Answers from church history on today's questions
What Christian writers said, from about AD 386 to 1949.
52 passages · 21 writers · 7 centuries
The writers read Scripture as saying that God cannot lie, citing Titus 1:2, Hebrews 6:18, and Numbers 23:19. Calvin reads lying in Ephesians 4:25 as every kind of deceit, hypocrisy, or cunning, and in Colossians 3:9 as every sort of cunning and base artifice of deception, and he says we should speak truth because we are members one of another. Augustine says the Ephesians command does not permit a lie to those who are not yet members of Christ's body, because every man is to be accounted a neighbor. Henry finds lying forbidden in Leviticus 19:11-18 and finds lies in Cain's answer and in the false prophets of Jeremiah 23, and Calvin finds deceit restrained in Leviticus 19:11 and calls the people of Jeremiah 9:5 deceitful in everything. Augustine answers one who says 'Lie, for it is written, All men are liars' by citing Scripture texts against lying.
14 passages · 11 writers · 300s to 1900s
Tillotson cites Titus 1:2 and Hebrews 6:18, Charnock cites Hebrews 6:18, and Barnes, Chrysostom, and Watson cite Titus 1:2 as saying God cannot lie. Spurgeon says God cannot be false to his own Word, Calvin says God does not deceitfully promise anything, and Owen calls the author of the promises truth itself.
c. 386–397 · John Chrysostom, Homilies on Titus (In epistulam ad Titum homiliae 1-6) 1
“Which God, that cannot lie, promised.” If He “cannot lie,” what He has promised will assuredly be fulfilled. If He “cannot lie,” we ought not to doubt it, though it be after death. “Which God, that cannot lie,” he says, “promised before the world began”; by this also, “before the world began,” he shows that it is worthy of our belief.
1563 · John Calvin, Commentaries on the Four Last Books of Moses Arranged in the Form of a Harmony, part 4 Num.23.18
Men are wont to lie, because they are fickle and changeable in their plans, or because sometimes they are unable to accomplish what they have promised; but change of purpose arises either from levity or bad faith, or because we repent of what we have spoken foolishly and inconsiderately. But to God nothing of this sort occurs; for He is neither deceived, nor does He deceitfully promise anything, nor, as James says, is there with Him any “shadow of turning.”
1646–1690 · John Owen, Sermons of John Owen life.4
On this ground it is that all human faith, that is bottomed merely on the testimony of man, is at best but a probable opinion; for every man is a liar, and possibly may lie in that very thing he is engaged to us in. Though a good man will not do so to save his life, yet it is possible he may be tempted, — he may do so. But now, the author of the promises whereof we speak is truth itself, — the God of truth, who hath taken this as his special attribute, to distinguish him from all others. He is the very God of truth; and holds out this very attribute in a special manner in this very thing, in making of his promise: “He is faithful to forgive us our sins,” 1 John i. 9. Whence his word is said not only to be true, but “truth,” John xvii. 17, — truth itself.
1675–1680 · Stephen Charnock, Discourses upon the Existence and Attributes of God 10
The Scripture saith it is impossible for God to lie (Heb. vi. 18); and God cannot deny himself because of his faithfulness (2 Tim. ii. 13). 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 speak anything as true, and not know it, where is his infinite knowledge and comprehensiveness of understanding? If he should speak anything as true, which he knows to be false, where is his infinite righteousness? 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. If he should lie, he would be God and no God; God upon supposition, and no God, because not the first truth.
1692 · Thomas Watson, A Body of Divinity, Contained in Sermons upon the Westminster Assembly's Catechism 3.10
God's truth is the seal set to the promise. ‘In hope of eternal life, which God that cannot lie has promised.' Tit 1:2. Eternal life, there is the sweetness of the promise: God which cannot lie, there is the certainty of it. Mercy makes the promise, truth fulfils it.
c. 1714 · Jeremiah Smith, Commentary on Titus 1.1-4
The faith and godliness of Christians lead to eternal life, and give hope and well-grounded expectation of it; for God, that cannot lie, hath promised it. It is the honour of God that he cannot lie or deceive: and this is the comfort of believers, whose treasure is laid up in his faithful promises.
1820 · John Tillotson, Works, Volume 6 140
(Rom. iii. 4.) “Yea, let God be true, and every man a liar.” Nay, the Scripture goes further; does not only remove lying, and falsehood, and inconstancy from God, but speaks of these as things impossible to the Divine nature: (Tit. i. 2.) “In hope of eternal life, which God, that cannot lie, promised before the world began.” (Heb. vi. 18.) “That, by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us.”
1834 · Albert Barnes, Notes on the Bible: Titus 1.2
Which God, that cannot lie - On the phrase" cannot lie," see the notes at Heb 6:13. The fact that God cannot lie; that it is his nature always to speak the truth; and that no circumstances can ever occur in which He will depart from it, is the foundation of all our hopes of salvation.
1860–1870 · Edward Bouverie Pusey, Notes on the Bible: Habakkuk 2.3
It will not lie - God vouchsafes to speak of Himself, as we should be ashamed to speak of one whom we love, teaching us that all doubts question His truth Num 23:19 "God is not a man, that He should lie: hath He said and shall He not do it?" "The strength of Israel shall neither lie nor repent" Sa1 15:29. "God that cannot lie promised before the world began" Tit 1:2 Therefore, it follows, "wait for Him," as Jacob says, Gen 49:18, "I have waited for Thy salvation, O Lord."
1864 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 10 (1864) 568
Were not the Incarnation and death of our Lord Jesus the grandest proof of the truthfulness of God which could be afforded? His own Son must leave Heaven emptied of His Glory, must be given up to be despised and rejected of men, must be nailed to the accursed wood and be forsaken in the hour of His bitterest grief—herein is Truth, indeed! I say if this must be according to the promise and if this was according to the fact, then we have the clearest and the surest evidence that God cannot by any possibility be false to His own Word. Rightly has He earned the title which His Nature claims—"God, that cannot lie."
1875 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 21 (1875) 1265
The angels could not cry, "Holy, holy, holy, Lord God of Sabaoth," if God were not true. Admit for a single moment, untruthfulness on the part of God, and you have, at once, destroyed the wholeness, or holiness, of His ever blessed and adorable Character. What makes men untruthful? Whatever it may be, it is clear that nothing of the kind can operate with God. When a man tells a lie, it is often through fear—fear of the consequences of the truth.
1879 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 25 (1879) 1498
Let God be true and every man a liar! Yes, and everything a liar! Doubt your own feelings as much as you please—it is seldom that they are to be relied upon. Mistrust, as I have already said, your own senses—they are but very fallible reporters of fact—but never distrust your God! If devils, or even angels could stand in squadrons and swear unanimously that God had failed—call them liars, too, for God cannot, cannot, cannot lie!
1893 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 39 (1893) 2305
I feel almost ashamed to be talking like this about Him who is so surely true, and whom you and I have tried and proved these many years. It seems so idle to have to prove what nobody ought to doubt. For, once more, remember that the honor of God is involved in His veracity. If you say that God is not Almighty, we may pray God to forgive your mistake. But if you say that He is not truthful, there is a spitefulness, a malice about your assertion which is a grievous wrong to His holy Character.
1949 · Louis Berkhof, Systematic Theology 3.3.3
The necessity of the atonement also follows from the veracity of God, who is a God of truth and cannot lie. "God is not a man, that He should lie; neither the son of man, that He should repent; hath He said it, and shall He not do it? or hath He spoken, and shall He not make it good?" Num. 23:19. "Let God be found true," says Paul, "but every man a liar."
14 passages · 10 writers · 300s to 1900s
Chrysostom, Calvin, Barnes, Fausset, Wesley, and Harris expound the commands to put away lying and not to lie to one another. Harris and Barnes tie the command in Colossians 3:9 to the old man being put off, and Chrysostom, Calvin, and Wesley tie the command in Ephesians 4:25 to believers being members one of another.
c. 386–397 · John Chrysostom, Homilies on Ephesians (In epistulam ad Ephesios homiliae 1-24) 14
Having spoken of the “old man” generally, he next draws him also in detail; for this kind of teaching is more easily learned when we learn by particulars. And what saith he? “Wherefore, putting away falsehood.” What sort of falsehood? Idols does he mean? Surely not; not indeed but that they are falsehood also. However, he is not now speaking of them, because these persons had nothing to do with them; but he is speaking of that which passes between one man and another, meaning that which is deceitful and false. “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.” Let no man deceive his neighbor. As the Psalmist says here and there; “With flattering lip and with a double heart do they speak.” (Ps. xii. 2.) For there is nothing, no, nothing so productive of enmity as deceit and guile.
c. 420 · Augustine of Hippo, Against Lying, to Consentius (Contra mendacium) 15
And as for that saying of the Apostle, “Putting away lying, speak every man truth with his neighbor, for we are members one of another,” far be it that we should so understand it, as though he had permitted to speak a lie with those who are not yet with us members of the body of Christ. But the reason why it is said, is, because each one of us ought to account every man to be that which he wishes him to become, although he be not yet become such; as the Lord showed the alien Samaritan to be neighbor to him unto whom he showed mercy.” A neighbor then, and not an alien, is that man to be accounted, with whom our concern is that he remain not an alien; and if on the score of his not being yet made partaker of our Faith and Sacrament, there be some truths that must be concealed from him, yet is that no reason why false things should be told him.
1548 · John Calvin, Commentary on Ephesians 4.25
Having concluded from the truth of the gospel, that righteousness and holiness ought to be true, he now argues from the general statement to a particular instance, that every man should speak truth with his neighbour. 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.
1548 · John Calvin, Commentary on Colossians 3.9
When he forbids lying, he condemns every sort of cunning, and all base artifices of deception. For I do not understand the term as referring merely to calumnies, but I view it as contrasted in a general way with sincerity. Hence it might be allowable to render it more briefly, and I am not sure but that it might also be a better rendering, thus: Lie not one to another.
c. 1714 · Samuel Rosewell, Commentary on Ephesians 4.17-32
Of this sin the heathen were very guilty, affirming that a profitable lie was better than a hurtful truth; and therefore the apostle exhorts them to cease from lying, from every thing that is contrary to truth. This is a part of the old man that must be put off; and that branch of the new man that must be put on in opposition to it is speaking the truth in all our converse with others. 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. All who have grace make conscience of speaking the truth, and would not tell a deliberate lie for the greatest gain and benefit to themselves.
c. 1714 · William Harris, Commentary on Colossians 3.8-11
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. Those who have put off the old man have put it off with its deeds; and those who have put on the new man must put on all its deeds—not only espouse good principles but act them in a good conversation.
c. 1714 · William Harris, Commentary on Colossians 3.8-11
Anger and wrath are bad, but malice is worse, because it is more rooted and deliberate; it is anger heightened and settled. And, as the corrupt principles in the heart must be cut off, so the product of them in the tongue; as blasphemy, which seems there to mean, not so much speaking ill of God as speaking ill of men, giving ill language to them, or raising ill reports of them, and injuring their good name by any evil arts,—filthy communication, that is, all lewd and wanton discourse, which comes from a polluted mind in the speaker and propagates the same defilements in the hearers,—and lying: Lie not one to another (v. 9), for it is contrary both to the law of truth and the law of love, it is both unjust and unkind, and naturally tends to destroy all faith and friendship among mankind.
1754 · John Wesley, Explanatory Notes on Ephesians 4.25
Wherefore - Seeing ye are thus created anew, walk accordingly, in every particular. For we are members one of another - To which intimate union all deceit is quite repugnant.
1834 · Albert Barnes, Notes on the Bible: Colossians 3.9
The sense is, that lying is one of the fruits of sin. It is that which the corrupt nature of man naturally produces; and when that is put off, then all that that nature produces should be also put off with it. The vice of lying is a universal fruit of sin, and seems to exist everywhere where the gospel does not prevail; compare the notes at Tit 1:12. There is, perhaps, no single form of sin that reigns so universally in the pagan world.
1834 · Albert Barnes, Notes on the Bible: Ephesians 4.25
He who has been in the habit of profane swearing, finds it difficult to avoid it; and he who has been all his life practicing deception, will find himself tempted to practice it still. It was for reasons such as these, probably, that the apostle exhorted the Ephesians to put away "lying," and to speak the truth only. Nor is the exhortation now inappropriate to Christians, and there are many classes to whom it would now be proper - such as the following: (1) He who is in the habit of concealing the defects of an article in trade, or of commending it for more than its real value - "let him put away lying." (2) he, or she, who instructs a servant to say that they are not at home, when they are at home: or that they are sick, when they are not sick or that they are engaged, when they are not engaged - "let them put away lying." (3) he that is in the habit of giving a coloring to his narratives; of conveying a false impression by the introduction or the suppression of circumstances that are important to the right understanding of an account - "let him put away lying." (4) he that is at no pains to ascertain the exact truth in regard to any facts that may affect his neighbor; that catches up flying rumors without investigating them, and that circulates them as undoubted truth, though they may seriously affect the character and peace of another - "let him put away lying."
1871 · A. R. Fausset, Commentary Critical and Explanatory on Ephesians 4.25
lying—"falsehood": the abstract. "Speak ye truth each one with his neighbor," is quoted, slightly changed, from Zec 8:16. For "to," Paul quotes it "with," to mark our inner connection with one another, as "members one of another" [Stier]. Not merely members of one body. Union to one another in Christ, not merely the external command, instinctively leads Christians to fulfil mutual duties. One member could not injure or deceive another, without injuring himself, as all have a mutual and common interest.
1900 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 46 (1900) 2679
Lie not one to another In Paul's day, lying was thought to be a virtue unless the liar happened to be exposed. In that case it was considered wrong. But to lie through thick and thin, and to lie so dexterously as to deceive, was looked upon by an Oriental as an accomplishment of which he might be proud.
1902 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 48 (1902) 2763
Speak every man truth with his neighbor: for we are members, one of another Then, why should we lie, one to another? Should one hand try to deceive the other hand? Should the eye mislead the foot? Surely, the union of one member with all the other members should ensure its truthfulness!
1930–1933 · A. T. Robertson, Word Pictures in the New Testament: Colossians 3.9
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."
16 passages · 8 writers · 300s to 1800s
Henry cites Leviticus 19, Cain, the false prophets in Jeremiah, and Christ as a faithful witness, Calvin cites Leviticus 19:11, and Pusey describes Israel's lies against God. Augustine says nothing false proceeds from Christ's mouth.
391–430 · Augustine of Hippo, Sermons on Selected Lessons of the New Testament (Sermones 51-147) 31.5
Make answer then to him who says, Lie, for it is written, “All men are liars:” I will not lie, for it is written, “The mouth that lieth slayeth the soul.” I will not lie, because it is written, “Thou shalt destroy them that speak lying.” I will not lie, because it is written, “Thou shalt not bear false witness.”
391–430 · Augustine of Hippo, Sermons on Selected Lessons of the New Testament (Sermones 51-147) 83.5
How then think we of the Lord Jesus Christ, that He lied? 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.”
1563 · John Calvin, Commentary on Jeremiah, part 1 (chapters 1-9) 9.5
Some sense of shame at least remains among men, when they have to do with their own friends; for though they may be wholly given to gain, and to indulge in falsehoods, yet when they transact business with friends, they retain some regard for equity, and shame checks their wickedness: but when there is no difference made between friends and strangers, it follows that their character is become altogether brutal. This is what the Prophet meant. And he adds, that they spoke not the truth He now says that they were liars, not in this or that particular business; but that they were perfidious and deceitful in everything. This clause then is not to be limited to some special acts of fraud; but it is the same as though he had said, that they knew not what truth was, or what it was to act with good faith and to speak honestly to their neighbours; for they were wholly imbued with deceits, and no truth could come out of their mouth. And for the same purpose he says, that they had taught their tongues to speak falsehood.
1563 · John Calvin, Commentaries on the Four Last Books of Moses Arranged in the Form of a Harmony, part 3 Lev.19.11
The two words, which we have translated to deny, and to lie, signify also to deceive; as also to lie, or to frustrate hope. There is no question, then, but that God would restrain His people from all craft, or deceit, that they may deal sincerely and honestly with each other; even as Paul wisely explains the meaning of the Holy Spirit, when he exhorts believers to “put away lying, and to speak every man truth with his neighbor; for we are members one of another.” (Ephesians 4:25.)
1674 · Richard Allestree, The Government of the Tongue 2.3
Jacob obtained his father’s blessing by a flat lie. Simeon and Levi spake not only falsely, but insidiously, nay, hypocritically, abusing at once their proselytes, and their religion, for the effecting their cruel designs upon the Shechemites. Moses, though a man of unparalleled meekness, yet spake unadvisedly with his lips, Psa. 106. 33. David uttered a bloody vow against Nabal, spake words smoother than oil to Uriah, when he had done him one injury, and designed him another. Twere endless to reckon up those several instances the Old Testament gives us of these lapses of the Tongue: neither want there divers in the New; though there is one of so much horror, as supersedes the naming more, I mean that of St. Peter in his reiterated abjuring his Lord, a crime which (abstracted from the intention) seems worse than the one of Judas: that traitor owned his relation, cried Master, Master, even when he betrayed him, so that had he been measured only by his tongue, he might have passed for the better disciple.
1706–1708 · Matthew Henry, Commentary on Leviticus 19.11-18
The God of truth, who requires truth in the heart (Ps. li. 6), requires it also in the tongue: Neither lie one to another, either in bargaining or common converse. This is one of the laws of Christianity (Col. iii. 9): Lie not one to another. Those that do not speak truth do not deserve to be told truth; those that sin by lying justly suffer by it; therefore we are forbidden to lie one to another; for, if we lie to others, we teach them to lie to us.
1706–1708 · Matthew Henry, Commentary on Genesis 4.9-12
Cain's plea: he pleads not guilty, and adds rebellion to his sin. For, 1. He endeavours to cover a deliberate murder with a deliberate lie: I know not. He knew well enough what had become of Abel, and yet had the impudence to deny it. Thus, in Cain, the devil was both a murderer and a liar from the beginning.
1710 · Matthew Henry, Commentary on Psalms 101.1-8
With false deceitful people, that scruple not to tell lies, or commit frauds (v. 7): "He that worketh deceit, though he may insinuate himself into my family, yet, as soon as he is discovered, shall not dwell within my house." Some great men know how to serve their own purposes by such as are skilful to deceive, and they are fit tools for them to work by; but David will make use of no such persons as agents for him: He that tells lies shall not tarry in my sight, but shall be expelled the house with indignation.
1710 · Matthew Henry, Commentary on Proverbs 8.1-11
Wisdom's doctrines, upon which her laws are founded, are such as we may venture our immortal souls upon: My mouth shall speak truth (v. 7), the whole truth, and nothing but the truth, for it is a testimony to the world. Every word of God is true; there are not so much as pious frauds in it, nor are we imposed upon in that which is told us for our good. Christ is a faithful witness, is the truth itself; wickedness (that is, lying) is an abomination to his lips. Note, Lying is wickedness, and we should not only refrain from it, but it should be an abomination to us, and as far from what we say as from what God says to us. His word to us is yea, and amen; never then let ours be yea and nay.
1710–1714 · Matthew Henry, Commentary on Matthew 5.33-37
That therefore in all our communications we must content ourselves with, Yea, yea, and nay, nay, v. 37. In ordinary discourse, if we affirm a thing, let us only say, Yea, it is so; and, if need be, to evidence our assurance of a thing, we may double it, and say, Yea, yea, indeed it is so: Verily, verily, was our Saviour's yea, yea. So if we deny a thing, let it suffice to say, No; or if it be requisite, to repeat the denial, and say, No, no; and if our fidelity be known, that will suffice to gain us credit; and if it be questioned, to back what we say with swearing and cursing, is but to render it more suspicious. They who can swallow a profane oath, will not strain at a lie.
1712 · Matthew Henry, Commentary on Ezekiel 13.17-23
They told deliberate lies to those who consulted them, and came to them to be advised, and to be told their fortune: "You do mischief by your lying to my people that hear your lies (v. 19); they come to be told the truth, but you tell them lies; and, because you humour them in their sins, they are willing to hear you." Note, It is ill with those people who can better hear pleasing lies than unpleasing truths; and it is a temptation to those who lie in wait to deceive to tell lies when they find people willing to hear them and to excuse themselves with this, Si populus vult decipi, decipiatur—If the people will be deceived, let them.
1712 · Matthew Henry, Commentary on Jeremiah 23.9-32
They stand indicted for counterfeiting the broad seal. Therefore God is against them (v. 31), because they use their tongues at their pleasure in their discourses to the people; they say what they themselves think fit, and then father it upon God, pretend they had it from him, and say, He saith it. Some read it, They smooth their tongues; they are very complaisant to the people, and say nothing but what is pleasing and plausible; they never reprove them nor threaten them, but their words are smoother than butter. Thus they ingratiate themselves with them, and get money by them; and they have the impudence and impiety to make God the patron of their lies; they say, "He saith so." What greater indignity can be done to the God of truth than to lay the brats of the father of lies at his door?
1765 · John Wesley, Explanatory Notes on Isaiah 59.13
Lying - Transgressing here, and lying, seem to be one and the same thing, inasmuch as in their transgressing the law of God, they broke their solemn engagement to God upon Mount Sinai. Departing - Turning from God to idols. Speaking - As it were, talking of little else one among another, but how to oppress their neighbours, and apostatize from God. Uttering - That is, first contriving in their heart false accusations, false worship to the dishonour of God; laying the contrivances and uttering them. From the heart - And when they dealt with men in ways of fraud, it was from the heart, but when they spake with God it was but from the lip.
1834 · Albert Barnes, Notes on the Bible: Psalms 101.7
He that worketh deceit - The man who is dishonest - who is full of tricks, false pretences, and devices - who cannot be confided in as straight-forward and sincere - one whose word cannot be relied on - one whose course is subterranean or serpentine. Shall not dwell within my house - Shall neither be employed in my service, nor be admitted as a guest and companion. I will not, in any way, patronise or countenance such a person.
1860–1870 · Edward Bouverie Pusey, Notes on the Bible: Hosea 7.13
Jeroboam spake lies against God, when he said, "these be thy gods, O Israel, which brought thee out of the land of Egypt," whereas God had so often enforced upon them Exo 20:2; Lev 19:36; Lev 23:43; Num 15:41; Deu 5:6, Deu 5:15, "the Lord redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt (Deu 7:8; add. Deu 13:5; Deu 15:15; Deu 24:18); the Lord thy God brought thee out thence with a mighty hand and stretched out arm." Israel "spake lies against God," when he said, "these are my rewards which my lovers have given me" Hos 2:12, or when, "they returned not to Him" but "called on Egypt," as though God would not help them, who said that He would, or as though Egypt could help them, of whom God said that it should not. Sometimes, they "spoke" out "lies" boldly, telling God's true prophets that He had not sent them, or forbidding them to speak in His Name; sometimes covertly, as when they turned to God, not sincerely but feignedly; but always perversely. And when God the Son came on earth to "redeem them," then still more, they spoke lies against Him, all His life long, saying, "He deceiveth the people," and all their other blasphemies, and, "when He forgave them the sin of His death, saying, "Father, forgive them for they know not what they do," they persevered in "speaking lies" against Him, and bribed the soldiers to speak lies against Him," and themselves do so to this day.
1870 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 16 (1870) 922
Not only in this case, but all through his Epistles, John continues to unravel the tangled web of hypocrisy. Ah, that deceit should steal such gentle shapes and seem like Truth! To show the diverging point between facts and sayings, between realities and professions, between those who have, and those who only say that they have, was his constant aim. It may interest you just to open your Bibles and turn to one or two of the passages that illustrate this. In his first chapter, at the sixth verse, he has been speaking of those who walk in the light and have fellowship with God, and he adds, "If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth." Then in the text he speaks of those who know Christ, and he adds, "He that says, I know Him, and keeps not His commandments, is a liar, and the Truth is not in him." And further on, in the ninth verse, speaking of those who have the light, he says, "He that says he is in the light, and hates his brother, is in darkness even until now." Not to multiply the instances, there is a notable one in the fourth chapter, at the twentieth verse, "If a man says I love God, and hates his brother, he is a liar: for he that loves not his brother whom he has seen, how can he love God Whom he has not seen?" So to have a thing, or to boast that you have it—to be, or to pretend to be such-and-such a character—are as opposite as white and black, as light and darkness.
2 passages · 2 writers · 1700s to 1900s
Two of the strongest passages from the page "What does the Bible say about a lying tongue? Proverbs 6:17 and 12:22", repeated here with a link to the full page.
1710 · Matthew Henry, Commentary on Proverbs 12.22
We are here taught, 1. 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.
1912 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 58 (1912) 3322
Deliver my soul, O LORD, from lying lips, and from a deceitful tongue. Lips are soft, but when they are "lying lips" they suck away the life of character and are as murderous as razors. Lips should never be red with the blood of honest men's reputations, nor salved with malicious lies. The faculty of speech becomes a curse when it is degraded into a mean weapon for smiting men behind their backs.
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2 passages · 2 writers · 400s to 1500s
Two of the strongest passages from the page "John 8:44: why is the devil called the father of lies?", repeated here with a link to the full page.
c. 406–421 · Augustine of Hippo, Tractates on the Gospel of John (In Iohannis Evangelium Tractatus CXXIV) 42.13
“When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.” He is both a liar, and the father of lies. 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.
1553 · John Calvin, Commentary on John, part 1 (chapters 1-11) 8.44
He did not remain in the truth. For though those who imagine that the devil was wicked by nature, endeavor to make evasions, yet these words plainly state that there was a change for the worse, and that the reason why Satan was a liar was, that he revolted from the truth. That he is a liar, arises not from his nature having been always contrary to truth, but because he fell from it by a voluntary fall.
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2 passages · 2 writers · 1500s to 1600s
Two of the strongest passages from the page "Thou shalt not bear false witness: the ninth commandment", repeated here with a link to the full page.
1563 · Zacharias Ursinus and Caspar Olevianus (Heidelberg theologians), The Heidelberg Catechism 112
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. Rather, I should avoid, under penalty of God’s wrath, 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.
1692 · Thomas Watson, The Ten Commandments 2.9
The mandatory part of the commandment implied is that we stand up for others and vindicate them when they are injured by lying lips. This is the sense of the commandment, not only that we should not slander falsely or accuse others; but that we should witness for them, and stand up in their defence, when we know them to be traduced. A man may wrong another as well by silence as by slander, when he knows him to be wrongfully accused, yet does not speak in his behalf.
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2 passages · 2 writers · 1700s to 1900s
Two of the strongest passages from the page "Ananias and Sapphira: lying to the Holy Spirit (Acts 5:1-11)", repeated here with a link to the full page.
c. 1714 · Matthew Henry, Commentary on Acts 5.1-11
But we read it, to lie unto the Holy Ghost, which reading is countenanced by v. 4, Thou hast not lied unto men, but unto God. [1.] Ananias told a lie, a deliberate lie, and with a purpose to deceive; he told Peter that he had sold a possession (house or lands) and this was the purchase-money.
1907–1908 · Alexander Maclaren, Expositions of Holy Scripture: Acts 4.32
The judgment on Sapphira was not inflicted by Peter. He foretold it by his prophetic power, but it was the hand of God which vindicated the purity of the infant Church. The terrible severity of the punishment can only be understood by remembering the importance of preserving the young community from corruption at the very beginning. Unless the vermin are cleared from the springing plant, it will not grow. As Achan’s death warned Israel at the beginning of their entrance into the promised land, so Ananias and Sapphira perished, that all generations of the Church might fear to pretend to self-surrender while cherishing its opposite, and might feel that they have to give account to One who knows the secrets of the heart, and counts nothing as given if anything is surreptitiously kept back.
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