And it came to pass about the time of shutting of the gate, when it was dark, that the men went out: where the men went I know not: pursue after them quickly; for you shall overtake them.
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Augustine of Hippo
AD 430
Therefore, no lie is just. Accordingly, when examples of lying are proposed to us from the sacred Scriptures, either they are not lies but are thought so for not being understood, or, if they are lies, they are not to be imitated because they cannot be just.
As for its being written that God dealt well with the Hebrew midwives and with Rahab the harlot of Jericho, he did not deal well with them because they lied but because they were merciful to the men of God. And so, it was not their deception that was rewarded, but their benevolence; the benignity of their intention, not the iniquity of their invention. - "Against Lying 15.31–32"
At the time, not precisely, as otherwise the men who shut the gates must have seen them, but about that time, (Calmet) Rahab pretends that the spies had left her house, and had directed their course towards the gate, so that she made no doubt but they might easily overtake them. (Haydock)
Notwithstanding this officious lie, which is a venial sin, St. Paul and St. James testify that she was justified by her faith in God, and by good works towards these men. See St. Augustine, contra Mend. 17. and note on James ii. 25. (Worthington)
Rahab might suppose that an officious lie was not a sin, (Menochius) as many great and learned men seemed to have maintained this doctrine. See Grotius, Jur. iii. 1. 9.; Origen, contra Cels. iv. p. 171.; St. Chrysostom, hom. 53, Genesis. She was so far from intending to do an injury to any one, that she consulted the welfare both of her guests and of her countrymen, who, if they had detected the spies and committed murder, would have thus brought greater de...
This was the case with Rahab. Scripture not only recalls nothing virtuous about her but even speaks of her immorality. Yet for her lie alone, whereby she chose to conceal the spies rather than betray them, she deserved to share an eternal blessing with the people of God. If she had chosen to speak the truth or to be concerned for the safety of her people, there is no doubt that she and her whole household would not have escaped the approaching destruction and that she would not have deserved to be included among those responsible for the Lord’s birth, to be numbered on the roll of the patriarchs, and, through her offspring, to beget the Savior of all. - "Conference 17.17.1–2"
“By faith Rahab the prostitute did not perish with those who were disobedient, having received the spies, but she directed their departure by another road.” And pay attention to how much wisdom she blended with her prudence. When those sent by the king came and requested the spies, they ask her, “Did men enter in here and come near you?” She answers them, “Yes, they entered in.” First she builds the truth, and then she applies the lie on top. For no lie like this becomes believable unless it first reveals the truth. For this reason all who tell lies probably to be believed, first speak of truths and reveal confessions and later add the lies and things which are questionable. “Spies entered in here and came near you?” “Yes,” she says. If she had said “no” from the beginning, she would have challenged the messengers to investigate. However, “they entered in,” she says, “and they came out and escaped by such and such a road. Pursue them and you will capture them.” O this good lie! O this ...
