Abstract
This study is a revised version of Matthew Newkirk's dissertation on the motif of deception in twenty-eight episodes in the books of Samuel. He lays out four guiding principles for his investigation: (1) deploy consistently a rigorous definition of deception, (2) analyze narratologically depictions of deception, (3) determine any observable trends regarding the evaluation of these deceptions, and (4) compare these data to the explicit statements concerning lying and deception in prescriptive biblical material. He employs a literary-synchronic method that focuses on the final-form of the text and adopts a biblical-theological approach that seeks “to survey and synthesize the results of both OT and NT Studies” (p. 13).
In chapter two, the author offers an engaging discussion of all the explicit ethical statements of deception. He begins with the most common vocabulary terms of deception and continues with the material that legislates the ethics of deception in the Pentateuch. He distinguishes between deception stipulations that occur in a judicial and an economic/social context. He subdivides judicial deception into two types: deception by testimony and deception by judgment. The latter type may be further subdivided into three categories: false judgment based on economic status, false charges, and bribery. He separates deception in an economic/social context in three categories: dishonest standards in commerce, deception by moving a boundary marker, and deception by lying about property. He concludes that the Pentateuch never condemns deception outright; it only prohibits deception that causes unjust harm of disadvantage to another person. From his examination of deception statements in the Wisdom literature, the Psalms, and the Prophets, he reasons that deception is condemned only when it causes injustice.
In chapters three, four, five, and six, Newkirk categorizes the deception test cases in the books of Samuel in four groups, according to their intention, and looks for overarching patterns in their presentation. Accordingly, chapter three offers eight cases that intend to prevent death or harm. He deduces that in every episode the deceiver achieved the goal of the deception and that none of the deceivers experienced negative consequences. In the vast majority of the cases, the tactic involved a lie and the deceiver was depicted positively. Chapter four scrutinizes eight cases of deception that intend to cause death or harm. In all but one of these cases the deceiver is characterized negatively and the tactic employed is ambiguous language, misleading requests, or nonverbal actions. In only two deceptions the deceiver achieved the desired goal, and all the deceivers experienced negative consequences but two.
Chapter five explores four cases of deception that are intended to benefit someone else. In all of these cases the deceiver achieved her or his goal, and none of the deceivers experienced negative consequences or is depicted negatively. The tactics employed are varied throughout. In chapter six, Newkirk explores eight cases intended to benefit the deceiver. He observes that in all but two deceptions the deceiver achieved his intended goal and in all, except for one case, the deception is evaluated negatively; yet only one deceiver experiences negative consequences. Lastly, there is no consistent tactic of deception in this category.
Chapter seven wraps up the author's presentation with an exhaustive and systematic use of tables and statistics. It serves multiple goals. First, it summarizes the findings of the research and attempts to determine the “author's rationale for the depictions of deception” (p.176). He remarks that the theology of deception is consistent in the Bible in the sense that deception is condemned only when it brings unjust harm or disadvantage to another person. Second, it compares the results of the study to the scholarly views of deception and reasons that it is not the tactic but the motive of the deceiver that undergirds the biblical depiction of deception. Third, it compares deception in the books of Samuel with deception in the rest of the Bible and concludes that none of the remaining biblical narratives depicts “deception in such a way that contradict the thesis of this study” (p. 204). Fourth, it puts forward some concluding remarks that enhance our understanding of a theology of deception. Consequently, he states that the Bible never condemns deception categorically. Rather it describes deception approvingly if committed for just purposes, but condemns it when it results in injustice.
In conclusion, Newkirk underlines that on a theological level “despite popular Christian assumption, not all lying and deception is wrong” (p. 204). This means that under specific circumstances “Christians can and should be just deceivers” (p.205). Put differently, “the ethical maxims of the Bible require one to determine whether or not deception is warranted in any given situation based on whether it serves just or unjust ends” (p.205).
I would recommend this book to anyone interested in this topic. Newkirk offers a detailed presentation and engages most of contemporary scholarly inquiries constructively. Scholars have published meticulous research on the redactional layers of the books of Samuel; nevertheless, this scholarship remains outside the scope of this study that adopts a strict literary-synchronic method. It seems to me that there are several insights to be gleaned from such research and that there remains a golden opportunity for scholars who would endeavor to adopt a “both/and” method to this intriguing topic.