brethren: and when we transcribe his copy, we also assume his nature, entitle ourselves to a descent from him, Ye are of your Father the Devil. John. 8. 44. We are by it rendered a sort of Incubus brats, the infamous progenies of the Lying spirit.
Richard Allestree, The Government of the Tongue 6
He who tells a lie makes himself like the devil. … Lying shuts men out of heaven. ‘Without are dogs, and whosoever loveth and maketh a lie.' Rev 22:15. As it is a great sin to tell a lie, so it is a worse sin to teach a lie.
Thomas Watson, A Body of Divinity 3.10
God made men with a disposition to truth. It is congruous to reason and natural light, to the order of our faculties and the laws of society, that we should speak truth; but the devil, the author of sin, the spirit that works in the children of disobedience, has so corrupted the nature of man that the wicked are said to be estranged from the womb, speaking lies ( Ps. lviii. 3 ); he has taught them with their tongues to use deceit, Rom. iii. 13 .
Matthew Henry, Commentary on John 8.5
Lying makes us like the devil (who is the father of lies ), and is a prime part of the devil's image upon our souls; and therefore we are cautioned against this sin by this general reason: Seeing you have put off the old man with his deeds, and have put on the new man, v. 10 . The consideration that we have by profession put away sin and espoused the cause and interest of Christ, that we have renounced all sin and stand engaged to Christ, should fortify us against this sin of lying.
Matthew Henry, Commentary on Colossians 3.3
4 passages · 4 writers · 300s to 1700s
Writers say that God cannot lie and use the point to show what lying is.
If it is a less evil to be deceived than to lie, dare we to say that He lies who we dare not to say is deceived? But He is neither deceived, nor doth He lie; but in very deed as it is written (for of Him is it understood, of Him ought it to be understood), “Nothing false is said unto the King, and nothing false shall proceed out of His mouth.”
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 85
For if God wishes to lie, we must not conclude that it is right to lie, but rather that he is not God. For no will can ever wish to lie, unless truth in it is impaired, nay, unless the will itself be impaired by forsaking truth.
Anselm of Canterbury, Cur Deus Homo I.XII
We hence learn that whenever we misuse God’s name, it is a kind of sacrilege; for nothing is deemed more precious by God than truth; yea, as he himself is truth, and is so called, ( John 14:6 ) there is nothing more adverse to his nature than falsehood. … But the most heinous pollution of it is, when the truth is changed into a lie.
John Calvin, Commentary on Jeremiah and Lamentations 34.8
What David said in his haste ( Ps. cxvi. 11 ), that all men are liars, Paul here asserts deliberately. Lying is a limb of that old man which we every one of us come into the world clothed with. All men are fickle, and mutable, and given to change, vanity and a lie ( Ps. lxii. 9 ), altogether vanity, Ps. xxxix. 5 .
Matthew Henry, Commentary on Romans 3.1
9 passages · 8 writers · 1st c. to 1900s
Early rules, catechisms, and commentaries command truth-speaking toward the neighbor and treat truthfulness as part of Christian life.
5. My child, be not a liar, since a lie leadeth the way to theft; neither money-loving, nor vainglorious, for out of all these thefts are engendered.
The Teaching of the Twelve Apostles, The Teaching of the Twelve Apostles 3.3
Thou shalt not be double-minded nor double-tongued; for to be double-tongued is a snare of death. 5. Thy speech shall not be false, nor empty, but fulfilled by deed.
The Teaching of the Twelve Apostles, The Teaching of the Twelve Apostles 3.2
104. That we must not lie. “Lying lips are an abomination to the Lord.”
Cyprian of Carthage, The Treatises of Cyprian 12.4.106
The other things which the worshipper of God ought to observe are easy, when these virtues are comprehended, that no one should ever speak falsely for the sake of deceiving or injuring. For it is unlawful for him who cultivates truth to be deceitful in anything, and to depart from the truth itself which he follows. In this path of justice and all the virtues there is no place for falsehood.
Lactantius, The Divine Institutes 6.18
“Speak ye truth, each one,” saith he, “with his neighbor”; then what is more touching to the conscience still, “because we are members one of another.” … For there is nothing, no, nothing so productive of enmity as deceit and guile.
John Chrysostom, Homilies on Ephesians 15
Therefore it is evident that lying is directly an formally opposed to the virtue of truth. Reply to Objection 1: We judge of a thing according to what is in it formally and essentially rather than according to what is in it materially and accidentally. Hence it is more in opposition to truth, considered as a moral virtue, to tell the truth with the intention of telling a falsehood than to tell a falsehood with the intention of telling the truth.
Thomas Aquinas, Summa Theologica II-II.Q110.A1
Q. 77. What is required in the ninth commandment? A. The ninth commandment requireth the maintaining and promoting of truth between man and man, and of our own and our neighbor’s good name, especially in witness-bearing.
Westminster Assembly, Westminster Shorter Catechism 77
"You must never tell a lie, but always speak as you think, and as the matter is, to the best of your knowledge: Speak you every man the truth to his neighbour, both in bargains and in common converse; dread every word that looks like a lie." This precept the apostle quotes ( Eph. iv. 25 ), and backs it with this reason, We are members one of another.
Matthew Henry, Commentary on Zechariah 8.2
Lie not to another (μη ψευδεσθε εις αλληλους). Lying (ψευδος) could have been included in the preceding list where it belongs in reality. But it is put more pointedly thus in the prohibition (μη and the present middle imperative). It means either "stop lying" or "do not have the habit of lying."
A.T. Robertson, Word Pictures in the New Testament 13.3
8 passages · 6 writers · 300s to 1700s
Writers comment on Proverbs, Psalms, and the prophets on lying lips and the deceitful tongue.
Thou shalt not tell lies: for says He, “Thou shalt destroy all those that speak lies.”
Constitutions of the Holy Apostles, Constitutions of the Holy Apostles 8.1
I for my part, to the best of my thinking, as far as according to my infirmity I am able to judge, would choose that a man should be deceived in any matter rather than lie in any. For to be deceived is the portion of infirmity, to lie of iniquity.
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 85
I know not with what conscience any one can pray to God with that tongue with which he either speaks falsehood, or calumniates, or detracts. God listens to holy lips, and speedily answers those prayers which an unpolluted tongue pours forth.
Sulpitius Severus, The Doubtful Letters of Sulpitius Severus 2.10
You must either deny that you are a sinner if you are not to be in danger of Gehenna: or, if you are a sinner you will be sent to hell for even a light offence: “The mouth that lieth,” says one, “kills the soul.” I suspect that you, like other men, have occasionally told a lie: for all men are liars, that God alone may be true, and that He may be justified in His words, and may prevail when He judges. It follows either that you will not be a man lest you be found a liar: or if you are a man and are consequently a liar, you will be punished with parricides and adulterers.
Jerome, Against Jovinianus 2
Does not the false witness first both slay his own soul with his tongue, and then, after he has destroyed himself, endeavor to injure another? He makes an ill use of the tongue, but the tongue is not therefore an evil thing; the tongue is God’s work, but iniquity makes an ill use of that good work of God.
Augustine of Hippo, Lectures or Tractates on the Gospel According to St. John 28
The tongue ought to be the representative of the mind, according to the old saying; for why was the tongue formed, but in order that men may communicate with one another? For the thoughts are hidden, and they come forth when we speak with each other. But the Prophet says that the order of nature was by them inverted, for they had taught their tongues to lie We also hence learn that they had no fidelity whatever; for their very tongues had been taught to deceive: as when one by practice has learnt anything, it is what he does readily; so when the tongues are formed by continual use and inured to lying, they can do nothing else.
John Calvin, Commentary on Jeremiah and Lamentations 9.6
Conceiving and uttering from the heart. He now adds that they were devoted to the invention of mischief, and thoroughly imbued with falsehood; for “to utter a lie from the heart,” is far worse than to tell lies thoughtlessly, or even to deceive when an occasion presents itself.
John Calvin, Commentary on Isaiah 59.1
2. A false witness condemned for a cheat; he shows forth deceit, not only how little conscience he makes of deceiving those he deals with, but how much pleasure he takes in it, and that he is possessed by a lying spirit, Jer. ix. 3-5 . We are all concerned to possess ourselves with a dread and detestation of the sin of lying ( Ps. cxix. 163 ) and with a reigning principle of honesty.
Matthew Henry, Commentary on Proverbs 12.17
8 passages · 5 writers · 300s to 1900s
Writers name the loss of heaven, the death of the soul, and the damage to society as consequences of lying.
He speaks a lie. If so, then is the soul dead. How do we prove this? Let us ask the truth itself, which saith, “The mouth that lieth, slayeth the soul.”
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 17
Since then by lying eternal life is lost, never for any man’s temporal life must a lie be told. And as to those who take it ill and are indignant that one should refuse to tell a lie, and thereby slay his own soul in order that another may grow old in the flesh; what if by our committing theft, what if by committing adultery, a person might be delivered from death: are we therefore to steal, to commit whoredom? They cannot prevail with themselves in a case of this kind: namely, if a person should bring a halter and demand that one should yield to his carnal lust, declaring that he will hang himself unless his request be granted: they cannot prevail with themselves to comply for the sake of, as they say, saving a life.
Augustine of Hippo, On Lying 9
To hate lying, and to keep at the utmost distance from it, because it is an abomination to the Lord, and renders those abominable in his sight that allow themselves in it, not only because it is a breach of his law, but because it is destructive to human society. 2. To make conscience of truth, not only in our words, but in all our actions, because those that deal truly and sincerely in all their dealings are his delight, and he is well pleased with them.
Matthew Henry, Commentary on Proverbs 12.22
Of the sin of lying in particular; it is a fruitful sin, and upon this account exceedingly sinful: one lie needs another to support it, and that another. It is a rule in the devil's politics Male facta male factis tegere, ne perpluant — To cover sin with sin, in order to escape detection.
Matthew Henry, Commentary on John 18.2
It is the character of God's people that they are children who will not lie, who dare not lie, who hate and abhor lying. … We belong to the same society or body, which falsehood or lying tends to dissolve; and therefore we should avoid it, and speak truth. Observe, Lying is a very great sin, a peculiar violation of the obligations which Christians are under, and very injurious and hurtful to Christian society.
Matthew Henry, Commentary on Ephesians 4.3
They are sins most opposite to the mind of God, however lightly regarded—and lying especially—by man. An indifference to the sin of lying, whether among old or young, rich or poor, is one of the most unmistakable symptoms of an ungodly condition.
J.C. Ryle, Expository Thoughts on John John 8:37-47
Whoever, from whatever reason of blindness, may be the holder of a lie, the thing is a lie, and no falsehood must mingle with the justice we mete out to it. There is nothing for any lie but the pit of hell.
George MacDonald, Unspoken Sermons 7
Morality is rooted in religion, and if we lie to God, we shall not be true to our brother. Hence, passing over all other sins for the present, Hosea fixes upon one, the prevalence of which strikes at the very foundation of society. What can be done with a community in which lying has become a national characteristic, and that even in formal agreements? Honey-combed with falsehood, it is only fit for burning.
Alexander Maclaren, Ezekiel, Daniel and the Minor Prophets; and Matthew Chaps. I to VIII 1.3.4
6 passages · 4 writers · 300s to 1700s
Writers count flattery, hypocrisy, and boasting as kinds of lying or as related vices.
These, differ from the class in which we have placed liars in this respect, that liars delight in lying, rejoicing in deceit for its own sake: but these lust to please by agreeable talk, and yet would rather please by saying things that were true, but when they do not easily find true things to say that are pleasant to the hearers, they choose rather to tell lies than to hold their tongues. Yet it is difficult for these sometimes to undertake a story which is the whole of it false; but most commonly they interweave falsehood with truth, where they are at a loss for something sweet. Now these two sorts of lies do no harm to those who believe them, because they are not deceived concerning any matter of religion and truth, or concerning any profit or advantage of their own.
Augustine of Hippo, On Lying 18
Reply to Objection 3: Boasting does not always involve a mischievous lie, but only where it is contrary to the love of God or our neighbor, either in itself or in its cause. That a man boast, through mere pleasure in boasting, is an inane thing to do, as the Philosopher remarks (Ethic. iv, 7): wherefore it amounts to a jocose lie. Unless perchance he were to prefer this to the love of God, so as to contemn God's commandments for the sake of boasting: for then it would be against the charity of God, in Whom alone ought our mind to rest as in its last end. To boast for the sake of glory or gain seen to involve an officious lie: provided it be do without injury to others, for then it would once become a mischievous lie.
Thomas Aquinas, Summa Theologica II-II.Q112.A2
For, first of all, hypocrisy is of itself very abominable to God. Secondly, whereas they are determined to lie unto God, this ariseth of great contempt, in that they do not reverence and fear Christ, being the Chief Governor of those amongst whom they were. It is ungodliness joined with impudency; because, so they can escape shame and reproach amongst men, before whom they were determined to vaunt and brag, they pass not to deny their manifest wickedness unto God.
John Calvin, Commentary on the Acts of the Apostles 5.2
Lying is here put for every kind of deceit, hypocrisy, or cunning; and truth for honest dealing. He demands that every kind of communication between them shall be sincere; and enforces it by this consideration, for we are members one of another . That members should not agree among themselves, — that they should act in a deceitful manner towards each other, is prodigious wickedness.
John Calvin, Commentary on Galatians and Ephesians Ephesians 4.7
There are two sorts of lies equally detestable:—1. … 2. A flattering lie, which secretly works the ruin of those it is spoken to.
Matthew Henry, Commentary on Proverbs 26.19
Note, Many are brought to gross lying by reigning pride, and affectation of the applause of men, particularly in works of charity to the poor. … Those that boast of good works they never did, or promise good works they never do, or make the good works they do more or better than really they are, come under the guilt of Ananias's lie, which it concerns us all to dread the thought of. [2.] He told this lie to the Holy Ghost. It was not so much to the apostles as to the Holy Ghost in them that the money was brought, and that was said which was said, v. 4 , Thou hast not lied unto men (not to men only, not to men chiefly, though the apostles be but men), but thou hast lied unto God.
Matthew Henry, Commentary on Acts 5.1
15 passages · 14 writers · 1st c. to 1900s
Writers list the ban on false witness in the Decalogue, in early rules of life, and in later catechisms.
Thou shalt not commit murder, thou shalt not commit adultery, thou shalt not commit pæderasty, thou shalt not commit fornication, thou shalt not steal, thou shalt not practice magic, thou shalt not practice witchcraft, thou shalt not murder a child by abortion nor kill that which is begotten. Thou shalt not covet the things of thy neighbour, 3. thou shalt not forswear thyself, thou shalt not bear false witness, thou shalt not speak evil, thou shalt bear no grudge.
The Teaching of the Twelve Apostles, The Teaching of the Twelve Apostles 3.2
But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; “not rendering evil for evil, or railing for railing,” or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching:
Polycarp of Smyrna, Epistle to the Philippians 2
The divine law, then, not only forbids the worshipping of idols, but also of the heavenly bodies, the sun, the moon, or the other stars; yea, not heaven, nor earth, nor the sea, nor fountains, nor rivers, must be worshipped, but we must serve in holiness of heart and sincerity of purpose only the living and true God, who also is Maker of the universe. Wherefore saith the holy law: “Thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; thou shalt not desire thy neighbour’s wife.”
Theophilus of Antioch, Theophilus to Autolycus - Book II 35
Fear is not then irrational. It is therefore rational. How could it be otherwise, exhorting as it does, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Than shalt not bear false witness?
Clement of Alexandria, The Stromata, or Miscellanies 2.7
There is not one after-age which does not take from primitive sources. At any rate, my Creator did not learn from your God to issue such commandments as: Thou shalt not kill; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; thou shalt not covet what is thy neighbour’s; honour thy father and thy mother; and, thou shalt love thy neighbour as thyself.
Tertullian, The Five Books Against Marcion 2.17
Accordingly, when He uttered such denunciations as, “Thou shalt do no murder; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness,” —He taught me to refrain from doing to others what I should be unwilling to have done to myself; and therefore the precept developed in the Gospel will belong to Him alone, who anciently drew it up, and gave it distinctive point, and arranged it after the decision of His own teaching, and has now reduced it, suitably to its importance, to a compendious formula, because (as it was predicted in another passage) the Lord—that is, Christ—“was to make (or utter) a concise word on earth.”
Tertullian, The Five Books Against Marcion 4.16
“Thou shalt not forswear thyself; for it is said, “Thou shalt not swear at all.” But if that cannot be avoided, thou shalt swear truly; for “every one that swears by Him shall be commended.” “Thou shalt not bear false witness;” for “he that falsely accuses the needy provokes to anger Him that made him.”
Constitutions of the Holy Apostles, Constitutions of the Holy Apostles 8.1
A man would bribe thee, for example, to bear false witness. … I am not allured by a bribe to lose my soul to gain money. He turneth himself to stir up fear within thee, he who was not able to corrupt thee with a bribe, beginneth to threaten loss, banishment, massacres, perchance, and death. Therein now, if desire prevailed not, perchance fear will prevail to make thee sin.…What had evil fear done?
Augustine of Hippo, Expositions on the Book of Psalms 80
Flesh taken from a wild beast is not to be eaten. Agreements to bear false witness, or for any evil purpose, are not to be made.
Sulpitius Severus, The Sacred History Of Sulpitius Severus 1.18
To the eighth commandment, forbidding false testimony, is added the prohibition against false judgment, according to Ex. 23:2 : "Neither shalt thou yield in judgment, to the opinion of the most part, to stray from the truth"; and the prohibition against lying ( Ex. 23:7 ): "Thou shalt fly lying," and the prohibition against detraction, according to Lev. 19:16 : "Thou shalt not be a detractor, nor a whisperer among the people." To the other two commandments no further precepts are added, because thereby are forbidden all kinds of evil desires.
Thomas Aquinas, Summa Theologica I-II.Q100.A11
“ Quam in mendaciis causae suae praesidium constituere ,” than to place the defense of their cause in lies. “ Non tamen falsis testimoniis est oppremendus ,” he ought not to be borne down with false testimony. “ Ut doctrinam nostram reddant odiosam ,” that they may bring odium on our doctrine. … But they are false witnesses in this, and suborned to lie, because they corrupt purposely those things which were well and godly spoken.
John Calvin, Commentary on the Acts of the Apostles 6.3
While is easy to keep from stealing another man’s goods, but often difficult to resist coveting them; easy to avoid bearing false witness in direct judgment, difficult to be perfectly truthful in conversation; easy to refrain from getting drunk, difficult to be absolutely sober; easy not to wish for a neighbour’s death, difficult not to wish anything contrary to his interests; easy to keep from slander, difficult to avoid all contempt.
Francis de Sales, Introduction to the Devout Life 4.8
On the other hand, since he was conscious to himself of his integrity, and that he was not such a man as his friends represented him, he would never betray his integrity, nor charge himself with that which he was innocent of. He would not be brought, no, not by the rack of their unjust censures, falsely to accuse himself. If we must not bear false witness against our neighbour, then not against ourselves.
Matthew Henry, Commentary on Job 27.1
See notes at Mat 5:21, Mat 5:27. Jesus said, Thou shalt do no murder - See the notes at Mat 5:21-26. Thou shalt not commit adultery - See the notes at Mat 5:27-32. Thou shalt not steal - To steal is to take the property of another without his knowledge or consent. Thou shalt not bear false witness - Give testimony contrary to truth. This may be done in a court of justice, or by private or public slander. It means to say things of another which are not true.
Albert Barnes, Notes on the Bible Matthew 19:16
False witness is not only given in court. The sins of the tongue against the law of love are more subtle and common than those of act. ‘Come, let us enjoy ourselves, and abuse our neighbours,’ is the real meaning of many an invitation to social intercourse. If some fairy could treat our newspapers as the Russian censors do, and erase all the lies about the opposite side, which they report and coin, how many blank columns there would be!
Alexander Maclaren, Genesis, Exodus, Leviticus and Numbers 2.1.19
15 passages · 10 writers · 300s to 1900s
Writers describe false witness and false accusation as harm to a neighbor's name, goods, or life, and as a matter for judges and church discipline.
Since, however, after all his severe sufferings, after his retirement into Gaul, after his sojourn in a foreign and far distant country in the place of his own, after his narrow escape from death through their calumnies, but thanks to the clemency of the Emperor,—distress which would have satisfied even the most cruel enemy,—they are still insensible to shame, are again acting insolently against the Church and Athanasius; and from indignation at his deliverance venture on still more atrocious schemes against him, and are ready with an accusation, fearless of the words in holy Scripture , ‘A false witness shall not be unpunished;’ and, ‘The mouth that belieth slayeth the soul;’ we therefore are unable longer to hold our peace, being amazed at their wickedness and at the insatiable love of contention displayed in their intrigues.
Athanasius of Alexandria, Defence Against the Arians. (Apologia Contra Arianos.) 2.1.1
One word they changed and a few letters, in order to support their false testimony. But for whom changest thou a word, O human vanity, O human weakness? For the Word, the Unchangeable, dost thou change a word?
Augustine of Hippo, Expositions on the Book of Psalms 66
Some rich and powerful person calls thee to give false witness for him. What wilt thou be doing now? … That person requires of thee; “Give false witness for me, and I will give thee so and so much.” Thou who seekest not the things of others, sayest, “That be far from me: I do not seek for what it has not pleased God to give me, I will not receive it; depart from me.”
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 59
19:18-20 ): "And when after most diligent inquisition, they shall find that the false witness hath told a lie against his brother: then shall render to him as he meant to do to his brother," and this refers to the injury done to the person: and afterwards, referring to the injury done to the commonwealth, the text continues: "And thou shalt take away the evil out of the midst of thee, that others hearing may fear, and may not dare to do such things." Specially, however, does he injure the person of the accused, if he accuse him falsely. Wherefore the accused, if innocent, may condone the injury done to himself, particularly if the accusation were made not calumniously but out of levity of mind.
Thomas Aquinas, Summa Theologica II-II.Q68.A4
In general, as to all men, by doing harm to none, either by deed, or by word, or by thought. By deed, harm is done to one's neighbor---sometimes in his person, i.e. as to his personal existence; and this is forbidden by the words, "Thou shalt not kill": sometimes in a person united to him, as to the propagation of offspring; and this is prohibited by the words, "Thou shalt not commit adultery": sometimes in his possessions, which are directed to both the aforesaid; and with this regard to this it is said, "Thou shalt not steal." Harm done by word is forbidden when it is said, "Thou shalt not bear false witness against thy neighbor": harm done by thought is forbidden in the words, "Thou shalt not covet."
Thomas Aquinas, Summa Theologica I-II.Q100.A5
Did they yield? No! from their shame of being overcome and their inability to resist, they became furious, and shutting their eyes and ears they suborned false witnesses against him.
Martin Luther, The Bondage of the Will 37
The Eighth Commandment. Thou shalt not bear false witness against thy neighbor. … Therefore God wishes the reputation, good name, and upright character of our neighbor to be taken away or diminished as little as his money and possessions, that every one may stand in his integrity before wife, children, servants, and neighbors.
Martin Luther, Luther's Large Catechism 8.17
In seeking false witnesses, their treacherous cruelty is manifested; and when, after being disappointed of their expectation, they still do not desist, this affords a still more striking display of their blinded obstinacy. Thus, amidst the darkness of their rage, the innocence of the Son of God shone so brightly, that the devils themselves might know that he died innocent. It ought to be observed, also, that the appellation of false witnesses is applied not to those who contrive a lie which had no foundation, but to those who calumniously pervert what was justly said, and turn it into a crime; an instance of which is here expressly related as to the destruction and rebuilding of the temple.
John Calvin, Harmony of the Evangelists 1.33
The expression, false witnesses of God, we may understand in two ways — either that by lying they used the name of God under a false pretext, or that they were detected as liars, in testifying what they had received from God. The second of these I rather prefer, because it involves a crime that is much more heinous, and he had spoken previously as to men. Now, therefore, he teaches that, if the resurrection of Christ is denied, God is made guilty of falsehood in the witnesses that have been brought forward and hired by him.
John Calvin, Commentary on Corinthians 1.2
13. He that robbeth his neighbour of his goods, or detains anything violently or fraudulently, is bound not only to restore the principal, but all its fruits and emoluments, which would have accrued to the right owner during the time of their being detained. By proportion to these rules we may judge of the obligation that lies upon all sorts of injurious persons; the sacrilegious, the detainers of tithes, cheaters of men’s inheritances, unjust judges, false witnesses, and accusers; those that do fraudulently or violently bring men to sin, that force men to drink, that laugh at and disgrace virtue, that persuade servants to run away or commend such purposes; violent persecutors of religion in any instance; and all of the same nature.
Jeremy Taylor, Holy Living 3.4.2
A witness that is conscientious will not dare to give in a testimony that is in the least untrue, nor, for good-will or ill-will, represent a thing otherwise than according to the best of his knowledge, whoever is pleased or displeased, and then judgment runs down like a river. 2. But a witness that will be bribed, and biassed, and browbeaten, will utter lies (and not stick nor startle at it), with as much readiness and assurance as if what he said were all true.
Matthew Henry, Commentary on Proverbs 14.5
15. Rise - Or be established, accepted, owned as sufficient: it is the same word which in the end of the verse is rendered, be established. 16. A safe witness - A single witness, though he speak truth, is not to be accepted for the condemnation of another man, but if he be convicted of false witness, this is sufficient for his own condemnation.
John Wesley, Notes on the Bible 32.19
18. A false witness is as destructive to reputation, as such weapons to the body (Pr 24:28). beareth … witness—literally, "answereth questions," as before a judge, against his neighbor. 19. Treachery annoys as well as deceives.
Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible Proverbs 25
Only Matthew and Mark tell us of the two witnesses whose twisted version of the word about ‘destroying the Temple and rebuilding it in three days’ seemed to Caiaphas serious enough to require an answer. Their mistake was one which might have been made in good faith, but none the less was their travesty ‘false witness.’ Their version of His great word shows how easily the teaching of a lofty soul, passed through the popular brain, is degraded, and made to mean the opposite of what he had meant by it.
Alexander Maclaren, Matthew IX to XVIII 2.33
John tells us that they began by trying to get Pilate to decree the crucifixion without knowing Jesus’ crime; but that was too flagrant injustice, and too blind confidence in them, for Pilate to grant. So they have to manufacture a capital charge on the spot, and they are equal to the occasion. By the help of two lies, and one truth so twisted as to be a lie, they get up an indictment, which they think will be grave enough to compel the procurator to do as they wish.
Alexander Maclaren, Luke 2.36
15 passages · 12 writers · 100s to 1900s
Writers mention false swearing and broken vows as lying and as a misuse of God's name.
But I commanded them, Let none of you bear malice in his heart against his neighbour, or love a false oath.” The liars and the proud, too, He threatens; the former thus: “Woe to them that call bitter sweet, and sweet bitter;” and the latter: “Woe unto them that are wise in their own eyes, and prudent in their own sight.”
Clement of Alexandria, The Instructor 3.12
They will laugh and say that I deal in lies. … They are ready to make statements on oath and to disclaim them afterwards with an oath as false as the first. When asked for their signatures they use shifts and seek excuses.
Jerome, The Letters of St. Jerome 84
See, for instance, some powerful person, to cover his rapine and plunder, asks of you the service of a false witness. You refuse: refuse the false oath, lest thou shouldest deny Him that is true. That I may not dwell long on this, he is angry, he is powerful, he oppresses thee: a friend comes who would not have thee in this press of trouble, in this evil case; “I pray thee, do what is told thee; what great matter is it?” … “Do what the other tells.”
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 33
Why did He go straightway not to theft, but to false witness, passing over that commandment? Because he that steals, doth upon occasion swear also; but he that knows not either swearing or speaking falsehood, much less will he choose to steal. So that by this He hath overthrown the other sin likewise: since falsehood comes of stealing.
John Chrysostom, The Homilies of St. John Chrysostom 20
If those for lying suffered such things, what shall not the perjured suffer? Because she simply affirmed, “Yea, for so much,” ye see what she suffered. Bethink you then; they that swear and forswear themselves, of what should they be worthy?
John Chrysostom, A Commentary on the Acts of the Apostles 12
And the commander-in-chief said: These, all holy one, are whosoever lay hold of the precious cross and swear to a lie: by the power of the cross of the Lord. The angels tremble and worship with fear, and men lay hold of it and swear to a lie and do not know what they testify: and for this cause they are thus chastised here.
The Apocalypse of the Virgin, The Apocalypse of the Virgin 2
Reply to Objection 2: A gloss on the words, "Let . . . blasphemy be put away from you" ( Eph. 4:31 ) says: "Blasphemy is worse than perjury." The reason is that the perjurer does not say or think something false about God, as the blasphemer does: but he calls God to witness to a falsehood, not that he deems God a false witness, but in the hope, as it were, that God will not testify to the matter by some evident sign.
Thomas Aquinas, Summa Theologica II-II.Q13.A3
16. If a false witness rise up against any man . Because the fear of God does not so prevail in all men, as that they should voluntarily abstain from the love of slander, God here appoints the punishment to be inflicted for perjury: for political laws are enacted against the ungodly and disobedient, in order that those who despise God’s judgment should be brought before the tribunal of men.
John Calvin, Harmony of the Law 1.5.3
This suitableness of them to the consciences of men is manifest, in that the laws of the best governed nations among the heathen have had an agreement with them. … Grant him to be a spirit, and it will presently appear absurd to represent him by any corporeal image, and derogate from his excellency by so mean a resemblance; with the same easiness he will grant a reverence due to the name of God; that we must not serve our turn of him, by calling him to witness to a lie in a solemn oath; that as worship is due to him, so is some stated time a circumstance necessary to the performance of that worship.
Stephen Charnock, The Existence and Attributes of God 9
Thou shalt not forswear thyself, Matt. v. 33 . One part of the religious regard the Jews were taught to pay to their God was to swear by his name, Deut. x. 20 . But they affronted him, instead of doing him honour, if they called him to be witness to a lie.
Matthew Henry, Commentary on Exodus 20.1
As the nobles confirmed the covenant with their hands and seals, so the people with a curse and an oath, solemnly appealing to God concerning their sincerity, and imprecating his just revenge if they dealt deceitfully. Every oath has in it a conditional curse upon the soul, which makes it a strong bond upon the soul; for our own tongues, if false and lying tongues, will fall, and fall heavily, upon ourselves.
Matthew Henry, Commentary on Nehemiah 10.1
A poor man, who wishes you well, but can promise you nothing, because he has nothing to be kind with, is better than a liar, than a rich man who makes you believe he will do mighty things, but, when it comes to the setting to, will do nothing. The character of the men of low degree, that they are vanity, from whom nothing is expected, is better than that of men of high degree, that they are a lie, they deceive those whose expectations they raised.
Matthew Henry, Commentary on Proverbs 19.21
5. Perjury; when men affirm with an oath what is false. … 534. Are not such oaths specially forbidden in holy Scripture? The Saviour says: I say unto you, Swear not at all, but let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 532–535
To lift up, or pronounce the name of God for a lie, naturally means, to call upon God to confirm a falsehood. … The command not to misuse the name of God, includes false swearing, which is the greatest indignity which can be offered to God. And as the command, “Thou shalt do no murder,” includes all indulgence of malicious feelings; so the command, “Thou shalt not forswear thy self,” includes all lesser forms of irreverence in the use of the name of God.
Charles Hodge, Systematic Theology III.19.7
Nowhere are there such habitual liars, and nowhere are there so many oaths. Every traveller there knows that, and sees how true is Christ’s filiation of the custom of swearing from the custom of falsehood. But these poisonous weeds of speech not only tended to degrade plain veracity in the popular mind, but were themselves parents of immoral evasions, for it was the teaching of some Rabbis, at all events, that an oath ‘by heaven’ or ‘by earth’ or ‘by Jerusalem’ or ‘by my head’ did not bind. That further relaxation of the obligation of truthfulness was grounded on the words quoted in verse 33, for, said the immoral quibblers, ‘it is “thine oaths to the Lord” that thou “shalt perform,” and for these others you may do as you like’ Therefore our Lord insists that every oath, even these mutilated, colloquial ones which avoid His name, is in essence an appeal to God, and has no sense unless it is.
Alexander Maclaren, Ezekiel, Daniel and the Minor Prophets; and Matthew Chaps. I to VIII 2.25
10 passages · 7 writers · 200s to 1700s
Writers cite Acts 5 as a case where a lie was a sin against God and was punished.
Of this same thing in the Acts of the Apostles: “Why hath Satan filled thine heart, that thou shouldst lie to the Holy Ghost, when thy estate was in thine own power? Thou hast not lied unto men, but unto God.”
Cyprian of Carthage, The Treatises of Cyprian 12.4.32
XXX. They who say and teach these things, and moreover call Him another Paraclete in the sense of another God, who know that blasphemy against Him alone cannot be forgiven, and who branded with such fearful infamy Ananias and Sapphira for having lied to the Holy Ghost, what do you think of these men? Do they proclaim the Spirit God, or something else?
Gregory of Nazianzus, Select Orations of Saint Gregory Nazianzen 17
Lastly , the chief of the apostles, taught by these instances, and knowing that one who has any avarice cannot bridle it, and that it cannot be put an end to by a large or small sum of money, but only by the virtue of renunciation of everything, punished with death Ananias and Sapphira, who were mentioned before, because they had kept back something out of their property, that that death which Judas had voluntarily met with for the sin of betraying the Lord, they might also undergo for their lying avarice. How closely do the sin and punishment correspond in each case! In the one case treachery, in the other falsehood, was the result of covetousness. In the one case the truth is betrayed, in the other the sin of lying is committed.
John Cassian, The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 7.25
Thou hast not lied unto men, but unto the Lord. And Ananias, hearing these words, fell down, and gave up the ghost. … Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord?
The Decretals, The Decretals 5.3
But if any one act otherwise (which may God forbid), let him take care lest he meet the condemnation of Ananias and Sapphira, and be found guilty of sacrilege, as those were who lied as to the price of the property designated, of whom we read thus in the before-cited passage of the Acts of the Apostles: “But a certain man named Ananias, with Sapphira his wife, sold land ( agrum ), and kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles’ feet. But Peter said to Ananias, Why hath Satan tempted ( tentavit ) thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whilst it remained, was it not thine own? and after it was sold, was it not in thine own power?
The Decretals, The Decretals 5.3
That which followeth afterward concerning lying may have a double sense; either that he did falsely bear a show of the Spirit, or that he lied against the Spirit. And, indeed, it is word for word mentiri Spiritum; but forasmuch as the Greek word [ ψευδεσθαι ] is joined with a double accusative case and that doth better agree with the text [context,] I am rather of this mind, that Ananias is reprehended, because he did lie falsely to the Holy Ghost. Which he confirmeth shortly after, when he upbraideth this unto him, that he hath lied unto God, and not unto men.
John Calvin, Commentary on the Acts of the Apostles 5.1
For hypocrites do so enwrap themselves in so many shifts, that they think they have nothing to do with God. And Peter speaketh thus expressly, because Ananias had deceived the Church. … Furthermore, we must note, that he saith that he lieth to God who doth lie to the Holy Ghost.
John Calvin, Commentary on the Acts of the Apostles 5.1
Acts v. 3, Ananias is said to “lie to the Holy Ghost.” This is repeated and interpreted, verse 4, “Thou hast not lied unto men, but unto God.” The declaration of the person intended by the “Holy Ghost” is added for the aggravation of the sin, for he is “God.”
John Owen, Pneumatologia 1.3
By lying unto him, in making a profession in the church wherein he presides of that which is false. This is explained, verse 4, by ἐψεύσω τῷ Θεῷ, “thou hast lied unto God;” the nature of his sin being principally intended in the first place, and the object in the latter.
John Owen, Pneumatologia 1.3
Whatever is contrary to the good Spirit proceeds from the evil spirit, and those hearts are filled by Satan in which worldliness reigns, and has the ascendant. Some think that Ananias was one of those that had received the Holy Ghost, and was filled with his gifts, but, having provoked the Spirit to withdraw from him, now Satan filled his heart; as, when the Spirit of the Lord departed from Saul, an evil spirit from God troubled him. Satan is a lying spirit; he was so in the mouth of Ahab's prophets, and so he was in the mouth of Ananias, and by this made it appear that he filled his heart. 2. The sin itself: He lied to the Holy Ghost; a sin of such a heinous nature that he could not have been guilty of it if Satan had not filled his heart.
Matthew Henry, Commentary on Acts 5.1
15 passages · 9 writers · 300s to 1900s
Writers describe false speech toward God, or claimed in his name, as a sin against God as well as against people.
To take the crimes of Cain: the first sin is envy at the preference of Abel; the second is guile , whereby he said to his brother, “Let us go into the field:” the third is murder , a further wickedness: the fourth, fratricide , a still greater iniquity: the fifth that he committed the first murder , and set a bad example to mankind: the sixth wrong in that he grieved his parents: the seventh, his lie to God; for when he was asked, “Where is Abel thy brother?” he replied, “I know not.” Seven sins were therefore avenged in the destruction of Cain.
Basil of Caesarea, The Letters 260
The seventh that he lied to God. You have followed these steps with your mind, or do you desire that I should repeat the enumeration in a fuller way, to make you understand how each of these sins would be visited with a very severe penalty, even if it stood alone. Who would judge a man worthy of pardon who envies another simply because he enjoys the favour and love of God? Here then is one very great and inexpiable sin.
Gregory of Nazianzus, Select Orations of Saint Gregory Nazianzen 24
“Honey” is wisdom, holding the first place for sweetness among the viands of the heart. How many enemies of the Lord, then, that lie unto the Lord, are fed not only of the fat of wheat, but also from the rock with honey, from the wisdom of Christ? … How many, then, are satisfied with that honey, cry out, and say, It is sweet; say, Nothing better, nothing sweeter could be thought or said! and yet the enemies of the Lord have lied unto Him.
Augustine of Hippo, Expositions on the Book of Psalms 81
By these words many men promise to themselves impunity for their iniquity from the Divine Mercy, even if they shall have persevered in being such, as that generation is described, “crooked and embittering; which hath not directed their heart, and the spirit thereof hath not been trusted with God:” with whom it is not profitable to agree. … For they that lie to Him in their tongue, though their heart doth hold some other thing, do think indeed, and will, even God to be a liar, when He doth menace upon such men eternal punishment.
Augustine of Hippo, Expositions on the Book of Psalms 78
But God, who knows whether thou liest or speakest the truth, does not cause thee to lose in the judgment the benefit, but does not permit thee to obtain it, because thou hast dared to lie to the Truth.
Augustine of Hippo, Lectures or Tractates on the Gospel According to St. John 8
And at the same time the atrocity of their sin is here pointed out; for if we rightly consider what it is to speak falsehood in the name of Jehovah, it will certainly appear to us to be more detestable than either to kill an innocent man, or to destroy a guest with poison, or to lay violent hands on one’s own father, or to plunder a stranger. Whatever crimes then can be thought of, they do not come up to this, that is, when God himself is involved in such a dishonor, as to be made an abettor of falsehood. What indeed can more peculiarly belong to God than his own truth? and it is his will also to be worshipped by us according to this distinction: God is truth.
John Calvin, Commentary on Zechariah and Malachi Zechariah 13.4
As to the present passage in which God condemns Shemaiah for having thrust in himself without being called, what is meant is, that he brought forward his own dreams, having been furnished with no commission; for the prophetic office was then special. Then Shemaiah is here rejected as an impostor, because he had only brought forward prophecies suggested by his own brains, which yet he falsely pretended to have been from God; and it was a most atrocious crime, as it was a sacrilege to abuse, as Shemaiah did, the name of God. But the atrocity of his sin the Prophet still further sets forth, by saying that his prophecies were pernicious and fatal to the people.
John Calvin, Commentary on Jeremiah and Lamentations 29.23
Many take it into their lips only to profane it by the grossest perjury; others outrage or slight it by entering into trifling and unnecessary oaths; and hypocrites are chargeable with wickedly abusing it. But those whom David refers to are such as swear by the Lord, considerately and with reverence, and whose hearts respond to what they declare. This appears more clearly from the contrast which follows in the verse, where he opposes those who swear by the name of God to those who speak lies, understanding by that term, not only treacherous and deceitful men, but men who profane the name of God by falsehoods of a sacrilegious kind.
John Calvin, Commentary on the Psalms 63.3
If, therefore, you would glorify this attribute, which shall one day break open your consciences, offer to me a sincere confession. When David speaks of the happiness of a pardoned man, he adds, “in whose spirit there is no guile,” 751 not meaning a sincerity in general, but an ingenuity in confessing. To excuse, or extenuate sin, is to deny God the knowledge of the depths of our deceitful hearts: when we will mince it rather than aggravate it; lay it upon the inducements of others, when it was the free act of our own wills, study shifts to deceive our Judge; this is to speak lies of him, as the expression is (Hos. vii. 13), as though he were a God easy to be cheated, and knew no more than we were willing to declare.
Stephen Charnock, The Existence and Attributes of God 8
They expose themselves to the wrath of God, for he is angry at the voice of those that thus lie unto him with their mouth and flatter him with their tongue, and is displeased at their dissimulation, and destroys the works of their hands, that is, blasts their enterprises, and defeats those purposes which, when they made these vows, they were seeking to God for the success of. If we treacherously cancel the words of our mouths, and revoke our vows, God will justly overthrow our projects, and walk contrary, and at all adventures, with those that thus walk contrary, and at all adventures with him.
Matthew Henry, Commentary on Ecclesiastes 5.2
However, it is certain that they had no true reverence of God nor any serious regard to him. So that question is commonly understood, " Of whom hast thou been afraid, or feared? Of none; for thou hast not feared me whom thou shouldst fear; for thou hast lied to me." Those that dissemble with God make it to appear they stand in no awe of him.
Matthew Henry, Commentary on Isaiah 57.2
Observe, Though Satan filled his heart to do it, yet he is said to have conceived it in his own heart, which shows that we cannot extenuate our sins by laying the fault of them upon the devil; he tempts, but he cannot force; it is of our own lusts that we are drawn away and enticed. The evil thing, whatever it is, that is said or done, the sinner has conceived it in his own heart; and therefore, if thou scornest, thou alone shalt bear it. The close of the charge is very high, but very just: Thou hast not lied unto men, but unto God. … So here, Thou mightest have imposed upon us, who are men like thyself; but, be not deceived, God is not mocked.
Matthew Henry, Commentary on Acts 5.1
Why hast thou conceived this thing in thy heart? - So profanely to dissemble on so solemn an occasion? Thou hast not lied to men only, but to God also. Hence the Godhead of the Holy Ghost evidently appears: since lying to him, ver. 3, is lying to God.
John Wesley, Notes on the Bible 5.5
They "polluted" God by making His name the cloak under which they uttered falsehoods. among my people—an aggravation of their sin, that they committed it "among the people" whom God had chosen as peculiarly His own, and among whom He had His temple. It would have been a sin to have done so even among the Gentiles, who knew not God; much more so among the people of God (compare Pr 28:21).
Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible Ezekiel 13
That last clause of my text, ‘In whose spirit there is no guile,’ seems to me to refer to the frank sincerity of a confession, which does not try to tell lies to God, and, attempting to deceive Him, really deceives only the self-righteous sinner. Whosoever opens his heart to God, makes a clean breast of it, and without equivocation or self-deception or the palliations which self-love teaches, says, ‘I have played the fool and erred exceedingly,’ to that man the Psalmist thinks pardon is sure to come.
Alexander Maclaren, Psalms 1.22
15 passages · 11 writers · 1st c. to 1900s
Writers call insincere profession, flattery, feigned piety, and boasting kinds of lying.
Let us cleave, therefore, to those who cultivate peace with godliness, and not to those who hypocritically profess to desire it. … And again it saith, “They loved Him with their mouth, and lied to Him with their tongue; but their heart was not right with Him, neither were they faithful in His covenant.” “Let the deceitful lips become silent,” [and “let the Lord destroy all the lying lips, ] and the boastful tongue of those who have said, Let us magnify our tongue; our lips are our own; who is lord over us?
Clement of Rome, First Epistle to the Corinthians 2.15
A more lying antichrist is he who with his mouth professes that Jesus is the Christ, and with his deeds denies Him. A liar in this, that he speaks one thing, and does another.
Augustine of Hippo, Ten Homilies on the First Epistle of John 6
The “faultless” ones, indeed, in the Apocalypse, are so called because “no guile was found in their mouth.” They did not say they had no sin: if they had said this, they would deceive themselves, and the truth would not be in them; and if the truth were not in them, guile and untruth would be found in their mouth. If, however, to avoid envy, they said they were not without sin, although they were sinless, then this very insincerity would be a lie, and the character given of them would be untrue: “In their mouth was found no guile.”
Augustine of Hippo, A Treatise Concerning Man’s Perfection in Righteousness 30
But, on the other hand, the insincere are to be admonished to learn how heavy is the labour of duplicity, which with guilt they endure. For, while they are afraid of being found out, they are ever seeking dishonest defences, they are agitated by fearful suspicions. But there is nothing safer for defence than sincerity, nothing easier to say than truth. For, when obliged to defend its deceit, the heart is wearied with hard labour. … Hence it is said through Jeremiah, They have taught their tongue to speak lies, and weary themselves to commit iniquity ( Jerem. ix. 5 ): as if it were said plainly, They who might have been friends of truth without labour, labour to sin; and, while they refuse to live in simplicity, by labours require that they should die.
Gregory the Great, The Book of Pastoral Rule, and Selected Epistles, of Gregory the Great 4.4.12
David in this verse sets forth that part of unrighteousness which is contrary to truth. He says that there is no sincerity or uprightness in their speech, because the great object upon which they are bent is to deceive. He next describes the manner in which they deceive, namely, that every man endeavors to ensnare his neighbor by flattery He also points out the fountain and first cause of this, They speak with a double heart. This doubleness of heart, as I may term it, makes men double and variable in their speech, in order thereby to disguise themselves in different ways, or to make themselves appear to others different from what they really are.
John Calvin, Commentary on the Psalms 12.1
Is it again objected, that they ought not to have been terrified by such severity of reproof, because they made a profession, in baptism, that they would afterwards be different persons from what they had formerly been? The reply is still easy. Those whose habits of uttering falsehood to God, and of deceiving themselves, lead them to hold out hypocrisy and pretension, instead of the reality, ought to be urged, with greater sharpness than other men, to true repentance.
John Calvin, Harmony of the Evangelists 5.28
As then the pretense of good intention, (as they say,) ever deceives the unbelieving, the Prophet condemns this pretense, and shows it to be wholly fallacious, and of no avail. “It is nothing,” he says, “that they pretend before God some good intention; their own lies deceive them.” And Amos, no doubt, mentions here these lies, in opposition to the commands of God.
John Calvin, Commentary on Joel, Amos, and Obadiah Amos 2.11
Again, any duplicity or unreality in confession or spiritual intercourse with your director tends to dryness and barrenness, for, if you lie to God’s Holy Spirit, you can scarcely wonder that He refuses you His comfort. If you do not choose to be simple and honest as a little child, you will not win the child’s sweetmeats.
Francis de Sales, Introduction to the Devout Life 4.14
All men are liars. Here is an instance in two sore evils under the sun:—1. Some that are really poor would be thought to be rich and are thought to be so; they trade and spend as if they were rich, make a great bustle and a great show as if they had hidden treasures, when perhaps, if all their debts were paid, they are not worth a groat. This is sin, and will be shame; many a one hereby ruins his family and brings reproach upon his profession of religion.
Matthew Henry, Commentary on Proverbs 13.7
Stoddard taught it to be the duty of converts, on many occasions, to profess their faith and love and other graces before men, by relating their experiences in conversation: but it would be great wickedness, for such as know themselves to be not saints, thus to do; because they would speak falsely, and utter lies in so doing. Now, for the like reason, it would be very sinful, for men to profess and seal their consent to the covenant of grace in the Lord’s supper, when they know at the same time that they do not consent to it, nor have their hearts at all in the affair.
Jonathan Edwards, Inquiry Concerning Qualification for Communion 6
The meaning of this verse seems to be as follows: “Although you say of my Father in heaven that He is your God, you do not really know Him and are plainly ignorant of His character, will, and purposes. Professing to know Him, in works you deny Him. But I, on the contrary, know Him perfectly, for I am indeed one with Him from all eternity and came forth from Him. So perfectly do I know Him, that I should be a liar and a child of the devil, like yourselves, if I said I did not know Him.
J.C. Ryle, Expository Thoughts on John John 8:48-59
Entire trust in the Lord cannot be, except where all cause for boasting is taken away (Isa 14:32; Zec 11:11). 13. nor speak lies—worshipping God in truth, and towards man having love without dissimulation. The characteristic of the 144,000 sealed of Israel.
Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible Zephaniah 3
The man who responds to this with his whole being, is of the truth. The man who knows these things, and but knows them; the man who sees them to be true, and does not order life and action, judgment and love by them, is of the worst of lying; with hand, and foot, and face he casts scorn upon that which his tongue confesses.
George MacDonald, Unspoken Sermons 6
Ah! there is a sad amount of lying and hypocrisy in prayers for spiritual blessings. … They make the requests because their fathers did so before them, and because these are the right kind of things to say in a prayer. Such prayers get no answers.
Alexander Maclaren, St John Chaps. I to XIV 1.43
Here Paul is not so much prescribing love as describing the kind of love which he recognises as genuine, and the main point on which he insists is sincerity. The ‘dissimulation’ of the Authorised Version only covers half the ground. It means, hiding what one is; but there is simulation, or pretending to be what one is not. There are words of love which are like the iridescent scum on the surface veiling the black depths of a pool of hatred. A Psalmist complains of having to meet men whose words were ‘smoother than butter’ and whose true feelings were as ‘drawn swords’; but, short of such consciously lying love, we must all recognise as a real danger besetting us all, and especially those of us who are naturally inclined to kindly relations with our fellows, the tendency to use language just a little in excess of our feelings.
Alexander Maclaren, Romans and Corinthians 1.29
15 passages · 12 writers · 100s to 1900s
Writers mention lying in passing as the devil's work, trait, or tool.
1. He had indeed been already accustomed to lie against God, for the purpose of leading men astray. For at the beginning, when God had given to man a variety of things for food, while He commanded him not to eat of one tree only, as the Scripture tells us that God said to Adam: “From every tree which is in the garden thou shalt eat food; but from the tree of knowledge of good and evil, from this ye shall not eat: for in the day that ye shall eat of it, ye shall die by death;” he then, lying against the Lord, tempted man, as the Scripture says that the serpent said to the woman: “Has God indeed said this, Ye shall not eat from every tree of the garden?” And when she had exposed the falsehood, and simply related the command, as He had said, “From every tree of the garden we shall eat; but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die:” when he had [thus] learned from the woman the command of God, having brought his cunning into play, he finally deceived her by a falsehood, saying, “Ye shall not die by death; for God knew that in the day ye shall eat of it your eyes shall be opened, and ye shall be as gods, knowing good and evil.”
Irenaeus of Lyons, Against Heresies: Book V 24
And likewise it was a lie, “It is good for us to be here;” for if it had been a good thing they would also have re mained there. But if it were a lie, you will seek to know who caused the lie to be spoken; and especially since according to John, “When he speaketh a lie he speaketh of his own; for he is a liar and the father thereof;” and as there is no truth apart from the working of Him who says, “I am the Truth,” so there is no lie apart from him who is the enemy of truth.
Origen of Alexandria, Origen's Commentary on the Gospel of Matthew 2.5.40
But here again I am astonished at those who have spoken falsehood in your ears, that they were not afraid, seeing that lying belongs to the Devil, and that liars are alien from Him who says, ‘I am the Truth .’ For I never wrote to you, nor will my accuser be able to find any such letter; and though I ought to have written every day, if I might thereby behold your gracious countenance, yet it would neither have been pious to desert the Churches, nor right to be troublesome to your Piety, especially since you are willing to grant our requests in behalf of the Church, although we are not present to make them.
Athanasius of Alexandria, Apology to the Emperor. (Apologia Ad Constantium.) 2.19
Railing he hated, because it leads not to the kingdom of heaven. … A lie, or any word designed to slander any one, he abominated, as one who knew that lies come from the devil, and that the Lord will destroy all that utter a lie. If you have none of these things, and are clear of all, then are you verily disciples of the disciple of the Lord; if not, beware lest, in your disputes about the mode of singing psalms, you are straining at the gnat and setting at naught the greatest of the commandments.
Basil of Caesarea, The Letters 207
Consider Cain, what commands were laid on him by his envy. She ordered him to slay his brother, to lie unto God, to grieve his father, to cast off shame; and he did it all, and in nothing refused to obey.
John Chrysostom, Homilies on First Corinthians 20
Even because ye cannot hear My word. Ye are of your father the devil, and the lusts of your father ye will do: he was a murderer from the beginning, and abode not in the truth: when he speaketh a lie, he speaketh of his own.”
John Chrysostom, The Homilies of St. John Chrysostom on the Gospel of St. John 56
Assuredly it now is clear how divinely authorized are these words of our Redeemer, which are so applicable to the enemies of the Faith that one may not doubt they were said of them: “You,” He says, “are of your father the devil, and the lusts of your father it is your will to fulfil. He was a murderer from the beginning and stood not in the truth, because the truth is not in him. When he speaketh a lie, he speaketh of his own: for he is a liar and the father thereof .”
Leo the Great, The Letters and Sermons of Leo the Great 4.115
And he would gladly retain himself (that is his life, and the things that he loves), but he does not succeed, either, through death, by which he has to leave them, or through my disposition, by which these created things are taken from the sight of My creatures. Such as these follow a lie, walking on the road of falsehood, and are sons of the Devil, who is the Father of Lies; and, because they pass by the door of falsehood, they receive eternal damnation. So then you see, that I have shown you both Truth and Falsehood, that is, My road which is Truth, and the Devil’s which is Falsehood.”
Catherine of Siena, The Dialogue 3.11
In one word, in all his actions we experience the truth of our Saviour’s description, that he was “a murderer from the beginning, and abode not in the truth,” (John 8:44). Truth he assails with lies, light he obscures with darkness. The minds of men he involves in error; he stirs up hatred, inflames strife and war, and all in order that he may overthrow the kingdom of God, and drown men in eternal perdition with himself. Hence it is evident that his whole nature is depraved, mischievous, and malignant. There must be extreme depravity in a mind bent on assailing the glory of God and the salvation of man. This is intimated by John in his Epistle, when he says that he “sinneth from the beginning,” (1 John 3:8), implying that he is the author, leader, and contriver of all malice and wickedness.
John Calvin, Institutes of the Christian Religion I.14
Liars and murderers are in a particular manner said to resemble the devil and to be his children, and therefore it may well be expected that God should abhor them. These were the characters of David's enemies; and such as these are still the enemies of Christ and his church, men perfectly lost to all virtue and honour; and the worse they are the surer we may be of their ruin in due time.
Matthew Henry, Commentary on Psalms 5.1
9. And the Lord said unto Cain, Where is Abel thy brother? - God knew him to be guilty; yet he asks him, that he might draw from him a confession of his crime; for those who would be justified before God, must accuse themselves. And he said, I know not - Thus in Cain the devil was both a murderer, and a liar from the beginning.
John Wesley, Notes on the Bible 28.4
Let us observe, in the last place, how much our Lord endured before the council, from false witness and mockery. Falsehood and ridicule are old and favorite weapons of the devil. "He is a liar, and the father of it." (John 8:44.) All through our Lord's earthly ministry we see these weapons continually employed against Him.
J.C. Ryle, Expository Thoughts on Matthew Matthew 26:47-56
False witness and slander are two favorite weapons of the devil. He was a liar from the beginning, and is still the father of lies. (John 8:44.) When he finds that he cannot stop God's work, his next device is to blacken the character of God's servants, and to destroy the value of their testimony. With this weapon he assaulted David--"False witnesses," he says, "did rise against me--they laid to my charge things that I knew not."
J.C. Ryle, Expository Thoughts on Luke Luke 23:1-12
Nicknames, insulting epithets, and violent language, are favorite weapons with the devil. … Lying stories have been diligently invented, and greedily swallowed, about their conduct. No wonder that David said, "Deliver my soul, O Lord, from lying lips, and from a deceitful tongue."
J.C. Ryle, Expository Thoughts on John John 8:48-59
The devil and truth have no contact. When he speaketh a lie (οταν λαλη το ψευδος). Indefinite temporal clause with οταν and the present active subjunctive of λαλεω. But note the article το: "Whenever he speaks the lie," as he is sure to do because it is his nature. Hence "he speaks out of his own" (εκ των ιδιων λαλε) like a fountain bubbling up (cf. Mt 12:34 ).
A.T. Robertson, Word Pictures in the New Testament 5.8
15 passages · 6 writers · 300s to 1800s
Writers cite the truthfulness of God, of Christ, and of Scripture to show what lying is or to reject the charge that they lie.
God is Almighty, and yet, though Almighty, He cannot die, cannot be deceived, cannot lie; and, as the Apostle says, “cannot deny Himself.” How many things that He cannot do, and yet is Almighty! yea therefore is Almighty, because He cannot do these things. For if He could die, He were not Almighty; if to lie, if to be deceived, if to do unjustly, were possible for Him, He were not Almighty: because if this were in Him, He should not be worthy to be Almighty. To our Almighty Father, it is quite impossible to sin.
Augustine of Hippo, On the Creed 2
For if in searching I find a lie, I find not a something but a nothing. Let us then look where it is thou sayest that Christ lied. He will say, “In that He said, ‘I go not up to this feast,’ and went up.” Whence dost thou know that He said so?
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 85
If, then, Paul wrote what was true, it is true that Peter was not then walking uprightly, according to the truth of the gospel. He was therefore doing what he ought not to have done; and if Paul had himself already done something of the same kind, I would prefer to believe that, having been himself corrected, he could not omit the correction of his brother apostle, than to believe that he put down any false statement in his epistle; and if in any epistle of Paul this would be strange, how much more in the one in the preface of which he says, “The things which I write unto you, behold, before God, I lie not”!
Augustine of Hippo, Letters of St. Augustin 1.81
And what, too, of its being possible for us to lie? … But that Word which is God, and can do more than we, cannot do this. For it “can do nothing except what it sees the Father do;” and it “speaks not of itself,” but it has from the Father all that it speaks, since the Father speaks it in a special way; and the great might of that Word is that it cannot lie, because there cannot be there “yea and nay,” but “yea yea, nay nay.” Well, but that is not even to be called a word, which is not true.
Augustine of Hippo, On the Holy Trinity 15.15
Let what is chaste be so loved, as that what is true be not denied. For what evil thought may they not have even concerning their own flesh, who believe that the tongue of the Apostle, in that very place, wherein he was commending virginity of body, was not virgin from corruption of lying. In the first place, therefore, and chiefly, let such as choose the good of virginity, hold most firmly that the holy Scriptures have in nothing spoken lies; and, thus, that that also is true which is said, “And if thou shall have taken a wife, thou hast not sinned; and, if a virgin shall have been married, she sinneth not.”
Augustine of Hippo, Of Holy Virginity 18
And unless we understand it so, he was a liar. How was he true acknowledging the Lord and saying, “Comest Thou to me to be baptized,” and, “I have need to be baptized of Thee”? Is he true when he said this? And how is he again true when he saith, “I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending as a dove, and abiding upon Him, the same is He who baptizeth with the Holy Ghost”?
Augustine of Hippo, Lectures or Tractates on the Gospel According to St. John 6
Orth. —Because each one of these proclaims the unchangeable and invariable character of God. For the impossibility of good becoming evil signifies the immensity of the goodness; and that He that is just should never become unjust, nor He that is true a liar, exhibits the stability and the strength that there is in truth and righteousness.
Theodoret of Cyrrhus, The Ecclesiastical History, Dialogues, and Letters of Theodoret 9.4
How he is omnipotent, although there are many things of which he is not capable.—To be capable of being corrupted, or of lying, is not power, but impotence. … Or else to be capable of these things is not power, but impotence.
Anselm of Canterbury, Proslogium VII
And as he himself cannot lie, so he rightly demands mutual fidelity from his own children. Wherefore, let us know, that God manifests himself to the faithful, in order that they may live as in his sight; and may make him the arbiter not only of their works, but of their thoughts.
John Calvin, Commentary on Genesis 17.1
And we ought carefully to notice this; for this passage has not only been written, that we may be instructed in the fear of God; but the Holy Spirit continually proclaims against all despisers, and openly accuses them, that they offer to God the atrocious insult of charging him with falsehood and deception. Let us then know that a dreadful judgment is here denounced on all those profane men who despise God’s word and treat it with derision; for the Holy Spirit by the mouth of Jeremiah openly proclaims, as I have said, before God’s tribunal, that God is made by them a liar.
John Calvin, Commentary on Jeremiah and Lamentations 20.7
(4.) He is a God of truth, whose word we may take and rely upon, for he cannot lie who is faithful to all his promises, nor shall his threatenings fall to the ground.
Matthew Henry, Commentary on Deuteronomy 32.1
First, Because God is unchangeable: God is not a man that he should lie, v. 19 . Men change their minds, and therefore break their words; they lie, because they repent. But God does neither. He never changes his mind, and therefore never recalls his promise.
Matthew Henry, Commentary on Numbers 23.2
This matter is here represented after the manner of men. We are not to imagine that God is ever put upon new counsels, or is ever at a loss for means whereby to effect his purposes, nor that he needs to consult with angels, or any creature, about the methods he should take, nor that he is the author of sin or the cause of any man's either telling or believing a lie; but, besides what was intended by this with reference to Ahab himself, it is to teach us, (1.)
Matthew Henry, Commentary on First Kings 22.2
He would not deny his relation to God, to humour the Jews, and to avoid their reproaches, and prevent further trouble; nor would he retract what he had said, nor confess himself either deceived or a deceiver; if he should, he would be found a false witness against God and himself. Note, Those who disown their religion and relation to God, as Peter, are liars, as much as hypocrites are, who pretend to know him, when they do not.
Matthew Henry, Commentary on John 8.7
we make him a liar—a gradation; 1Jo 1:6, "we lie"; 1Jo 1:8, "we deceive ourselves"; worst of all, "we make Him a liar," by denying His word that all men are sinners (compare 1Jo 5:10). his word is not in us—"His word," which is "the truth" (1Jo 1:8), accuses us truly; by denying it we drive it from our hearts (compare Joh 5:38). Our rejection of "His word" in respect to our being sinners, implies as the consequence our rejection of His word and will revealed in the law and Gospel as a whole; for these throughout rest on the fact that we have sinned, and have sin.
Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible First John 1
15 passages · 11 writers · 100s to 1900s
Writers name the lies of Cain, David, Gehazi, Peter, Rahab, and others and judge them as faults or sins.
But nevertheless, the leaders of the Jews, whom it nearly concerned both to spread abroad a lie, and keep back a people tributary and submissive to them from the faith, gave it out that the body of Christ had been stolen by His followers. For the Lord, you see, did not go forth into the public gaze, lest the wicked should be delivered from their error; that faith also, destined to a great reward, might hold its ground in difficulty.
Tertullian, The Apology 21
Nevertheless, he did not venture to say what the Lord had asked. For the Lord had not simply said, “Lovest Thou me?” but had added, “Lovest thou Me more than these?” that is, “Lovest thou Me more than these here do?” He was speaking of the other disciples; Peter could not say ought but, “I love Thee;” he did not venture to say, “more than these.” He would not be a liar a second time.
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 99
Manifestly, therefore, Peter was truly corrected, and Paul has given a true narrative of the event, unless, by the admission of a falsehood here, the authority of the Holy Scriptures given for the faith of all coming generations is to be made wholly uncertain and wavering. For it is neither possible nor suitable to state within the compass of a letter how great and how unutterably evil must be the consequences of such a concession.
Augustine of Hippo, Letters of St. Augustin 1.40
5. Well then, let us set before our eyes a cunning spy as he makes up to the person whom he has already perceived to be a Priscillianist; he begins with Dictinius the bishop, and lyingly bepraises either his life, if he knew him, or his fame, if he knew him not; this is more tolerable thus far, because Dictinius is accounted to have been a Catholic, and to have been corrected of that error. Then, passing on to Priscillian, (for this comes next in the art of lying,) he shall make reverend mention of him, of an impious and detestable person, condemned for his nefarious wickedness and crimes! In which reverend mention, if haply the person for whom this sort of net is spread, had not been a firm Priscillianist, by this preaching of him, he will be confirmed.
Augustine of Hippo, Against Lying 5
Thus, too, Juda avoided a lie while he avoided not fornication. Nevertheless that would have been a pernicious lie, for it would have involved an injury if he had not kept his promise. Reply to Objection 2: A sin is called deadly, not because it is punished with temporal, but because it is punished with eternal death. Hence also theft, which is a mortal sin, and many other sins are sometimes not punished with temporal death by the law.
Thomas Aquinas, Summa Theologica Suppl..Q65.A4
Reply to Objection 2: The midwives were rewarded, not for their lie, but for their fear of God, and for their good-will, which latter led them to tell a lie. Hence it is expressly stated ( Ex. 2:21 ): "And because the midwives feared God, He built them houses." But the subsequent lie was not meritorious.
Thomas Aquinas, Summa Theologica II-II.Q110.A3
Doubtless, in this dissimulation, it is not to be denied, that he sinned grievously. Yet I think that, at the first, he had endeavored, by all means in his power, to give unto God his due honor; and it was not his fault that the whole kingdom of Egypt was ignorant of the fact that he excelled in skill, not by magical arts, but by a celestial gift. But since the Egyptians were accustomed to the illusions of the magicians, this ancient error so prevailed, that they believed Joseph to be one of them; and I do not doubt that this rumor was spread abroad among the people, although contrary to his desire and intention. Now Joseph, in feigning himself to be a stranger to his brethren, combines many falsehoods in one, and takes advantage of the prevailing vulgar opinion that he used auguries.
John Calvin, Commentary on Genesis 44.1
And after Cain’s murder, this is the first perfection he affronts, (Gen. iv. 9), “Where is Abel, thy brother?” saith God. How roundly doth he answer, “I know not!” as if God were as weak as man, to be put off with a lie. Man doth as naturally hate this perfection as much as he cannot naturally but acknowledge it; he wishes God stripped of this eminency, that he might be incapable to be an inspector of his crimes, and a searcher of the closets of his heart.
Stephen Charnock, The Existence and Attributes of God 8
A liar will hunt for shelter in the reward God gave the midwives that lied to Pharaoh for the preservation of the males of Israel, and Rahab’s saving the spies by false intelligence. God knows how to distinguish between grace and corruption, that may lie close together; or between something of moral goodness and moral evil, which may be mixed; we find their fidelity rewarded, which was a moral good; but not their lie approved, which was a moral evil.
Stephen Charnock, The Existence and Attributes of God 2
The reproof was calm, but very just: What is this that thou hast done? What an improper thing! How unbecoming a wise and good man! Note, If those that profess religion do that which is unfair and disingenuous, especially if they say that which borders upon a lie, they must expect to hear of it, and have reason to thank those that will tell them of it. We find a prophet of the Lord justly reproved and upbraided by a heathen ship-master, Jon. i. 6 . Pharaoh reasons with him: Why didst thou not tell me that she was thy wife? intimating that, if he had known this, he would not have taken her into his house.
Matthew Henry, Commentary on Genesis 12.5
7. Samson said - Samson is guilty both of the sin of lying, and of great folly in encouraging her enquiries, which he should at first have checked: but as he had forsaken God, so God had now forsaken him, otherwise the frequent repetition and vehement urging of this question might easily have raised suspicion in him.
John Wesley, Notes on the Bible 34.16
Ephraim compasseth Me about with lies - Having spoken of future repentance, conversion, restoration, he turns back to those around him, and declares why they can have no share in that restoration. … "Their sin was especially a lie, because they sinned, not through ignorance, but through malice."
Albert Barnes, Notes on the Bible Hosea 11:12
2Ki 5:20-27. Gehazi, by a Lie, Obtains a Present, but Is Smitten with Leprosy. 20-25. I will run after him, and take somewhat of him—The respectful courtesy to Elisha, shown in the person of his servant, and the open-handed liberality of his gifts, attest the fulness of Naaman's gratitude; while the lie—the artful management is dismissing the bearers of the treasure, and the deceitful appearance before his master, as if he had not left the house—give a most unfavorable impression of Gehazi's character.
Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible Second Kings 5
Jesus loves to honour the work of His Spirit in His people, and to pass over their frailties. He dwells on the faith of Rahab, but not on her lie. He commends His Apostles for continuing with Him in His temptations, and passes over their ignorance and want of faith.
J.C. Ryle, Holiness 15
Aaron feels the insufficiency of the plea, when he has to put it into plain words to such a listener, and so he flies to the resource of timid and weak natures, a lie. … And he repeats it now, as if, were it true, he would plead the miracle as a vindication of the worship as well as his absolution. But the lie is too transparent to deserve even an answer, and Moses turns silently from him.
Alexander Maclaren, Genesis, Exodus, Leviticus and Numbers 2.1.30
15 passages · 9 writers · 100s to 1800s
Writers hold that figurative speech, honest error, a sincere vow broken, or an apostle's conduct is not a lie, and some excuse particular deceptions.
Whatever, therefore, he has in his mind, he bears on his tongue, to those who are worthy to hear, speaking as well as living from assent and inclination. For he both thinks and speaks the truth; unless at any time, medicinally, as a physician for the safety of the sick, he may deceive or tell an untruth, according to the Sophists.
Clement of Alexandria, The Stromata, or Miscellanies 7.9
The Sophists themselves did not so understand the Greek word ( ψεῦδος ), when they apply it to the benevolent deception of a physician, or to the untruths used benevolently with the insane. Nothing infamous attaches to the French word mensonge when used for what are deemed “innocent deceptions.” With this whole system of sophistry I have no patience at all; but, in justice to the Sophists, let us not make them worse than they were. They did not understand that such deceptions were lies.
Clement of Alexandria, The Stromata, or Miscellanies 7.19
The explanation is found in this, that he took part in the Jewish rites as being himself a Jew; and that when he said all this which I have quoted, he meant not that he pretended to be what he was not, but that he felt with true compassion that he must bring such help to them as would be needful for himself if he were involved in their error. Herein he exercised not the subtlety of a deceiver, but the sympathy of a compassionate deliverer.”
Jerome, Letters of St. Augustin 1.74
Accordingly, when the blessed Hilary explained this obscure statement of the Lord, by means of this obscure kind of figurative language, saying that we ought to understand Christ to affirm in these words that He knew not that day with no other meaning than that He, by concealing it, caused others not to know it, he did not by this explanation of the statement apologize for it as an excusable falsehood, but he showed that it was not a falsehood, as is proved by comparing it not only with these common figures of speech, but also with the metaphor, a mode of expression very familiar to all in daily conversation. For who will charge the man who says that harvest fields wave and children bloom with speaking falsely, because he sees not in these things the waves and the flowers to which these words are literally applied?
Augustine of Hippo, Letters of St. Augustin 1.140
The poets, therefore, when they composed and sang these things about the conquered gods, had no intention to invent falsehoods, but uttered, as honest men, what the truth extorted from them. This, however, will be carefully and copiously discussed in another and more fitting place.
Augustine of Hippo, City of God 1.3
Joseph : Occasions and opportunities for destroying themselves cannot possibly be wanting to those who are on the road to ruin, or rather who are anxious to destroy themselves; nor are those passages of Scripture to be rejected and altogether torn out of the volume, by which the perversity of heretics is encouraged, or the unbelief of the Jews increased, or the pride of heathen wisdom offended; but surely they are to be piously believed, and firmly held, and preached according to the rule of truth. And therefore we should not, because of another’s unbelief, reject the οἰκονομίας , i.e., the “economy” of the prophets and saints which Scripture relates, lest while we are thinking that we ought to condescend to their infirmities, we stain ourselves with the sin not only of lying but of sacrilege.
John Cassian, The Conferences of John Cassian. Part II. Containing Conferences XI-XVII 8.16
Mendac. xiv), "a most pernicious lie is that which is uttered in matters pertaining to Christian religion." Now it is a lie if one signify outwardly that which is contrary to the truth. But just as a thing is signified by word, so it is by deed: and it is in this signification by deed that the outward worship of religion consists, as shown above ( Q[81], A[7] ).
Thomas Aquinas, Summa Theologica II-II.Q93.A1
Apost., Serm. xxix): "If thou liest on account of humility, if thou wert not a sinner before lying, thou hast become one by lying." I answer that, To speak so as to belittle oneself may occur in two ways. First so as to safeguard truth, as when a man conceals the greater things in himself, but discovers and asserts lesser things of himself the presence of which in himself he perceives. To belittle oneself in this way does not belong to irony, nor is it a sin in respect of its genus, except through corruption of one of its circumstances.
Thomas Aquinas, Summa Theologica II-II.Q113.A1
Rather do they by this term point out the office of John, and ask if God had appointed him to be a prophet . When he replies, I am not , he does not for the sake of modesty tell a lie, but honestly and sincerely detaches himself from the company of the prophets .
John Calvin, Commentary on the Gospel of John 1.5
When he sees that his delays and shifts avail him nothing, he professes entire obedience; not that he then proposed to deceive and lie, because he was prevented by fear; but only, because overwhelmed with a present sense of his calamity, he dared not raise his crest against God. Therefore (as I said before) he did not so much wish designedly to conciliate and frustrate Moses by falsehood, as he deceived himself.
John Calvin, Harmony of the Law 3.8.5
The policy of Paul, whereof Luke maketh mention, doth seem not to beseem the servant of Christ. For the subtilty which he used was inwrapped in dissimulation, which was not far from a lie. He saith that the state of his cause did consist in the resurrection of the dead: but we know that the strife arose about other matters: because he disannulled the ceremonies, because he admitted the Gentiles into the covenant of salvation. I answer, that though these things be true, yet did not he lie. … He knew that his own conscience was clear; and it had been an easy matter for him to prove his cause good before just judges.
John Calvin, Commentary on the Acts of the Apostles 23.2
Not that those are to be commended who are captious, and can take no jest (those that themselves are wise must suffer fools, 2 Cor. xi. 19, 20 ), but those are certainly to be condemned who are any way abusive to their neighbours, impose upon their credulity, cheat them in their bargains with them, tell lies to them or tell lies of them, give them ill language, or sully their reputation, and then think to excuse it by saying that they did but jest. Am not I in sport? He that sins in just must repent in earnest, or his sin will be his ruin.
Matthew Henry, Commentary on Proverbs 26.14
The question now under consideration is not whether it is ever right to do wrong, which is a solecism; nor is the question whether it is ever right to lie; but rather what constitutes a lie. … That is, there are circumstances in which a man is not bound to speak the truth, and therefore there are cases in which speaking or intimating what is not true is not a lie. The Roman moralists just referred to, answer the question, Whether it is ever lawful to lie? in the negative.
Charles Hodge, Systematic Theology III.19.13
The “veracitas in mente,” includes the sincere purpose of doing what we promise, or of telling the whole truth, and nothing but the truth, to the best of our knowledge in the case in which we testify. This excludes all intention to deceive, all mental reservation, and all designed ambiguity of language.
Charles Hodge, Systematic Theology III.19.7
The man who takes good care of himself and none of his brother and sister, is false. A man may be a poet, aware of the highest truth of a thing, of that beauty which is the final cause of its existence; he may draw thence a notion of the creative loveliness that thought it out; he may be a man who would not tell a lie, or steal, or slander—and yet he may not be a true man, inasmuch as the essentials of manhood are not his aim: having nowise come to the flower of his own being, nowise, in his higher degree, attained the truth of a thing—namely, that for which he exists, the creational notion of him—neither is he striving after the same.
George MacDonald, Unspoken Sermons 4
7 passages · 4 writers · 300s to 1900s
Writers mention lies as grave or slight, mortal or venial, or divide them into kinds.
I am convinced, I said, judging from the character of Eustathius, that he cannot thus lightly be turning from one direction to another, now confessing now denying what he said; that a man, shunning a lie, even in any little matter, as an awful sin, is not likely to choose to run counter to the truth in matters of such vast importance and so generally notorious: but if what is reported among you turns out to be true, he must be confronted with a written statement containing the complete exposition of the right faith; then, if I find him ready to agree in writing, I shall continue in communion with him; but, if I find that he shrinks from the test, I shall renounce all intercourse with him.
Basil of Caesarea, The Letters 99
Reply to Objection 2: The truth of other sciences has no connection with the worship of the Godhead: hence it is not called truth according to godliness, and consequently the confession thereof cannot be said to be the direct cause of martyrdom. Yet, since every lie is a sin, as stated above ( Q[110], AA[3] ,4), avoidance of a lie, to whatever truth it may be contrary, may be the cause of martyrdom inasmuch as a lie is a sin against the Divine Law.
Thomas Aquinas, Summa Theologica II-II.Q124.A5
In this way to exceed reason or to fall short thereof belongs to sins specifically different, in so far as they result from different motives. Reply to Objection 2: It is not the sinner's intention to depart from reason; and so sins of excess and deficiency do not become of one kind through departing from the one rectitude of reason. On the other hand, sometimes he who utters a falsehood, intends to hide the truth, wherefore in this respect, it matters not whether he tells more or less. If, however, departure from the truth be not outside the intention, it is evident that then one is moved by different causes to tell more or less; and in this respect there are different kinds of falsehood, as is evident of the "boaster," who exceeds in telling untruths for the sake of fame, and the "cheat," who tells less than the truth, in order to escape from paying his debts.
Thomas Aquinas, Summa Theologica I-II.Q72.A8
On the contrary, A gloss on Ps. 5:7, "Thou wilt destroy all that speak a lie," says "that there are three kinds of lies; for some are told for the wellbeing and convenience of someone; and there is another kind of lie that is told in fun; but the third kind of lie is told out of malice." The first of these is called an officious lie, the second a jocose lie, the third a mischievous lie. Therefore lies are divided into these three kinds.
Thomas Aquinas, Summa Theologica II-II.Q110.A2
On the contrary, The Philosopher says (Ethic. iv, 7): "Those who speak with irony and belittle themselves are more gracious, seemingly, in their manners." I answer that, As stated above ( Q[110], AA[2] ,4), one lie is more grievous than another, sometimes on account of the matter which it is about---thus a lie about a matter of religious doctrine is most grievous---and sometimes on account of the motive for sinning; thus a mischievous lie is more grievous than an officious or jocose lie.
Thomas Aquinas, Summa Theologica II-II.Q113.A2
For instance, do not be content with saying that you told an untruth which injured no one; but say whether it was out of vanity, in order to win praise or avoid blame, out of heedlessness, or from obstinacy. … So you must mention the fact, the motive and the duration of your faults. It is true that we are not bound to be so precise in confessing venial sins, or even, technically speaking, to confess them at all; but all who aim at purifying their souls in order to attain a really devout life, will be careful to show all their spiritual maladies, however slight, to their spiritual physician, in order to be healed.
Francis de Sales, Introduction to the Devout Life 2.19
All liars (πασ τοις ψευδεσιν). Repeated in 22:15 and stigmatized often (2:2; 3:9; 14:5; 21:8,27; 22:15 ). Not a "light" sin.
A.T. Robertson, Word Pictures in the New Testament 28.21
15 passages · 10 writers · 100s to 1800s
Writers describe the lies of false prophets and heretics, and reject lying on behalf of the faith.
6. He shall also judge false prophets, who, without having received the gift of prophecy from God, and not possessed of the fear of God, but either for the sake of vainglory, or with a view to some personal advantage, or acting in some other way under the influence of a wicked spirit, pretend to utter prophecies, while all the time they lie against God.
Irenaeus of Lyons, Against Heresies: Book IV 34
Nor shall an assertion of this kind prevail in the Church of Christ against the exact truth, so as that a lie should be contrived for the praise and glory of Christ. For who does not know that most holy word of the apostle also, who, when he was preaching and proclaiming the resurrection of our Saviour, and confidently affirming the truth, said with great fear, “If any say that Christ is not risen, and we assert and have believed this, and both hope for and preach that very thing, we are false witnesses of God, in alleging that He raised up Christ, whom He raised not up?” And if he who glorifies God the Father is thus afraid lest he should seem a false witness in narrating a marvellous fact, how should not he be justly afraid, who tries to establish the truth by a false statement, preparing an untrue opinion?
Julius Africanus, The Epistle to Aristides 1
Seeing this themselves, accordingly, and having no confidence in their own position, they utter falsehoods against religious men. But it would be better for them, when isolated, and perceiving that under examination they were at a loss and put to silence on all sides, rather to have turned back from the way of error and not to claim men whom they do not know, lest being confuted by them also they should carry off all the more disgrace. But perhaps they do not wish ever to depart from this wickedness of theirs; for they emulate this characteristic of Caiaphas and his party, just as they have learned from them to deny Christ.
Athanasius of Alexandria, Defence of Dionysius. (De Sententia Dionysii.) 2
Accordingly the devil has come, speaking by each and saying, ‘I am Christ, and the truth is with me;’ and he has made them, one and all, to be liars like himself. And strange it is, that while all heresies are at variance with one another concerning the mischievous inventions which each has framed, they are united together only by the common purpose of lying .
Athanasius of Alexandria, Circular to Bishops of Egypt and Libya. (Ad Episcopos Ægypti Et Libyæ Epistola Encyclica.) 2.1
The most grievous part of it is not (though this too is shocking) that the men instil their own heresy into simpler souls by means of those who are worse; but that they also tell lies about us and say that we share their opinions and sentiments; thus baiting their hooks, and by this cloak villainously fulfilling their will, and making our simplicity, which looked upon them as brothers and not as foes, into a support of their wickedness. And not only so, but they also assert, as I am told, that they have been received by the Western Synod, by which they were formerly condemned, as is well known to everyone. If, however, those who hold the views of Apollinarius have either now or formerly been received, let them prove it and we will be content.
Gregory of Nazianzus, Select Letters of Saint Gregory Nazianzen 2.3
In the writing of which it behoves thee to bestow thy pains, since God hath bestowed the gift that thou canst do this: which wholesome writings whereby their insane perversity is destroyed, becoming more and more known, and being by catholics, whether prelates who speak in the congregations, or any studious men full of zeal for God, every where diffused, these will be holy nets in which they may be caught truthfully, not with lies hunted after. For so being taken, either, of their own accord, they will confess what they have been, and others whom they know to be of the evil fellowship they will either kindly correct, or mercifully betray. Or else, if they shall be ashamed to confess what with long-continued simulation they have concealed, by the hidden hand of God healing them shall they be made whole.
Augustine of Hippo, Against Lying 11
Here God accuses these women of a double crime; one crime was that which I have mentioned, cruelly to destroy the souls which were sacred to God, and hence were destined to be saved; but he added a more atrocious crime — that of sacrilege, because they had abused the name of God to deceive. Nothing is less tolerable than when God’s truth is turned into a lie , because this is like reducing him to nothing. God is truth; if, therefore, that is abolished, what else will remain behind? God will be, as it were, a dead specter. Hence the Prophet, in God’s name, complains of both : ye have profaned me, says he , before my people.
John Calvin, Commentary on Ezekiel 13.16
Hitherto, under the form of a complaint, he shows how wickedly they had corrupted and profaned his sacred name: then how impiously they had rendered prophecies contemptible by their lies, and how cruel they were to the people whose safety ought to be their first care, and how they drew on the miserable to destruction. … Since, therefore, false prophets very licentiously corrupt God’s word, when they pretend it to be a pleasant sport; God, on the other hand, pronounces Himself their adversary; as if he said, your contest shall not be with men, but I will be the avenger of so wicked a profanation of my name.
John Calvin, Commentary on Ezekiel 13.6
By a single part he figuratively denotes all hypocritical worship of God; and under “burnt-offering” is included every kind of sacrifice. Nothing is more abominable than when men, from cheating and robbery, sacrifice to God, or when they mingle their lies, hypocrisy, and impurity of heart, with their sacrifices, or corrupt the worship of God by basely defrauding him.
John Calvin, Commentary on Isaiah 61.1
2 Pet. ii. 1: for among them of old there were multitudes of false pretenders unto visions, dreams, revelations, and such spiritual ecstasies, some of whom wore a “rough garment to deceive;” which went not alone, but [was] accompanied with all such appearing austerities as might beget an opinion of sanctity and integrity in them. And when the body of the people were grown corrupt and superstitious, this sort of men had credit with them above the true prophets of God; yet did they for the most part show themselves to be hypocritical liars.
John Owen, Pneumatologia 8.12
Observe, (1.) The crimes charged upon them—impiety and immorality: They prophesied lies in God's name ( v. 21 ), and again ( v. 23 ), They have spoken lying words in my name.
Matthew Henry, Commentary on Jeremiah 29.3
Jeremiah's life and comfort are in Zedekiah's hand, and he has now a petition to present to him for his favour, and yet, having this opportunity, he tells him plainly that there is a word from the Lord, but no word of comfort for him or his people: Thou shalt be delivered into the hand of the king of Babylon. If Jeremiah had consulted with flesh and blood, he would have given him a plausible answer, and, though he would not have told him a lie, yet he might have chosen whether he would tell him the worst at this time; what occasion was there for it, when he had so often told it him before?
Matthew Henry, Commentary on Jeremiah 37.2
Each perfection of his nature enforces his authority; the wisdom of his counsels, the riches of his grace, the grandeur of his works, recommend his law and government. A careful conscientious obedience to his commands shows that the apprehension and knowledge of these things are graciously impressed upon the soul; and therefore it must follow in the reverse that he that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him, v. 4 .
Matthew Henry, Commentary on First John 2.2
The pages of history record many an instance of enormous wickedness wrought out and perfected under the garb of religion. The name of God has too often been pressed into the service of persecution, treachery, and crime. When Jezebel would have Naboth killed, she ordered a "fast to be proclaimed," and false witnesses to accuse him of "blaspheming God and the king." ( 1 Kings 21:9-10.) When Count de Montfort led a crusade against the Albigenses, he ordered them to be murdered and pillaged, as an act of service to Christ's Church. When the Spanish Inquisition tortured and burned suspected heretics, they justified their abominable dealings by a profession of zeal for God's truth.
J.C. Ryle, Expository Thoughts on Luke Luke 22:47-53
The Bible (Deut. xiii. 1-3) teaches that any sign or wonder given or wrought in support of any doctrine contrary to the Word of God, is, without further examination, to be pronounced false. If, therefore, such doctrines as the supremacy of the pope; the power of priests to forgive sins; the absolute necessity of the sacraments as the only channels of communicating the merits and grace of Christ; the necessity of auricular confession; purgatory; the adoration of the Virgin and of the consecrated wafer: and the worship of saints and angels, are contrary to the Holy Scriptures, then to a certainty all the pretended miracles wrought in their support are “lying wonders;” and those who promulgate and sustain them are guilty of pious fraud.
Charles Hodge, Systematic Theology III.19.13
15 passages · 11 writers · 100s to 1900s
Writers mention that liars are shut out of heaven, judged by God, exposed, or ruined by their own lies.
And in this way those who frequent the market-place and the shop philosophize. “For thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh His name in vain.” But those who act contrary to these things—the avaricious, the liars, the hypocrites, those who make merchandise of the truth—the Lord cast out of His Father’s court, not willing that the holy house of God should be the house of unrighteous traffic either in words or in material things.
Clement of Alexandria, The Instructor 3.11
11. Pharaoh hardened himself, because of Thy graciousness;—for when the plagues were stayed, his cruelties waxed strong,—and he lied to his promises. 12. Justice requited him, because he lied greatly against her,—even Grace her freeborn sister; yea she restrained him again—that he should not again provoke.
Ephrem the Syrian, Ephraim Syrus: The Nisibene Hymns 12
For he spared that tomb in which lay the prophet who more than three hundred years before predicted those things, and for his sake neither was the sepulture of him who had seduced him violated. By that affection namely, which causes that no man ever hateth his own flesh, this man had taken forethought for his carcase, who had slain with a lie his own soul.
Augustine of Hippo, On Care to Be Had for the Dead 9
He in his power and anger slays the body; “the mouth that lieth slayeth the soul.” … Thou hast given an answer then, but thou hast not solved the “All men are liars.” Make answer to him to this too, that he may not fancy that he has said anything to persuade to lying, in bringing a testimony out of the Law; so urging thee out of the Law against the Law. For it is written in the Law, “Thou shalt not bear false witness;” and it is written in the Law, “All men are liars.”
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 33
“For unrighteous witnesses have risen up against me.” For there have risen up against me they that speak falsely of me, to remove and call me back from Thee, as if I seek glory of men. … And since my Lord hath first suffered these things, if I too despise the tongues of the dying (“for the mouth that lieth slayeth the soul” ), I believe to see the good things of the Lord in the land of the living, where there is no place for falsity.
Augustine of Hippo, Expositions on the Book of Psalms 27
And then the bishops of the idols made a great laughter, and said to the duke: These men here would assure thee here, to the end that thou shouldst believe foolishly, and that thou shouldst be betaken of thine adversaries. And the apostles said: We say not abide a month, but one day only, and thou shalt be vanquisher all in peace. Then the duke made to be kept that one and that other, that they that said the truth should be honoured, and the liars punished.
Jacobus de Voragine, The Golden Legend 6
Evil speakers must expect to be shaken, for they shall never be established in the earth. What is got by fraud and falsehood, by calumny and unjust accusation, will not prosper, will not last. … A lying tongue is but for a moment, but the lip of truth shall be established for ever.
Matthew Henry, Commentary on Psalms 140.2
A lying tongue, that puts false colours upon things, is but for a moment. The lie will be disproved. The liar, when he comes to be examined, will be found in several stories, and not consistent with himself as he is that speaks truth; and, when he is found in a lie, he cannot gain his point, nor will he afterwards be credited. Truth may be eclipsed, but it will come to light. Those therefore that make a lie their refuge will find it a refuge of lies.
Matthew Henry, Commentary on Proverbs 12.19
Sin may possibly be pleasant in the commission: Bread of deceit, wealth gotten by fraud, by lying and oppression, may be sweet to a man, and the more sweet for its being ill-gotten, such pleasure does the carnal mind take in the success of its wicked projects. All the pleasures and profits of sin are bread of deceit. They are stolen, for they are forbidden fruit; and they will deceive men, for they are not what they promise. … When his conscience is awakened, when he sees himself cheated, and becomes apprehensive of the wrath of God against him for his sin, how painful and uneasy then is the thought of it!
Matthew Henry, Commentary on Proverbs 20.17
19. A moment - Liars, though they may make a fair shew for a season, yet are quickly convicted.
John Wesley, Notes on the Bible 47.10
Deceit will at last be exposed, and the wicked by their own arts often bring on retribution (compare Pr 12:13; Ps 7:16; 9:17, &c.). 28. Men hate those they injure. A lying tongue—"lips" for the persons (compare Pr 4:24; Ps 12:3).
Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible Proverbs 26
The book of Revelation says expressly, “There shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie.”
J.C. Ryle, Holiness 4
Here I would anticipate so far as to say that there are truths as well as facts, and lies against truths as well as against facts. When the Pharisees said Corban, they lied against the truth that a man must honour his father and mother.
George MacDonald, Unspoken Sermons 4
In the present life all tolerated sin bars us out from enjoying God, and in the future nothing can enter that defileth nor whatsoever worketh or maketh a lie.
Alexander Maclaren, Second Corinthians, Galatians, Philippians, Colossians, Thessalonians, and First Timothy 2.2.4
15. Without are dogs, and sorcerers, and whoremongers, and murderers, and idolators, and whosoever loveth and practiseth a lie] These are not on the new earth. They are "without," and, according to xxi. 8, will have then been cast into the lake which burneth with fire and brimstone.
E.W. Bullinger, Commentary on Revelation 21
15 passages · 12 writers · 100s to 1900s
Writers describe lying as a sign of inborn sin, as universal among people, or as a habit that marks the unregenerate.
“God is not as a man.” He thus shows that all men are indeed guilty of falsehood, inasmuch as they change from one thing to another ( μεταφερόμενοι ); but such is not the case with God, for He always continues true, perfecting whatever He wishes.
Irenaeus of Lyons, Fragments from the Lost Writings of Irenæus 24
But the prophets, who have given some wise suggestions on the subject of things produced by generation, tell us that a sacrifice for sin was offered even for new-born infants, as not being free from sin. They say, “I was shapen in iniquity, and in sin did my mother conceive me;” also, “They are estranged from the womb;” which is followed by the singular expression, “They go astray as soon as they are born, speaking lies.”
Origen of Alexandria, Origen Against Celsus 7.50
Observe how everywhere he shames them by this similitude of the body. Let not the eye, saith he, lie to the foot, nor the foot to the eye. For example, if there shall be a deep pit, and then by having reeds laid across upon the mouth of it upon the earth, and yet concealed under earth, it shall by its appearance furnish to the eye an expectation of solid ground, will not the eye use the foot, and discover whether it yields and is hollow underneath, or whether it is firm and resists? Will the foot tell a lie, and not report the truth as it is?
John Chrysostom, Homilies on Ephesians 15
8. “I said in my trance, All men are liars” ( ver. 11 ). … In consternation he hath had regard to his infirmity, and hath seen that he ought not to presume on himself; for as far as pertaineth to the man himself, he is a liar, but by the grace of God he is made true; lest yielding to the pressure of his enemies he might not speak what he had believed, but might deny it; even as it happened to Peter, since he had trusted in himself, and was to be taught that we ought not to trust in man.
Augustine of Hippo, Expositions on the Book of Psalms 116
For the devil first was the father of a lie, when he said, “In the day that ye eat thereof your eyes shall be opened” ( Gen. iii. 5 ), and he first used it. For men use a lie not as a thing proper, but alien to their nature, but he as proper.
John Chrysostom, The Homilies of St. John Chrysostom on the Gospel of St. John 56
The Psalmist sings, “Every man is a liar”; and this is supported by apostolical authority: “That God may be true,” says St. Paul, “and every man a liar”; and yet you have lips righteous, spotless, and free from all falsehood. Isaiah laments, saying, “Woe is me! for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips”; and afterwards one of the seraphim brings a hot coal, taken with the tongs, to purify the prophet’s lips, for he was not, according to the tenor of your words, arrogant, but he confessed his own faults.
Jerome, Against the Pelagians 4
But murder and falsehood are, of themselves, objects of repulsion (since it is natural for man to love his neighbor and the truth): and are desired only for the sake of something else. Consequently with regard to sins of murder and false witness, it was necessary to proscribe, not sins of thought, but only sins of deed.
Thomas Aquinas, Summa Theologica I-II.Q100.A5
Though some may be sanctified in or from the womb, yet in order of nature this native corruption hath first place in them; for a clean thing cannot be brought out of an unclean, but “that which is born of the flesh is flesh:” Ps. lviii. 3, “The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies.” It is to no purpose to say that he speaks of wicked men, — that is, such who are habitually and profligately so; for, whatever any man may afterward run into by a course of sin, all men are morally alike from the womb, and it is an aggravation of the wickedness of men that it begins so early, and holds on an uninterrupted course. Children are not able to speak from the womb, as soon as they are born; yet here are they said to speak lies.
John Owen, Pneumatologia 3.6
There they will cheat deliberately and industriously, with design, with a malicious design, for ( v. 3 ) they bend their tongues, like their bow, for lies, with a great deal of craft; their tongues are fitted for lying, as a bow that is bent is for shooting, and are as constantly used for that purpose. Their tongue turns as naturally to a lie as the bow to the strong. But they are not valiant for the truth upon the earth.
Matthew Henry, Commentary on Jeremiah 9.1
Take them in their trading and bargaining, and they will deceive every one his neighbour, will say any thing, though they know it to be false, for their own advantage. Nay, they will lie for lying sake, to keep their tongues in use to it, for they will not speak the truth, but will tell a deliberate lie and laugh at it when they have done.
Matthew Henry, Commentary on Jeremiah 9.1
Pilate is here said to be the governor, president, or procurator, of Judea. This character is given of him by some other writers, that he was a wicked man, and one that made no conscience of a lie. He reigned ill, and at last was displaced by Vitellius, president of Syria, and sent to Rome, to answer for his mal-administrations.
Matthew Henry, Commentary on Luke 3.1
2. The king, &c. - This seems to be a plain lie extorted from him, by fear. But it was pernicious to all the priests there. Whence David afterwards declares his repentance for this sin of lying, Psalm 1xix, 29.
John Wesley, Notes on the Bible 36.21
“The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies.” It is observable, that the psalmist mentions this as what belongs to the wicked, as the SONS OF MEN: for, these are the preceding words; “Do ye judge uprightly, O ye sons of men? Yea, in heart ye work wickedness.”
Jonathan Edwards, Original Sin Defended 4
As soon as a child is capable of moral action, it gives evidence of a perverted moral character. … As this is the testimony of universal experience, so also it is the doctrine of the Bible. Job xi. 12, “Man” is “born like a wild ass’s colt.” Ps. lviii. 3, “The wicked are estranged from the womb; they go astray as soon as they be born, speaking lies.”
Charles Hodge, Systematic Theology II.8.13
(e) The Gentiles, by their very moral constitution, “by nature,” approve the things of the Law: that is, all men know it is wrong to lie, steal, and murder. I asked Chinese who had never heard the Law or the gospel if they knew these things were wrong; they all admitted they did. Consequently, (f) They are said to be “a law unto themselves, since they show the work of the Law, written in their heart.”
William R. Newell, Romans Verse-by-Verse 2
14 passages · 7 writers · 100s to 1800s
Writers praise or call for refusal to lie to escape danger, torture, or loss, and reject lies told to save life or goods.
For from Jerusalem there went out into the world, men, twelve in number, and these illiterate, of no ability in speaking: but by the power of God they proclaimed to every race of men that they were sent by Christ to teach to all the word of God; and we who formerly used to murder one another do not only now refrain from making war upon our enemies, but also, that we may not lie nor deceive our examiners, willingly die confessing Christ.
Justin Martyr, The First Apology 39
And reckon ye that it is for your sakes we have been saying these things; for it is in our power, when we are examined, to deny that we are Christians; but we would not live by telling a lie. For, impelled by the desire of the eternal and pure life, we seek the abode that is with God, the Father and Creator of all, and hasten to confess our faith, persuaded and convinced as we are that they who have proved to God by their works that they followed Him, and loved to abide with Him where there is no sin to cause disturbance, can obtain these things.
Justin Martyr, The First Apology 8
Many men require from us evil counsels, counsels of lying, of fraud; thinking that they please us thereby. But by the Name of Christ, if what we are saying is pleasing to the Lord, no such man has tempted us, and found what he wished in us.
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 89
For, when he was asked by command of the emperor, through officers sent by him, for a man who was taking refuge with him, and whom he kept in hiding with all possible care, he made answer to their questions, that he could neither tell a lie, nor betray a man; and when he had suffered so many torments of body, (for as yet emperors were not Christian,) he stood firm in his purpose. Thereupon being brought before the emperor, his conduct appeared so admirable, that he without any difficulty obtained a pardon for the man whom he was trying to save. What conduct could be more brave and constant? But peradventure some more timid person may say, “I can be prepared to bear any torments, or even to submit to death, that I may not sin; but, since it is no sin to tell a lie such that you neither hurt any man, nor bear false witness, and benefit some man, it is foolish and a great sin, voluntarily and to no purpose to submit to torments, and, when one’s health and life may haply be useful, to fling them away for nothing to people in a rage.” Of whom I ask; Why he fears that which is written, “Thou shall not bear false witness,” and fears not that which is said unto God, “Thou wilt destroy all them that speak leasing?” Says he, “It is not written, Every lie: but I understand it as if it were written, Thou wilt destroy all that speak false witness.” But neither there is it said, All false witness.
Augustine of Hippo, On Lying 23
I beg you to set me the example of the modesty and shamefacedness which you recommend to me; you accuse another of lying: cease to be a liar yourself. I wish to give no one an occasion of stumbling, and I will not become your accuser; for I have not to consider merely what you deserve but what is becoming in me. I tremble at our Savior’s words. “Whosoever shall cause one of these little ones that believe in me to stumble, it were better for him that a great mill stone were hanged about his neck and he were drowned in the depths of the sea;” and “Woe unto the world because of occasions of stumbling: for it must needs be that occasions arise; but woe to the man through whom the occasion cometh.” It would have been possible for me too to pile up falsehoods against you and to say that I had heard or seen what no one had observed, so that among the ignorant my effrontery might be taken for veracity, and my violence for resolution.
Rufinus of Aquileia, Life and Works of Rufinus with Jerome's Apology Against Rufinus 12.3.1
“But if we shall say, Of men, we fear the people, lest they should stone us: for they held John as a prophet.” Afraid of stoning, but fearing more to confess the truth, they answered a lie to the Truth; and “wickedness imposed a lie upon itself.” For they said, “We know not.”
Augustine of Hippo, Lectures or Tractates on the Gospel According to St. John 3
Therefore ought they to give God thanks, and with sincere confession flee for refuge to His name, that so they may escape the punishment of eternal fire—they who with lying lips took upon them this name, that they might escape the punishment of present destruction. For of those whom you see insolently and shamelessly insulting the servants of Christ, there are numbers who would not have escaped that destruction and slaughter had they not pretended that they themselves were Christ’s servants. Yet now, in ungrateful pride and most impious madness, and at the risk of being punished in everlasting darkness, they perversely oppose that name under which they fraudulently protected themselves for the sake of enjoying the light of this brief life.
Augustine of Hippo, City of God 1.1
Rather they should have been reminded that, if they suffered so severely for the sake of money, they should endure all torment, if need be, for Christ’s sake; that they might be taught to love Him rather who enriches with eternal felicity all who suffer for Him, and not silver and gold, for which it was pitiable to suffer, whether they preserved it by telling a lie or lost it by telling the truth. For under these tortures no one lost Christ by confessing Him, no one preserved wealth save by denying its existence.
Augustine of Hippo, City of God 1.10
Whereas if thou shall say that one thing which is true, that is, that he is dead, and the man be so perturbed that death follow, people will cry out that thou hast killed him. And who can bear men casting up to him what a mischief it is to shun a lie that might save life, and to choose truth which murders a man? I am moved by these objections exceedingly, but it were marvelous whether also wisely. For, when I shall set before the eyes of my heart (such as they be) the intellectual beauty of Him out of Whose mouth nothing false proceedeth, albeit where truth in her radiance doth more and more brighten upon me, there my weak and throbbing sense is beaten back: yet I am with love of that surpassing comeliness so set on fire, that I despise all human regards which would thence recall me.
Augustine of Hippo, Against Lying 36
But if any one maintains that the Lord had threatened the destruction of their city (while He foreknew that they would be converted) for this reason, that He might incite them to a salutary penitence, it follows that those who are set over their brethren may, if need arises, without any blame for telling lies, threaten those who need improvement with severer treatment than they are really going to inflict. But if one says that God revoked that severe sentence in consideration of their penitence, according to what he says by Ezekiel: “If I say to the wicked, Thou shalt surely die: and he becomes penitent for his sin, and doeth judgment and justice, he shall surely live, he shall not die;” we are similarly taught that we ought not obstinately to stick to our determination, but that we should with gentle pity soften down the threats which necessity called forth.
John Cassian, The Conferences of John Cassian. Part II. Containing Conferences XI-XVII 8.25
II. The means were bad, and no way justifiable. If it was not a wrong to Esau to deprive him of the blessing (he himself having forfeited it by selling the birthright), yet it was a wrong to Isaac, taking advantage of his infirmity, to impose upon him; it was a wrong to Jacob too, whom she taught to deceive, by putting a lie into his mouth, or at least by putting one into his right hand. It would likewise expose him to endless scruples about the blessing, if he should obtain it thus fraudulently, whether it would stand him or his in any stead, especially if his father should revoke it, upon the discovery of the cheat, and plead, as he might, that it was nulled by an error personæ—a mistake of the person.
Matthew Henry, Commentary on Genesis 27.2
The woman of the house very ingeniously covered the mouth of the well with a cloth, on which she spread corn to dry, so that the pursuers were not aware that there was a well; else they would have searched it, v. 19 . Thus far the woman did well; but we know not how to justify her further concealing them with a lie, v. 20 .
Matthew Henry, Commentary on Second Samuel 17.2
6. Rebekah is here contriving to procure the blessing for Jacob, which was designed for Esau. If the end was good, the means were bad, and no way justifiable. If it were not a wrong to Esau to deprive him of the blessing, he himself having forfeited it by selling the birth right, yet it was a wrong to Isaac, taking advantage of his infirmity, to impose upon him: it was a wrong to Jacob, whom she taught to deceive, by putting a lie in his mouth.
John Wesley, Notes on the Bible 28.27
We see, then, that the Lord bore his witness to the Truth, to the one God, by standing just what he was, before the eyes and the lies of men. The true king is the man who stands up a true man and speaks the truth, and will die but not lie.
George MacDonald, Unspoken Sermons 6
14 passages · 7 writers · 400s to 1700s
Writers criticize ambiguous or evasive answers and the casuists who allow them.
Yet Pelagius feared the episcopal judgment of Palestine; and when it was objected to him that he said that the grace of God is given according to our merits, he denied that he said so, and condemned those who said this with an anathema. And yet nothing else is found to be defended in the books which he afterwards wrote, thinking that he had made a fraud upon the men who were his judges, by lying or by hiding his meaning, I know not how, in ambiguous words.
Augustine of Hippo, A Treatise Against Two Letters of the Pelagians 1.8
But, thou wilt say, “afterwards it shall be set at liberty.” What if it come not to pass, either upon something intervening that prevents what was begun from being completed, or through obstinacy of an heretical mind denying the same things over again, although of some it had already begun to make confession? especially because, if he shall find out that he has been tampered with by a stranger, he will just the more boldy study to conceal his sentiments by a lie, when he shall have learned much more certainly that this is done without blame, even by the example of the very person who tampered with him. This, truly, in a man who thinks it right to hide the truth by telling a lie, with what face can we blame, and dare to condemn what we teach?
Augustine of Hippo, Against Lying 5
And to bring forward some instances from our unavoidable and almost daily wants which with all our care we can never so guard against as not to be driven to incur them whether with or against our will: what, I ask you, is to be done when, while we are proposing to put off our supper, a brother comes and asks us if we have had it: is our fast to be concealed, and the good act of abstinence hidden, or is it to be proclaimed by telling the truth? If we conceal it, to satisfy the Lord’s command which says: “Thou shalt not appear unto men to fast but unto thy Father Who is in secret;” and again: “Let not thy left hand know what thy right hand doeth,” we must at once tell a lie.
John Cassian, The Conferences of John Cassian. Part II. Containing Conferences XI-XVII 8.21
Hence it is written ( Ps. 140:4 ): "Incline not my heart to evil words, to make excuses in sins": on which words a gloss says: "Shameless men are wont by lying to deny their guilt when they have been found out." And Gregory in expounding Job 31:33, "If as a man I have hid my sin," says (Moral. xxii, 15): "It is a common vice of mankind to sin in secret, by lying to hide the sin that has been committed, and when convicted to aggravate the sin by defending oneself."
Thomas Aquinas, Summa Theologica II-II.Q69.A1
Nevertheless, on this point he ought rather to have avoided than imitated his father’s fault; for no doubt he well remembered that the chastity of his mother had twice been put in great danger; and although she had been wonderfully rescued by the hand of God, yet both she and her husband paid the penalty of their distrust: therefore the negligence of Isaac is inexcusable, in that he now strikes against the same stone. He does not in express terms deny his wife; but he is to be blamed, first, because, for the sake of preserving his life, he resorts to an evasion not far removed from a lie; and secondly, because, in absolving his wife from conjugal fidelity, he exposes her to prostitution: but he aggravates his fault, principally (as I have said) in not taking warning from domestic examples, but voluntarily casting his wife into manifest danger.
John Calvin, Commentary on Genesis 26.1
Some suppose Sarah to have been Abraham’s own sister, yet not by the same mothers but born from a second wife. As, however, the name sister has a wider signification among the Hebrews, I willingly adopt a different conjecture; namely, that she was his sister in the second degree; thus it will be true that they had a common father, that is, a grandfather, from whom they had descended by brothers. Moreover, Abraham extenuates his offense, and draws a distinction between his silence and a direct falsehood; and certainly he professed with truth, that he was the brother of Sarah. Indeed it appears that he feigned nothing in words which differed from the facts themselves; yet when all things have been sifted, his defense proves to be either frivolous, or, at least, too feeble.
John Calvin, Commentary on Genesis 20.1
16. Be not always ready to excuse every oversight, or indiscretion, or ill action, but if thou beest guilty of it confess it plainly; for virtue scorns a lie for its cover, but to hide a sin with it is like a crust of leprosy drawn upon an ulcer. If thou beest not guilty (unless it be scandalous,) be not over-earnest to remove it, but rather use it as an argument to chastise all greatness of fancy and opinion in thyself; and accustom thyself to bear reproof patiently and contentedly, and the harsh words of thy enemies, as knowing that the anger of an enemy is a better monitor, and represents our faults, or admonishes us of our duty, with more heartiness than the kindness does or precious balms of a friend.
Jeremy Taylor, Holy Living 2.4.3
"Most impudent Liars." … Protect you, the court; protect, you, deception; let me protect the truth. It is all my strength. If I lose it, I am undone. I shall not lack accusations, and persecutions. But I possess the truth, and we shall see who will take it away.
Blaise Pascal, Pensées 14
918. Take away probability, and you can no longer please the world; give probability, and you can no longer displease it. 919. These are the effects of the sins of the peoples and of the Jesuits. The great have wished to be flattered. The Jesuits have wished to be loved by the great. They have all been worthy to be abandoned to the spirit of lying, the one party to deceive, the others to be deceived.
Blaise Pascal, Pensées 14
I should deceive those in whom I had created this desire; for I am not the end of any, and I have not the wherewithal to satisfy them. Am I not about to die? And thus the object of their attachment will die. Therefore, as I would be blamable in causing a falsehood to be believed, though I should employ gentle persuasion, though it should be believed with pleasure, and though it should give me pleasure; even so I am blamable in making myself loved and if I attract persons to attach themselves to me. I ought to warn those who are ready to consent to a lie that they ought not to believe it, whatever advantage comes to me from it; and likewise that they ought not to attach themselves to me; for they ought to spend their life and their care in pleasing God, or in seeking Him.
Blaise Pascal, Pensées 7
His sin in denying his wife, as before ( ch. xii. 13 ), which was not only in itself such an equivocation as bordered upon a lie, and which, if admitted as lawful, would be the ruin of human converse and an inlet to all falsehood, but was also an exposing of the chastity and honour of his wife, of which he ought to have been the protector. But, besides this, it had here a two-fold aggravation:— (1.) He had been guilty of this same sin before, and had been reproved for it, and convinced of the folly of the suggestion which induced him to it; yet he returns to it.
Matthew Henry, Commentary on Genesis 20.1
He told our first parents, when he tempted them, that their eyes should be opened; and so they were, but not as they understood it; they were opened to their shame and grief, not to their honour nor advantage. Therefore, when he speaks fair, believe him not. The most malicious mischievous liars often excuse themselves with this, that they only equivocate; but God will not so excuse them.
Matthew Henry, Commentary on Genesis 3.2
He hid it from Achish with an equivocation not at all becoming his character. Being asked which way he had made his sally, he answered, Against the south of Judah, v. 13 . It was true he had invaded those countries that lay south of Judah, but he made Achish believe he had invaded those that lay south in Judah, the Ziphites for example, that had once and again betrayed him; so Achish understood him, and thence inferred that he had made his people Israel to abhor him, and so riveted himself in the interest of Achish. The fidelity of Achish to him, his good opinion of him, and the confidence he put in him, aggravate his sin in deceiving him thus, which, with some other such instances, David seems penitently to reflect upon when he prays, Remove from me the way of lying.
Matthew Henry, Commentary on First Samuel 27.2
David was a man after God's own heart, and yet he had his faults, which are recorded, not for our imitation, but for our admonition; witness the story of this chapter, in which, though, I. We find, to his praise, that he prudently took care of his own safety and his family's ( ver. 2-4 ) and valiantly fought Israel's battles against the Canaanites ( ver. 8-9 ), yet, II. We find, to his dishonour, 1. … 3. That he imposed upon Achish with an equivocation, if not a lie, concerning his expedition, ver. 10-12 .
Matthew Henry, Commentary on First Samuel 27.0
15 passages · 12 writers · 100s to 1700s
Writers condemn bribed lies, fraud, slander, and false reports as forms of lying.
And the Jews said: Take it; and we pledge ourselves that we shall speak to Pilate in your defence. Only say that you were asleep, and in your slumber the disciples of Jesus came and stole him from the tomb. The soldiers therefore took the money, and said as they were bid. And up to this day this same lying tale is told among the Jews.
Apocrypha of the New Testament, Apocrypha of the New Testament 13.13
Having regard to the successive and diversified attacks of my enemies against me, I thought that I ought to keep silence and to bear their successive assaults without reply, and without attempting to contradict foes armed with a lie, that terrible weapon which too often drives its point through the heart of truth herself. You did well in urging me not to abandon the defence of truth, but rather to convict our calumniators, lest haply, by the success of lies, many be hurt.
Basil of Caesarea, The Letters 189
19. Further, into what calumnies will they not break out, who by false witness calumniated even Christ? Into what calumnies will not men break out who are liars, even in things belonging to God?
Ambrose of Milan, Selections from the Letters of St. Ambrose 9
7. Give them also those guards at the Tomb, let them recount what they have seen, let them take money and lie too. …They too were added to the lie of the enemies: increased was the number of liars, that increased might be the reward of believers. Therefore they lied, “in the multitude of Thy power” they lied: to confound liars Thou hast appeared to men of truth, and Thou hast appeared to those men of truth whom Thou hast made men of truth.
Augustine of Hippo, Expositions on the Book of Psalms 66
Not content with a little, they ask for more. In the clothes that cover them they seek a ground to urge their demands, and with lies about their lives they ask for further sums of money. If any one were to trust their tale too readily, he would quickly drain the fund which is meant to serve for the sustenance of the poor.
Ambrose of Milan, On the Duties of the Clergy 3.16
As if they were acting deceitfully, and plotting on behalf of Christ. O ye accursed, utterly accursed! What father would choose to invent such falsehoods against his child?
John Chrysostom, The Homilies of St. John Chrysostom on the Gospel of St. John 60
The words of his mouth are iniquity and guile. … See, my son, that you are not taken with lying lips and a deceitful tongue. Let divine fear transfix your flesh, that the desire of the flesh may not deceive you. It flatters, but under its tongue is suffering and sorrow; it weeps, but betrays; it betrays to catch the poor when it has attracted him (Ps. x. 9).
Bernard of Clairvaux, Some Letters of Saint Bernard 46
First, by saying what is true, and this justly, as when a man reveals another's sin, while observing the right order of so doing, and then he is not bound to restitution. Secondly, by saying what is untrue and unjustly, and then he is bound to restore that man's good name, by confessing that he told an untruth. Thirdly, by saying what is true, but unjustly, as when a man reveals another's sin contrarily to the right order of so doing, and then he is bound to restore his good name as far as he can, and yet without telling an untruth; for instance by saying that he spoke ill, or that he defamed him unjustly; or if he be unable to restore his good name, he must compensate him otherwise, the same as in other cases, as stated above (ad 1).
Thomas Aquinas, Summa Theologica II-II.Q62.A2
To deceive the simple by lying words. He now assigns the reason. It is, because they do not cease to contrive some injury. It is certain that this is a description of the practices of bad men, who think of nothing but their own convenience and gain, and are always bent on cheating and “deceiving.” Christ brings to light those persons, and their tricks and contrivances.
John Calvin, Commentary on Isaiah 32.1
The utmost that can consist with sincerity, is to represent it to others as doubtful as it appears to him: yet even that how consonant soever to truth, is not to Charity. Even doubtful accusations leave a stain behind them, and often prove indelible injuries to the party accused: how much more than do the more positive and confident aspersions we have hitherto spoken of? Let me add only this concerning this later sort, that they are greater advancers of Defamatory designs, than the very first contrivers. For those, upon a consciousness of their falseness, are obliged to proceed cautiously, to pick out the credulous and least discerning persons, on whom to impose their fictions, and dare not produce them in all companies for fear of detection: but these in confidence that the untruth (if it be one) lies not at their door, speak it without any restraint in all places, at all times, and what the others are fain to whisper, they proclaim, like our new Engine, which pretends to convey a whisper many miles off.
Richard Allestree, The Government of the Tongue 6
As he cannot die, because he is life itself; as he cannot deceive, because he is goodness itself; as he cannot do an unwise action, because he is wisdom itself, so he cannot speak a false word, because he is truth itself. … If he should deceive any creature, there is an end of his perfection of fidelity and veracity. If he should be deceived himself, there is an end of his omniscience; we must then fancy him to be a deceitful God, an ignorant God, that is, no God at all.
Stephen Charnock, The Existence and Attributes of God 10
Note, Men that fret and rage at God's counsels are impiously aiming to defeat them; but they imagine a vain thing, Ps. ii. 1-3 . God's counsels will stand. 4. How they agreed to keep one another's counsel, and to cover the murder with a lie: We will say, Some evil beast hath devoured him; whereas in thus consulting to devour him they proved themselves worse than the most evil beasts; for evil beasts prey not on those of their own kind, but they were tearing a piece of themselves.
Matthew Henry, Commentary on Genesis 37.3
David enquires for him as one of his family, which gives Ziba occasion to tell this false story of him, v. 3 . What immense damages do masters often sustain by the lying tongues of their servants!
Matthew Henry, Commentary on Second Samuel 16.1
One lying spirit can make 400 lying prophets and make use of them to deceive Ahab, v. 21 . The devil becomes a murderer by being a liar and destroys men by deceiving them. 5. Of the justice of God in giving those up to strong delusions, to believe a lie, who will not receive the love of the truth, but rebel against it, v. 21 .
Matthew Henry, Commentary on Second Chronicles 18.2
4. Against whom - Consider whom it is that you mock and scoff, when you deride God's prophets. A seed - A generation of liars, whose practices contradict your professions, who deal deceitfully both with God and men.
John Wesley, Notes on the Bible 50.57
15 passages · 14 writers · 1st c. to 1900s
Writers name lying in lists of sins, vices, and things God hates.
1. And the way of death is this: First of all it is evil and full of curse: murders, adulteries, lusts, fornications, thefts, idolatries, magic arts, witchcrafts, rapines, false witnessings, hypocrisies, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness; 2. persecutors of the good, hating truth, loving a lie, not knowing a reward for righteousness, not cleaving to good nor to righteous judgment, watching not for that which is good, but for that which is evil; from whom meekness and endurance are far, loving vanities, pursuing requital, not pitying a poor man, not labouring for the afflicted, not knowing Him that made them, murderers of children, destroyers of the handiwork of God, turning away from him that is in want, afflicting him that is distressed, advocates of the rich, lawless judges of the poor, utter sinners.
The Teaching of the Twelve Apostles, The Teaching of the Twelve Apostles 3.5
“There are,” says he; “and many of them, too, from which the servant of God must restrain himself—theft, lying, robbery, false witness, overreaching, wicked lust, deceit, vainglory, boastfulness, and all other vices like to these.” “Do you not think that these are really wicked?” “Exceedingly wicked in the servants of God. From all of these the servant of God must restrain himself.
Hermas, The Pastor of Hermas 3.8
Except my wife, I have not known any woman. I never committed fornication in the haughtiness of my eyes; I drank not wine, to be led astray thereby; I coveted not any desirable thing that was my neighbour’s; guile never entered in my heart; a lie never passed through my lips; if any man grieved, I wept with him, and I shared my bread with the poor.
The Testaments of the Twelve Patriarchs, The Testaments of the Twelve Patriarchs 7
The sins of lying, of lust, of fraud, of cruelty, of impiety, of anger, God rebukes and finds fault with, and no one is converted to innocency. … You are indignant that God is angry, as if by an evil life you were deserving any good, as if all things of that kind which happen were not infinitely less and of smaller account than your sins.
Cyprian of Carthage, The Treatises of Cyprian 5
9. The next condition is, that the man who has not walked in the counsel of the ungodly shall not stand in the way of sinners. For there are many whose confession concerning God, while it acquits them of ungodliness, yet does not set them free from sin; those, for example, who abide in the Church but do not observe her laws; such are the greedy, the drunken, the brawlers, the wanton, the proud, hypocrites, liars, plunderers.
Hilary of Poitiers, Homilies on Psalms I., LIII., CXXX 2.1
The Lord of nature Himself says in the gospel:—“out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.” It is clear from the testimony of another book that “the imagination of man’s heart is evil from his youth,” and that the soul wavers between the works of the flesh and of the spirit enumerated by the apostle, desiring now the former and now the latter.
Jerome, The Letters of St. Jerome 79
Let not a bishop be given to filthy lucre, especially before the Gentiles, rather suffering than offering injuries; not covetous, nor rapacious; no purloiner; no admirer of the rich, nor hater of the poor; no evil-speaker, nor false witness; not given to anger; no brawler; not entangled with the affairs of this life; not a surety for any one, nor an accuser in suits about money; not ambitious; not double-minded, nor double-tongued; not ready to hearken to calumny or evil-speaking; not a dissembler; not addicted to the heathen festivals; not given to vain deceits; not eager after worldly things, nor a lover of money. For all these things are opposite to God, and pleasing to demons.
Constitutions of the Holy Apostles, Constitutions of the Holy Apostles 3.2
The man that was before Baptism was wanton, covetous, grasping at the goods of others, a reviler, a liar, a slanderer, and all that is kindred with these things, and consequent from them. Let him now become orderly, sober, content with his own possessions, and imparting from them to those in poverty, truthful, courteous, affable—in a word, following every laudable course of conduct. For as darkness is dispelled by light, and black disappears as whiteness is spread over it, so the old man also disappears when adorned with the works of righteousness.
Gregory of Nyssa, On the Baptism of Christ 41
Reply to Objection 1: There is no need for the daughters of a capital sin to belong to that same kind of vice: because a sin of one kind allows of sins even of a different kind being directed to its end; seeing that it is one thing for a sin to have daughters, and another for it to have species. … For lying and false witnessing are comprised under falsehood, since false witnessing is a special kind of lie, just as theft is a special kind of fraud, wherefore it is comprised under fraud; and greed of filthy lucre belongs to restlessness; rapacity is comprised under violence, since it is a species thereof; and inhumanity is the same as insensibility to mercy.
Thomas Aquinas, Summa Theologica II-II.Q118.A8
Meanwhile, a pretext has been found for this gross madness, in that Christ dismissed the adulteress in safety, ( John 8:11 ,) as if, truly, he had undertaken to indict punishment upon thieves, homicides, liars, and sorcerers. In vain, therefore, is a rule sought to be established by an act of Christ, who purposely abstained from the office of an earthly judge.
John Calvin, Commentary on Genesis 38.1
God and all good men hate and abhor lying. 3. Cruelty and blood-thirstiness. The devil was, from the beginning, a liar and a murderer ( John viii. 44 ), and therefore, as a lying tongue, so hands that shed innocent blood are hateful to God, because they have in them the devil's image and do him service.
Matthew Henry, Commentary on Proverbs 6.3
So, lying is mentioned as part of the character of all natural men, Psal. lviii. 3, 4. (there called wicked men, as in Psal. 1.) “The wicked are estranged from the womb; they go astray as soon as they be born, speaking lies: their poison is like the poison of a serpent,” &c. … The very same gross sins which are here mentioned in the fiftieth psalm, are from time to time inserted in Solomon’s descriptions of the wicked man, as opposed to the righteous, in the book of Proverbs.
Jonathan Edwards, Inquiry Concerning Qualification for Communion 5
Let us remember, when we read this passage, that there is no sin in poverty. … It is disgraceful to be a gambler, or a drunkard, or a covetous man, or a liar; but it is no disgrace to work with our own hands, and earn our bread by our own labor.
J.C. Ryle, Expository Thoughts on Mark Mark 6:1-6
St. Paul never made light of the law: on the contrary, he says, “The law is good, if a man use it lawfully.”—“I delight in the law of God after the inward man”, (1 Tim. i. 8; Rom. vii. 22.) He that pretends to be a saint, while he sneers at the Ten Commandments, and thinks nothing of lying, hypocrisy, swindling, ill-temper, slander, drunkenness, and breach of the seventh commandment, is under a fearful delusion. He will find it hard to prove that he is a “saint” in the last day!
J.C. Ryle, Holiness 3
Hypocrisy calling religion in to attest a lie, subornation of evidence, contempt for the poor tools who are to perjure themselves, consciousness that such work will only be done by worthless men, cool lying, ferocity, and murder,—these are a pretty company to crowd into half a dozen lines. Most detestable of all is the plain speaking which shows her hardened audacity and conscious defiance of all right. To name sin by its true name, and then to do it without a quiver, is a depth of evil reached by few men, and perhaps fewer women.
Alexander Maclaren, Deuteronomy, Joshua, Judges, Ruth, First and Second Samuel, First Kings, and Second Kings Chapters I to VII 2.2.21
15 passages · 15 writers · 1st c. to 1900s
Writers call lying wicked, heinous, abominable, or hateful to God, without further argument.
Therefore they were asking me all things and I was answering them, and I became faint in spirit and in body, and besought the man of God that served me, and said, I beseech thee, brother, if any come to see me, tell them He is not here, so that I may rest a little. And the man of God cried out saying, Woe is me, that the story of Adam is summed up in me, for Satan deceived him through Eve, and this man by his flattery desires to make me a liar while he is here.
Zosimus the Hermit, The Narrative of Zosimus 2
While tortured and punished, therefore, for a whole year, he remembers at last his luxury and deceit, and knows that on their account he suffers evil. … “Every act of a man which he performs with pleasure,” he replied, “is an act of luxury; for the sharp-tempered man, when gratifying his tendency, indulges in luxury; and the adulterer, and the drunkard, and the back-biter, and the liar, and the covetous man, and the thief, and he who does things like these, gratifies his peculiar propensity, and in so doing indulges in luxury.
Hermas, The Pastor of Hermas 4.6
Now those who meditate evil we say, [think] not truth, but falsehood and not righteousness, but iniquity, for their tongue learns to speak lies. They have done evil, and have not ceased that they might repent. For, persevering with delight in wicked actions, they hasten thereto without turning back, even treading under foot the commandment with regard to neighbours, and, instead of loving them, devise evil against them, as the saint testifies, saying, ‘And those who seek me evil have spoken vanity, and imagined deceit all the day .’
Athanasius of Alexandria, Letters of Athanasius with Two Ancient Chronicles of His Life 3.3.9
Let us grant that it is a characteristic of poetry occasionally to conceal the truth. But they who speak falsehood do it not without an object; being influenced either by a desire of personal gain or advantage, or possibly, being conscious of some evil conduct, they are induced to disguise the truth by dread of the threatening vengeance of the laws. But surely it were possible for them (in my judgment), by adhering faithfully to truth at least while treating of the nature of the Supreme Being, to avoid the guilt at once of falsehood and impiety.
Eusebius of Caesarea, The Life of Constantine with Orations of Constantine and Eusebius 7.10
9. Falsehood is always infamous, for the liar throwing off the bridle of shame dares to gainsay the truth, or else at times he hides behind some veil of pretext, that he may appear to defend with modesty what is shameless in intention. But in this case, when they sacrilegiously use the Scriptures to degrade the dignity of our Lord, there is no room for the blush or the false excuse; for there are occasions when even pardon accorded to ignorance is refused, and wilful misconstruction is exposed in its naked profanity.
Hilary of Poitiers, De Trinitate or On the Trinity 2.11
Yea and Nay are but two syllables, yet there is often involved in these little words at once the best of all good things, Truth, and that beyond which wickedness cannot go, a Lie. … If, then, this be so, what term in theology is so small but that the effect of its weight in the scales according as it be rightly or wrongly used is not great?
Basil of Caesarea, De Spiritu Sancto 2
And yet I am surprised that any one, who has even the least sense of religion, can venture on such wickedness as to think that any one could tell lies concerning Martin. Be that far from every one who lives in obedience to God; for, indeed, Martin does not require to be defended by falsehoods. But, O Christ, we lay the truth of our whole discourse before thee, to the effect that we neither have said, nor will say, anything else than what either we ourselves have witnessed, or have learned from undoubted authorities, and, indeed, very frequently from Martin himself.
Sulpitius Severus, Dialogues of Sulpitius Severus 3.5
When, however, I had read his four books (from the first of which I copied the words which I have just now quoted), and discovered that he was still cherishing thoughts which were opposed to the catholic faith touching infants, I felt all the greater surprise at a mendacity which he so unblushingly maintained in a synod of the Church, and on so great a question.
Augustine of Hippo, A Treatise on the Grace of Christ, and on Original Sin 4.15
The Apostle adds, that the testimony of Epimenides is but too true, ‘this witness is true.’ How true the first part of it is, with respect to their deceit and lying, the following facts will attest.
John Calvin, Commentary on Timothy, Titus, and Philemon Titus 1.5
In a word, we are like the Paphlagonian partridge, which has two hearts; for we have a very tender, pitiful, easy heart towards ourselves, and one which is hard, harsh and strict towards our neighbour. We have two scales, one wherein to measure our own goods to the best advantage, and the other to weigh our neighbours’ to the worst. Holy Scripture tells us that lying lips are an abomination unto the Lord, Prov. xii. 22. and the double heart, with one measure whereby to receive, and another to give, is also abominable in His Sight.
Francis de Sales, Introduction to the Devout Life 3.36
Shall Sarah be unseen by him, when she mockingly laughs behind the door? Shall Gehazi tell a lie, and comfort himself with an imagination of his master’s ignorance, as long as God knows it? Whatsoever works men do, are not hid from God, whether done in the darkness or daylight, in the midnight darkness, or the noon‑day sun: he is all eye to see, and he hath a great wrath to punish.
Stephen Charnock, The Existence and Attributes of God 8
How does this tyrant gain his point, and make himself master of cities that have all the marks of antiquity upon them? We are told ( v. 35 ) that he does it by malice and falsehood, the two chief ingredients of his wickedness who was a liar and a murderer from the beginning, They conceive mischief, and then they effect it by preparing deceit, pretending to protect those whom they design to subdue, and making leagues of peace the more effectually to carry on the operations of war.
Matthew Henry, Commentary on Job 15.2
The words of the apostle Paul should often ring in our ears, "the love of money is the root of all evil." … For money Gehazi deceived Naaman, and lied to Elisha. For money Ananias and Sapphira tried to deceive Peter. For money the Son of God was delivered into the hands of wicked men. Astonishing indeed does it seem that the cause of so much evil should be loved so well.
J.C. Ryle, Expository Thoughts on Matthew Matthew 26:14-25
The wicked is snared, &c.—The sentiment expanded. While the wicked, such as liars, flatterers, &c., fall by their own words, the righteous are unhurt. Their good conduct makes friends, and God rewards them.
Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible Proverbs 12
They abhorred as no body of men ever more abhorred all conscious mendacity, all impurity, all moral wrong of every kind so far as they could recognize it.
Loraine Boettner, The Reformed Doctrine of Predestination 40
15 passages · 13 writers · 100s to 1700s
Writers exhort readers to truth and warn them off lying as a matter of duty.
Flee from haughtiness, “for the Lord resisteth the proud.” Abhor falsehood, for says [the Scripture], “Thou shalt destroy all them that speak lies.” Guard against envy, for its author is the devil, and his successor Cain, who envied his brother, and out of envy committed murder.
Ignatius of Antioch, The Epistles of Ignatius 5
And in speaking we do not utter falsehood.
Tatian, Tatian's Address to the Greeks 2.32
Let the number either of prevaricators or of traitors see to it, who have now begun to rise in the Church against the Church, and to corrupt as well the faith as the truth. … For God is true, but every man a liar.” But if every man is a liar, and God only true, what else ought we, the servants, and especially the priests, of God, to do, than forsake human errors and lies, and continue in the truth of God, keeping the Lord’s precepts?
Cyprian of Carthage, The Epistles of Cyprian 67
Seek thou not here repose, for this is a world of toil. And if thou canst wisely discern, change thou not time for time; that which abides for that which abides not; that which ceases not for that which ceases; nor truth for lying; nor body for shadow; nor watching for slumber; nor that which is in season for that which is out of season; nor the Time for the times.
Ephrem the Syrian, Ephraim Syrus: Three Homilies 3
First of all they persuade Ursacius, Valens and their fellows to change sides again, and like dogs to return to their own vomit, and like swine to wallow again in the former mire of their impiety; and they make this excuse for their retractation, that they did it through fear of the most religious Constans. And yet even had there been cause for fear, yet if they had confidence in what they had done, they ought not to have become traitors to their friends. But when there was no cause for fear, and yet they were guilty of a lie, are they not deserving of utter condemnation?
Athanasius of Alexandria, Arian History. (Historia Arianorum ad Monachos.) 2.4
Since I am addressing a man who does not love falsehood, and who is the keenest man I know at detecting it in another, however it may be twined in skilful and varied labyrinths; and, moreover, on my own part I will say it, though against the grain I do not like artifice, either, both from my natural constitution, and because God’s Word has formed me so. There fore I write what presents itself to my mind; and I beg you to excuse my plain speaking, or you will wrong the truth by depriving me of my liberty, and forcing me to restrain within myself the pain of my grief, like some secret and malignant disease.
Gregory of Nazianzus, Select Letters of Saint Gregory Nazianzen 3.8
Of this then, he saith, admonish me, that I lie not, that I forswear not; not to relinquish business whereby I maintain myself. … Are not they too liars? are not they too false-swearers? Do they not, when they have contracted to make shoes for one man, when they have received money from another man, give up that which they were making, and undertake to make for another, and deceive him for whom they have promised to make speedily?
Augustine of Hippo, Expositions on the Book of Psalms 71
Reward truth, in truth praise the Lord: if thou shalt choose to reward Him from thine own, thou wilt lie. He who speaketh a lie, speaketh of his own. If he who speaketh a lie, speaketh of his own: so he who speaketh truth, speaketh of the Lord’s.
Augustine of Hippo, Expositions on the Book of Psalms 103
The fool showeth his anger on that very day. Lying lips are an abomination to the Lord. He that keepeth his lips guardeth his own soul; but he that is rash with his lips shall be a terror to himself.
Rufinus of Aquileia, Life and Works of Rufinus with Jerome's Apology Against Rufinus 12.3.44
I believe that Anuph the divine, lived about this period. I have been informed that from the time of the persecution, when he first avowed his attachment to Christianity, he never uttered a falsehood, nor desired the things of earth.
Sozomen, The Ecclesiastical History of Sozomen 8.14
Thine eyes are the eyes of Christ; therefore thou mayest not turn thine eyes to gaze on any kind of vanity; for Christ is the Truth, to whom all vanity is entirely opposed. Thy mouth is the mouth of Christ; therefore thou mayest not—I speak not of detractions, nor of lies—thou mayest not open for idle speeches that mouth which should be reserved only for the praises of God and the edification of thy neighbour.
Anselm of Canterbury, Meditations and Prayers 2.1
Having spoken already of the former part, he repeats the same thing again, I am not a prophet . It is then the first thing in repentance, when they who had been previously the servants of Satan in the work of deception, cease to deal in falsehoods, and thus put an end to their errors.
John Calvin, Commentary on Zechariah and Malachi Zechariah 13.6
In short, the Prophet reprobates those specious excuses, by which people think that they are absolved before God, so as to elude through this confidence all the threatening and reproofs of the Prophets. “I see,” the Lord says, “what the Israelites bring forward for themselves; but they are only falsehoods and frauds.” This passage then teaches, that men in vain make excuses before God; for when they contrive pretences to deceive God, they are themselves greatly deceived; for he clearly perceives their guiles and falsehoods.
John Calvin, Commentary on Hosea 11.12
Note, Parents should take care to enquire into the ways of their children, how, and where, and in what company they spend their time. … Parents should examine their children, not to frighten nor discourage them, not so as to make them hate home or tempt them to tell a lie, but to commend them if they have done well, and with mildness to reprove and caution them if they have done otherwise.
Matthew Henry, Commentary on Ruth 2.3
Now presumptuous lying, for the sake of the honour of being in the church, having children baptized, and voting in ecclesiastical affairs, may possibly be the very thing that brings some men into the church by this rule; while greater tenderness of conscience may be the very thing that keeps others out. For instance, a man who secretly in his mind gives no credit to the commonly received doctrine of the Trinity, yet may, by pretending an assent to it, and in hypocrisy making a public profession of it, get into the church; when at the same time another that equally disbelieves it, but has a more tender conscience than to allow himself in solemnly telling a lie, may by that very means be kept off from the communion.
Jonathan Edwards, Inquiry Concerning Qualification for Communion 6
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