es. He begins to waver
when he cites Bible incidents. Recognizing the fact that fables
and parables, and works of fiction, even though untrue, are not
falsehoods, he strangely jumps to the conclusion that the "intention
to deceive" is "not always culpable." He immediately follows this
non-sequitur with a reference to the lying Hebrew midwives,[1] and he
quotes the declaration of God's blessing on them, as if it were an
approval of their lying, or their false speaking with an intention to
deceive, instead of an approval of their spirit of devotion to God's
people.[2]

[Footnote 1: Exod. I: 19, 20.]

[Footnote 2: Comp. p. 35 f., _supra_.]

From the midwives he passes to Samuel, sent of God to Bethlehem; [1]
and under cover of the expressed opinions of others, Dr. Hodge says
vaguely: "Here, it is said, is a case of intentional deception
commanded. Saul was to be deceived as to the object of Samuel's
journey to Bethlehem." Yet, whoever "said" this was guilty of a
gratuitous charge of intentional deception, against the Almighty.
Samuel was directed of God to speak the truth, so far as he spoke at
all, while he concealed from others that which others had no right to
know.[2] It would appear, however, throughout this discussion, that
Dr. Hodge does not perceive the clear and important distinction
between justifiable concealment from those who have no right to a
knowledge of the facts, and concealment, or even false speaking, with
the deliberate intention of deceiving those interested. In fact, Dr.
Hodge does not even mention "concealment," as apart from its use for
the specific purpose of deception.

[Footnote 1: I Sam. 16: i, 2.]

[Footnote 2: Comp. pp. 38-40, _supra_.]

Again Dr. Hodge cites the incident of Elisha at Dothan[1] as if
in illustration of the rightfulness of deception under certain
circumstances. But in this case it was concealment of facts that might
properly be concealed, and not the deception of enemies as enemies,
that Elisha compassed. The Syrians wanted to find Elisha. Their eyes
were blinded, so that they did not recognize him when in his presence.
In order to teach them a lesson, Elisha told the Syrians that they
could not find him, or the city which was his home, by their own
seeking; but if they would follow him he would bring them to the man
whom they sought. They followed him, and he showed himself to them.
When their eyes were opened in Samaria he would not suffer them to be
harmed, but had