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Difference between revisions of "Why would Abraham lie?"
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Because they are just going to make sacrifices, in the public version, the Israelites are to "borrow" valuable goods from the Egyptians. But, the true intent is clearly spelled out: they are to "spoil" (i.e. "loot") the Egyptians. | Because they are just going to make sacrifices, in the public version, the Israelites are to "borrow" valuable goods from the Egyptians. But, the true intent is clearly spelled out: they are to "spoil" (i.e. "loot") the Egyptians. | ||
| − | Pharaoh is, of course, nobody's fool. He seems to strongly suspect that there is more to the story than Moses is publicly admitting. He offers all sorts of compromise positions, seemingly designed to assure that the slaves will return after fulfilling their duties. | + | Pharaoh is, of course, nobody's fool. He seems to strongly suspect that there is more to the story than Moses is publicly admitting. He offers all sorts of compromise positions, seemingly designed to assure that the slaves will return after fulfilling their duties. |
Things proceed to the point that Pharaoh threatens Moses' life despite the plagues and signs. The people are finally freed, but once they have left Pharaoh and his councilors decide to resort to violence and slaughter: | Things proceed to the point that Pharaoh threatens Moses' life despite the plagues and signs. The people are finally freed, but once they have left Pharaoh and his councilors decide to resort to violence and slaughter: | ||
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Questions
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Critics ask, "Why God would encourage Abraham & Sarah to lie in Abraham 2꞉24? Isn't lying a sin according to the 10 commandments? Why did God tell Abraham and Sarah to lie when 2 Nephi condemns liars to hell?"
To see citations to the critical sources for these claims, [[../CriticalSources|click here]]
Answer
Critics fail to note that the Bible records Abraham's lie to Pharaoh, and then God rewards the lie (see Genesis 12꞉17). This seems a strange action if God disapproved their action.
Furthermore, there are times in the Bible and other extra-biblical accounts when God has commanded His prophets to protect the innocent by giving the wicked less than the whole story.
Extra-biblical evidence
In the ancient Genesis Apocryphon text, Abraham has the same motives described in the Pearl of Great Price as delivered by Joseph Smith. He tells Sarah that God has given him a dream in which she saves him from being killed. He then tells her:
- [Say to them] of me, 'He is my brother,' and because of you I shall live, and because of your my life shall be saved...'
- And Sarai wept that night on account of my words..."[1]
How did Joseph produce this authentic ancient detail, with this text not available until 1948?
Biblical commentaries on the passage
First Bible example of approved deception
The first example involves Pharaoh's murderous instructions to the Egyptian midwives:
- 16 And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live.
- 17 But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive.
- 18 And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men children alive?
- 19 And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them. Exodus 1:16-19
The midwives are confronted with a command from the head of state which offends their personal/professional morality. They decline to participate, and actively deceive the Pharaoh--they even lie to him or his officers so that the deception may continue, as well as to (one assumes) spare themselves his punishment. The subsequent verses indicate God's approval of their action. (See Exodus 1:20).
Honesty to the wicked is not the primary moral value: obedience to the will of God is.
Second Bible example of approved deception
The second example comes from the prophetic call of Moses. The Lord speaks to Moses and says:
- 17 And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.(Exodus 3:17)
The Lord announces His intention to liberate the Israelites from slavery. But, in the very next breath, He tells Moses what to tell Pharaoh—what the "public story" should be, if you will:
- 18 And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God.(Exodus 3:18)
The "public stance" of Moses and the Israelite leaders is to be that they only want to go three days' journey to sacrifice. So, here the Lord is advocating some degree of deception. This extends to even deceiving their Egyptian neighbors:
- 21 And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty:
- 22 But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians.(Exodus 3:21-22)
Because they are just going to make sacrifices, in the public version, the Israelites are to "borrow" valuable goods from the Egyptians. But, the true intent is clearly spelled out: they are to "spoil" (i.e. "loot") the Egyptians.
Pharaoh is, of course, nobody's fool. He seems to strongly suspect that there is more to the story than Moses is publicly admitting. He offers all sorts of compromise positions, seemingly designed to assure that the slaves will return after fulfilling their duties.
Things proceed to the point that Pharaoh threatens Moses' life despite the plagues and signs. The people are finally freed, but once they have left Pharaoh and his councilors decide to resort to violence and slaughter:
- 5 And it was told the king of Egypt that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us?
- 6 And he made ready his chariot, and took his people with him:
- 7 And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them.
- 8 And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with an high hand.(Exodus 14:5-8)
We are not told why the Lord instructed Moses to deal with the Egyptians in the way that he did. It is significant that Moses did not take such an approach on his own; only a direct command motivates his less-than-forthright behavior.
One can speculate, however—it is certainly reasonable to think that the Egyptians would have murderous intent toward their slaves who presumed to leave. They are willing to act on such inclinations, despite the plagues, when it becomes indisputable that Israel has left for good. If Moses had announced that Israel was leaving, what would the reaction of Pharaoh's court have been? Moses' failure to tell the whole story may well have saved Egyptian life, as well as Israelite. To be sure, God could have used another way. But, in this instance, deception was the specific tactic which He commanded.
Anti-Moses authors could doubtless exploit this situation to great rhetorical effect--they could mock Moses' "ethical lapse" here, and insist that he did it all for monetary gain. They could contrast his behavior here with the "thou shalt not covet," "thou shalt not bear false witness," and "thou shalt not steal" commands given later at Sinai, and point out that "borrowing" when you don't ever intend to come back looks a lot like "stealing."
==Answer
== The Bible tells us that Moses did what God told him to do. Is it so surprising that Abraham might have been told something similar to prevent death to the righteous? The Bible record tells us that God blessed Abraham despite his action. The Book of Abraham simply makes it clear that Abraham did not choose this path on his own, but like Moses was obeying a direct command from God, who may grant exceptions to His Laws if He pleases.
== Notes ==
- [note] Geza Vermes, The Complete Dead Sea Scrolls in English (Penguin Press, 1997), 453–454. See also: (off-site.)</
Further reading
FairMormon Answers articles
Why would Abraham lie?
The Book of Abraham is "an inspired translation of the writings of Abraham. Joseph Smith began the translation in 1835 after obtaining some Egyptian papyri."[1] "The Church of Jesus Christ of Latter-day Saints embraces the book of Abraham as scripture. This book [is] a record of the biblical prophet and patriarch Abraham."[2]
To view articles about the Book of Abraham, click "Expand" in the blue bar:
Video published by The Church of Jesus Christ of Latter-day Saints.
Notes
- ↑ Introduction, Pearl of Great Price.
- ↑ "Translation and Historicity of the Book of Abraham," Gospel Topics Essays, ChurchofJesusChrist.org.
FairMormon web site
| FAIR Book of Abraham materials |
- Michael Ash & Kevin Barney, "The ABCs of the Book of Abraham" (2004 FAIR Conference presentation) FAIR link
- Michael Ash, "Book of Abraham 201: Papyri, Revelation, and Modern Egyptology" (2006 FAIR Conference presentation) FAIR link YouTube link
- John Gee, "Some Puzzles from the Joseph Smith Papyri," 2007 FAIR Apologetics Conference (Sandy, Utah) [ FAIR link
- Brian Hauglid, "Investigating the Kirtland Egyptian Papers: Myths and Realities" (2006 FAIR Conference presentation) FAIR link
External links
| Book of Abraham on-line materials |
FARMS Studies in the Book of Abraham series
- Traditions About the Early Life of Abraham, edited by John A. Tvedtnes, Brian M. Hauglid, and John Gee, (Provo: FARMS, 2001). (Studies in the Book of Abraham, Vol. 1)
- Michael D. Rhodes, The Hor Book of Breathings: A Translation and Commentary (Provo: FARMS, 2005). (Studies in the Book of Abraham, Vol. 2)
- Astronomy, Papyrus, and Covenant, edited by John Gee and Brian M. Hauglid, (Provo: FARMS, 2005). (Studies in the Book of Abraham, Vol. 3)
Individual authors
- Kevin L. Barney, "The Facsimiles and Semitic Adaptation of Existing Sources," Astronomy, Papyrus, and Covenant (Studies in the Book of Abraham, No. 3), John Gee and Brian M. Hauglid, eds., (Provo: FARMS, 2006): 107–30.off-site
- E. Douglas Clark, "A Powerful New Resource for Studying the Book of Abraham (Review of Traditions about the Early Life of Abraham)," FARMS Review 15/1 (2003): 91–95. off-site
Gee
- John Gee, "Abracadabra, Isaac and Jacob (Review of The Use of Egyptian Magical Papyri to Authenticate the Book of Abraham: A Critical Review by Edward H. Ashment)," FARMS Review of Books 7/1 (1995): 19–84. off-site
- John Gee, "'Bird Island' Revisited, or the Book of Mormon through Pyramidal Kabbalistic Glasses: Review of Written by the Finger of God: A Testimony of Joseph Smith's Translations by Joe Sampson," FARMS Review of Books 7/1 (1995): 219–228. off-site
- John Gee, "Eyewitness, Hearsay, and Physical Evidence of the Joseph Smith Papyri," The Disciple As Witness: Essays on Latter-day Saint History and Doctrine in Honor of Richard Lloyd Anderson, eds., Stephen D. Ricks, Donald W. Parry, and Andrew H. Hedges (Provo: FARMS, 2000).
- John Gee, A Guide to the Joseph Smith Papyri (Provo, Utah: FARMS, 2000).
- John Gee, "A Method for Studying the Facsimiles; Review of: A Study Guide to the Facsimiles of the Book of Abraham," FARMS Review 19/1 (2007): 347–353. off-site wiki
- John Gee, "New Light on the Joseph Smith Papyri," FARMS Review 19/2 (2007): 245–260. off-site wiki
- John Gee, "One Side of a Nonexistent Conversation (Review of: The Papyri of Abraham: Facsimiles of the Everlasting Covenant)," FARMS Review 15/1 (2003): 81–85. off-site
- John Gee, "Research and Perspectives: Abraham in Ancient Egyptian Texts," Ensign (July 1992): 60.
- John Gee, "Some Puzzles from the Joseph Smith Papyri," FARMS Review 20/1 (2008): 113–138. off-site wiki
- John Gee, "Telling the Story of the Joseph Smith Papyri (Review of The Facsimiles of the Book of Abraham: A Study of the Joseph Smith Egyptian Papyri by James R. Harris)," FARMS Review of Books 8/2 (1996): 46–59. off-site
- John Gee, "A Tragedy of Errors (Review of By His Own Hand Upon Papyrus: A New Look at the Joseph Smith Papyri by Charles M. Larson," FARMS Review of Books 4/1 (1992): 93–119. off-site
Hauglid
- Brian M. Hauglid, "Nibley's Abraham in Egypt: Laying the Foundation for Abraham Research," FARMS Review 15/1 (2003): 97–90. off-site
- Brian M. Hauglid, “Thoughts on the Book of Abraham,” in No Weapon Shall Prosper: New Light on Sensitive Issues, ed. Robert L. Millet (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2011), 245–258.
- Larry E. Morris, "The Book of Abraham: Ask the Right Questions and Keep On Looking (Review of: “The ‘Breathing Permit of Hor’ Thirty-four Years Later.” Dialogue 33/4 (2000): 97–119)," FARMS Review 16/2 (2004): 355–380. off-site
Muhlestein
- Kerry Muhlestein, “Egyptian Papyri and the Book of Abraham: A Faithful, Egyptological Point of View,” in No Weapon Shall Prosper: New Light on Sensitive Issues, ed. Robert L. Millet (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2011), 217–243.
Nibley
- Hugh W. Nibley, Abraham in Egypt, 2nd edition, (Vol. 14 of the Collected Works of Hugh Nibley), edited by Gary P. Gillum, Illustrated by Michael P. Lyon, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 2000). ISBN 157345527X.
- Hugh Nibley, An Approach to the Book of Abraham, edited by John Gee, Vol. 18 in the Collected Works of Hugh Nibley (Salt Lake City and Provo, Utah: Deseret Book / FARMS, 2009). ISBN 1606410547.
- Hugh Nibley, "The Facsimiles of the Book of Abraham," Sunstone 4:5-6 no. (Issue #17.18) (December 1979), 49–51. off-site
- Hugh W. Nibley, The Message of the Joseph Smith Papyri: An Egyptian Endowment, 2nd edition, (Vol. 16 of the Collected Works of Hugh Nibley), edited by John Gee and Michael D. Rhodes, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 2005), 1. ISBN 159038539X. 1st edition GL direct link
- Hugh Nibley, One Eternal Round, edited by Michael D. Rhodes, Vol. 19 in the Collected Works of Hugh Nibley (Salt Lake City and Provo, Utah: Deseret Book / FARMS, 2009). ISBN 9781606412374 .
- Hugh W. Nibley, "Phase One," Dialogue: A Journal of Mormon Thought 3 no. 2 (Summer 1968), 101.
- Hugh W. Nibley, "Approach to John Gee, Guide to the Joseph Smith Papyri (Review of: A Guide to the Joseph Smith Papyri)," FARMS Review of Books 13/2 (2001): 63–64. off-site
- Hugh W. Nibley, "The Meaning of the Kirtland Egyptian Papers," Brigham Young University Studies 11 no. 1 (Summer 1971), 350–399.off-site
Rhodes
- Michael D. Rhodes, "The Book of Abraham: Divinely Inspired Scripture (Review of By His Own Hand upon Papyrus: A New Look at the Joseph Smith Papyri by Charles M. Larson)," FARMS Review of Books 4/1 (1992): 120–126. off-site
- Michael D. Rhodes, “The Book of Abraham: Dealing with the Critics”, FAIR Conference, 2003, xxx.
- Michael Dennis Rhodes, "A Translation and Commentary of the Joseph Smith Hypocephalus [pdflink]," Brigham Young University Studies 17 no. 3 (1977), 259.
- Michael D. Rhodes, "The Joseph Smith Hypocephalus...Twenty Years Later."
- Michael D. Rhodes, “Teaching the Book of Abraham Facsimiles”, Religious Educator 4/2 (2003), 115-123.
Tvedtnes
- John A. Tvedtnes, "The Use of Mnemonic Devices in Oral Traditions, as Exemplified by the Book of Abraham and the Hor Sensen Papyrus," Newsletter and Proceedings of the SEHA 120 (April 1970): 2–10.
- Benjamin Urrutia, "The Joseph Smith Papyri," Dialogue: A Journal of Mormon Thought 4 no. 2 (Summer 1969), 129–134.
Printed material
| Book of Abraham print materials |
- Richley Crapo and John A. Tvedtnes, "A Study of the Hor Sensen Papyrus." Newsletter and Proceedings of the SEHA 109 (25 October 1968): 1–6.
- Richley Crapo and John A. Tvedtnes. "The Hor Sensen Papyrus as a Mnemonic Device: A Further Study." Newsletter and Proceedings of the SEHA 114 (2 June 1969): 6–13.
- John Gee, A Guide to the Joseph Smith Papyri (Provo, Utah: FARMS, 2000).
- H. Donl Peterson, The Story of the Book of Abraham: Mummies, Manuscripts, and Mormonism (Salt Lake City, Utah: Deseret Book, 1995); ISBN 0875798462, ISBN 978-0875798462.