Genesis 26:6-116And Isaac dwelt in Gerar: 7And the men of the place asked him of his wife; and he said, She is my sister: for he feared to say, She is my wife; lest, said he, the men of the place should kill me for Rebekah; because she was fair to look upon. 8And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife. 9And Abimelech called Isaac, and said, Behold, of a surety she is thy wife: and how saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die for her. 10And Abimelech said, What is this thou hast done unto us? one of the people might lightly have lien with thy wife, and thou shouldest have brought guiltiness upon us. 11And Abimelech charged all his people, saying, He that toucheth this man or his wife shall surely be put to death. (Genesis 26:6‑11)
What candor is in scripture! How truly divine Isaac was saved from going down into Egypt, whither famine had driven his father. He was guided so as to be a suited type of Him Who is now for us only in heaven. But he sinned in Gerar, as Abraham sinned before him. This ought to have been to him a solemn admonition, if he had remembered it as he ought in God's presence. Out of it the failure of one we love becomes a snare to repeat it, and it may be an excuse as not pretending to be better.
“And Isaac dwelt in Gerar. And the men of the place asked him about his wife. And he said, She [is] my sister; for he feared to say, My wife, lest the men of the place slay me on account of Rebecca; because she was fair in countenance. And it came to pass when he had been there some time, that Abimelech, king of the Philistines, looked out of the window and saw, and, behold, Isaac [was] sporting with Rebecca his wife. And Abimelech called Isaac and said, Behold, she [is] certainly thy wife; and how saidst thou, She [is] my sister? And Isaac said to him, Because I said, Lest I die for her. And Abimelech said, What [is] this thou hast done to us? Lightly might one of the people have lain with thy wife, and thou shouldest have brought on us a trespass. And Abimelech charged all the people, saying, He that toucheth this man or his wife shall surely (dying) be put to death” (vers. 6-11).
For the Christian it is the sure proof of a low and earthly state of soul to palliate a lie by toning it down to “incorrect speech.” One thus panders to the world's code of honor, where the truth is unknown, and an impeachment of veracity, however certain, demands wiping out with blood. Still more deplorable is the delusion which plays into the enemy's hand, as if no saint can be guilty of lying. Even the N. T. warns of the danger in Epistles such as those to the saints in Ephesus and Colosse, which treat of the highest privileges of the church. “Wherefore putting away falsehood, speak ye truth each with his neighbor; for we are members one of another.” “Lie not one to another, seeing that ye have put off the old man with his deeds.” The repeated warning proves how readily it might be even among the best taught. Only ignorance or worldliness could think otherwise. In fact it is recorded for our admonition that such was the first sin after the great Pentecost.
But it is intolerable to compare or class with lying any mistakes of inadvertency or hearsay, particularly when there is care to correct them after the facts are better known. The essence of lying is the wish to deceive, whatever the motive; which may be to exalt self or to injure another, to evade through fear or to gain a desired end. There is no difficulty in discerning where the eye is single. Even the least esteemed or those of no account in the church are quite capable of judging matters of wrong or falsehood, though it would be absurd to expect from such a sound judgment on deeper questions. But as the O. T. does not hide or extenuate the fathers, so the N. T. lets us know how far in this very way might fall an honored apostle, who trusted himself and let drop the warning words of the Lord.
Is it not a most humbling element presented in Isaac's case as in Abraham's, that a saint may sink below the world's standard of morality? The king of the Philistines reproved Isaac for untruthfulness, and this in exposing that wife to dishonor and his own people to guiltiness; as either he or probably his predecessor had similarly denounced the same case of deceit in Abraham, made yet worse by his previous failure in a like way with Pharaoh in Egypt. Had Isaac borne all holily in mind, it must have proved a safeguard by grace, instead of a cloak for the flesh yielding through unbelieving terror. Let ourselves now see to it that we profit by the written word all the more, because He Who is the truth, now fully revealed, makes all such failure appear in its full heinousness.
There is an added element in the untruth of Abraham and of Isaac: the betrayal of the relationship of their wives Sarah and Rebecca by their own shortsighted selfishness. How blessed is the contrast of Christ, as the Husband of Israel, and the Bridegroom of the church! Compare Num. 30.