Truth

VIEW:16 DATA:01-04-2020

TRUTH
1. In OT (’ĕmeth, ’ĕmûnâh).—Firmness or stability is the fundamental idea of the root, and to this radical thought most of the uses of the Heb. nouns may be traced. Often they signify truth in the common meaning of the word, the correspondence, viz., between speech and fact (Deu_13:14, Pro_12:17). At first the standards of veracity were low (Gen_12:11 ff; Gen_20:2 ff; Gen_26:7 ff; Gen_27:18 ff. etc.); but truthfulness in witness-bearing is a commandment of the Decalogue (Exo_20:18), and from the prophetic age onwards falsehood of every kind is recognized as a grave sin (Hos_4:2, Psa_59:12, Pro_12:22). See, further, Lie. Sometimes ‘truth’ denotes justice as administered by a ruler or a judge (Exo_18:21, Pro_20:28), and, in particular, by the Messianic King (Psa_45:4, Isa_42:3). Frequently it denotes faithfulness, especially the faithfulness of a man to God (2Ki_20:3) and of God to men (Gen_32:10). When God is described as a ‘God of truth,’ His faithfulness to His promises may be especially in view (Psa_31:5). But not far away is the sense of ‘living reality’ in distinction from the ‘lying vanities’ in which those trust to whom Jahweh is unknown (Psa_31:6; cf. Deu_32:4). In some later canonical writings there appears a use of ‘truth’ or ‘the truth’ as equivalent to Divine revelation (Dan_8:12; Dan_9:13), or as a synonym for the ‘wisdom’ in which the true philosophy of life consists (Pro_23:23). In the Apocr. [Note: Apocrypha, Apocryphal.] books this use becomes frequent (1Es_4:33 ff., Wis_3:9, Sir_4:28 etc.).
2. In NT (alçtheia).—The Gr. word (which is employed in LXX [Note: Septuagint.] to render both ’ĕmeth and ’ĕmûnâh) has the fundamental meaning of reality, as opposed to mere appearance or false pretence. From this the sense of veracity comes quite naturally; and veracity finds a high place among the NT virtues. The OT law forbade the bearing of false witness against one’s neighbour; the law of Christ enjoins truth-speaking in all social intercourse (Eph_4:25), and further demands that this truth-speaking shall be animated by love (Eph_4:15; cf. Eph_4:25 ‘for we are members one of another’).
Special attention must be paid to some distinctive employments of the word. (a) In the Pauline writings there is a constant use of ‘the truth’ to describe God’s will as revealed—primarily to the reason and conscience of the natural man (Rom_1:18; Rom_1:25), but especially in the gospel of Jesus Christ (2Co_4:2, Gal_3:1 etc.). ‘The truth’ thus becomes synonymous with ‘the gospel’ (Eph_1:13; cf. Gal_2:5; Gal_2:14 etc., where ‘the truth of the gospel’ evidently means the truth declared in the gospel). In the Pastoral Epistles the gospel as ‘the truth’ or ‘the word of truth’ appears to be passing into the sense of a settled body of Christian doctrine (1Ti_3:15, 2Ti_2:16 etc.). It is to be noted that, though the above usages are most characteristic of the Pauline cycle of writings, they are occasionally to be found elsewhere, e.g. Heb_10:26, Jam_1:18, 1Pe_1:22, 2Pe_1:12.
(b) In the Johannine books (with the exception of Rev.) alçtheia is a leading and significant term in a sense that is quite distinctive (cf. ‘light’ and ‘life’). To Pilate’s question, ‘What is truth?’ (Joh_18:38), Jesus gave no answer. But He had just declared that He came into the world to bear witness unto the truth (Joh_18:37), and the Fourth Gospel might be described as an elaborate exposition of the nature of the truth as revealed by Jesus, and of the way in which He revealed it. In John ‘the truth’ stands for the absolute Divine reality as distinguished from all existence that is false or merely seeming (cf. Joh_8:40 ff., where Jesus contrasts His Father, from whom He had heard the truth, with ‘your father the devil,’ who ‘stood not in the truth, because there is no truth in him’). Jesus came from the bosom of the Father (Joh_1:18), and truth came by Him (Joh_1:17) because as the Word of God He was full of it (Joh_1:14). The truth is incarnated and personalized in Jesus, and so He is Himself the Truth (Joh_14:6). The truth which resides in His own Person He imparts to His disciples (Joh_8:31 f.); and on His departure He bestows the Spirit of truth to abide with them and be in them for ever (Joh_14:17). Hence the truth is in the Christian as the very groundwork and essence of his spiritual being (1Jn_1:8; 1Jn_2:4, 2Jn_1:2). It is there both as a moral and as an intellectual quality—standing midway, as it were, between ‘life’ and ‘light,’ two other ruling Johannine ideas with which it is closely associated. Primarily it is a moral power. It makes Christ’s disciples free (Joh_8:32)—free i.e., as the context shows, from the bondage of sin (Joh_8:33 ff.). It has a sanctifying force (Joh_17:17-19); it ensures the keeping of the commandments (1Jn_2:4) and the life of Christian love (1Jn_3:18 f.). And, while subjectively it is a moral influence, objectively it is a moral vocation—something not only to be known (Joh_8:32) and believed (Joh_8:45 f.), but requiring to be done (Joh_3:21, 1Jn_1:6). From this moral quality of the truth, however, there springs a power of spiritual Illumination. The truth that is life passes into the truth that is light (Joh_3:21). Every one that is of the truth heareth Christ’s voice (Joh_18:37); if any man willeth to do His will, he shall know of the doctrine (Joh_7:17); the Spirit of truth, when He is come, shall guide the disciples into all the truth (Joh_16:13).
J. C. Lambert.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

is used,
1. In opposition to falsehood, lies, or deceit, Pro_12:17, &c.
2. It signifies fidelity, sincerity, and punctuality in keeping promises; and to truth taken in this sense is generally joined mercy or kindness, as in Gen_24:27, and other places of Scripture.
3. Truth is put for the true doctrine of the Gospel, Gal_3:1-4. Truth is put for the substance of the types and ceremonies of the law, Joh_1:17.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.

There are various meanings of the word ‘truth’ in the Bible, some of which are similar to those we use today. A person or thing may be true, meaning the opposite of false (Deu_13:14; Pro_12:19; Rom_9:1; see LIE) or the opposite of insincere (Gen_42:16; Php_1:18; 1Jn_3:18; see HYPOCRISY). A thing may be called true in contrast to that which is only a shadow or picture (Joh_1:9; Joh_15:1; Heb_9:24; see TYPE). The Bible often uses ‘true’ with the meaning of reliable, faithful or trustworthy (Gen_24:49; Gen_47:29; Psa_57:10; Rev_22:6).
God is truth
All these meanings are in some way applied to God (Psa_19:9; Jer_10:9-10; Jer_42:5; Mic_6:20; Rom_3:4; 1Th_1:9; Rev_16:7). Truth is God’s very nature. He is the basic reality from which everything else springs (Joh_1:3-4; Joh_1:14; Joh_8:26; Rom_1:25). God became human in Jesus, and therefore Jesus is truth in human form (Joh_14:6; Eph_4:21; Rev_3:7). As the Old Testament spoke of the God of truth or, to use the related word, the God of the Amen (Isa_65:16), so the New Testament speaks of Jesus as the Amen. He is the one in whom God’s truth is perfectly expressed, and through whom God’s promises are perfectly fulfilled (Joh_1:17; 2Co_1:20; Rev_3:14; see AMEN).
Jesus spoke repeatedly about the truth, and those who come to know him come to know the truth. Thereby they are freed from the bondage of sin, brought into a living relationship with the true God, and indwelt by him who is the Spirit of truth (Joh_8:32; Joh_14:17; Joh_16:13; Joh_17:3; 2Jn_1:1-2).
Truth, in the sense spoken of by Jesus, saves people, for it represents the full saving activity of God through Jesus Christ. Jesus’ life and teaching were directed towards revealing and fulfilling God’s truth (Joh_1:17; Joh_8:32; Joh_8:45-46; Joh_17:17; Joh_17:19; Joh_18:37). A natural development from this was to speak of ‘truth’ as referring to the whole body of Christian teaching (2Co_4:2; Gal_2:5; Gal_5:7; Eph_1:13; 1Ti_2:4; 2Ti_2:15). This is in keeping with the Old Testament usage of ‘truth’ as applying to the revealed Word of God (Psa_25:5; Psa_86:11; Psa_119:142; see REVELATION).
Christian character
Truth in all its aspects should characterize the lives of those who have come under the rule of him who is the truth (Exo_18:21; Psa_26:3; Joh_3:21; 2Co_13:8; Eph_4:15; Eph_4:25; Eph_6:14; Tit_1:2; Heb_6:18; 3Jn_1:4). Having become obedient to the truth, they must be loyal to the truth, without any trace of falsehood, insincerity or unfaithfulness (1Co_5:8; 2Co_4:2; Gal_4:16; 1Pe_1:22).
Their possession of God’s truth, however, is no reason for Christians to claim absolute authority for their own theories or opinions. The human mind is limited and, like all human capacities and abilities, is affected by sin (1Co_8:2). God alone is the possessor of absolute truth (Isa_55:8-9; Rom_11:33-34; see KNOWLEDGE).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.

trōōth (אמת, 'ĕmeth, אמוּנה, 'ĕmūnāh, primary idea of ?firmness,? ?stability? (compare Exo_17:12), hence ?constancy,? ?faithfulness,? etc.; the Septuagint's Apocrypha and the New Testament, ἀλήθεια, alḗtheia (Rom_3:7), πίστις, pı́stis (Rom_3:3); in adjectival and adverbial sense, ?in truth,? ?of a truth,? ?faithful,? etc.; ἀληθῶς, alēthṓs (Luk_21:3; Joh_6:14; Joh_7:40; 1Th_2:13); ἀληθινός, alēthinós (Joh_17:3); ὄντως, óntōs (1Co_14:25); πιστός, pistós (1Ti_3:1); in the King James Version; the Revised Version (British and American), the American Standard Revised Version, as generally, ?faithful?; Anglo-Saxon: treow, tryw with Teutonic stem, trau, ?to believe,? ?to keep faith?):
I. TERMS
II. GENERAL VIEW
1. Aspects of Truth
(1) Ontological
(2) Logical
(3) Moral
(4) Religious
2. Standards of Truth
3. Special Features in Biblical Writings
III. ANALYTICAL SUMMARY
1. Truth in God
2. Truth in Man
3. Truth in Religion

I. Terms.
The English word has developed and maintained the broadest, most general and varied usage, going beyond both Hebrew and Greek, which were already extended in connotation. It is possible to analyze and classify the special applications of the term almost indefinitely, using other terms to indicate specific meanings in special connections, e.g. loyalty (Jdg_9:15); honesty (Exo_18:21); fidelity (Deu_32:4); justice (Rom_2:2); uprightness (Isa_38:3); faith (Isa_26:2); righteousness (Psa_85:10); reality (Joh_17:19); veracity (Gen_42:16). It is unfortunate that translators have generally adhered to single terms to represent the original words. On the other hand, they have sometimes introduced words not represented in the original, and thus unduly limited the meaning. An example is Eph_4:15, where the original meaning ?being true,? i.e. in all respects, is narrowed to ?speaking the truth.?

II. General View.
No term is more familiar and none more difficult of definition.
With applications in every phase of life and thought the word has varying general senses which may be classified as:

1. Aspects of Truth:
(1) Ontological
Ontological truth, i.e. accurate and adequate idea of existence as ultimate reality. In this sense it is a term of metaphysics, and will be differently defined according to the type of philosophical theory accepted. This aspect of truth is never primary in Scripture unless in the question of Pilate (Joh_18:38). He had so far missed the profound ethical sense in which Jesus used the word that Jesus did not at all answer him, nor, indeed, does Pilate seem to have expected any reply to what was probably only the contemptuous thrust of a skeptical attitude. In Proverbs where, if at all, we might look for the abstract idea, we find rather the practical apprehension of the true meaning and method of life (Pro_23:23). Ontological reality and possible ideas of reality apprehending it are obviously presupposed in all Scripture. There is objective reality on which subjective ideas depend for their validity; and all knowing is knowledge of reality. There is also in the whole of Scripture a subjective idea, the product of revelation or inspiration in some form of working, that constitutes an ideal to be realized objectively. The Kingdom of God, for example, is the formative idea of Scripture teaching. In a definite sense the kingdom exists and still it is to be created. It must be kept in mind, however, that only vaguely and indirectly does truth have abstract, meta-physical meaning to the Biblical writers. For John it approaches this, but the primary interest is always concrete.

(2) Logical
Logical truth is expressive of the relation between the knower and that which is known, and depends upon the arrangement of ideas with reference to a central or composite idea. Truth in this sense involves the correspondence of concepts with facts. While this meaning of truth is involved in Scripture, it is not the primary meaning anywhere, save in a practical religious application, as in Eph_4:21; 1Jo_2:4, 1Jo_2:21.

(3) Moral
Moral truth is correspondence of expression with inner conception. Taken in its full meaning of correspondence of idea with fact, of expression with thought and with intention, of concrete reality with ideal type, this is the characteristic sense of the word in the Scriptures. Here the aim of religion is to relate man to God in accordance with truth. In apprehension man is to know God and His order as they are in fact and in idea. In achievement, man is to make true in his own experience the idea of God that is given to him. Truth is thus partly to be apprehended and partly to be produced. The emphatically characteristic teaching of Christianity is that the will to produce truth, to do the will of God, is the requisite attitude for apprehending the truth. This teaching of Jesus in Joh_7:17 is in accord with the entire teaching of the Bible. Eph_1:18 suggests the importance of right attitude for learning, while Eph_4:18 shows the effect of a wrong attitude in ignorance of vital truth.

(4) Religious
Religious truth is a term frequently met in modern literature, but it has no sound basis in reason and it has none at all in the Bible. All truth is ultimately religious and only in a superficial way can religious truth be spoken of as an independent conception. Least of all can religious truth and scientific truth be at variance.

2. Standards of Truth:
Philosophy has continuously tried to find tests for truth, and so has wrought out theories of knowledge - epistemologies, Not to go back into the Greek philosophy, we have in modern times such theories as (1) the Kantian, (2) the scholastic, (3) the Hegelian, (4) the pragmatic, (5) that of the ?new realism?; and these include only such as may be defined with some clearness, for the tendencies of current thought have been toward confusion concerning all standards of truth and reality, and so toward widespread agnosticism and skepticism. This temper has, naturally, reacted on thinking in practical ethics and upon the sanctions of religion. There is thus in religion and morals a tendency to obscure the distinction between what is and what ought to be. See AUTHORITY; ETHICS; PHILOSOPHY; RIGHT; SIN.
In the Bible, the known will of God is final for man as a standard of truth, not as arbitrary, but as expressive of God's nature. God's nature is all-comprehensive of fact and goodness, and so is, all and in all, the source, support and objective of all concrete being. The will of God thus reveals, persuades to and achieves the ideals and ends of complete existence. The term ?truth? is sometimes, therefore, nearly equivalent to the revealed will of God.

3. Special Features in Biblical Writings:
(1) The Old Testament uses the term ?truth? primarily of God and applies the principle to man. The practical objective is ever prominent.
(2) The Synoptic Gospels and Acts use the term chiefly in popular idiomatic phrases ?of a truth,? ?in truth,? ?surely? (compare Luk_22:59; Act_4:27). In Mat_22:16 there is a more serious and comprehensive application, but it is in the flattering words of Pharisaic hypocrisy (compare Mar_12:14; Luk_20:21). To be sure, we are to understand that even in the phrases of common speech Jesus employed the term in all seriousness (Luk_4:25; Luk_9:27).
(3) In Paul the sense of divine faithfulness, as in the Old Testament, is occasionally met (Rom_3:3, Rom_3:7; Rom_15:8). Again the term emphasizes sincerity (1Co_5:8; 2Co_7:14). Generally it has direct or clearly implied reference to God's revelation in Jesus Christ with a view to redeeming men. In a general way the term is thus equivalent to the gospel, but there is never identification of the two terms (see Rom_2:8; Eph_1:13; 1Ti_3:15). In Gal_2:5; Gal_5:7, ?the truth of the gospel? is its content in the purpose of God, in contrast with misconceptions of it: the true gospel as against false representations of the gospel.
(4) In the Johannine writings we find occasionally the emphatic phrase of genuineness (1Jo_3:18; 2Jo_1:1; 3Jo_1:1) and emphatic reality (Joh_8:46; Joh_16:7). In Revelation we have ?true? in the sense of trustworthy, because ultimately real or in accord with ultimate reality (Rev_3:7, Rev_3:14; Rev_6:10; Rev_15:3; Rev_19:9, Rev_19:11, etc.). Generally, as in the Gospel, we approach more nearly than elsewhere in Scripture a metaphysical use, yet always with the practical religious end dominant. Truth is reality in relation to the vital interests of the soul. It is primarily something to be realized and done, rather than something to be learned or known. In the largest aspect it is God's nature finding expression in His creation, in revelation, in Jesus Christ in whom ?grace and truth came? (Joh_1:17), and finally in man apprehending, accepting and practically realizing the essential values of life, which are the will of God (Joh_1:14; Joh_8:32; Joh_17:19; Joh_18:37 f; 1Jo_2:21; 1Jo_3:19). Truth is personalized in Jesus Christ. He truly expresses God, presents the true ideal of man, in Himself summarizes the harmony of existence and becomes the agent for unifying the disordered world. Hence, He is the Truth (Joh_14:6), the true expression (Logos, Joh_1:1) of God. See the same idea without the terminology in Paul (Col_1:14 ff; Col_2:9). Similarly, the Holy Spirit is the Spirit of truth because His function is to guide into all truth (Joh_16:13; 1Jo_2:27; 1Jo_5:7).
(5) It is understood by many that in James, Peter, Hebrews, and possibly the Pastoral Epistles, the term connotes ?the body of Christian teaching? (compare Jam_1:18; Jam_3:14; 1Pe_1:22; 2Pe_2:2; Heb_10:26; 1Ti_3:15). The use of the article here cannot be conclusive, and instead of ?the body of Christian teaching,? it seems more correct to understand the reality of life values as represented in the gospel plan of salvation and of living. In a general way this would include ?the body of Christian teaching,? but the reference would be less concrete. James is too early a writing to employ the term in this so specific a sense.

III. Analytical Summary.
1. Truth in God:
(1) Truth is presented in Scripture as a chief element in the nature of God (Psa_31:5; Isa_65:16). (2) But this quality is never given as an abstract teaching, but only as qualifying God in His relations and activities. So it is a guaranty of constancy (Deu_32:4; Psa_100:5; Psa_146:6; Jam_1:17); especially a ground of confidence in His promises (Exo_34:6; Psa_91:4; Psa_146:6); of right dealing with men without reference to any explicit pledges (Psa_85:11; Psa_89:14); a basis of security in the correctness of His teachings (Neh_9:13; Psa_119:142; Isa_25:1); of assurance within His covenant relations (Psa_89:5; Isa_55:3). (3) God's truth is especially noteworthy as a guaranty of merciful consideration of men. This is an important element in theology of the Old Testament, as it is a point guarded also in the New Testament (Psa_25:10; Psa_31:5; Psa_61:7; Psa_85:10; Psa_98:3; Joh_3:16; Rom_3:23-26). (4) Equally is the truth of God an assurance to men of righteous judgment in condemnation of sin and sinners (1Sa_15:29; Psa_96:13; Rom_2:2, Rom_2:8). In general the truth of God stands for the consistency of His nature and guarantees His full response in all the relations of a universe of which He is the Maker, Preserver, and End.

2. Truth in Man:
As related to God in origin and obligation, man is bound morally to see and respond to all the demands of his relations to God and to the order in which he lives under God. (1) Truthfulness in speech, and also in the complete response of his nature to the demand upon it, is urged as a quality to be found in man and is commended where found, as its lack is condemned. It is essential to true manhood. Here, as in the case of truth in God, truth is regarded as revealed in social relations and responsibilities. Truth is not merely in utterance, nor is it only response to a specific command or word, but lies in the response of the will and life to the essential obligations of one's being (Psa_15:2; Psa_119:30; Pro_12:19; Pro_23:23; Isa_59:4, Isa_59:14, Isa_59:15; Jer_7:28; Jer_9:3; Hos_4:1; Rom_1:18, Rom_1:25; Eph_4:15; 2Th_2:10, 2Th_2:12).
(2) Truth in man is in response to truth in God, and is to be acquired on the basis of a gift from God. This gift comes by way of teaching and also by way of the working of the Divine Spirit in the life of man. Highest truth in correspondence to ideal is possible only by the working of ?the God of truth? in the spirit of the man. Man's freedom to realize his being is dependent upon his receptive attitude toward the Son of God. Hence salvation in its fullest idea is stated in terms of truth (Joh_11:3 ff; Phi_3:10 ff). See in general, Psa_51:6; Isa_25:1; Joh_3:21; Joh_8:32; Joh_16:13; Joh_17:19; Joh_18:37; Eph_4:21, Eph_4:24; Eph_5:9; Heb_10:26; 1Jo_2:27.

3. Truth in Religion:
The modern study of religion on an evolutionary hypothesis and the comparative study of religions have contributed to an extensive questioning whether there is any absolute truth in religion, or at least any standards by which truth in religion may be known. Isa 43 and 44 and Paul in Acts 17 and Gal 3 accord with modern findings that there is an element of truth in religions generally, and that God's faithfulness pledges Him to bring the light of fuller truth to all men. This He does through the religion and the testimony of them to whom He has already come with this fuller light. This light is contained in the revealed word of the Old Testament prophets and of the New Testament witnesses to Jesus. In a definite way the Scriptures preserve these standards of religious truth. But always the attitude of the individual, as also of the group, determines the measure of apprehension of the truth and the certainty with which it is held. It is always important to keep in mind that truth in religion is not primarily an intellectualistic affair, to be cognized, but is essentially a voluntaristic experience and a duty to be done for the glory of God in the realization of the complete truth of God. Jesus Christ as the truth of God becomes the standard and test for truth in the religion of men. And this not in any objective and formal way of a series of propositions, to be accepted and contended for, but in the subjective way of experience, in a series of ideals to be realized and propagated. If anyone wishes to do God's will, he shall be able to decide the truth of religious teaching, and the Son who is true will give the freedom of truth (Joh_7:17; Joh_8:32).

International Standard Bible Encyclopedia
PRINTER 1915.


conformity to fact.
1. It has been distinguished by most philosophical writers, according as it respects being, knowledge, and speech, into
(1.) Veritas entis, or truth of the thing. The foundation of all truth is in truth of being--that truth by which a thing is what it is, by which it has its own nature and properties; and has not merely the appearance, but reality, of being. Philosophy is the knowledge of being; and if there were no real being — that is, if truth could not be predicated of things — there could be no knowledge.
(2.) Veritas cognitionis, or truth of knowledge. Truth, as predicated of knowledge, is the conformity of our knowledge with the reality of the object known; for, as knowledge is the knowledge of something, when a thing is known as it is that knowledge is formally true. To know that fire is hot is true knowledge. Objective truth is the conformity of the thing or object known with true knowledge.
(3.) Veritas signi, or truth of the sign. This consists in its adequateness or conformity to the thing signified. The truth and adequacy of signs belong to enunciation in logic.
2. Scientific truth consists in the conformity of thoughts to things; and moral truth lies in the correspondence of words with thoughts; while logical truth depends on the self-consistency of thoughts themselves.
3. Truth, in the strict logical sense, applies to propositions, and nothing else; and consists in the conformity of the declaration made to the actual state of the case. In its etymological sense, truth signifies that which the speaker believes to be the fact. In this sense it is opposed to a lie, and may be called moral. Truth is not infrequently applied to arguments, when the proper expressions would be “correct,” “conclusive,” “valid.” The use of truth in the sense of reality should be avoided. People speak of the truth or falsity of facts; whereas, properly speaking, they are either real or fictitious. It is the statement that is true or false.
4. Necessary truths are such as are known independently of inductive proof; are those in which we not only learn that the proposition is true, but that it must be true; are those the opposite of which is inconceivable, contradictory, impossible. Contingent truths are those which, without doing violence to reason, we may conceive to be otherwise.
5. Absolute truth is the knowledge of God, the ground of all relative truth and being. All relative truth is partial because each relation presupposes something which is not relative. As to us relative truth is partial in another sense, because the relations known to us are affected by relations which we do not know, and therefore our knowledge even as relative knowledge is incomplete as a whole and in each of its parts. At the same time, relative knowledge is real knowledge; and if it were possible habitually to realize in consciousness that it is partial, it would be strictly true so far as it goes. See Blunt, Dict. of Hist. Theol. s.v.; Fleming, Vocab. of Philos. Sciences, s.v.
6. In Scripture language, eminently, God is truth; that is, in him is no fallacy, deception, perverseness, etc. Jesus Christ, being God, is also the truth, and is the true way to God, the true representative, image, character, of the Father. The Holy Spirit is the Spirit of truth, who communicates truth, who maintains the truth in believers, guides them in the truth, and who hates and punishes falsehood or lies, even to the death of the transgressor (Psa_31:5; Joh_14:6; Joh_14:17; Act_5:3, etc.).
Especially is truth a name given to the religion of Jesus, in opposition to that of the Jew and that of the heathen. As contrasted with the Jewish system, it was the “truth” in the sense of “reality,” as distinguished from the “emblems,” symbols, representations, of that reality; from the “shadow of good things to come,” contained in the Levitical law in this sense it is that the apostle tells us “the law was given by Moses, but grace and truth came by Jesus Christ.” As contrasted with paganism, Christianity was truth opposed to falsehood. The heathen mythology not only was not true, but was not even supposed as true: it not only deserved no faith, but it demanded none. Jesus inaugurated a new way of propagating a religion, by inviting converts not to conform to its institutions, but to “believe” and to to let their actions be agreeable to truth: nothing, then, was more natural than that Christianity should receive names expressive of this grand peculiarity, the truth and the faith. See Whately, Essays on Difficulties of St. Paul, essay 1.



CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

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