Again we require context for this statement to acquire its full meaning.
First, let’s examine the proposition that God “could not lie.” At a glance, the proposition seems beyond dispute, however it can be misleading. For example, is it a “lie” to not tell someone everything? God has done that from the beginning of this world. Can someone use words of art, that is, words having a highly specific meaning, without disclosing the specific meaning, and yet not “lie?” God has done that, as well. What does it really mean then that “God cannot lie?”
In the case of Abraham, we have this interesting account: “And it came to pass when I was come near to enter into Egypt, the Lord said unto me: Behold, Sarai, thy wife, is a very fair woman to look upon; Therefore it shall come to pass, when the Egyptians shall see her, they will say—She is his wife; and they will kill you, but they will save her alive; therefore see that ye do on this wise: Let her say unto the Egyptians, she is thy sister, and thy soul shall live. And it came to pass that I, Abraham, told Sarai, my wife, all that the Lord had said unto me—Therefore say unto them, I pray thee, thou art my sister, that it may be well with me for thy sake, and my soul shall live because of thee.” (Abr. 2: 22-25.) There are many commentaries attempting to sort out the familial relationship between Abraham and Sarai. It is not important to do so for our purposes. The issue is not whether we can justify the “sisterhood” of Sarai to Abraham. Rather, the issue is whether the Egyptians would be misled to believe Sarai was NOT Abraham’s wife. The statement was intended to conceal the fact that Abraham was married to Sarai.
The idea of misleading the Egyptians was the Lord’s. He was protecting the life of Abraham, and used a half-truth (Sarai was Abraham’s sister) to conceal a greater, more relevant truth (Sarai was Abraham’s wife). If incomplete, evasive answers designed to conceal something important from notice fall within the scope of the statement: “God cannot lie,” then we have to be very careful about how we understand the statement. How can we ever have any confidence in the words God speaks to us if He can be so artful in parsing language? How can we know we are not being misled by part truths which conceal greater, more relevant truths?
There is another way the Lord uses the words “endless” and “eternal.” These terms are used in scripture to describe damnation. The normal use of the word suggests to the mind a kind of punishment which would never come to an end. But, the Lord explains His artful language: “And surely every man must repent or suffer, for I, God, am endless. Wherefore, I revoke not the judgments which I shall pass, but woes shall go forth, weeping, wailing and gnashing of teeth, yea, to those who are found on my left hand. Nevertheless, it is not written that there shall be no end to this torment, but it is written endless torment. Again, it is written eternal damnation; wherefore it is more express than other scriptures, that it might work upon the hearts of the children of men, altogether for my name’s glory. Wherefore, I will explain unto you this mystery, for it is meet unto you to know even as mine apostles. I speak unto you that are chosen in this thing, even as one, that you may enter into my rest. For, behold, the mystery of godliness, how great is it! For, behold, I am endless, and the punishment which is given from my hand is endless punishment, for Endless is my name. Wherefore—Eternal punishment is God’s punishment. Endless punishment is God’s punishment.” (D&C 19: 4-12.)
The Lord is explaining this language is intended to “work upon the hearts of the children of men” so they will mistakenly fear a punishment without end. But, clearly it is not written that there would be no end to this punishment. Even though it is strongly implied, the scriptures do not say that. So once again, if God “cannot lie” but can use words to tactically mislead for a desired effect, what are we to conclude?
Christ’s mortal ministry was punctuated by teachings that deliberately withheld information from those who were not initiated into understanding the mysteries He taught. He did not speak “plainly” to the disbelievers. The Gospel writers had no problem recording this tendency to reveal and conceal in His teachings. We read in Matthew the following description:
And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. (Matt. 13: 3-13, emphasis added.)
The whole purpose of His teaching method was to mislead, conceal, and prevent some unprepared listeners from understanding. When He spoke candidly about His destiny to His disciples, “His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb.” (John 16: 29.) They recognized the difference between the Lord speaking “plainly” and speaking in “proverbs” or parables. Again there is a certain amount of cleverness, misdirection and deliberate confusion shown by this kind of communication. So we need to be very clear on the meaning used by Enos in his declaration of God’s inability to “lie.”
Enos is, in fact, writing about an altogether different kind of communication in which God cannot and does not lie or anything like it. He is writing about covenant-making. As to covenants, God intends to be bound, is always interested in clarity, and will construe all terms in favorably for man’s benefit. He makes it clear: “What I the Lord have spoken, I have spoken, and I excuse not myself; and though the heavens and the earth pass away, my word shall not pass away, but shall all be fulfilled, whether by mine own voice or by the voice of my servants, it is the same.” (D&C 1: 38.) Covenants “shall all be fulfilled” by the Lord. Even covenants made long ago, among people long since dead, whose meaning has become lost or obscure. The Lord will never offer an excuse, nor deviate in the smallest degree from what He covenants to do.
Nephi not only met the Lord, but was shown in vision all the history of the earth. As he reflected on his visionary encounter with God, what stood out among the lessons learned was how committed God is to fulfilling His covenants with mankind. Nephi wrote: “Wherefore, our father hath not spoken of our seed alone, but also of all the house of Israel, pointing to the covenant which should be fulfilled in the latter days; which covenant the Lord made to our father Abraham, saying: In thy seed shall all the kindreds of the earth be blessed.” (1 Ne. 15: 18, emphasis added.) God’s dealing with mankind through all generations has been governed by the covenants He has made. He is determined to fulfill every whit of His covenantal obligations.
Christ explained to the Nephites that even though He fulfilled the law of Moses, He had no intention of abandoning one iota of His covenants: “Behold, I am he that gave the law, and I am he who covenanted with my people Israel; therefore, the law in me is fulfilled, for I have come to fulfil the law; therefore it hath an end. Behold, I do not destroy the prophets, for as many as have not been fulfilled in me, verily I say unto you, shall all be fulfilled. And because I said unto you that old things have passed away, I do not destroy that which hath been spoken concerning things which are to come. For behold, the covenant which I have made with my people is not all fulfilled; but the law which was given unto Moses hath an end in me.” (3 Ne. 15: 5-7.) Christ explained how covenants govern the entire unfolding history of mankind, including the details of the end of times: “And behold, this people will I establish in this land, unto the fulfilling of the covenant which I made with your father Jacob; and it shall be a New Jerusalem. And the powers of heaven shall be in the midst of this people; yea, even I will be in the midst of you.” (3 Ne. 20: 22, emphasis added.)
So when Enos says God “cannot lie,” he is announcing certitude for the Lord’s pronouncement that his sins are forgiven and he shall be eternally blessed. He knows he will have eternal life and experience the joy of the saints. This is certain. God never equivocates in any degree whatsoever about such matters. What He has spoken as a covenant will invariably come to pass throughout all generations, from time into eternity. This is why one’s calling and election becomes “sure” when promised eternal life.